PRESIDENCY OF THE ACADEMY       GEORGE DE CHARMS       1959


Vol. LXXIX

New Church Life
     January, 1959     No. 1

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

Emerentia Polhem     Frontispiece

The Presidency of the Academy     1

Returning to the Wisdom of Old
     A Sermon on Psalm 78: 2, 3
          Dandridge Pendleton 8
Accommodation
     David R. Simons 12
William Blake's New Church Critics
     Donald C. Fitzpatrick, Jr. 20
Blindness
     Sydney B. Childs 27
Notes on the Calendar Readings
     Ormond Odhner 31

Reviews
     Heaven and Hell
          Ormond Odhner 32
     Det Forvandlade Bruket (The Changed Iron Works)
          Cyriel O. Sigstedt 33

Editorial Department
     Instrument or Herald?     36
Scripture Texts Explained in New Church Life: 1881-1958     37
Church News                                        
Announcements
     Baptisms, Marriages, Deaths     so
     22nd General Assembly-June 17-21, 1959     51
     Annual Council Meetings-January 26-February 1-Program     52

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February, 1959


New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG.
The Olivet Church, Toronto, Canada     Frontispiece
Dedication of the Olivet Church Building     53
The God We Worship
     A Sermon on Exodus 3:13, 14     
          Karl R. Alden 62
Derived Doctrine and Revealed Doctrine
     Geoffrey P. Dawson 68
The Salt of the Earth
     Martin Pryke 76
Concerning Diseases
     Frederick L. Schnarr 80
Notes an the Calendar Readings
     Ormand Odhner 86
Reviews
     Come and See
          Douglas Taylor 87
     Seeds and Fruits
          W. Cairns Henderson 88
Editorial Department
     In the Beauty of Holiness     89
Communication
     A Domino Per Me
          Alfred Acton 90
Church News     91
Announcements
     Baptisms, Confirmation, Marriage, Deaths     95
     22nd General Assembly-June 17-21, 1959     96

March, 1959
Vol. LXXIX     No. 3

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

The Rev. Gilbert Haven Smith     Frontispiece

The Glorification
     A Sermon on John 16: 28
          George de Charms 97

The Two Mary.
     An Easter Talk to Children
          Ormond Odhner 102
The Nature of Enlightenment
     Erik Sandstrom 105

Memorial Address
     The Rev. Gilbert Haven Smith     
          George de Charms 120
Derived Doctrine and Revealed Doctrine
     Geoffrey P. Dawson 123
The Importance of Externals
     Roy Franson 129
Notes on the Calendar Readings
     Ormond Odhner 134

Editorial Department
     The Joy of Easter     135
Church News     136
Announcements
     Baptisms, Deaths     143
     22nd General Assembly-June 17-21, 1959     144

April, 1959

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

Mrs. Robert MacFarlan Cole     Frontispiece

Kinship in Will and Deed
     A Sermon on Matthew 12: 50     
          Morley D. Rich     145
Spheres
     Address to the Council of the Clergy
          Louis B. King     151
Mrs. Robert MacFarlan Cole
     Memorial Address     
          George de Charms     166
Miss Dorothy Evelyn Davis
     Photograph
     Memorial Address
          George de Charms     169
The Call of Assembly
     Sydney E. Lee     172
Notes on the Calendar Readings
     Ormond Odhner     177

ANNUAL COUNCIL MEETINGS
Council of the Clergy Sessions
     W. Cairns Henderson 178
Joint Council Session
     Hugo Lj. Odhner 180
Annual Reports
     Secretary of the General Church
          Hugo Lj. Odhner 185
     Council of the Clergy
          W. Cairns Henderson 187
     Corporations of the General Church     
          Stephen Pitcairn 193
     Treasurer of the General Church
          Leonard E. Gyllenhaal 195
     Editor of "New Church Life"
          W. Cairns Henderson 196
     Sound Recording Committee
          W. Cairns Henderson 197
     Visual Education Committee
          William R. Cooper 198

Editorial Department
     Freedom and Truth     199
     The Lord the Redeemer     200
     The Second Advent Redemption     200
Church News     202
Announcements
     Academy of the New Church-Annual Joint Meeting     205
     Annual Corporation Meetings-June 20, 1959     206
     Baptisms, Marriage, Death     206
     Academy of the New Church: School Calendar, 1959-1960     207
     22nd General Assembly-Program     208

May, 1959

New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG.
Mrs. Robert MacFarlan Cole     Frontispiece

The Gift of Immediate Influx
     A Sermon on Exodus 18:13
          Geoffrey S. Childs 209
Free Will
     Paul P. Sibeko 214
Personalities and Nations in the Word
     Jan. H. Weiss 219
The Holy Supper
     G. A. de C. de Moubray 223

Mrs. Thorsten Sigstedt
     Memorial Address
          Ormond Odhner 234
The Letter and the Spirit
     W. Cairns Henderson 238
Notes on the Calendar Readings
     Ormond Odhner 243
In Our Contemporaries     244
Editorial Department
     The Spirit of Truth     246
     The Spirit and the Church     247
     The Growth of the Church     247
     The Seven Churches     248
Church News     250

Announcements
     Academy of the New Church-Annual Joint Meeting     253
     Annual Corporation Meetings-June 20, 1959     254
     Swedenborg Scientific Association Annual Meeting     254
     Baptisms, Deaths     254
     Academy of the New Church: School Calendar, 1959-1960     255
     22nd General Assembly-Program     256

June, 1959

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

The New Evangel and its Priesthood
     A Sermon on Revelation 14: 6
          Louis B. King 257

The Gates of the City
     A New Church Day Talk to Children
          Kenneth O. Stroh 263
Selecting an Occupation     
     David R. Simons 266
The Laity and Evangelization
     E. Bruce Glenn 273
Vision
     G. A. de C. de Moubray 277
The Easy Yoke
     Martin Pryke 280
The Natural Mind
     Frederick L. Schnarr 284
In Our Contemporaries     290
Notes on the Calendar Readings
     Ormond Odhner 292
Editorial Department
     The Testimony of the Writings     293
     The General Assembly     294
     The Perennial Challenge     294
     Shall Not Prevail Against It     295
     The Church of Ephesus     296
Church News     298

Announcements
     Annual Corporation Meetings-June 20, 1959     303
     44th British Assembly-July 17-19, 1959     303
     Baptisms, Confirmations, Marriages, Deaths     303
     22nd General Assembly-Program     304

Vol. LXXIX     July, 1959     No. 7

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

Faith from a Celestial Origin
     A Sermon on Genesis 20: 14-16
          Erik Sandstrom 305
The Dramatic Power of the Writings
     Sydney B. Childs 310
Storge
     Geoffrey S. Childs 315

Mrs. Besse Edmonds Smith
     Extracts from a Memorial Address
          Karl R. Alden 320

Episcopal Visits to the Southeast
March 21-April 5, 1959     
          Morley D. Rich, Mollie G. Zeitz, Robert Wilson 322
In Our Contemporaries     325
Notes on the Calendar Readings
     Ormond Odhner 326
Editorial Department
     The Mode of the Second Coming     328
     The Mystery of Evil     329
     The Church of Smyrna     329
     Church News     331
Announcements
Baptisms, Confirmations, Marriages, Deaths     334
44th British Assembly-Program     336

August, 1959

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


TWENTY-SECOND GENERAL ASSEMBLY
Lake Forest College, Illinois, June 17-21, 1959

The New Church and the Leading of the Holy Spirit
     Episcopal Address
          George de Charms 337

Freedom
     Address at Second Session
          Bjorn. A. H. Boyesen 345
Commencement Address
     George C. Doering 358

The Heavenly Betrothal
     A Sermon on Revelation 22: 17, 20     
          Elmo C. Acton 364
Notes on the Calendar Readings
     Ormond Odhner 368

Editorial Department
     Or Figs of Thistles?     369
     The Church of Pergamos     370

Communication
     The Books of the Word Are
          Donald L. Rose 371
Church News     373

Announcements
     Northwest District Assembly-August 22, 23, 1959     378
     Baptisms. Confirmation, Marriages, Deaths     378

September, 1959
No. 9

TWENTY-SECOND GENERAL ASSEMBLY
Report-Part II

In Defense of Scripture
     Address at Third Session
          Hugo Lj. Odhner 381

Peter, James and John
     Address at Fourth Session
          Karl R. Alden 394

On Doctrine
     Address at Fifth Session
          Norbert H. Rogers 410
Assembly Impressions
     Kurt H. Asplundh 429
The Assembly Banquet
     Frederick L. Schnarr 431

Caesar's Tribute
     A Sermon on Matthew 22: 21
          William Whitehead 434
Notes on the Calendar Readings
     Ormond Odhner 440

Editorial Department
     Increasing Our Usefulness     442
     The Lord and Judgment     443
     The Church of Thyatira     444
Church News     445

Announcements
     Charter Day-October 23, 24, 1959     451
     Baptisms, Confirmations, Marriages, Deaths     451

October, 1959

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

     TWENTY-SECOND GENERAL     ASSEMBLY
     Report-Part III
     
Journal of the Proceedings
     Hugo Lj. Odhner     453
Reports to the General Assembly
     Secretary of the General Church
          Hugo Lj. Odhner     468
     Secretary of the Corporations
          Stephen Pitcairn     469
     Treasurer of the General Church
          Leonard E. Gyllenhaal     471
     Editor of "New Church Life
          W. Cairns Henderson     473
     Religion Lessons Committee
          Karl R. Alden     474
     Sound Recording Committee
          W. Cairns Henderson     476
Assembly Messages          477
A Resolution
     Eldric S. Klein     480
Roll of Attendance          481

The Concept of God
     Address at Sixth Session
          Norman H. Reuter     482

The Law of Divorce
     A Sermon on Mark 10: 9
          Dandridge Pendleton 491
Inauguration of Pendleton Hall
     Glenview, Illinois, June 14, 1959     496
Notes on the Calendar Readings
     Ormond Odhner 500
In Our Contemporaries     501
Editorial Department
     Authority and Education     502
     God's Poor     503
     The Church of Sardis     504
Communications
     A Question of Interpretation
          Colin M. Greenhalgh 505
     Review of "Heaven and Hell
          Freda G. Griffith 506
Church News     507
     Charter Day-October 23, 24, 1959     512
     Baptisms, Confirmations, Marriages, Deaths     512

November, 1959

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

Forty-fourth British Assembly
     Report of Proceedings
          Frank S. Rose 513
In Our Contemporaries     516

Thanksgiving Through Appreciation
     A Sermon on Psalm 100:4
          Hugo Lj. Odhner 517

A Grain of Mustard Seed
     A Thanksgiving Talk to Children
          Kenneth 0. Stroh 522

Acknowledgment of the Word Since the Second Advent
     Address at British Assembly
          Percy Dawson 525
The Epsilon Society
     Douglas Taylor 539
Notes on the Calendar Readings
     Ormond Odhner 548

Editorial Department
     Particular Thanksgiving     549
     Baltimore and Washington     550
     The Church of Philadelphia     550
Communication
     Engagement and Betrothal
          Harold F. Pitcairn 552
Local Schools Directory: 1959-1960     553
Church News     554

Announcements
     Baptisms, Confirmations, Marriages, Deaths     559

December, 1959

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

The Washington Society's Building     Frontispiece

Bethlehem
     A Sermon on Luke 2: 15
          Willard D. Pendleton 561
Christmas Light
     A Talk to Children     
          David R. Simons 566

Into the Light of Heaven
     Address at British Assembly
          Frank S. Rose 569
Dedication of the Washington Society's Building
          Gael Pendleton 577
Northwest District Assembly
     Lilian Larsson 590
Notes on the Calendar Readings
     Ormond Odhner 591

Reviews
     An Introduction to the Hebrew Language     592
     The Academy Journal     592

Editorial Department
     Shepherds and Sages     593
     Responsibility under God     594
     The Church of Laodicea     594
Directory of the General Church     596
Church News     603
Announcements
     Baptisms, Confirmations, Marriages, Deaths     607
     Annual Council Meetings-January 25-30, 1960     608
[Frontispiece: Photograph of a painting of Emerentia Polhem, courtesy, Svenska Portrattarkivet, National Museum.]

NEW CHURCH LIFE


VOL. LXXIX
JANUARY, 1959
No. 1
     On October 18, 1958, Bishop George de Charms tendered to the Corporation of the Academy of the New Church his resignation as President of the Academy, to take effect when his successor should be chosen. At that time Bishop De Charms made the following statement.

     STATEMENT BY PRESIDENT GEORGE DE CHARMS

     "My sole purpose in resigning at this time is to open the way for more detailed and intimate leadership of the Academy than I am able to give. The Academy is entering upon a new phase of its development. A large increase in enrollment is anticipated within the next few years which demands immediate planning for new buildings, added facilities, and an increase in the teaching staff. Important changes in organization will be needed to meet new conditions. Vital decisions, based on careful research, must be made decisions that will profoundly affect the nature of the Academy's development for many years to come.
     "In relinquishing the Presidency I wish to express my profound gratitude to the Board of Directors, the Administrative Staff, and the entire Faculty for the unfailing support and co-operation they have given me during the twenty-three years of my administration. It has been a delight to work with them, but I have complete assurance that the future of the Academy will be in excellent hands.
     "I shall gladly continue as in the past to teach in the Senior College and in the Theological School; and I shall remain as Bishop of the General Church so long as in providence I may be able to give acceptable service in that capacity."
     GEORGE DE CHARMS ACCEPTANCE OF PRESIDENT DE CHARMS' RESIGNATION 1959

ACCEPTANCE OF PRESIDENT DE CHARMS' RESIGNATION              1959

     At a subsequent meeting of the Board of Directors on November 6, it was proposed that Raymond Pitcairn should make the motion to accept the Resignation of Bishop De Charms as President of the Academy.
     Accordingly, on motion of Raymond Pitcairn, duly seconded, it was,

     RESOLVED: that the Academy hereby accepts the resignation of Bishop George de Charms as President of the Academy; and be it further

     RESOLVED: that Bishop George de Charms is hereby elected President Emeritus of The Academy of the New Church as a sign of continued confidence in his just counsel and judgment, and in recognition of that spiritual guidance which survives retirement from executive responsibility and leadership; and be it further

     RESOLVED: that Raymond Pitcairn prepare for the record a statement on behalf of the Academy Board of Directors, acknowledging the signal service rendered by Bishop De Charms as President of The Academy of the New Church.

     The foregoing resolutions were carried unanimously. The statement follows.

     A TRIBUTE TO PRESIDENT EMERITUS GEORGE DE CHARMS

     (Adopted for the record by the Board of Directors of the Academy of the New Church.)

     The resignation of Bishop George de Charms as President of the Academy, presented to the Academy Corporation at its meeting of October 18, 1958, brought a feeling of sadness to the members present, as it forecast the closing of his administration, and with it the passing of an era.
     Bishop De Charms' years of service as President has been years marked by wise leadership and genuine progress in the field of New Church education. His active service in the Academy began in 1935 with his election as Vice President and his acceptance of the administrative work of the Academy following Bishop N. D. Pendleton's retirement from administrative responsibility. This change was brought about with the unanimous approval of the Board of Directors of the Academy and with full approval of the Academy faculty.
     It is not feasible within the limits of this statement to present a comprehensive review of Bishop De Charms's accomplishments during the decades of his presidency.
     His paramount concern has been the application of the doctrines of the New Church in the development of the entire curriculum.

3


Early in his educational career he established from a profound study of the Writings the principles of mental growth which underlie all education. This study, originally prepared as a series of college classes, was later published in his outstanding work, The Growth of the Mind.
     At the outset of his presidency he set forth the need for "bridging the gap between theory and practice." as expressed in an address to the General Faculty on March 3, 1936. His administration has witnessed steady progress toward achieving this objective, culminating in the formation of the Educational Council of the General Church. This organization, begun under his leadership in 1941, has grown in usefulness to the Academy and to the Church as a whole. The work of the Council represents in large measure a realization of Bishop De Charms's vision of the development of New Church education in the light of the Writings, both as to the basic philosophy of subject fields and its implementation in the curriculum.
     The contribution made by Bishop De Charms to the cause of New Church education will doubtless be more fully discussed from the viewpoint of the Faculty of the Academy. It is rather the purpose of the present statement to review at some length the principles of government he has declared and practiced, especially in the relations between the Academy and the General Church.
     In guiding the Academy, Bishop De Charms has emphasized the all-important "principle involved in the co-operation of educational and ecclesiastical bodies within the Church so that as institutions increase in number, and their uses become more complex, a proper relationship shall be maintained between them" (NEW CHURCH LIFE, 1943).
     In recognizing the accomplishments of his administration we pay tribute to those principles which, through devoted loyalty, he has made to be of his very life. In so doing we reaffirm our faith in the principles and tradition on which the Academy is founded.
     In dwelling with gratitude upon his leadership we would call attention to his article entitled "The Academy and the General Church," published in NEW CHURCH LIFE for 1943, from which the above quotation is taken. For in that article he has set forth clearly an enlightened view of government in the Academy and its relation to that of the General Church. In it he shows how the uses of the two bodies are most intimately intertwined for the sake of the true growth of the New Church among men; each making its own indispensable contribution to the attainment of that end.
     He makes clear that after its founding the General Church undertook the establishment and maintenance of the Church's elementary schools, with the pastor of each society acting as headmaster; and that the work of secondary and higher education was retained and entrusted by the General Church to the Academy.

4


The use undertaken by the Academy, as he states, is "to train ministers and teachers, not only to carry on its own work, but also to meet the needs of the societies and schools of the General Church. And furthermore, it devotes itself to preparing the youth of the Church for a life of regeneration in adult age, even while it seeks to equip them with knowledge and training necessary to meet the practical requirements of life in our modern world."
     Bishop De Charms's statement on "The Academy and the General Church" opens with the resolution adopted unanimously in 1942 by the Corporation of the Academy with the purpose of making clear, "without in any way binding the future, our view of the relation that at present exists between the Academy of the New Church and the ecclesiastical body of the General Church of the New Jerusalem."
     Concerning this action, he declared that "the value of the resolution now adopted is that it tends to strengthen the spiritual bond of unity between the two bodies. This it does chiefly through its unequivocal recognition of the principle that with us education itself is by its very nature an ecclesiastical use, since its highest purpose is to establish with children and young people a firm foundation for spiritual life. For this reason it is essential that educational policy should be under the supervision of the Church.
     "While this principle has frequently been expressed by individuals, both in the Academy and in the General Church, and while its truth is generally recognized among us, yet it has never before been officially formulated. Its acknowledgment has indeed been tacitly implied in the fact that since 1902 the Bishop of the General Church has annually been elected by the Academy Corporation as its President. This at present meets every practical need."
     Certain it is that since Bishop W. F. Pendleton, Executive Bishop of the General Church, was elected President of the Academy, followed by Bishop N. D. Pendleton's and Bishop De Charms's tenure of both offices, unity and co-operation have been maintained between the Academy and the General Church, as is well recognized in the Academy and throughout the Church.
     And all acknowledge and see clearly that the Academy must have as its executive head an acknowledged leader in the priesthood of the General Church. In any case modes for the fullest co-operation must ever be provided to guard against divisive forces that might imperil unity of purpose and successful co-operative administration of the Academy and the General Church.
     In another article, "The Development of Government in the Academy" (NEW CHURCH LIFE, 1942), Bishop De Charms reiterated, as a purpose held from the Academy's founding, the establishment of ordered governmental agencies designed with the sole purpose of making the immediate Divine government of the Church an actual reality.

5


The idea took definite practical form in the mind of Bishop William H. Benade. He saw that if, in fact, the Writings were the only source of Divine authority, then to them-or to the Lord through them-belonged all right and all power of government."
     The article continues: "This right and this power do not belong to any man or body of men. Men are not to be governors, but merely administrators of Divine Law. And this administration is not to be by command, nor by external compulsion. It is to be by influx from the Lord into the individual conscience-a conscience formed by the direct teachings of the
     Writings. All human administration-through the offices, functions, and agencies of government-is to provide for this influx, and to create channels through which this influx may actually rule the church and guide its destiny.
     "On this idea the Academy was founded. Without the least essential change, it has continued to reign supreme through all our history. The story of the Academy is the story of a ceaseless struggle-through trial and error, through doubt and perplexity, in spite of proprial loves and the many frailties of human nature-to preserve this ideal, and to make it a living reality."
     Bishop De Charms's contribution to the thought of the Church in the field of government is set forth in his masterly series of doctrinal lectures entitled "Principles of Government," given during the stress of the great World War in 1943.
     These doctrinal lectures constitute an orderly treatment of government on all planes, ranging from the Lord's government in the heavens and in the hells to ecclesiastical and civil government on earth. He said therein: "All government belongs to the Lord alone-and has supreme regard for man's spiritual freedom."
     A reading of these inspiring lectures will richly reward all who have an interest in civil and ecclesiastical government. They contain a penetrating analysis of the various forms of human government, made in the light of the Writings.
     In them is set forth a wealth of fascinating reflections upon various concepts and forms of government in our world today, including the theory of democracy, rule by majority vote, and the struggle to preserve human freedom against the modern trend toward government control.
     The importance-indeed the essential need-for civil liberty as the foundation of spiritual liberty is made clear.
     These reflections cover also government in the Academy and the General Church, and the principles that underlie and qualify our practice and tradition.

6



     "Human government derives its only legitimate authority from the Lord," and human government is legitimate "only to the extent that it is inspired by the ruling end of Divine government-to protect human freedom."
     Speaking of the freedom so dear to his heart and to that of all true Academicians, Bishop De Charms, in the 1942 article already referred to, notes that certain primary essentials of our new freedom in church government have already been secured within our body to an astonishing degree.
     "Speaking very broadly, it may be said that Bishop Benade, in the midst of an utterly hostile environment, established a new freedom for the priesthood. Bishop W. F. Pendleton, while preserving this, provided for the equally important freedom of the laity. And Bishop N. D. Pendleton strove throughout his administration to improve the modes whereby these two might come into free co-operation in the practical administration of church affairs. More than this, he provided-especially in the educational work of the Academy-for the greatest possible freedom of interlocking functions."

     And now, Bishop De Charms, speaking personally, we would consider your own quality of leadership, and the relationship fostered through the years between you and the Corporation of the Academy, and particularly with the members of our Board of Directors. We have known consciously that in furthering the cause of freedom and charity among us it has ever been your purpose through your administration to guide and lead and not compel, and so to enlist by conscience our service and that of others under the government of the Lord.
     In our work together, as you have said, "the sole cause of failure is the proprium, while the secret of success lies in a genuine spirit of charity. The proprium, like the poor, we have always with us. But the Lord, in spite of it, can kindle in us a spirit of charity. And when its flame grows dim, He can and will, if we but seek His help, kindle that flame anew. So far as that spirit of charity burns within us, it has power to overcome the proprium, to bring harmony out of discord free co-operation out of every human disagreement-a co-operation that is prompted, not from without, but from within, not from man's compulsion, but from the Lord's leading."
     The leadership, Bishop De Charms, which you have sought to give us has borne sincere and kindly friendship with forebearance, long-suffering patience and willingness to yield in non-essentials, yet stood firm in important principles.

7



     Statesmanship of this quality-for such it is-can be appreciated fully only by those familiar with the states and conditions, the temperaments and divergent interests of men whom the executive leads to act together for so much of the cause as they can support in unity.
     To others, impatient for action, who fail to see the picture as a whole and to recognize the arrival of the proper time for action, such leadership can and often does appear hesitant and incompetent. But to the well informed it is not, as the judgment of time will tell.
     This also we wish to say: that in sharing your leadership with those to whom are assigned offices and duties, you have given us your confidence and a sense of real participation in government.
     Sharing of such confidence brings a sense of individual responsibility and unanimity, and the human happiness that men find in the performance of their work together.
     And now on this momentous occasion, we, your fellow directors, wish to reciprocate your loyalty and faith and express to you our deep gratitude for your years of honored service as President of the Academy. And we wish for you long continued and happy service as elder statesman of our Board of Directors and as wise and inspired teacher in the Theological School and College of The Academy of the New Church.

     THE GENERAL FACULTY'S RESOLUTION

     Bishop De Charms is also being honored with a Resolution adopted by his colleagues of the Academy's General Faculty. This resolution will be published in an issue of the JOURNAL OF EDUCATION in February.

     BISHOP WILLARD D. PENDLETON ELECTED TO THE PRESIDENCY

     Mr. Harold F. Pitcairn presented to the meeting of the Board of Directors of the Academy of the New Church held on November 6, 1958 the following resolution:
     "In June 1946 Bishop Willard D. Pendleton accepted appointment as Head of the Departments of Religion and Education. The following October he was elected Executive Vice President of the Academy by the Board of Directors. Since that time he has represented the President in many capacities of that office, including the presiding direction of many activities both in the Board of Directors and Faculties. His work as an educator and executive has been outstanding, and he has proven himself eminently qualified to become President of the Academy.
     "Therefore, in view of Bishop De Charm's resignation, I move that Bishop Pendleton be elected President of the Academy of the New Church."
     This resolution was unanimously adopted, to be effective immediately.

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RETURNING TO THE WISDOM OF OLD 1959

RETURNING TO THE WISDOM OF OLD       Rev. DANDRIDGE PENDLETON       1959

     "I will open my mouth in a parable: I will utter dark sayings of old, which we have heard and known, and our fathers have told us." (Psalm 78: 2, 3)
     Human life, in its beginnings, is as an unsolved riddle: every part is present before man's eyes; yet the solution lies hidden, awaiting that peculiar blend of experience and evaluation which can give a true perspective, and so reveal the answer that meets his creative need.
     The life of every man, then, commences in obscurity. Evil and innocence mingle in his mind, under the constant auspices of an all-protecting God. Remains are instilled-those yearning affections which often bear upon our later states as bitter-sweet memories, into which we would return prematurely, without sufficient realization, and which in so returning, we would debase by over familiarity. In so wishing to hasten the time of final innocence we would, unwittingly, cut ourselves off from the very well-springs of our own delight by depriving our life of its spiritual past. We would make all present too soon. The very delight that we seek to gain would thereby be lost forever. Rather should we rejoice that there are in our lives those hauntingly beautiful affections out of past associations: affections soft-voiced and gentle-handed which hold in themselves the power to renew our spirits, yet which vanish like a dream when we seek to possess them in thought.
     Thus does the Lord provide for each man his "dark sayings of old"- external associations the recall of which in the memory carries him back fleetingly to certain states of deep spiritual content, and the effect of which is brought forward, again and yet again, as a sustaining bond between his present self and the forgotten affirmations of his first years. Whether he believes in God now, he believed once before. In the unspoiled innocence of his child's heart he believed Not only did he believe, he also trusted; and there is no trust so complete, so all-encompassing, as that of a child. To violate that trust would be a grievous evil on our part.
     Nor, by the same token, should we allow the sophistication of a later age to prevent a return into our own states of first innocence. This return is a journey the steps of which must be retraced as many times as there are new progressions to be made in the regenerative process itself.

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From the long forgotten realm of our earliest sensations the Lord calls down through the ages of the intervening years: calling us back-back to the ancient representatives under which we first worshiped Him; back to our childhood trust in His power to sustain and save; back to the celestial remains of infancy itself, from which all subsequent states of life derive human quality.
     And as it is with the individual so is it with the race. The millenia of human existence have seen man rise, and fall, and rise again. In this we do not refer to the pomp of earthly kingdoms or to the tenure of civil governments. Rather do we learn of a spiritual progression in which the good of life mounted to its summit and was then driven headlong to its death; from which, in the mercy of the Lord, it has been resurrected. In its final return it is one with the new doctrine of truth. The way of life lies open once again before an erring race. Yet its form is that of an enigma-a term stemming from the Greek word meaning a riddle, and translated out of the Old Testament as dark savings of old.
     To what, then, does the Lord refer when He says: "I will open My mouth in a parable: I will utter dark sayings of old, which we have heard and known, and our fathers have told us"? Is the race destined to drift back into the types and figures of a bygone religious age? Is this indeed, to be construed as the inevitable outcome of a cataclysmic war so destructive that the intellect of the race is to be lost and the ideas of men are to return once again to the ritualism of old? Some have so thought. But this cannot be. Man cannot tread the backward path in this regard any more than he can re-live his youth or childhood: any more than he can enter again into his mother's womb and be reborn.
     How, then, are we to understand the Divine prophecy? The Writings present an idea that keeps the wording of the text in its integrity while turning our thoughts into deeper channels of reflection. For the power of symbol and parable, even of ritual, need not be considered by us as childish or outmoded. Indeed, how often do we not find ourselves longing to return to those enviable states of childhood faith: states of simple contentment, of spontaneous generosity of wonder and excitement in things new and available as knowledge, of rapt attention before the power of the Word itself. Why cannot these states be regained?
     They can be! But in order that this may happen they must re-live, as it were, in their own established ultimates-those very representatives of old which were once known and well understood by the men of the Ancient Church. Indeed, this manner of spiritual observation, of perceiving the deepest life-currents under representative forms and parables, was the very "study of their wisdom" (AC 2593; cf. 3482).

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Therefore they not only expressed themselves by representatives but also, we are told, "formed these [representatives] into a kind of historical series in order to give them more life: and this was to them delightful in the highest degree" (AC 66). How different is this from the arrogant assertion of modern scholars who would assign this primary feature of ancient civilizations to human ignorance! If anyone be ignorant, it is not these people of old, but we who would interpret all things in our own materialistic light and who, in consequence, entirely misunderstand the ancients as to both their genius and their way of life.
     The use of parabolic forms, or representatives, in common speech formed the highest expression of thought and affection with the men of ancient times. This they inherited from the Most Ancient Church-that glorious spiritual infancy of the race-as the very mode of angelic expression itself. For the angels, we learn, never fail to associate their ideas with a representative or a parable of some kind, wherein the idea itself takes on as it were a living form. Certain angelic spirits confirmed this before Swedenborg, asserting that "their ideas . . . do not fall other than into parables, for parables contain generals" (SD 3356; cf. 3916, 4006, 4095, 4372). These representative or parabolic forms in which angelic thought clothed itself before their bodily senses were communicated from the heavens to the men of the Most Ancient Church, and were thence passed down as the science of correspondences to the Ancient Church (AC 2763); which church was spread principally over those areas called Assyria, Chaldea, Egypt, Arabia, and from thence in Greece (AC 9011). The chief delight of that day was the thought of the Lord who was yet to come, and of the salvation that would thereby be given to mankind (AC 8261: 3).
     At the time when the Lord spoke before the Jewish Church, however, interiors were closed, and the symbolic references of the ancients had become shrouded in ignorance. Their previous use as external counterparts of interior truths went unseen and uncared for, save as objects of mystery and therefore of traditional veneration. Yet their place with the race was not lost, either then or in the future. That which has been in the life of man can never be lost. It remains forever, taking part in unseen ways in all that follows in time. Therefore did the Lord foretell a return of parable and representative, saying: "I will open My mouth in a parable: I will utter dark sayings of old."
     By this we are not told of a return to ignorance, but rather of an opening of those ancient symbols and a revealing of their sacred essence, even as the wise men of old saw this and were enlightened. That is an essential part of the New Church. For there is more to the doctrine of truth than merely intellectual expression.

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There is always the need for appropriate ultimates in which the intellect can dwell and rest, and as it were clothe itself with the outer garments of life itself.
     Herein lies the essential power of the literal Word for our children, for therein are expressed the very ultimates in which the angels have their regard. Therein, in both history and prophecy, are contained the "dark sayings" of the ancients: which sayings had their origin, not in the minds of men, but in the heaven of angels, as those very forms into which their wisdom falls of its own accord; even as the soul makes for itself a body, and comes to the birth therein.
     Here also, by living reflex, is found the continuing marvel of the literal Word in its effective power for the adult mind. The innocent remains of early years have long since been drawn inward to the sacred realm of first conceptions, there to be protected and preserved. But their ultimate symbols, those "parables" of literal association, can be revived if the Word of God be at their center. The "dark sayings" of first states can be made translucent as the light of heaven strikes upon them from within. Man's rational is enlightened-is as it were glorified-as the sacred memories of past associations yield their inner content of spiritual affirmation. A benediction is pronounced, and peace descends. For a time, perhaps only for a short time, we are safe from harm. The compelling urge of evil is broken sufficiently for us to view the land of our rightful heritage. A flood of tender recollections is released into the exteriors of our minds, there to stand in strange yet welcome contrast with the rough assertions of the human rational. The "dark sayings" of man's remote infancy thus reappear on the scene in his life. They stand.
     They are enlightened, and in turn they give enlightenment. They turn again, and journey back whence they had come. But by their brief visit they give a peculiar perception to our overwrought life. We are better because of it. Hope is reborn at the moment when we are preparing for its burial. The gift of human life completes its circle, as the end returns to its beginning and reunites there with the source of its birth.
      Life depends upon its past. It must borrow therefrom, as from a storehouse, if it is to be fed. Unknown to himself, man today is sustained by a rich heritage of spiritual symbolism that he neither recognizes nor credits. In this, like a rebellious and ungrateful son, he spurns the very household in which he has been brought up. This sustaining vision of the past goes well beyond the visual sight of ancient relics in the world's museums. It returns, by Divine definition, into the very heavens themselves, wherein these symbol-relics first arose. Profane though they may have become by virtue of human interference in subsequent ages, the very fact of their having once existed as a direct outcome of angelic influx causes them to stand forever in the direct lines of man's spiritual descent.

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Nor can their vital function be obliterated as long as there are minds in which their ancient correspondence can be translated and perceived with delight.
     The "dark sayings of old" continue with the race, even as the ancient truths of man's childhood beginnings remain with him forever after as the foundation of all his thought and affection. Symbolism is the strength of all new beginnings-a vision formed out of great aspiration. Its power arises out of its fixed status as an ultimate that is unmoved and unmoving. Here in the outmosts of created form may be found illustration as to the very inmost of the Lord's Divine-His love, which changeth not, though the mountains depart and the hills be removed. The Ancient of Days has revealed Himself as the glorified Lord of heaven and earth. The dark sayings of old need no longer remain in obscurity. Their dawn has broken, giving promise of a glory such as the world has never known. Amen.

     LESSONS:     Psalm 78: 1-35. Matthew 13: 10-35. AC 2591, 2593, 3482.
     MUSIC:     Liturgy, pages 480, 452, 444.
     PRAYERS:     Liturgy, nos. 4, 120.
ACCOMMODATION 1959

ACCOMMODATION       Rev. DAVID R. SIMONS       1959

     This subject has many aspects. In the present article we are concerned with accommodation as a means of communication, education and conjunction between men. The word itself means "to make fit, to bring into agreement or harmony, to adapt or adjust one thing to another"; and accommodation is the approach of one person or thing to another in such a way that they may be joined together. Accommodation was, and is, a means whereby the Infinite created the finite and conies into relation with created things; and the supreme end of the Divine accommodation is finite man, who, as-of-himself, can acknowledge that he lives from God and thus love the Lord in return. But accommodation is necessary also between a man and his neighbor; without it there could be no unity among men.
     The need for adapting ourselves to others is a matter of common experience. No one can communicate or cooperate with another, or even work against him, without some accommodation of his mind or body to the mind or body of that other.

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The very act of speaking necessitates a stepping-down process. When we speak, our affections and ideas, which are spiritual, are adapted by means of sounds and movements, which are natural, and are thus made suitable for reception. Our speech is then received by the reverse process. The sounds of our speech are translated into words, words into ideas, and ideas into affections. Between a man and his neighbor a great gulf exists, a gap which must be bridged by means of accommodations. Every man is indeed an island, but the Lord has provided the means whereby the many islands that are men may be linked together. He has provided the truth and the mutual love of heaven which alone can bind a man to his neighbor in the accomplishment of uses. For it is use from the Lord, the interdependence of uses, that brings unity to the heavens.
     The Writings give the following definition of accommodation: "'To go out' or proceed, in the spiritual sense, is to present one's self before another in a form accommodated to him, thus to present one's self the same, but in a different form" (AC 5337). Speech is a form of the mind. "Thought," we read, "clothes itself in another form when it becomes speech," and by speech it is accommodated to reception. Yet it should be noted that although thought clothes itself in another form when it becomes speech, "still, it is the thought which goes out or proceeds; for the words and tones are mere additions which cause the thought to be appropriately perceived. In like manner the will takes on another form when it becomes action, but still it is the will that is presented in such a form. Gestures and movements are merely additions that cause the will to appear and affect the beholder appropriately" (AC 5337: 2).
     Everyone recognizes that the farther apart two things are, the more is accommodation necessary. It is most essential between the infinite and the finite, and in this case it can be only from the infinite in the finite. Between men it is needed in various degrees. Two friends of long standing need spend little or no time in adjusting to each other's way of speaking and acting because they have a well-established basis in their past friendship for sympathetic understanding and cooperation. Similarly, two New Church men can open their hearts and minds to one another on a short acquaintance because of the truths they hold in common.
     Their common faith serves to bridge the gap caused by different backgrounds and ways of life. But two people who have met for the first time must discover what areas of knowledge, interests and ways of thinking they have in common before they can find bonds of connection and mutual understanding which enable them to communicate ideas and ideals in a satisfactory manner. And the more remote one person is from another, the more necessary accommodation becomes.

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     We have a most unusual example of accommodation between persons in the way in which the Lord brought Swedenborg into contact with spirits from other planets. For we read: "To be led to earths in the universe is not to be led and transported thither as to the body, but as to the spirit; and the spirit is led by variations of the state of the interior life, which appear to it as progressions through space. Approaches also are made according to agreements or similarities of states of life; for agreement or similarity of life conjoins, and disagreement and dissimilarity disjoin. From this it may be evident how transferance as to the spirit is made, and approach to what is distant, the man still remaining in his place. But to lead the spirit beyond its own world by variations of the state of its interiors, and to make the variations advance successively even to a state agreeing with or similar to that of those to whom it is led, is in the power of the Lord alone. For there must he continual direction and foresight from first to last, in going and returning; especially with a man who is still in the world of nature as to the body, and thereby in space" (EU 127).
     To progress from one spiritual state to another involves going through all the intermediate states, and in this way being accommodated step by step. This is not unlike what men must do here on earth if they want really to know the people of a foreign country. Usually, before we can come into direct contact with them, we prepare ourselves by studying their background and traditions. Then we must communicate by means of an interpreter; or, if we know the language, we are introduced to the ways of the people by a guide or a friend. In this manner we are prepared gradually to know the people intimately. Each person who takes part in that process-the authors of the books we read, the interpreter, the guide, the friend who helps-serves to bring us a step nearer to the thoughts and loves of this people, so that we can have a basis for communication, understanding and sympathy with them.
     The need for accommodation between Swedenborg, a man of earth, and men from distant solar systems is obvious. What is not generally realized is that those same provisions, "the Lord's continual direction and foresight from first to last," are necessary for any communication between men. Without continual Divine foresight and direction we would be forever isolated from our fellow men. Yet the Lord made us to serve the neighbor. He fashioned us as forms of giving. He created us to perform uses to others. And He has mercifully provided ways by which those uses may be communicated, received and returned; consequently, ways in which the human race may be joined together in the mutual uses which make up heaven. Although we take for granted our ability to communicate and to receive ideas and affections, still, it is a constant gift of the Lord.

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     We are taught that "when higher things fall down into lower they are turned into like things, and so are presented to view before the outward senses and are thus accommodated to the comprehension of everyone" (AC 10,126). This process of accommodation not only relates to the world of material things and explains how higher activities are stepped- down and presented under another form on a lower plane; it applies also to human relations. For these Divine laws are universal. They operate not only in the physical world of nature but also in the world of persons, for it is as the mind changes form and state that it can be present with other minds.
     In the world of persons this law of accommodation is illustrated by daily experience. If the highly educated mind is to speak to children it must adapt itself, must speak in terms that children can grasp and act in ways that have meaning for them. As the Writings put it: "One who is invisible cannot shake hands or converse with another until he becomes visible. Thus an angel or spirit could have no contact with a man, even if standing close . . . before his face. Neither can anyone's soul converse with another except by means of his body. . . . In a word, any one thing must be adapted before it can communicate with or against another" (TCR 125).
     Accommodation is essential to all uses. Unless those in a specific use can exchange ideas and ideals, unless they can express in freedom what the use might be and how it might he improved, no cooperation and growth can take place. Every organization must provide adequate means of communication between its members if it would take advantage of the many minds working for it. By providing channels for communication it gives its members a sense of participation which can bind them together in a common cause; in this way the use of the whole organization is perfected.
     Most important of all, unless those in a specific field of use learn to communicate their uses to others, those uses will suffer. Specialized uses exist for society at large and must be presented in such a way that they may be received. Every good salesman knows this. In talking to a potential customer he carefully avoids technical language which would be meaningless or confusing. He learns to put himself in his customer's place, so that his approach may be sympathetic and may meet the customer's needs.
     The Writings teach that "every agent who wills to conjoin himself with another must needs have something that is seemingly [the others] own, with which conjunction is effected.

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For otherwise there is no [reaction], and where there is not action, and at the same time reaction, there is no conjunction" (AE 802: 5). A technical man must clothe his knowledge in terms which everyone knows if he wants to be understood by non-technical people. As food must be prepared for consumption so the raw materials of thought must be prepared, and our affections need to be clothed according to the needs of those to whom they are to be accommodated. Thus a doctor will adapt his medical knowledge by speaking to his patients in terms which they can understand; and in so doing he enables them to react intelligently to his treatment and cooperate with him in the effecting of a cure.
     We are all familiar with the need for accommodation on the social plane. To be successful socially we must learn to approach others affirmatively, to speak in terms which they understand about things in which they are interested. He who can talk only about his own business or hobby is a boring companion. The socially adept person meets others by accommodating himself to their knowledge, experience and loves.
     Before any use can be fully effective it must be adapted to two things, to the understanding and to the will. It is not enough to translate technical ideas into everyday terms; more vital is the need to communicate the worth of what the terms represent. What is the product worth in terms of better living? How serious is this sickness? It is the application of such information to our lives that really counts with us. It is a sense of values that must be conveyed to us if both the understanding and the will are to respond. For a sense of values stirs our will and our affections, and it is the will that causes action. Only when our loves are kindled will we make the sacrifices necessary to buy a product, take a cure, or make ourselves sociable.
     The need for accommodation, so obvious in the work of a salesman or a doctor and in social life, applies also to the effort to lead new minds into the church, whether they be those of our own children or of outside friends. Sometimes we liken our efforts to promote the New Church to those of selling, and there are many was in which this is true. Yet there are fundamental differences. For although the salesman and the doctor must accommodate for the sake of reception, although their uses will suffer if they fail to accommodate, still, the loves to which they are accommodating themselves are entirely distinct. Like skilled salesmen, New Church men must try to establish contact with new minds. We need to find out what type of state a person is in his interests, his problems, his abilities. But although we approach him with positive conviction, the love to which we appeal is entirely different.
     We cannot copy modern advertising methods in our zeal to spread the church.

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For whereas the advertiser caters to the loves of self and the world; whereas the products he offers taste better, smell fresher, look more attractive, have more power, go faster, and thus give more efficiency, pleasure and satisfaction to the external man, the New Church man's approach must seek to reach the internal man. We must appeal to a love of truth that will rise above self and the world. Advertising frequently overemphasizes and exaggerates in an effort to persuade us to buy before the build-up fades; New Church men must be patient. Behind all our efforts must be the acknowledgment that the Lord alone builds the church. He alone can prepare the ear to hear and the heart to receive; He alone can accommodate the truth so that man is free to accept it as if of himself. When we make this acknowledgment we may be content with the result of our efforts; and while striving to spread the church wherever opportunities present themselves, we will trust in providence to bring the work to fruition. Consequently there will be no persuasion.
     New Church men look for a gradual internal growth, a step by step acceptance of the church from sight and conviction of its truth. The loves which we seek to stir are the very antitheses of those to which the advertiser so frequently appeals, even if his appeal is to these loves in a good sense. We must place the neighbor and his needs before the pleasures of the body, and emphasize uses to the church over speed, power or looks. We would stress the right education of the mind before the luxuries of the body. Although we should never minimize the importance of accommodating to the uses of the body, we should not forget that the body exists for the sake of the mind and spirit, and that the spiritual uses of the church are the ends for and from which all true New Church men labor regardless of their occupations.
     The truth is that accommodation means much more than a mere stepping-down for the sake of reception. Its end and purpose is to elevate. Education has as its end and goal the opening and raising of the mind, step by step, state by state, thought by thought, affection by affection, from ignorance to wisdom, from selfishness to charity toward the neighbor, to a love of uses, and to the ability to communicate them to others. New Church education accommodates to the spiritual needs of the mind when it selects and presents knowledges and values which are in harmony with the things of heaven, and when it presents a mental and physical environment that corresponds as far as possible to principles of revealed truth. For we know that "everything that is done according to order is inmostly open to the Lord and has heaven within it" (AC 8513).
     Missionary work is essentially educational, and, as in the case of education, its uses depend directly upon accommodation. Before the human mind can be led from one state to another-from ignorance, obscurity or even falsity, to truth-we must reach out to it.

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We must adapt our ideas so that we speak to it in terms that it can understand; and, most important of all, we must stir its affections and kindle its love for truth. New Church education is distinctive because New Church men can know the loves of the human heart, can foster the development of those loves which lead to heaven, and can discipline and control those other loves which are from hell.
     As with all accommodation, instruction in the truth is but the first step toward leading others into the church. There must he conviction, a living conviction born of the application of the doctrines to our own lives. There must be an affection of the truth which can come only from distinctive New Church life. This is what the Lord meant when He said: "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven" (Matthew 5: 16).
     And at the heart of our conviction of the absolute need for and use of the New Church should be the realization that the Heavenly Doctrine can provide the only true bridge between a man and his neighbor; that its truths, and the angelic states into which they lead men, have the power to link mind with mind and heart with heart in the inmost uses of life; and that they are the means whereby the Lord Himself has come among men to weld them into a one. For the teachings of the Writings not only bring men together spiritually; the heavenly loves they promote actually conjoin men in a kingdom of spiritual uses which is the church and heaven.
     There is only one permanent unifying force in the whole universe. There is but one love great and constant enough to make one out of many. And that is the Divine love. It is true that evil loves can bind men together temporarily by slender threads of self-interest; yet the least strain snaps those threads, and when such bonds cease to be advantageous they are broken without conscience. Only spiritual bonds can be permanent. Only loves which come from the Lord can stand the tests of time and adversity. Internal unity can exist only where there is a common authority, and a willingness to follow that authority in a life of charity. For "all gathering together and union, we read, are from charity, and all dispersion and disunity are from lack of charity" (AC 343e).
     The things which accommodate and unite a man to his neighbor spiritually are the truths and goods of the church. When, and in so far as, men make these their own by living them in an active life of uses, in that degree are they united in the sight of heaven. For, we are taught "it is love that conjoins. . . . This union . . . cannot be so well seen among men, but it is seen in heaven, where from mutual love all the angels are as a one. Each society, which consists of many, constitutes as it were one man. And all the societies together, or the universal heaven, constitute one man, which is also called the Gorand Man. . . .

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Thus heaven consists of as many likenesses of the Lord as there are angels, and this solely through mutual love-one loving another more than himself" (AC 1013: 3).

     Nowhere is the Divine preparation by which man is wonderfully accommodated to his neighbor more apparent than in the union between man and woman which is called marriage. The teaching is that "the essential of marriage is a union of minds; [therefore] such as are the minds, such is the union; [and as] the mind is formed solely from truths and goods . . . it follows that the union of minds is exactly such as are the truths and goods from which they have been formed consequently, that a union of minds which have been formed of genuine truths and goods is more perfect" (HH 375).
     Because a union of minds means thinking and willing the same internal uses, it is said that "no married partners can be received into heaven so as to remain there except those who have been so united, or who can he united as into a one; for there two partners are not called two, but one angel" (CL 50). And we would note that this kind of union, that is, the union of love truly conjugial, is possible because the truths concerning it have now been revealed. "Conjugial love will be raised up anew by the Lord after His [second] advent. . . . For that love is of the Lord alone, and is with those who are made spiritual by Him through the Word" (CL 81e). Conjugial love is possible only because of a higher marriage, namely, the marriage of the Lord and the church. And that marriage, in turn, is possible only because the Lord can be present with men in His Word; for in and through the Word His Divine love and wisdom are accommodated to human reception.
INSPIRATION OF THE WORD 1959

INSPIRATION OF THE WORD              1959

     "Jehovah Himself, who is the God of heaven and earth, spoke the Word through Moses and the prophets, and therefore it cannot but be Divine truth itself; for what Jehovah Himself speaks can be nothing else. The Lord, who is the same with Jehovah, spoke the Word written by the evangelists, many parts from His own mouth, and the rest from the spirit [or breath] of His mouth, which is the Holy Spirit. Hence it is that He says that in His words there is life, that He Himself is the light that enlightens, and that He is the truth" (Doctrine of the Sacred Scripture 2).

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WILLIAM BLAKE'S NEW CHURCH CRITICS 1959

WILLIAM BLAKE'S NEW CHURCH CRITICS       Jr. DONALD C. FITZPATRICK       1959

     The knowledge that Blake was acquainted with Swedenborg's theological writings has naturally led members of the New Church to be interested in him. This interest has been reflected in books and articles published in the church from time to time since shortly after his death in 1827. It will be our purpose here to examine a number of these publications in an effort to bring to light the criticism of Blake which has been produced in the New Church.
     William Blake's life and work were first considered in a New Church publication when an editorial note entitled "Memoirs of William Blake" appeared in the NEW JERUSALEM MAGAZINE of Boston in January. 1832. This note was published in order that readers of the magazine might have the opportunity of contrasting Blake with John Flaxman, the sculptor, an early receiver of the teachings of Swedenborg and an intimate acquaintance of the poet's.
     The editorial writer relied upon the then recently published work on the lives of the leading British artists by Allan Cunningham for most of the biographical material presented. His own introduction and conclusion, however, clearly indicate how he wished his readers to regard Blake.
     That the poet was "pious, virtuous, sincere, and peaceful; as to his external life, the editor readily admitted. "But," he continued, "while Flaxman believed in the reality of a spiritual world, and in the actual and personal existence of spirits, as fully as Blake, in him this belief had nothing in it or with it of unregulated enthusiasm or of wild phantasy; he believed, and he knew why and what he believed."
     This, then, was a fault in Blake's belief and understanding. He did not as did Flaxman apparently, see the whole of the system of Swedenborg, but only certain broken parts which he mixed with falsities and used for his own selfish purposes. Here the writer sounded the note which we will hear repeated often in the criticism of later New Church writers.
     Later in this long paragraph the editor softened his criticism somewhat by writing that he did not wish to imply that the influence of Swedenborg was destroyed completely in Blake. The poet's character seemed to him to show that this was not the case, and revealed a man more to be pitied than scorned.

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     In closing the memoirs the editor merely noted that Blake "became more and more fantastic, more and more removed from the business and employments of actual life, and finally at an advanced age, he died in a state of poverty and almost of destitution."
     Blake is certainly not presented here in a very favorable light. The editor relied upon Cunningham for the facts of the poet's life and may never have read any of Blake's poetry in a serious way. Whatever explanation might be given, it seems certain that the memoir itself could have no very favorable effect upon the average reader's opinion of Blake or his work.
     Both the poet and his work were to receive better treatment at the hands of an English New Church man about seven and one-half years after the appearance of these "Memoirs"; for in July, 1839 Dr. James John Garth Wilkinson published the first printed edition of the Songs of Innocence and Songs of Experience. Previous to this time, the works had "existed only in the prints struck off from the copper upon which Blake had himself engraved in relief both the text and the marginal illustrations'
     Dr. Wilkinson had borrowed an original copy of the Songs of Innoand of Experience from an acquaintance in 1838. Much impressed by it, he wrote a long preface, and with funds supplied by his brother William had a ninety-five page octavo volume published by Pickering and Newberry on July 9, 1839.
     The preface opens with a biographical sketch which again relied upon Cunningham's work as the source of facts concerning Blake's life.
     Then, having condemned in no uncertain terms the standards by which Cunningham had presumed to pass judgment on Blake's works, Dr. Wilkinson wrote: ". . . it is far indeed from our intention, to express any approbation of the spirit in which he conceived and executed his later works; or to profess to see good in the influences to which he then yielded himself, and from which his visional experiences proceeded."
     For the poems he was arranging to print, Dr, Wilkinson had only good to say, however.

     "The present Volume contains nearly all that is excellent in Blake's Poetry; and great, rare, and manifest, is the excellence that is here. The faults are equally conspicuous, and he who runs may read them. They amount to an utter want of elaboration, and even, in many cases, to an inattention to the ordinary rules of grammar. Yet the 'Songs of Innocence,' at least, are quite free from the dark becloudment which rolled and billowed over Blake in his later days. He here transcended Self, and escaped from the isolation which Self involves; and, as it then ever is, his expanding affections embraced universal Man, and without violating, beautified and hallowed, even his individual peculiarities. Accordingly, many of these delicious Lays, belong to the Era as well as to the Author.

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They are remarkable for the transparent depth of thought which constitutes true Simplicity-they give us glimpses of all that is holiest in the Childhood of the World and the Individual-they abound with the sweetest touches of that Pastoral life, by which the Golden Age may be still visibly represented to the iron one-they delineate full-orbed Age, ripe with the seeds of a second Infancy which is 'the Kingdom of Heaven.' The latter half of the Volume, comprising the 'Songs of Experience,' consists, it is true, of darker themes: but they, too, are well and wonderfully sung; and ought to be preserved, because, in contrastive connexion with the 'Songs of Innocence,' they do convey a powerful impression of 'the two contrary states of the Human Soul.'"

     Of the poems that followed Songs of Innocence, and of the poet's life as he plunged deeper into the work of building a system, Dr. Wilkinson does not speak so highly. In The Gates of Paradise and The Book of Thel he felt that Blake "had already departed, in some measure, from that intelligible simplicity which characterizes the Songs of Innocence (sic) and fantasies were fast gaining the dominion over him."
     That Blake preferred to see truth in mythological forms rather than in the "Divine-Human Embodiment of Christianity" disturbed Wilkinson, for he felt that this had led the poet to divorce imagination from reason and to copy the mere outward form of the past without the inward truth that had made that form meaningful and beautiful in its own right.
     "For," he wrote, "the true Inward is one and identical, and if Blake had been disposed to see it, he would have found that it was still (though doubtless under a multitude of wrappages) extant in the present Age."
     In drawing the preface to a close, Dr. Wilkinson offered a comparison between Blake and Shelley.

     "From the opposite extremes of Christianity and Materialism, they both seem, at length, to have converged towards Pantheism, or natural-spiritualism; and it is probable, that a somewhat similar self-intelligence, or Ego-theism, possessed them both. They agreed in mistaking the forms of Truth for the Truth Itself; and consequently, drew the materials of their works, from the Ages of type and shadow which preceded the Christian Revelation. The beauty, chasteness, and clear polish of Shelley's mind, as well as his metaphysical irreligion, took him, naturally enough, to the Philosophy and Theology of the Greeks; where he could at once enjoy the loose dogma of an Impersonal Creator, and have liberty to distribute Personality at will to the beautiful unliving forms of the visible creation. . . . The visionary tendencies, the mysticism of Blake, developing themselves, as they did, under the shelter of a religious parentage and education, carried him, on the contrary, to the mythic fountains of an elder time, and his genius which was too expansive to dwell in classic formalisms, entered into, and inhabited, the Egyptian and Asiatic perversions of an ancient and true Religion. In consequence of these allied deformities, the works of both are sadly deficient in vital heat, and in substantial or practical Truth, and fail, therefore, to satisfy the common wants, or to appeal to the universal instincts, of Humanity. Self-will in each, was the centre of the Individual, and self-intelligence, the 'Anima Mundi' of the Philosopher, and they both imagined, that they could chop and change the Universe, even to the confounding of Life with Death, to suit their own creative fancies."

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     In Dr. Wilkinson. Blake and his work found a critic who could at least present intelligently the reasons and beliefs which prevented his acceptance of the later of the poet's writings. His was not the criticism of the ignorant, and his intent in presenting the Songs of Innocence and of Experience was admirable from some points of view, even if slightly ambitious in its way, for he hoped that it might serve as an instrument for public interest in the New Church.
     The next New Church man to consider Blake at any length was James Spilling, who published a series of two articles on the poet in the May and June issues of the NEW CHURCH MAGAZINE in 1887. His purpose, unlike Wilkinson's, was merely to present to the readers of the magazine a better picture of the poet and of the meaning of his work than those which had previously appeared in the church.

     "If a man aims at popularity," Spilling wrote, "he must restrict his vision. It is a condition of favoritism with people that a genius must not see too deeply or sing too highly. William Blake did both, and the world, as in the case of Swedenborg, declared him mad."

     Blake's apparent lack of concern about whether he was understood or not did not bother Spilling in the least. He saw in the poet's obscurity a deliberate attempt to defy the efforts of reason to penetrate his meaning. For this reason. Spilling divided Blake's poetry into two groups: material for the general reader-Songs of Innocence, Songs of Experience, and The Book of Thel; and material for the student-the prophetic poems. The latter, he assured the reader, were clear in their meaning to Blake though they might appear like the products of insanity to the ordinary reader of poetry.
     Unlike previous New Church writers, Spilling presented his readers with specific examples of Blake's poetry and commented on each of the selections. He chose those poems he considered the most familiar and tried to show how Blake's thought agreed, in part at least, with the teachings of Swedenborg.
     He saw in the Songs of Innocence the most successful and skilful clothing of the highest truth in forms of sweet simplicity. "The Divine Image" taught that mercy, pity, peace, and love are qualities both Divine and human, and that they are combined in the Divine-Human person of Christ. "The Chimney Sweeper" showed the true nature and relationship of the life of the body to the eternal life of man after death. "Night" treated of angelic ministration to good and evil men alike.
     Of The Book of Thel he wrote:

     "It is an allegory, not strange, but familiar; not mystical but crystalline. To understand it, it is only necessary to know that Thel, the mistress of the vales of Har, means beauty that lives for its own sake and seeks no use, but only its own pleasure. . .

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This is the teaching of the great poem! The Lily of the Valley, the Cloud, the Worm, the Clod have all their uses and are happy and immortal; but the Daughter of Beauty who lives simply for herself, the shining woman without a use, vanishes away to be found no more. Even when taught she is unreclaimed, and flees from the awful voice to pursue her delight in the vales of liar."

     This at least is an attempt to look at the poetry affirmatively and the whole tone of Spilling's commentary is one which marks him as willing to rejoice in what he can understand without condemning that which is obscure to his understanding.
     In the same spirit, N. H. Morris included a chapter on Blake in a little work published in 1915 concerning Swedenborg's influence on well-known men of genius. He, too, saw The Songs of Innocence as poetic presentations of New Church teachings. "In those beautifully simple lines commencing 'Little lamb, who made thee?' there is the central teaching of the New Church, that God, the Creator of all things, clothed Himself with a human form, came into the world as a little child, and became the Savior of the world."
     Not afraid to disagree with an earlier New Church critic of Blake, Morris wrote:

     "Dr. Garth Wilkinson, who was the first to introduce Blake to the public after the latter's death, said that the 'Songs of Innocence and Experience' contained nearly all that is excellent in Blake's poetry. No one with the fuller knowledge of Blake we now have would agree with this.
     "It is true most of his later writings are mystical and incomprehensible to most people, but many volumes have been published during the last few years dealing with these mystical works, and attempting to interpret them. One of the latest writers suggests that the reason so many have failed to understand these later works of Blake is that they have not first studied Swedenborg, and that they would have greater success if they first mastered Swedenborg's system of interpreting the Scriptures.
     "We must leave this to be decided by Blake students of the future."

     The poet was to come under fire again, however, from an English writer. James S. Pryke. who published an article entitled "William Blake and the Imagination" in the March, 1928, issue of the American monthly, NEW CHURCH LIFE. Unwilling to accept Blake's own testimony concerning his spiritual experiences as earlier New Church men had Pryke wrote that the poet's fancied penetration into the other world persisted throughout Blake's life."
     The closing paragraph of the article, a consideration primarily of the functions of the imagination and its relation to other mental faculties, presented this view of Blake:

     "Vivid, active, fertile in imagination, he undoubtedly was; but he was also self-centered, with all that word implies. In bondage to the fixed idea that he must surpass all other men, his imagination was permitted to outrun his intelligence.

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Knowing, as we do, that Divine help never fails, that he was in contact with the Master of spiritual imagery, Blake's cry, 'I must create a system, or he enslaved by another's,' may be ranked as one of the most tragic to be found in English literature. What monuments in verse and line might Blake have left behind, what beneficent influence might he be exerting even now, had he accepted the new knowledge that was within his grasp

     The feeling of regret over Blake's separation from Swedenborgian thought expressed here is one that has been repeated often since it was first voiced by Dr. Wilkinson in his preface. It certainly was evident in the article on Swedenborg and Blake" by the Rev. Eric A. Sutton, a British New Church minister, which appeared in the NEW CHURCH MAGAZINE in 1929.
     Feeling that the intellectual schism between Blake and Swedenborg was a deep one indeed. Sutton saw the poet's later poems as expressions, though not clear ones, of his conviction about the error of Swedenborg's reliance upon reason as the world's hope for salvation. "At present the New-Churchman is prone to exaggerate Blake's indebtedness to Swedenborg, and those who do not know Swedenborg accept uncritically Blake's interpretation of his teachings. The result is pandemonium. Blake's personality-his unrestrained self-will-his bold, creative genius buttressed with adamantine prejudices, preclude from him the power of sober interpretation. He is poet, not portrait painter-he is creative, not interpretive."
     Blake's lack of interpretive ability in his reading of Swedenborg led him to misconstrue his teachings, said Sutton. "While Swedenborg showed that the furniture of earth, the whole pageantry of nature, is the mirror, the embodiment of spiritual things-Blake made that pageantry the mirror of his world of poetic imagination."
     Sutton noted, however, that even the severest critics of Swedenborg admitted that Blake's sweetest poetry was written before his rebellion against Swedenborg.
     But the rebellion did come, for Blake saw in the religious works he read a tendency to make the church and reason the rulers over those energies in man which he felt to be essential to true manhood. Sutton tried to show the fallacy of Blake's belief. "If man determines to restrain his desire-there is another desire and a stronger desire at the back of his determination. Reason itself is not the restrainer-reason enlightens, and becomes the womb of a new, a purified, and more powerful desire-and this, the new born energy, is that which restrains." This, then, was the crux of the problem. Blake misunderstood Swedenborg's emphasis on reason and separated himself from the organized New Church.

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     Echoing James Pryke's remarks, Sutton concluded that had Blake been able to understand what Swedenborg had to say, he might have left a richer heritage of poetry than that provided by the prophetic poems of his later years.
     A period of twenty years now passed in which nothing of importance concerning Blake appeared in any New Church publication. The latest series of critical appraisals of the poet and his work by literary scholars finally led, in 1949, to the publication by Herbert N. Morris of another consideration of Blake in a series of three articles which appeared in the NEW CHURCH HERALD of London. These articles deal primarily with Blake's acquaintance with and attitude toward Swedenborg's Writings, and attempt to show evidence of their sustained influence on all of Blake's work.
     Morris began by presenting evidence to disprove the idea that few of Swedenborg's works were available in English editions in Blake's day, and discussed briefly the poet's association with the organized church in London. The remainder of the material in the three articles presented the author's view that Blake did not really reject Swedenborg as wholeheartedly as earlier New Church writers and other critics had supposed.

     "The one doctrine upon which Blake's entire message, so far as it was consistent, is based, was that of the Last Judgment. In 1757, the year of Blake's birth, according to Swedenborg the Last Judgment, described in symbolic language in the Bible, had already taken place as a spiritual event. It marked the beginning of a new era or dispensation. The Christian Church as known and constituted externally was to begin to pass away and a new and internal church was to take its place. To the end of his life he never varied from the full acceptance of this"

     Morris pointed to the poem "Milton" and to the Descriptive Catalogue, two of Blake's later works, as evidence that the poet did not continue to reject Swedenborg's ideas. He also notes that Blake never denied two cardinal principles of the Writings: that Jesus Christ is God and that the Bible is the Word of God.
     Not questioning the validity of Blake's claims of having had spiritual experiences, Morris wrote: "There is, however, a wide difference in the experiences and claims of the two visionaries." Blake claimed to have received messages from all sorts of spirits, while Swedenborg, the chosen revelator of a new dispensation of Divine truth, attested that he had received the truths of the doctrines of the New Church from God alone. Blake's error, says Morris, lay in opening himself to contact with all spirits, regardless of their nature.
     In the last of the three articles in this series, Morris lists the doctrines which Blake accepted wholly or in part from Swedenborg, and concludes with the idea that the things he repudiated were those which he took out of context or those which were confusing because of poor translation from the original Latin in the English editions he possessed.

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     In many respects. Morris stands at odds with earlier New Church critics of Blake. He persists more firmly than others in seeing the positive and direct influence of the Writings even in the last of Blake's "Prophetic Poems" and seems willing to blame everyone but the poet himself for Blake's failure to understand Swedenborg aright.
     These, then, are some of William Blake's New Church critics. Their words reflect a sustained interest in one man and his works which is probably unique in the church except for the interest in Swedenborg himself.
BLINDNESS 1959

BLINDNESS       SYDNEY B. CHILDS       1959

     Among the afflictions of mankind, and there are many, perhaps the one that is most dreaded is blindness. This is readily understandable. Sight is the highest of the senses. Through it we protect ourselves from bodily injury; through it we take the measure of our fellow men, a process that can he almost instantaneous. We know that in talking with friends, relatives, or others for whom we have affection and trust, we look directly into their eyes. It is in such mutual regard that we can in some measure gauge their state of mind. But it is otherwise if we are confronted with one who is, or appears to us to be, an enemy. We instinctively look away from him; and if we do look directly at him, it is with reluctance and for self-protection. Fortunately, such sight of another, where manifest evil or danger is revealed, is not too frequent an occurrence.
     About all of these things there are words of revealing truth in the Divine Word. Most significant is the story of the Lord's healing of a man who had been born blind. To be born blind is a major tragedy. If blindness should occur after an interval of years-as in childhood, youth, adult or old age-there is always a recollection of previous sight. All can experience natural blindness briefly by merely closing the eyes or when in complete darkness. Yet such comparative blindness is but fleeting, and it may be remedied by opening the eyes, by artificial light, or by the dawn of a new day. To be born blind is something else. That is an affliction which in some way is permitted under Divine Providence; perhaps so that some remnant of human kindness may be inspired in a callous world, such as ours is today and has been throughout the period of recorded history.

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Few men are so immersed in evil that they will not help a blind man to cross a street. Such a brief act of mercy might mean that there is a salvable state in the one showing compassion to another.
     The ninth chapter of John's Gospel is devoted entirely to the story of the Lord's giving sight to a man who had been born blind and the sequel of the miracle. The chapter is one of unique dramatic power, and the story is readily inscribed on our hearts and minds. Here is an instance in which spiritual light and celestial warmth come through the letter of the Word, and point to the Lord's unceasing effort to lead to salvation the well-disposed among mankind.
     There is in this simple story of just one of the thousands of wonders wrought by the Lord a transcendant image of what the God of all the universe wanted at that time, and still yearns to receive, that is, some response to His gifts of creation. Books could be written about this one chapter in the Gospel of John. For in the story there is not only the Lord's gift of sight to one born blind: there is also the reaction of the man to the miracle, of the multitudes who had witnessed it, and of the rulers who resented it. The man whose sight had been given by the Lord was soon tormented by fear of those who surrounded him-a group of devils in the form of men. He relied, simply, on truth-a wise guide both then and now. The words of Scripture best relate what occurred: "Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. He answered and said. Whether He be a sinner or no. I know not: one thing I know, that whereas I was blind, now I see" (vv. 24, 25).
     The courage of this man needs little by way of explanation. The picture is one of extreme exasperation, and of righteous indignation against the arrogant hypocrisy of the Pharisees, the all-powerful rulers of the synagogue.
     This man was not only cured of physical blindness, he was also offered salvation by the Lord and he seems to have been affirmative. Shall we in this day and age be equally amenable to salvation? The Lord alone knows the answer. The Writings make it clear that salvation is not assured by knowledge a man may have all the wisdom of Solomon and yet condemn himself to eternal damnation after death. And it is sad to realize that there are states of mind in which the sphere of evil is so great that a man can be almost overwhelmed by the hells. Such states are of frightening aspect and must be overcome as a part of the long, weary, and seemingly endless war of regeneration. But, as in actual war, the loss of a battle is not the end of a war; the end in war is victory.
     That end can be achieved only where a man, however assailed by the forces of hell, does not give way in temptation.

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We might say that we are human and that we will, as fallible beings, give way in temptation at times; but the Lord, the Almighty God, is everlastingly present with the man who is endeavoring to resist evil. We know that a true acknowledgement of the Lord is of paramount importance in our lives. It is a spiritual awakening, such as is signified by the words of the man born blind: "Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see."
     We must face the fact that all of us are born blind, in the deeper meaning of that affliction. A newborn baby really sees very little, and even as we grow into maturity we see very little in comparison with the inner springs of creative life and with the things we do not know. It is here that the science of the world so often fails. For it is only where spiritual blindness obscures the way that we are in mortal danger. The wonder of the miraculous gift of sight to the man born blind was not only physical but was also spiritual. Together with the gift of natural sight, this man was blessed by speech with the Lord; and the reward of eternal salvation is indicated in the story (see vv. 35-38).
     In the organized New Church now is to be found almost an exact replica of all that has been said of the man born blind. Numerically our church is as nothing in comparison with the membership of the Roman Catholic and Protestant churches, the Hindu. Mohammedan, and Jewish religions. Yet in the few who worship the Lord in His second coming is the entire hope of the whole world! Shall we give way to the hosts of evil, to the hells that surround us? Or will we adopt the courage of the man born blind who, until the Lord opened his eyes, sat by the road as a beggar? The Lord alone knows the answer to that question as it applies to the life of any individual. It is of paramount importance that we realize, day in and day out, that we can, as servants of the Lord, be instruments in the eternal salvation of all mankind, when a new golden age will become an actuality.
     If we are ever aware that the Lord's love is for the salvation of all men we shall be granted spiritual insight into the sublime wonder and miracle of the Lord's living presence with men. As to just how we may best serve this supreme purpose is a matter that is almost, but not wholly, beyond our control.
     The Lord has given us the assurance that the New Church will be the crown of all the churches. If we can but have the conviction of the man born blind; we shall triumph over all the obstacles raised by the hells, in the belief that the Lord will be with us in achieving a destiny beyond the power of words to describe.
     Spiritual blindness is what we really must fear, for such blindness always denotes evil, where it is not caused by ignorance, it is of the blindness not so caused that we are warned in the Writings, which explain that many men will reject the Lord in His second coming, which in its manner surpasses all miracles, because of spiritual lethargy and apathy toward truth.

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In the Memorable Relation which concludes Conjugial Love is the familiar passage in which the angels ask Swedenborg the reason for his sadness, and he replies: "Because the arcana at this day revealed by the Lord, although in excellence and worth they surpass the knowledges hitherto made known, are yet on earth esteemed as of no value" (no. 533).
     The opposite of spiritual blindness, which leads toward hell, is that spiritual sight which leads toward heaven. Natural sight, as the supreme sense, is a most beneficent gift of the Lord. Through such sight the wonders and beauties of nature are revealed to us from early infancy and throughout the remainder of our earthly lives. Through natural sight our minds are awakened to discover the wonders of creation and the sciences and knowledges that may lead to wisdom. Thus we may attain to spiritual sight, read and come to love the words spoken by the Lord both before and after His glorification. Brought before our sight are the Writings, in which we see the Lord in His second coming. In the Writings is revealed the inmost splendor of the Lord's love toward mankind; and His way of salvation is seen by an upright man as a gift beyond all price.
     When doubts occur-as they will at times, since we are all but fallible human beings-we may well ponder the courage and wisdom of that poor, unnamed beggar who, in reply to those who scoffed at the Lord's miracle proclaimed stoutly: "One thing I know, that whereas I was blind, now I see."
SWEDENBORG'S INSPIRATION 1959

SWEDENBORG'S INSPIRATION              1959

     "The Lord alone teaches man, but mediately by means of the Word when in a state of enlightenment, of which hereafter. That this is true it has been granted me to know by personal experience. For several years I have talked with angels and spirits; nor has any spirit dared or any angel wished to tell me anything, still less to instruct me, about any matter in the Word, or about any matter of doctrine from the Word; but I have been taught by the Lord alone, who was revealed to me, and who has since appeared and now appears constantly before my eyes as a sun, in which He is, in the same way that He appears to the angels, and has enlightened me" (Divine Providence 135).

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     Two apparently distinct prophecies comprise the closing chapters of the book of Ezekiel: the first, the parable of Cog and Magog; the second, a vision of the temple restored and Canaan resettled by Israel. In the internal sense the two are united, of course; for the former signifies the judgment upon those who place all worship in externals without any internal, the Jews, and the latter is a prophecy of the new church to be set up after the Jewish Church had been destroyed. It is clearly a picture of the New Church, for the first Christian Church never had the purity of doctrine, life and worship here depicted.
     Toward the end of the month the readings cover the opening chapters of Daniel, recounting several tales from the time of Israel's captivity in Babylon. Insight into the spiritual meaning can be gained if it is kept in mind that Babylon represents the future Roman Catholic Church, which, eventually captivated by the love of dominion, profaned all things of heaven and the church.
     The readings in Conjugial Love take us from the introductory Memorable Relations through the chapters on marriages in heaven, the state of married partners after death, and love truly conjugial. It is delightful that we will be reading of Swedenborg's visits to the heavens of previous ages at the same time that we read of Nebuchadnezzar's vision of the image with the head of gold, and so on, for those ages are told of in the description of that image.
     Perhaps there is no other doctrine so distinctively New Church as that of conjugial love: there is marriage in all its fulness in heaven, and husband and wife on earth can look forward to an eternal duration of their own marriage if, together, they go to the Lord, and love the truths of the church and do its goods.
     The teaching found at the end of no. 49 should be written in fire on the heart of every New Church youth-a marriage of love truly conjugial is Divinely promised to everyone who from early youth loves and asks of the Lord a legitimate and lovely companionship with one, and who spurns and detests wandering lusts as an offense to the nostrils.

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REVIEWS 1959

REVIEWS       Various       1959

HEAVEN AND HELL. Translated from the Latin of Emanuel Swedenborg by Doris H. Harley. The Swedenborg Society (Inc.). London. 1958.

     A new edition of Heaven and Hell has been published by the Swedenborg Society in time for Christmas giving. Containing a revised translation of the work, it is handsomely bound in blue cloth covering, one with the Society's new edition of the Writings, and is well worth owning.
     In external appearance the new addition is, on the whole, excellent. The print is clear: the paper is pleasantly less than shining. Paragraph numbers at the top of the pages make for easy reference. The index at the end is quite usable. In the text itself, indeed. I find only one external thing to criticize adversely-the chapter headings, although capitalized and also set apart from the body of the material, get lost in the text. On the other hand, the jacket of the book repelled me, partly because I am an American. It seemed to me to be covered with dollar signs! I showed it to a class of second-year high school girls: almost universally their reaction was the same as mine. Even more undesirable, I found a statement inside the jacket: the book "gives the most comprehensive and detailed description of life hereafter ever given mankind." I am unaware of any other description at all.
     Mrs. Harley, in this edition, has revised the J. C Ager translation published in the Standard Edition of the Swedenborg Foundation. Her revision combines several remarkable features. It is more literal and more often correct than previous translations, and at the same time is couched more successfully in modern English idiom. In several places she has corrected mistranslations and has bettered poor phrasing, although here and there the new work leaves something to be desired.
     A few examples of weakness in translation appear at nos. 7, 257, and 485. No. 7: "It is the Divine proceeding from the Lord . . . that makes heaven in general and in part." Why not, "in particular?" No. 357 departs unnecessarily from the Latin verb forms, yet gives the proper meaning. The heading above no. 485. "Delights Are Changed . . . into Things that Correspond to Them," is, perhaps, an improvement over Ager, but a literal translation from the Latin might have been even better: " . . . Changed into Correspondences." In several places Mrs. Harley, trying to avoid the term, "Divine proceeding." comes out with "the Divine that goes forth," or "the Divine going forth."

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     Definite improvements in translation are frequent. The patent mistakes Ager made in nos. 83, 424, and 536-one of them resulting in a meaningless jumble of words-are corrected. Ager's awkward "Each Society in Heaven Reflects a Single Man" (nos. 68. et al.) is changed to " . . . Resembles a Single Man." But most pleasing of all is Mrs. Harley's retention of the word "conjugial" in the phrase conjugial love." No longer will I have to tell my sophomore students: Every time you see the word 'marriage' in 'marriage love,' cross it out and write in 'conjugial.'
     Swedenborg's own references to the Arcana Coelestia are properly included as footnotes, and-a new and useful departure-a "second class" of footnotes defines a few peculiarly Swedenborgian terms, such as arcana, proprium, cognitions; surprisingly, no footnote explains why conjugial is spelled with an "i."
     ORMOND ODHNER


DET FORVANDLADE BRUKET (The Changed Iron Works). By Annalisa Forsberger. Raben & Sjogren. Stockholm. 1957. Pp. 243.
      This book is devoted to reflections on the factory at Stjernsund, Sweden, instituted by Sweden's engineering genius, Christopher Polhem, so often referred to in the early letters of his friend Emanuel Swedenborg, who for some years acted as his amanuensis The book is vague and poetic in style, and involves descriptions of the historic estate and the work of those who lived there and managed it. The author herself grew up in Stjernsund and has conjured up quite an atmosphere of olden times from her memory of when she was a little girl playing among the ruins of Polhem's institution. Her book is written in a pleasing, chatty manner and passed with approval the critical Swedish literary reviewers, but one finds in it few direct facts about Polhem or his manufacturing enterprises: a tale that has often been told to the Swedish public in more learned works.
     What interests us greatly is the full-page illustration (p. 141), a portrait of Polhem's daughter Emerentia, to which attention was called by
     Miss Senta Centervall for its interest to students of Swedenborg's life, who have never before been presented with a likeness of the young lady who is referred to as "Swedenborg's sweetheart." The portrait (see frontispiece) shows Emerentia as a grown lady, having a noble caste of countenance, high of nose and forehead, shapely of chin and with calm and steady eyes.
     The book contains many references to Swedenborg and his name heads a chapter devoted to his contacts with the Polhem family, discussed by biographers with varying opinions.

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(See Acton: Letters and Memorials of E. Swedenborg, pp. 193ff; Sigstedt: The Swedenborg Epic pp. 48ff.)
     "Once in his youth Swedenborg was on the road to matrimony, King Charles XII having recommended the famous Polhem to give him his daughter," wrote General Christian Tuxen, after having talked with Swedenborg on the subject. The reference seems to have been to Maria, the oldest of four sisters. However, Maria apparently had a suitor whom she preferred, and in the summer of 1718, while Swedenborg was helping Polhem with the canal works at Trollhattan, Maria announced her engagement to the king's chamberlain. M. L. Manderstrom. Emanuel, writing to his brother-in-law Erik Benzelius, makes the remark:
     "I wonder what people are saying about this, inasmuch as she was promised to me; his other daughter is, to my mind, much prettier." This reference was to 15-year-old Emerentia, whom Swedenborg reportedly loved and failed to win.
     In 1723 Emerentia married a widower named Reinhold Ruckerskojld in Stjernsund where she was living with her father. The factory was run by Ruckerskojld after Polhem left the works in 1735, the year his wife died. Church records tell us that Emerentia gave birth to nine children. It is known that she took part in the construction of the manor house and that during this operation she fell and broke her leg and for the rest of her life had to walk on crutches. The crutches are carefully preserved in the attic, where they were shown to the present writer in 1926. Legend has woven a spell around them, and bad luck is said to follow him who meddles with them.
     In lyrical prose Miss Forsberger describes Stjernsund as it was when the workmen's homes were filled; the fountains playing in the park and a constant chattering proceeded from the workshops, by that time changed into saw mills.
     She goes back to Swedenborg's visits and how the lonely, often misunderstood wonder-worker, Polhem, found in him a sympathetic friend and helper. Her description of the family is interesting, and we learn a little of their home life. Maria, the oldest daughter, is said to have been rather proud (p. 114) and given over to extravagance and love of glamor. Emerentia, the youngest, is a romantic girl, richly endowed with poetic fancy. It is, perhaps, with her in mind that Polhem wrote:
     "If a girl is temperamental and unmanageable she should not be given any other food than sour milk without cream, eggs without yolks, fish without strongly spiced sauces, barley soup, whey and thin, light beer, in no wise any wild game and eggs, spiced meats and least of all wine, chocolate, oysters and other things which promote unchastity."

35



     Mother Polhem, farther on, says: ". . . When a girl increases in age, besides learning all kinds of sewing, she should be trained to go to the storehouses and cellars and measure out everything for the household, learn to cook, to brew, to bake, distill, spin wool, linen and cotton, weave and sew clothes, etc."
     "But, mother dear, you did not mention hairdressing, dancing and playing," said echo.
     "I have not yet thought out," replies father Christopher-who had strong opinions on every conceivable subject, and published them, too-"how a man can be pleased with a wife who seeks her pleasure in such distractions, but I know full well that when the flock of children increases there is no one content to feed on dancing and playing instead of food and clothing. . . "
     The little forgotten town of Stjernsund, hidden away in deep pine forests, is now owned by the Koster Company, that uses the motor power drawn from the streams for driving a sawmill. Polhem's descendants remained in possession of the works until 1856, producing the screens, mirrors, window and door decorations that were manufactured there as well as the tin plates for the army of King Charles, so much appreciated by that warlike monarch. Curious it is that a pamphlet describing their care should have been written by Swedenborg, Det Fotenta Stjernsundsarbete, one of his earliest publications. It is a world made up of love and beauty, ambition and use, of lakes basking in the sun, of forests sheltering wild birds and game, of brave men and charming women and angels that is here described.
     CYRIEL O. SIGSTEDT

36


INSTRUMENT OR HERALD? 1959

INSTRUMENT OR HERALD?       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa
Published Monthly by
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     Was Swedenborg the instrument or the herald of the Second Coming? Much more is at issue here than a choice of terms. To name him as the instrument, which the General Church does, is to claim that the Writings as a Divine revelation are the second coming of the Lord; to think of him as a herald involves no such commitment, and may mean no more than that he is the forerunner of a new age, the establishment of which does not depend upon the Writings, or upon them alone.
     We concede readily, as the Writings teach, that there is a continual coming of the Lord to the minds of individual men and women, in which sense the Lord is now making, and will continue to make, His second coming. But we believe that continual coming is in the Writings, and that there was an historical advent which took place at an identifiable point in time-the time when the Writings were given. Some, however, hold that the Lord is now making His second coming, and that to say that He has done so is to relegate His advent to the past and to deprive it of all present significance.
     Many who saw the Lord in the flesh did not perceive Divinity in Him, and many who encounter Him in the Gospels now do not meet with God. To see the Writings is not necessarily to see the Lord-to see them as Divine truth; and even when they are so seen, objective sight precedes subjective sight of truth, which is given as the spiritual mind is opened. But with this proviso we hold that the Writings are the appearing of the Divine Human to men on earth; that they are the Lord in His second coming; and that Swedenborg was the instrument of that coming.

37


SCRIPTURE TEXTS EXPLAINED IN NEW CHURCH LIFE: 1881-1958 OLD TESTAMENT 1959

SCRIPTURE TEXTS EXPLAINED IN NEW CHURCH LIFE: 1881-1958 OLD TESTAMENT       Editor       1959

     Genesis

Ch.: v     Year: Page
1: 1           1890: 134, 1911: 9, 1928: 207, 1929: 198
1: 4          1888: 178
1: 28          1924: 135
2: 21, 22     1952: 313
2: 24          1905: 199
3: 8, 9     1931: 197
4: 9          1917: 576
4: 13-15     1958: 357
6: 1, 2     1944: 529
6: 14-16     1898: 163
6: 16          1898: 66
8: 1-14     1889: 154
8: 15, 16     1932: 4
9: 3          1916: 675
9: 20-23     1952: 109
9: 27          1921: 596
12: 1          1954: 565
12: 2          1948: 297
12: 5, 6     1920: 456
12: 13     1930: 613
15: 5          1891: 202
15: 6          1936: 68
15: 8          1926: 566
17: 14     1889: 154
17: 17, 18     1944: 205
21: 3          1924: 195
21: 12     1938: 97
21: 12, 13     1925: 461
22: 17     1945: 145
27: 34     1918: 716
27: 34, 38     1934: 5
27: 40     1927: 579
28: 12     1895:     178, 1940: 299
28: 12-13     1892: 2
28: 15     1950: 245
29: 9-11     1913: 268
29: 21-24     1915: 239
29: 33     1904: 8
29: 33, 34     1901: 466
29: 34     1906: 16
29: 35     1906: 648
30: 7, 8     1908: 392
30: 9-11     1909: 67
30: 12, 13     1910: 69
31: 2          1955: 209
31: 30     1892: 18
32: 27, 28     1892: 34
33: 1-4     1892: 50
34: 25-27     1892: 66
35: 21     1923: 266
35: 27     1942: 1
37: 11     1950: 500
37: 25-27     1892: 82
37: 34, 35     1905: 72
39: 1          1892: 166
41: 51     1933: 12
42: 1-5     1893: 9
42: 8          1893:     18, 1927: 449
42: 9          1906: 394
44: 18-20     1893: 66
44: 27     1893: 148
45: 1-8     1893: 114
45: 7          1896: 18
49: 3          1957: 97
49: 3, 4     1903: 297
49: 16-18     1907: 724
50: 19-21     1935: 379
          
     Exodus

1: 1          1893: 162
1: 5          1915: 8
1: 6          1899: 36
2: 10-14     1894: 82
3: 1          1894: 2
3: 1-7     1948: 210
3: 5          1950: 254
3: 23          1909: 572
4: 5          1894: 162
4: 11, 12     1894: 66
4: 24-26     1894: 178
4: 28          1939: 49
5: 1          1895: 50
6: 3-5     1894: 129
13: 21, 22     1951: 8
14: 13, 14     1895: 2
14: 14     1932: 388
14: 15     1915:     439, 1917: 200
15: 22-25     1901: 178
16: 13-15     1895: 161
16: 16-18     1895: 146
16: 19-21     1937: 473
17: 11, 12     1957: 435
19: 4          1925: 698
19: 9, 12     1949: 451
20: 7          1899: 89
20: 14     1894: 50
21: 7-11     1887: 51

38



22: 27     1887: 97
23: 2, 3     1926:     696
23: 8          1896:     115
23: 14-16     1955:     481
23: 14-19     1893:     130
23: 16     1937:     509
23: 20-22     1889:     34
23: 28-30     1917:     144
25: 11     1925:     632
26: 31-34     1925:     144
28: 9, 12     1894:     18
28: 12     1927:     646
28: 35     1890:     34
29: 42     1925:     396
32: 8          1901:     581
34: 12-14     1885:     66
35: 5          1899:     99
36: 35, 36     1925:     144

     Leviticus

6: 8-13     1929: 3
22: 2          1887:     40
23: 9-11     1939: 484
25: 8-10     1930: 227
25: 23     1951: 493

     Numbers

14: 21     1906: 717
14: 24     1956: 376
24: 5          1928: 267
24: 5, 6     1894: 114
24: 17     1931: 724

     Deuteronomy

6: 25          1917: 21
7: 3          1882: 6
7: 22          1917: 395
8: 2-4     1906: 139
11: 14     1947: 385
11: 26-28     1916: 335
16: 16, 17     1954: 528
22: 11     1893: 98
23: 25     1903: 119
24: 10, 11     1887: 3
24: 10-13     1957: 51
26: 9          1956: 305
30: 15     1910: 347
32: 9-12     1909: 702
33: 6          1903: 297
33: 18, 19     1918: 459
33: 27     1941: 303

     Joshua

8: 1, 2     1928: 71
21: 43     1958: 97
22: 28     1947: 58

     Judges

The Book of Judges     1930: 132     
1: 19, 34     1929: 453
5: 18          1918: 78
5: 20          1949: 193
6 (entire)     1900: 470
7 (entire)     1900: 470
7: 6, 7, 16, 22     1948: 145          
13: 16     1893: 178

     I Samuel

5: 11          1918: 141
7: 3          1957: 220
19: 12     1950: 49

     II Samuel

13: 19     1915:     537
23: 1-7     1941:     529
24: 24     1924:     583

     I Kings

1: 39          1937: 479
3: 1          1932: 529
3: 15          1945: 481
7: 1-3     1953: 385
7: 8          1932: 529
8: 47-50     1906: 76
15: 38, 39     1958: 309

     II Kings

5: 1-15     1913: 328
5: 15-19     1914: 70
19: 29     1952: 519

     Psalms

1: 1          1895: 18
1: 1, 2     1885: 146
1: 2          1895: 34
1: 3          1895: 66, 1896: 33, 1899: 3, 1907: 398
2: 1          1897: 68
2: 3, 5     1897: 83
2: 6, 7     1896: 2
2: 9          1897: 114
2: 10-12     1897: 132
4: 8          1894: 146
11: 1-4     1938: 1
15: 1          1896: 163, 1918: 411
15: 1-4     1949: 295
15: 2          1896: 180
15: 3          1897: 3
15: 4          1897: 19
15: 5          1897: 34, 1897: 52
16: 5-7     1836: 328
18: 1, 2     1944: 344
19: 1          1921: 326
19: 14     1950: 352
23 (entire)     1956: 97
23: 1-3     1902: 116
24: 3, 4     1925: 9
24: 7-10     1919: 564
24: 12     1900: 635
31: 18     1931: 270
32: 2          1899: 51
33: 12     1957: 309
34: 7          1910: 724
34: 8          1951: 337

39



36: 9     1942: 437
37: 1     1924: 393
37: 3     1890: 194
37: 37     1928: 16
41: 4     1927: 76
42: 1, 2     1949: 385
45 (entire)     1889: 170
48: 12, 13     1889: 138
48: 12-14     1929: 653
50: 1-5      1934: 337
50: 2, 3     1957: 529
51: 4          1927: 76
51: 10     1888: 98
51: 15     1933: 420
76: 11     1957: 4
84: 1-4     1956: 49
86: 15     1924: 519
90: 10     1948: 49
90: 12     1917: 336
91: 5, 6     1930: 339
92: 1          1953: 482
92: 12, 15     1919: 438
96: 1          1958: 408
99: 8          1943: 97
100: (entire)     1883: 19
100: 5     1947: 445
103: 12     1925: 519
103: 14     1926: 360
103: 17     1921: 534
104: 34     1931: 4
107:     1     1939: 489, 1957: 506
111:     10     1958: 445
116:     12-14     1895: 114, 1901: 135
118:     22     1892: 130
119:     18     1927: 262
119:     34     1937: 65
119:     59     1936: 6
121:     1, 2     1904: 584
121:     3, 4     1903: 374
121:     8     1911: 566, 1936: 65
126:     5, 6     1902: 564, 1922: 236
127:     1     1926: 403, 1935: 401, 1955: 385
127: 3-5     1951: 385
132: 6, 7     1892: 182
136 (entire)     1939: 489
139: 8     1896: 130
139: 23, 24     1948: 203
144: 12     1944: 489
145: 14     1954: 49

     Isaiah

1: 18      1934: 69
2: 11, 12     1946: 13
4: 3          1899: 179
5: 21          1887: 162
6: 57          1925: 74
7: 10, 14     1937: 161
8: 19, 20     1887: 162
9: 6           1936: 353
11: 6      1939: 340
11: 6-9     1917: 504
15: 17      1884: 146
25: 6          1940: 199
26: 12-14, 19     1939: 387
27: 1-3     1885: 131
28: 10      1953: 209
28: 16      1888: 22
30: 9, 10     1921: 391
33: 20      1925: 329
35: 5, 6     1914: 729
38: 4, 5, 7, 8     1937: 161
42: 9          1952: 3
45: 7          1920: 272
46: 9, 10     1956: 417
48: 12, 13     1935: 65
51: 3          1930: 689
52: 1          1899: 19, 1916: 619
55: 8, 9     1954: 1
58: 10      1951: 433
58: 13, 14     1916: 77
60 11, 12     1947: 11
61: 1-3     1921: 1
62: 3          1948: 241
62: 4          1887: 19
62: 10      1919: 154
62: 10, 11     1890: 50
63: 9          1935: 97
63: 16     1887: 35
64: 4          1913: 577
65: 17      1929: 522
65: 17, 18     1934: 355

     Jeremiah

3: 15          1950: 385
7: 23          1937: 97
8: 22          1884: 60
17: 1          1925: 263
17: 13     1918: 599
25: 8, 9     1885:2
25: 14     1953: 305
31: 22     1885: 162
31: 31-33     1897: 178
42: 13-18     1918: 204
48: 10     1954: 495
50: 10     1924: 69
51: 15     1891: 58

     Lamentations

3: 26          1938: 103
3: 33          1919: 5

     Ezekiel

1: 3, 4     1916: 744
2: 3, 5     1917: 131
8: 12          1950: 1
18: 31, 32     1923: 4
32: 2          1885: 34
33: 2-6     1882:     162, 1888: 34
36: 33     1953: 1
37: 9          1888: 65

     Daniel

7: 13, 14     1893: 82

40




     Hosea

2: 14          1886:     98
2: 15, 16     1886:     130
11: 1          1891:     74, 1946: 193

     Joel

2: 28, 29     1931:     71
3: 10          1944: 57

     Amos

6: 1          1927:     338

     Micah

6: 8          1919:     309

     Haggai

2: 9          1921: 660

     Zechariah

4: 10          1928:     482
5: 1-4     1884:     88
5: 6-8     1884:     114
8: 4, 5     1942:     301
8: 12          1938:     145
9: 9          1934:     374
14: 6-8     1953:     49

     Malachi

3: 10          1923: 197, 1949:     481

     NEW TESTAMENT

     Matthew

1 (entire)     1886: 18
1-4 (entire)     1913:     724
1: 1     1924:     709, 1931:     139
1: 1, 18     1933:     481
1: 1-24     1912:     713
1: 2          1898: 1
2: 1, 2, 9, 10     1931:     724
2: 2, 5, 6     1950:     572
2: 9-11     1890:     210
2: 13-15     1886:     34
2: 14, 15     1946:     193
3: 4          1916:     413
3: 10          1914:     405
3: 13          1884: 24, 36
4: 4          1888:     114
5 (entire)     1918:     22
5: 3          1942:     486
5: 4          1901:     243, 1942: 102
5: 13          1911:     374, 1918: 337, 1943: 486
5: 18          1890:     114
5: 19          1908: 12, 75
5: 20          1927:     76
5: 27, 28     1886:     2, 1894: 50, 1912: 268
5: 29, 30     1912:     337
5: 31, 32     1912:     414
5: 33-37     1907: 785
5: 34, 37     1927: 132
5: 38-42     1882: 151
5: 39          1926: 8
5: 44          1932: 209
5: 48          1905: 392
6 (entire)     1918: 96
6: 1-4     1889: 82
6: 5, 6     1897: 163
6: 6          1904: 638
6: 8          1937: 135
6: 11          1898: 18
6: 12          1920: 134
6: 13          1904: 370, 1926: 639, 1939: 1, 1939: 438
6: 14, 15     1938: 391
6: 19-21     1904: 538
6: 22          1909: 327
6: 22, 23     1884: 98
6: 24     1893: 34
6: 31, 32     1883: 135
6: 33          1884: 130, 1891: 154, 1891: 178, 1939: 199
6: 34          1904: 66, 1938: 289, 1944: 1
7 (entire)     1918: 96
7: 1          1908: 708
7: 1, 2     1898: 146
7: 3-5     1941: 11
7: 12          1900: 235, 1923: 601
7: 16-18     1957: 357
7: 20     1953: 1
7: 28, 29     1905: 136
8 (entire)     1918: 180
8: 4          1928: 327
8: 20          1948: 433
8: 21, 22     1898: 114
9 (entire)     1918: 180
9: 36-38     1947: 315
10 (entire)     1918: 220
10: 1          1886: 162
10: 8          1885: 180
10: 11     1898: 98
10: 30     1915: 700, 1933: 113
10: 32     1955: 433
10: 32, 33     1942: 6
10: 34     1943: 52
10: 38     1937: 129
11 (entire)     1918: 220
11: 11     1903: 405
11: 28-30     1951: 207
11: 30     1939: 56, 1948: 59
12: 1          1915: 119
12: 8          901: 352, 1941: 197
12: 20     1902: 242
12: 31, 32     1957: 498
12: 39, 40     1888: 146
12: 48     1904: 169, 240, 293, 343
13: 3          1948:97
13: 3-8     1949: 392
13: 4          1947: 193
13: 5, 6     1946: 49

41



13: 6          1909: 397
13: 8          1901: 74
13: 10     1918: 10
13: 10, 11     1912: 210
13: 31     1885: 98, 114
13: 34, 35     1915: 621
13: 44     1887: 82
13: 44-46     1949: 97
13: 45, 46     1936: 289
14: 6          1917:72
14: 25     1923: 534
14: 31     1948: 385
15: 10, 11     1931: 524
16: 4-6     1919: 71
16: 5-7     1931: 577
16: 18     1953: 441
16: 19     1913: 143
16: 25     1912: 654
17: 17     1955: 337
18: 3          1950: 577
18: 6          1945: 433
18: 7          1899: 146
18: 14     1947: 311
18: 15     1958: 49
18: 16     1922: 70
18: 20     1941: 157
19: 3-12     1912: 8
19: 4-6     1903:     578, 1952: 319
19: 6          1927: 516, 1953: 97
19: 13-15     1887: 130
19: 17     1923: 73
20: 1-16     1936: 38
20: 15     1918: 671
20: 16     1951: 145
22: 1, 2     1896: 81
22: 9          1940: 485
22: 11-14     1903: 231
22: 12     1931: 325
22: 20, 21     1949: 337
22: 21     1917: 709
22: 30     1896: 130
22: 31, 32     1944: 70
23: 8          1896: 50
23: 26     1902: 10
24: 3          1943:     193,     1952: 265
24: 3, 24     1901: 519
24: 4, 5     1903: 514
24: 14     1891: 218
24: 28     1945: 385
24: 30     1949: 241
24: 30, 31     1900: 523
24: 31     1885:81, 1888: 82, 1891: 106
24: 32, 33     1935: 161
25: 14-30     1895: 130
25: 15     1957: 393
25: 21     1923: 129
25: 34-40     1935: 289
26: 13     1925: 201
26: 29     1898: 130
26: 36     1943: 145
26: 37-39     1932: 97
27: 1-8     1900: 180
27: 37      1889: 145
27: 49, 53     1885: 119
27: 50-53     1944: 109
28: 5-8     1939: 149
28: 18, 19     1894: 34
28: 18-20     1940: 149

     Mark

4: 20          1933: 49
4: 26-29     1938: 200
4: 33, 34     1902: 613
5: 34      1956: 219
8: 38          1933: 461
9: 49, 50     1910: 9
10: 6-8     1930: 399
10: 13, 14     1921: 472
10: 14, 16     1944: 63
10: 29, 30     1940: 513
11: 11      1888: 50
11: 15-17     1931: 449
11: 21      1915: 509
11: 22-24     1905: 462
11: 24      1938: 534
11: 25      1930: 202
13: 26, 32, 33     1932: 241
15: 26      1889: 145
15: 38      1919: 232
16: 1          1917: 72
16: 1-6     1930: 65
16: 2          1934: 65
16: 6, 7     1948: 104
16: 16     1911: 141
16: 19     1886: 82

     Luke

1: 26, 27     1898: 1
1: 35          1901: 639, 1911: 70, 1942: 529
1: 35, 38     1905: 713
1: 46-55     1934: 409
1: 68          1936:     357, 1949: 560
1: 76          1940: 253
2: 9-12     1937: 537
2: 11          1952:     553, 1958: 537
2: 12          1939:     529, 1946: 577
2: 14          1920:     14, 1956: 561
2: 15      1953: 529
3 (entire)     1886: 18
3: 4          1896: 146
3: 23          1912: 713
4: 24          1926: 765
4: 27          1917: 633
5: 39          1958: 213
6: 20          1934: 12
6: 20-49     1889: 82
8: 33-35     1927: 200
9: 1-3     1890: 82
9: 51          1926: 321
9: 51-56     1887: 76
9: 57, 58     1892: 150
10: 27     1937: 6

42



10: 41, 42     1940:     49
11: 1          1955: 49
11: 4          1920: 134, 1952: 49, 1954: 209
11: 11-13     1952:     409
11: 21, 22     1940:     566
12: 13, 14     1954:     97
12: 16-22     1930:     728
12: 22-24     1919:     628
12: 32     1945:     11
12: 35, 36     1906:     339
13: 6-9     1941:     443
14: 5          1924:     265
14: 7-11     1890:     66
14: 26     1954:     314
14: 28-32     1934:     211
15: 7          1918:     543
16: 1-9     1915:     374
16: 8, 9     1935:     337
16: 9          1907:     137
16: 26     1943:     341
16: 31     1929:     67, 1951: 49
17: 5          1886:     178
17: 7, 8     1941:     347
17: 20, 21     1891:     90
17: 34-36     1946:     289
18: 16     1947:     311
18: 17     1947:     337
18: 27     1939:     289
19: 12, 13     1895:     130
20: 17, 18     1891:     138
21: 19     1934:     129
22: 15     1937:     72
22: 16     1920:     197
22: 19     1915:     308
22: 24-26     1945:     193
22: 27     1922:     621
22: 40-44     1932:     337
23: 33     1902:     670
23: 34, 43     1933:     357
23: 38     1889:     145
23: 39-43     1958:     145
24: 1, 2     1887:     145
24: 30, 31     1955:     154
24: 35     1942:     433
24: 38, 39     1939:     241
24: 39     1897: 146, 1911: 235, 1914: 335
24: 49     1933:     289, 1950: 193
24: 51-55     1905:     263

     John

1: 1          1892:     38, 1909: 489, 1929: 259
1: 1, 2, 14     1921: 603
1: 1-3     1905: 8
1: 4, 5     1937: 1
1: 8, 9     1953: 462
1: 12, 13     1936: 193
1: 18          1901: 6
1: 29          1916:     129, 1927: 707
2: 19          1936: 99
2: 24, 25     1922:     369
3: 3          1952:     230
3: 5          1943: 9
3: 8          1923:     327
3: 14, 15     1908:     325
3: 17, 18     1908:     640
3: 19          1917:     403
4: 24          1956:     337
4: 35-38     1922:     296
4: 36          1934: 369, 1956: 520
4: 37, 38     1900:     13
4: 42          1945:     337
5: 16, 17     1903:     636.
6: 51          1934:     45
6: 53          1953:     358
6: 53-58     1923:     675
6: 60          1924:     654
7: 10          1921: 134, 1950: 97
7: 14-17     1925:     572
7: 16, 17     1898:     179
8: 15, 16     1943:     295
8: 17, 18     1921:     259
8: 31, 32     1928: 1, 1955: 305
8: 32          1919: 503, 1936:     161, 1940: 1, 1943: 544
9: 6, 7     1936:     321
9: 24, 25     1946:     529
9: 25          1920:     393
10: 1          1883:     87
10: 9     1914:     136
10: 10     1916:     14
10: 16     1916:     607
10: 30     1907:     673
11: 28     1928:     745
11: 30-41     1915:     183
11: 41-44     1915:     570
12: 24     1893:     50
12: 27, 28     1933:     81
12: 27-29     1881: July, 3
12: 28     1941:     55
12: 32     1938:     241
12: 44-46     1890:     98
13: 12     1937:     425
13: 17     1913: 645, 1935: 129
13: 34     1935:     39
14: 2          1911: 716, 1946: 501
14: 6          1888:     162
14: 12     1921:     201
14: 16-18     1914:     257
14: 16-19     1957:     145
14: 27     1941: 392, 1955: 537
15: 3          1941: 61
15: 5          1941: 481, 1947: 481
15: 7          1900:     337
15: 10     1905: 598, 1911: 429
15: 12-14     1922:     164
15: 13     1955:     105
15: 14, 15     1951:     289
15: 15     1907:     447
16: 12, 13     1954:     257
16: 13     1943:     544
16: 25     1947:     529

43



16: 33     1889:     106
17: 1          1934:     97
17: 17     1942: 202, 1952: 162
17: 18     1890:     150
18: 37, 38     1946:     149
19: 5          1906: 201, 264
19: 14, 15     1953:     145
19: 19     1889:     145
19: 26, 27     1933:     357
20: 1          1951:     97
20: 6, 7     1947:     145
20: 17     1926:     193
20: 19-26     1901:     304
20: 19, 21, 26     1954:     158
20: 21, 22     1935: 1, 1948: 487
20: 29     1913: 408, 1955: 1
21: 15     1884: 162, 1938: 152
21: 15-17     1906: 592, 1928: 492
21: 22     1929: 325, 1938: 193

     Revelation

1: 1          1889: 122, 1908: 206, 1946: 97, 1951: 244
1: 3          1898: 150, 1924: 330
1: 4          1920:     732
1: 7          1894: 99, 1941: 152
1: 8          1947: 97
1: 10          1911: 309, 1919: 718
1: 10, 11     1891:     210 1: 10-20     1889: 2
1: 12-15     1921:     65
1: 17, 18     1956:     145
1: 18          1945:     54
2: 4, 5     1909:     206
2: 5          1909:     273
2: 7          1898: 83
2: 10          1942: 162, 1958: 1
2: 12          1929:     129
2: 17          1905:     321
2: 18          1914:     11
2: 26, 27     1940:     101
3: 2          1956: 1
3: 3          1947:     105
3: 4          1900: 117, 1904: 179
3: 7-12     1920:     326
3: 12          1922:     486
3: 15, 16     1928:     395
3: 17          1909:     136
3: 20          1898:     34, 1907: 73, 266, 1948: 11
3: 21          1911:     632
3: 22          1899: 68
4: 1-3     1906:     521
4: 1-6     1890: 18
5: 1          1944:     395
5: 2, 3     1888:     18
5: 6          1938:     437
5: 9          1945:     106
5: 10          1936:     105
5: 12          1926: 72
9: 3          1903: 66
10: 8-10     1942: 61
10: 9          1954:     426
10: 9, 10     1930:     263
11: 3, 4     1935: 481
11: 10     1884: 178
11: 17     1948: 481
11: 18     1936: 1
12 (entire)     1952: 467
12: 1          1902: 316, 1903: 8
12: 6          1899: 114, 1946: 347
12: 15, 16     1908: 581
14: 3          1927: 12
14: 6          1896: 99, 1957: 261
14: 13     1886: 146, 1926: 363, 1929: 467
15: 5          1923: 723
17: 3          1922: 550
18: 4          1882: 35
19: 10     1938: 10, 1956: 263
19: 17, 18     1891: 34
20: 6          1927: 390, 1933: 304
20: 11     1887: 114
20: 12     1934: 245
20: 12, 15     1915: 197
21: 3          1924: 456, 1939: 100
21: 5          1889: 18, 1919: 373, 1937: 41, 1941: 101, 1943: 197, 1946: 241, 1953: 257, 1958: 261
21: 6          1918: 273
21: 10, 11     1903: 185
21: 18     1912: 590
21: 22     1936, 129, 1955: 257
21: 23     1929: 595
22: 1, 2     1904: 120
22: 10     1916: 265
22: 12     1935: 405
22: 16     1912: 457, 1937: 166, 1943: 241
22: 18, 19     1908: 505
22: 21     1928: 129, 1938: 49

     THE WRITINGS

Arcana Coelestia 4031: 4     1958: 510
Arcana Coelestia 6325          1913: 1
Apocalypse Explained 724: 5     1949: 289
Heaven and Hell 528          1945:     289
Spiritual Diary 6053          1953:     435

44


Church News 1959

Church News       Various       1959

     DENVER, COLORADO

     Our Circle resumed its monthly meetings on September 12th, and its regular Sunday services two days later, after having vacationed in July and August. We did meet on one Sunday in each of those months, just to keep in touch. Everyone seemed to have had an enjoyable summer, and all felt that it was good to meet again.
     We are delighted to have the Ted Fiedler family living in our city of Denver. They moved here from Holyoke, Colorado. Marion has not been too well, and was hospitalized for a short time, but is now better. Her brothers, Edward, Donald and Ralph Allen, and her sister, Winifred Stebbing, visited her during the summer and fall, and we have been glad to have them attend our services and call upon the older members of the Denver Circle.
     As guests last summer we had also Dr. and Mrs. Bowie of Fort Morgan; Mr. and Mrs. Richard de Charms, their son and his wife; Mrs. Graves of Albuquerque, New Mexico; Miss Rosenquist, who stopped on her way to the West Coast; and Mrs. Felix Junge, who was with us for a short time. We are happy to have visitors at any time.
     Our pastor, the Rev. Robert S. Junge, has, at this writing, gone East for medical treatment. We are having tape-recorded services in his absence, and we will be glad to have him back with us, much better, we hope.
     MARION DICE


     NEW ENGLAND

     Connecticut

     Amid beautiful fall coloring, and rain, the New England Group came together for the new season's series of classes and services. The Rev. Cairns Henderson has added miles to his monthly visits, for we now have included in our schedule three classes and services in the Boston area in addition to the meeting held there each summer. These will be on Saturday evening and Sunday, with a class on Friday night in Connecticut; and they will enable the now larger group in that area to have more contact with the church than was possible when nearly all the activities were centered in Connecticut. Massachusetts has acquired Mr. and Mrs. Peter Bostock and two boys, Mr. and Mrs. David Frost and Mr. and Mrs. John Pafford; also Miss Vera Powell and Mr. Jared Synnestvedt, who are both attending Tufts University, and Miss Erica Lavine, who is at the Rhode Island School of Design. This surge of young people, married and students, is a big addition for us and we welcome them eagerly.
     A series of classes on Baptism and the Holy Supper has been started. In September the class was at the apartment of Mr. and Mrs. Frank Palmer, with church at the Frank Cadden home in Sandy Hook, Conn. Our October class was at the home of the George Tylers in Milford. This ended the talks on Baptism, and it was discussed eagerly by our visitors, Mr. and Mrs. Jack Barrett of Milford and Mr. and Mrs. George T. Tyler of Bryn Athyn who were visiting the younger Tylers. Despite the heavy downpour, the Rev. and Mrs. Cairns Henderson made the trip along with eleven others. On Sunday, still in the rain, service was held at the home of the Elmer Simons in Milford. This service was highlighted by the baptism of the first baby girl to be baptized in our New England Group. Lynn, daughter of George and Sharon Tyler, was this youngest one present, while Mrs. F. Wilde, whom we had not seen for more than a year, was the oldest member present.

45


Dr. Nurse of Milford and Mr. Brian Simons also attended this service, at which the Holy Supper was administered, and which was followed by our annual meeting. Mrs. George Tyler and Mr. Frank Cadden were reelected secretary and treasurer, and we found that we will be able to make token contributions to the General Church and the Academy, which shows that we have had a financially prosperous year, as our treasurer reported, as well as a prosperous year as to new members, although we have lost the Donald Cronlunds to New Jersey and the Jim Holtvedts are temporarily in Japan.
     Our tape recorder is awaiting a separate speaker, and with that purchased we will be able to make use of some of the fine tapes which the Sound Recording Committee makes available to such groups as ours. We shall use it for those Sundays on which we have no formal service. We began the season with a great deal of enthusiasm, inspired by what has been accomplished since our last annual meeting, and we are looking forward to a very beneficial and happy year.
     SHARON S. TYLER

     WASHINGTON, D. C.

     More, perhaps, than most other societies, the Washington Society increases and decreases in membership with some rapidity. This is due in part to the nature of the city itself, where government employees and servicemen are often moved by higher authority. Whatever the cause, our membership has undergone considerable change since our last report was filed-a change that has brought with it an increase in numbers. Thus it was with a relatively large group that we began our activities for the year under the guidance of our new pastor, the Rev. Frederick L. Schnarr.
     Early in the spring of 1958, our pastor for the last six years, the Rev. Dandridge Pendleton, accepted a call to teach in the Academy of the New Church.
     His decision initiated our first pastoral change, for Mr. Pendleton had been our first resident pastor, serving first as minister and then as pastor. We anticipated saying farewell to Mr. Pendleton and his wife, Anna, with something of sadness, for they have become an integral part of both our church and our social life. However, we were cheered by the prospect of welcoming Mr. and Mrs. Schnarr and their two children in September when the change became effective.
     May brought the senior class from the Academy to visit the nation's capital. The boys were the first to arrive, in the beginning of the month, at which time Mr. Karl Doering treated them to dinner at the Officers' Club in the Naval Gun Factory. Two weeks later the senior girls made their trip, giving the ladies of the Society an opportunity to invite them to an informal dinner at the home of Mrs. Norwin Synnestvedt.
     With the coming of summer the pace of society life slowed down. The regular classes were discontinued until the fall, and there were no services in July. However, we still found opportunities, or perhaps excuses, to get together, and to be useful as well. One. of the summer projects, organized by the young people, was a supper and bake sale, with the proceeds going to our building fund. The sale was very successful, and the money raised brings us that much nearer to our own building, dedicated to the worship of the Lord God Jesus Christ.
     The summer found us saying goodbye to a number of our friends. After a stay of two years in this society the Charles Runions and their family were moved to a new military station in Paris, France. However, France, and the armed forces, decided to let us have back Col. and Mrs. William Kintner and their family, after a year's absence from the Society.
     In August, the Society gathered at the Philip Stebbings farm to say goodbye to Miss Linda Allen and Mr. Alfredo von Sydow, who subsequently left for Bryn Athyn to study at the Academy. Linda, the daughter of Mr. and Mrs. Donald E. Allen, is a junior in the Girls School; Alfredo, who became a member of the General Church in May, 1958, is in his first year of Theological School.

46


Here again we were reimbursed for our loss, and in advance, for in June the Academy had returned to us Miss Barbara Allen and Mr. Robert Caldwell. Miss Gale Coffin and Miss Gael Pendleton also added their names to the roll and are now working as secretaries in the city.
     August also brought to an end officially Mr. Pendleton's duties as pastor. We had long been used to the idea that the Pendletons were leaving, but our goodbyes were no less sincere. A farewell party in their honor was given at the home of Mr. and Mrs. Fred Grant, at which time the Society presented them with a silver tray engraved as follows: "Rev. Dandridge Pendleton, from your first pastorate, Washington, D. C., 1952-1958." Shortly afterwards the Schnarrs were welcomed with a surprise housewarming at their new home in Maryland.
     Our society activities were resumed after Mr. Schnarr returned from his first pastoral visit to the Carolinas in October. The young people chose to take up a study of general doctrine in this year's classes, agreeing that such a study would be beneficial to all whether it came as a review or as an introduction. The subject of the doctrinal classes is "The Spiritual World," and Mr. Schnarr proposes to follow the progress of a spirit from death, through the states of the world of spirits, to heaven or hell.
     Soon after he assumed his pastoral duties here, Mr. Schnarr organized a group of young people to start work on a society paper. The first issue of this paper, which we call the Echo, was put out in November, and although we realize the need for improvement we are modestly proud of the result.
     The annual meeting of the Society was held in September, at which time we heard reports from our pastor, secretary and treasurer, and elected an executive committee for the coming year. Elected to this committee were Messrs. Edwin Alford, Jr., James Boatman, Fred Grant, Robert C. Hilldale, and Dr. Philip Stebbing. Mr. David Stebbing and Mr. Schnarr, as treasurer and chairman, respectively, complete the committee. Mrs. Fred Grant was reelected secretary, and Miss Gael Pendleton was elected as NEW CHURCH LIFE correspondent.
     GAEL PENDLETON

     BRYN ATHYN, PA.

     Time was when Bryn Athyn became in the summer a quiet place of restful informality and humid peace. From playing the active part of the episcopal center of the General Church, and a college town humming with the activities of the Academy, it would return for two months each year to being a small suburban village where the big event of the week was church; where people would congratulate each other, and agree that staying at home is really much more restful than going away. But those days seem to have vanished forever, and a new season is upon us after one of the most active summers on record.
     After the 1957-1958 season had been climaxed by the Annual Meetings of the Sons-which were coordinated with the graduation exercises of the Academy, the annual meeting of Theta Alpha, and the Bryn Athyn Church's celebration of New Church Day-a few visitors lingered with families and friends, and the Boys Club made its annual expedition into the wilds of the Delaware Water Gap. The camp was run very successfully this year by dividing the boys into a junior and a senior group, each of which stayed for one week under the guidance of two parent-counsellors assisted by three college men. There were 22 in the junior group and 12 in the senior group, with one visitor from Kitchener.
     There was a good turn out on the Fourth of July for the parade and an inspiring speech at the flagpole by Philip C. Pendleton, Esq. There were also the traditional races, sports contests, picnic and fireworks. The day was given an extra lift by the performances of our new Bryn Athyn Community Band, which is composed chiefly of elementary school boys and girls, with some of their older brothers and sisters and a few parents. This band continued enjoyable rehearsals throughout the summer and gave two concerts.

47


Another program which helped to keep the campus lively last summer was a series of reading classes, given by a reading expert under the supervision of the elementary school, to children and young people who need extra help to reach their proper level of speed and comprehension, or who wish to increase and improve their reading ability. This series of lessons ended just about the time of the Educational Council Meetings and their attendant summer school, which have been mentioned in a previous issue of NEW CHURCH LIFE.
     The cathedral, too, was the scene of some extra activity last summer. As the surrounding communities grow we are receiving an increasing number of visitors. Many of these come to services, and even greater numbers come to view the building and enjoy the grounds. The experiment was tried during the month of August of having the church open on Sunday afternoons, with a member of the pastoral staff and one or two of our young couples present to talk with visitors and show them some of our literature. There were also scheduled showings of the Rev. Harold Cranch's movie about the doctrines of the church.
     Bryn Athyn summers are always enlivened by the many friends, relatives and new members who have learned that summer is a good time to visit in a somewhat calmer way than during the crowded school year. This year we have had an unusual number of weddings, with many relatives and friends coming from out of town.
     On Labor Day we see many members of the community returning from their summer homes or trips. For several years now we have had a soap box derby on Quarry Road. Many boys participate in this event, competing for prizes for the construction, looks and speed of the racers which they have made themselves according to general specifications-and with limited help from Dad!
     After the races we gathered for a picnic and a hand concert in the Borough Park. A new type of day was the closing event of our busy summer. "Girls Day" was a most successful affair, with girls from kindergarten to high school age showing their proficiency in handwork, cooking, flower arranging, dressmaking and modeling, and concluded with a short play presented by a small drama group.
     With the opening of the Academy schools in September all our various organizations and committees spring to life again. Children's services are resumed; the elementary school opens, with 284 children this year, and parent-teacher meetings are upon us again The first Friday Supper was followed as usual by the annual meeting of the Society, and then the following week the first series of classes began, given by the Rev. Kenneth O. Stroh, to be followed by a series of classes by the Rev. David R. Simons.
     Some people have formed themselves into small groups, inviting a member of the clergy to lead them in the reading and discussion of some book of the Writings or the study of some doctrine. This is most useful, and in fact is necessary for the spiritual development of the church here; for the weekly doctrinal class is too large and too formal to encourage that questioning and discussion which is a vital part of learning.
     The Bryn Athyn chapter of the Sons started off the year with a picnic to which the wives were invited. Unfortunately there was a pouring rain, but a pleasant time was had by all at the picnic served in the Civic and Social Clubhouse. The Women's Guild also started off the year with a supper, but for women only, at which we heard an account of Miss Mary Lou Williamson's trip to the West and had a presentation of plans for the Fair to be held on November 28th. The first activity of the year for Theta Alpha, after an open chapter meeting, was a highly successful tea for the secondary school girls, held at the home of Mrs. Hugo Lj. Odhner.
     For many active members of the Society nearly every evening is filled with committee meetings or general meetings, and for some there is choir practice, orchestra practice, or ushers' meetings. These all play their parts in contributing to the smooth running of a large and complex society. With activity and usefulness there is happiness; and we may reflect on this at the Thanksgiving service when the children bring their offerings of fruit, and pray that the fruit of our efforts may be the continuing activity and usefulness of this society in the spread and growth of the Lord's church.

48



     ZOE C. SIMONS


     FORT WORTH, TEXAS

     Although there has been no report from Fort Worth for more than a year we have kept busy with many and various activities. One of the highlights of 1957 was the visit of Bishop and Mrs. de Charms. Although it was made over the Fourth of July weekend, the classes and services were well attended. The numbers were swelled by several visitors from isolated areas, three of whom, Mr. and Mrs. Reginald West and son Jan, came all the way from the far south of Texas. A banquet was held on Saturday evening at which we heard several speakers-including Rodger Klein, a visitor for the summer from Bryn Athyn-tell of the value of having young people from larger societies visit and enter into the activities of smaller centers, which he did here with much enthusiasm and spirit! We had the pleasure of seeing one of our already active members, Mrs. Loyd Doering, baptized by Bishop de Charms after the Sunday service; following which the Bishop gave an interesting talk on the correspondences of the Tabernacle and its furnishings, illustrated by the models which he bud brought with him from Bryn Athyn.
     We have had many visits from our pastor, the Rev. Robert S. Junge, during the past year, at which times we have heard most interesting and stimulating classes and sermons. With the division of the Western District into three groups it is now possible for Mr. Junge to visit us more frequently. We look forward to his weekends with us.
     Between Mr. Junge's visits we have continued our regular schedule of two services and two classes each month. In the latter we have heard several series on tape, including Bishop Pendleton's classes on The Foundations of New Church Education" and Bishop de Charms series on The Doctrine of Miracles."
     Although we have lost two of our active couples and their children in the past six months, our circle has continued to grow with the arrival of four new couples and nine children. In June Mr. and Mrs. Loyd Doering moved to Oklahoma, where Loyd took up a new job; and just a month later Mr. and Mrs. Don Haworth and their two girls also moved to Oklahoma, where Don is doing postgraduate work. We look forward to occasional visits from the Doerings and to the return of the Haworths when Don finishes his studies. We missed also the presence of Harriet Doering, who had been kept at home by illness since February. She is now much better and it has been a pleasure to see her at several of our meetings
     In January, Jack and Jane Willis joined the Circle after their marriage in Bryn Athyn, and in July we had the pleasure of welcoming another newly married couple, Charles and Gail van Zyverden, whose wedding took place in Kitchener. Lt. and Mrs. Paul Kirby and their two girls arrived from France in August and Paul expects to be stationed in Fort Worth for several years. We hope the Air Force doesn't change its mind! Chuck and Betty Morey and their five children arrived from Texarkana in September and are now living in Dallas. In addition to the arrival of these couples we have also had two infant baptisms and one adult baptism in the past year. The infants baptized were Julie Ann Hurt and Anthony Lynn Jones, and the adult was Mr. Jack Willis.
     During the year we have had visitors from other parts of Texas and also from Bryn Athyn. Mr. Robert Gladish, who was teaching at Texas A & M, visited Mr. and Mrs. Jack Willis during Mr. Junge's visit in March, and we always look forward to seeing Miss Pat Naylor, a teacher in Baylor University in Waco, who comes regularly when Mr. Junge makes his pastoral visits.
     In May, Mrs. Charles van Zyverden visited her daughter and son-in-law, Jane and Jack Willis, for a few weeks, at which time Claire Doering gave a tea for all the ladies of the Circle. At our service in August we had a large attendance which included several weekend visitors from Bryn Athyn: Mr. and Mrs. Herbert Williamson and Mary Lou, who stopped on their way back from a western trip, and Kent Klippenstein, who visited Mr. and Mrs. H. H. Griffin.

49


Three of our young people, Noel and Carol Griffin and Brad Williamson, are now spending their second year at the Academy in Bryn Athyn-all as juniors in the secondary schools.
     Mr. Junge made a visit in the middle of September and gave two very interesting and thought provoking classes on the church specific and universal which aroused much discussion.
     Mr. and Mrs. Robert E. Synnestvedt visited their son-in-law and daughter, Paul and Ann Kirby, one weekend in October. Unfortunately it was an off-weekend as far as church was concerned, but we all got a chance to meet and visit with them at an open house at the Kirby home on Friday night. It is always fun to greet people from other societies and circles and to hear firsthand news of their growth and activities.
     After class on October 19th the Circle gave two surprise showers. The first was a late wedding shower for Charles and Gail van Zyverden, who received several lovely gifts from the Circle as a whole; the second was a baby shower for Jack and Jane Willis, who received many useful and cute baby clothes and accessories, which they are anxiously waiting to use.
     Helen Brown and two children arrived from Florida in October to be here with Helen's mother, Mrs. Olga Pollock, who had to undergo an operation. Although "Aunt Olga" seemed to be improving after her operation, she was finally to be called mercifully into the other world on Monday, October 2th. Although she came from Chicago to join our circle only last April we will miss her presence at our services, but we are happy to think of her as healthy and active once again in her use. The Rev. Robert S. Junge arrived the day after her passing, and on Wednesday he conducted a memorial service in the chapel of the funeral home.
     Capt. and Mrs. James Pendleton, and son Hugh, spent the weekend of November 2nd with Mr. and Mrs. Charles van Zyverden and attended our service. Jamie was to be stationed in San Antonio for six weeks before going to Newfoundland with his family.
     With the winter season ahead of us, and many new and active members added to our group, we are looking forward to another busy year. We hope that in the near future we can find a permanent building in which to hold our services.
     JANE V. Z. WILLIS
FORTY-FOURTH BRITISH ASSEMBLY 1959

FORTY-FOURTH BRITISH ASSEMBLY              1959

     Members and friends of the General Church are asked to note that it is proposed to hold the 44th British Assembly from Friday evening, July 17th, through Sunday evening, July 19th, 1959, instead of during the first weekend in August as in the past.
     Further information will be published in future issues of NEW CHURCH LIFE.

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ASSEMBLY MUSIC 1959

ASSEMBLY MUSIC              1959




     Announcements



     The following selections will be used in the Divine Worship held during the General Assembly:

Offices 3 and 4
Hymns nos. 31, 55, 56, 71
Chants nos. 40 and 46
Antiphon IX-1-3l0
Psalms 19 and 24

The following will be sung at the opening and closing of the sessions:

First Session: Hymns nos. 39, 53
Second Session: Anthems nos. 1, 5
Third Session: Hymns nos. 30, 37
Fourth Session: Hymn no. 58,
Anthem no. 13
Fifth Session: Hymns nos. 40, 44
Sixth Session: Hymns nos. 24, 75
GENERAL ASSEMBLY 1959

GENERAL ASSEMBLY              1959

     At the invitation of the Immanuel Church, Glenview, Illinois, the Twenty-second General Assembly of the General Church of the New Jerusalem will be held at Lake Forest College (about twenty miles from Glenview) from Wednesday, June 17th, to Sunday, June 21st, 1959, inclusive.
     The program and other information will be published in later issues of NEW CHURCH LIFE.

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JANUARY 26-FEBRUARY 1, 1959 1959

JANUARY 26-FEBRUARY 1, 1959              1959

Monday, January 26
     3:00     p.m.     Meeting of Headmasters
     4:30     p.m.     Meeting of Pastors
     8:00     p.m.     Meeting of Consistory

Tuesday, January 27

     10:00 a.m. and 3:30 p.m. Council of the Clergy

Wednesday, January 28

     10:00 a.m. and 3:30 p.m. Council of the Clergy

Thursday, January 29

     10:00 a.m.      Council of the Clergy
     3:30 p.m.      Committee Meetings

Friday, January 30
     10:00     a.m.     Council of the Clergy
     3:30     p.m.     Board of Directors of the Corporations of the General Church
     7:00     p.m.     Society Supper
     7:45     p.m.     Open Session of the Council of the Clergy
               Address by the Rev. Louis B. King

Saturday, January 31
     10:00 a.m.      Joint Council of the General Church
     3:30 p.m.      Corporation of the Academy of the New Church

Sunday, February 1
     11:00 a.m.      Divine Worship
INVITATION 1959

INVITATION              1959

     Members of the Joint Council are invited to attend an Open House at the Civic and Social Club House after the Open Session of the Council of the Clergy on Friday, January 30th.

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DEDICATION OF THE OLIVET CHURCH BUILDING 1959

DEDICATION OF THE OLIVET CHURCH BUILDING              1959


[Frontispiece: Photographs of the interior and exterior of the Olivet Church, Toronto, Canada.]

No. 2

NEW CHURCH LIFE


VOL. LXXIX
FEBRUARY, 1959
     The newly constructed building of the Olivet Church of the New Jerusalem at 279 Burnhamthorpe Road, Toronto, Canada, was dedicated by Bishop George de Charms to the uses of worship, instruction and social life on Sunday morning, November 23, 1958, in the presence of a congregation numbering 336 persons.
     During the singing of the Processional, "I was glad when they said unto me," Bishop De Charms entered through the main door, preceded by the pastor, the Rev. Martin Pryke, who carried the new copy of the Word for the altar, and followed by the Rev. Hugo Lj. Odhner and the Rev. Karl R. Alden. On reaching the chancel Mr. Pryke presented the Word to the Bishop, who opened it and placed it on the altar, where it will remain. The Sixth General Office was used, and the Lessons were Haggai 1: 1-2: 9, John 2: 13-25, and Apocalypse Revealed nos. 918, 919: 1. For the Interlude the choir sang "How lovely is Thy dwelling place, O Lord of Hosts," by Brahms, and after the Fifteenth Psalm had been sung by the congregation the Bishop delivered the following Sermon:

     DEDICATION SERMON

     "The glory of this latter house shall be greater than of the former, saith the Lord of Hosts." (Haggai 2: 9)
     Full of hope, and with great rejoicing, the exiles had returned from Babylon. Through the long years of captivity they had made full restitution for the sins which had caused Jehovah to turn away His face from them, and now at last had come the day foretold by the prophets, when He would restore their ancient glory. They saw in imagination the miracles of old repeated. They saw calamities falling upon their conquerors.

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For themselves they saw a future of rapid growth, of steadily increasing prosperity, until they would be able to regain their freedom, reduce their enemies, and grow rich on the tribute of the nations. Bitter was the disappointment that awaited them. The land was in ruins. Strenuous labor brought a harvest scarcely sufficient to pay the tribute demanded by the Persians. The Samaritans harassed their workers, kept them in constant danger of attack, and sought by intrigue to discredit them in the eyes of the King. Years passed in great privation, and Jehovah performed no miracle for their deliverance. Their faith wavered, and their hope gave way to discouragement.
     Then arose the prophet Haggai, saying that the reason Jehovah had not returned to bless them was that they had not restored the temple of His worship. "Go up to the mountain and bring wood and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord." The spirit of the people was revived. Amid songs and dances, the work on the temple was begun. But as the structure arose, they began to realize how poor a building it was compared with the great temple of Solomon. If Jehovah were with them, would He not provide gold and silver, and rich ornaments for His house? They murmured against the prophet who had falsely raised their hopes. In answer came the word of Haggai again: "Thus saith the Lord, Yet a little while and I will shake the heavens and the earth, and the sea and the dry land; and I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of Hosts. The silver is Mine, and the gold is Mine, saith the Lord of Hosts. The glory of this latter house shall be greater than of the former, saith the Lord of Hosts."
     Once more opposition was silenced. Hope was restored. The work continued, and the building of the temple was brought to a successful completion. Yet the prophecy was never fulfilled. The days of national wealth and power were gone forever. The gold and the silver of the nations did not come into the House of God. The fault lay, not with prophecy, but with the wrong interpretation of it. The Jews could think only of themselves and of their own petty ambitions. Their love of political power and of worldly wealth turned their faces in a direction opposite to that in which the irresistible stream of the Divine Providence was bearing them. Their desires were contrary to the will of God, which ever looks to the eternal salvation of all men. And for this reason, the true fulfilment of the prophecy brought with it, inevitably, the defeat of all their mistaken hopes.
     "The glory of this latter house shall be greater than of the former, saith the Lord of Hosts." It was not any house of stone and wood, erected by the hands of men, to which these words had reference.

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It was to the spiritual temple of the Lord's presence and indwelling in the human heart. In the inmost sense, the temple, or the house of God, represents the Lord's Divine Human, and this even when the literal words of Scripture seem to apply merely to an earthly structure. This is plain from the Lord's words to the Jews: "Destroy this temple, and in three days I will raise it up. . . . But He spake of the temple of His body" (John 2: 19, 21). In a representative sense, the temple signifies the Lord's church in heaven, as is evident in Isaiah: "I saw Jehovah sitting upon a throne, high and lifted up, and His train filled the temple" (Isaiah 6: 1). And in many passages of the Word it appears openly that by the temple is meant the church also on earth. To quote from the Heavenly Doctrine: "The Temple signifies these three-the Lord, the church in heaven, and the church in the world, because these three make one, and cannot be separated, consequently one of them cannot be understood without the other" (AR 191)
     The church is the Lord's presence with men, and heaven is the Lord's presence with angels. The Lord can be present with men only by means of His Divine Human. To be present He must be seen, and He must be seen that He may be known and worshiped. God in Himself, the Infinite, is invisible. He is like the soul of man, which is indeed the man himself, but which can be revealed only through a tangible body. So the Infinite God can he seen only in and through the embodiment of His Human, and in this is He present. It was ever so. God was seen and worshiped from most ancient times in the human form. This is the universal testimony of Scripture. It is equally apparent from our knowledge of primitive religions, which, however idolatrous they have become, all preserve some idea of God in the human form. The same was declared by the Lord Himself while on earth, for He said to the Jews: "Your father Abraham rejoiced to see My day: and he saw it and was glad. Then said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham? Jesus said unto them, Verily, verily I say unto you, before Abraham was, I am" (John 8: 56-58). Yet there was a vital difference between the Human before and after the incarnation. After His coming in the flesh, the Lord could he present as He was not before. He could dwell differently, both with men on earth and with angels in heaven. By the "former house" in the words of the text, is meant the Divine Human, and from it, the church in heaven and on earth, before the Lord's advent. And by the "latter house" is meant the Human assumed in the world and glorified, by which would be formed a new heaven and a new church. And we are told that "the glory of this latter house shall be greater than of the former, saith the Lord of Hosts."
     From ancient times the Lord could be present with men only by means of an angel.

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He was seen by the prophets as the Angel of Jehovah, and thus in a human form. This angel was not the Lord Himself. He was a finite human being, or a society of human beings, who for the moment were filled with the Spirit of Holiness, so that they spoke and acted entirely from the Divine. Thus they represented the Lord. Seeing them, men could think of the Lord as a Divine Man. Hearing their words, they could learn the Divine law. They formed a temporary embodiment of Deity, making tangible, comprehensible to the minds of men, that infinite love and infinite wisdom which are the very essence of God. This was the sole mode of approach; the only means of revelation; the only medium of Divine presence. And it continued even down to the coming of the Lord in the flesh, according to the prophecy of Israel: "The sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come." Because this Human was representative, it gave rise to a representative church, both in heaven and on earth; that is, a church depending for its enlightenment upon types and images, foreshadowing the coming of the Messiah. For the Angel of Jehovah represented the Lord as He would be seen in His own Human. Every appearance of that angel was a promise of His advent, a testimony that He is a Divine Man, capable of assuming the human even of a man on earth. The light from this representative Human was therefore a reflected light, like that of the moon. The truth which it revealed was obscure, uncertain, deceptive. This is what is called the "glory of the former house."
     But when the Lord came into the world, He took on a body of flesh and blood, a body conceived of God, a body in which the Infinite Divine dwelled as the soul. By glorification this body was fully united to the Divine. By its means the Infinite became present even in the natural, present in its own Divine form, in the person of Jesus Christ, the Lord. Here was a new presence of God, both with men and with angels; an immediate presence, no longer dependent upon any angelic human, upon any finite representative. The light from this presence was no longer reflected. It was direct from the sun of heaven, wherefore the Lord's coming is described as "The light of the morning when the sun ariseth, even a morning without clouds" (II Samuel 23: 4). The secret of this greater light lay in the fact that the Lord, through His glorified Human, was able to enlighten directly from Himself the external, the natural minds of men, whereas before He could enlighten only their internal minds. "Unless these two are simultaneously enlightened, man is, as it were, in shadow; but when both are enlightened, he is, as it were, in the light of day. For when the internal man is enlightened, and not the external also, or when the external alone is enlightened and not the internal also, it is as when one sleeps and dreams, and as soon as he awakes remembers his dream, and from it draws various conclusions, but all imaginary. . . .

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Wherefore the difference between the state of the Church before the Lord's coming and after it, is like the difference between reading at night by the light of the moon and stars, and reading by the light of the sun. Evidently, in the former light, which is purely white light, the eye sees amiss, while in the latter which is also flamelike, it does not" (TCR 109). Wherefore we read of the Lord's coming that "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days, in the day when Jehovah shall bind up the breach of His people" (Isaiah 30: 26). This new light is the glory of which it is said: "The glory of the latter house shall be greater than of the former, saith the Lord of Hosts."
     The Lord came indeed in the flesh, took upon Himself a Human in the womb of Mary, and by life in the world made that Human Divine, and so took to Himself a Divine Natural to be Immanuel, God with us.
     He thus took to Himself the power to enlighten the natural minds of men, and at the same time their spiritual minds. Yet His glorified Human was not revealed to the Christian Church. This final revelation was to await His sec6nd advent, for it could not take place until the state of men had been prepared. There had first to be gathered in the spiritual world those who had known and worshiped the Lord on earth, had known and worshiped Him in His Human not yet glorified. There had first to be provided an enlightenment of the natural mind, as it were without the spiritual mind, even as before there had been an enlightenment of the spiritual mind without the natural. This is what we have witnessed in the decline of the Christian Church-a day of rapid external progress, of unprecedented external enlightenment in which, however, is nothing but spiritual darkness. This had to come first as a preparation-the advancement of scientific knowledge, the storing of the mind with a vast increase of worldly lore, to serve as a plane, a ground, for the reception of spiritual truth in the natural. As long as the mind was empty of external knowledge, there were no objects on which the light of Divine truth might fall, and so it remained unseen. This was the secret reason that Swedenborg was first a natural philosopher before he became a revelator; and this was the reason that the giving of the Heavenly Doctrine, where for the first time the glorified Human of the Lord stands forth to view, could not take place until the time of the Second Advent.
     Now is the time when the prophecy of Haggai is to be fulfilled. We live in that day of which the prophet spoke, even "the morning when the sun ariseth. a morning without clouds." Now is the Lord present in His glorified Human; present in the New Heaven and in the New Church, able to give light to the minds of men and angels such as could not be received before.

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This New Heaven, and New Church, where the Lord is worshiped in His glorified Human is the latter house of which it is foretold that "its glory shall be greater than of the former." Yet we at this day are even like the exiles returned from Babylon. Upon us devolves the responsibility of restoring a true worship of the Lord among men, of building again His kingdom in their hearts. Even as they, we are surrounded by tremendous difficulties. Never in the history of the world has religion been at so low an ebb. Never have men been so completely absorbed in the pursuit of worldly ends, or so utterly indifferent to the things of the spirit. The whole land of spiritual faith lies in ruins. We ourselves are under tribute to the powerful forces of worldly loves. Like those prototypes of an age long past, we, too, are prone to seek the fulfilment of prophecy in worldly things; to measure the progress of the church by external standards; to covet a growth in numbers, in worldly recognition, in power and prestige: and when these fail, to lose our courage, to murmur against the Lord, doubting His promises. These outward signs of progress must indeed come; but only as the result of internal growth, only as the result of a real understanding and love and life of the Writings which are the Second Coming of the Lord.
     It is by the increasing presence and reception of the Lord in His glorified Human, by this alone, that the church will grow That which builds the house of God, which makes religion holy, imparts true sanctity to a place of worship, and spiritual power to priestly ministrations and rituals, is the internal acknowledgment and worship of the Lord from the heart, as He appears in the Heavenly Doctrine. Therein is the Lord present with His people-seen, and loved, and followed by His disciples. That which consociates the organized church among men with the church in heaven, breathes into it the breath of spiritual life, and gives it saving efficacy, is the Divine truth of Revelation, in which the Lord, a Divinely Human God, has clothed Himself, that He might be known and loved. Holiness itself resides in the spiritual truth of the Word, in that truth seen and understood in its application to the problems of life and of regeneration-in that truth acknowledged and obeyed as the veritable law of life. If we would see the true descent of the New Jerusalem, the building of that latter house of which our text gives promise; if we would be unmoved by seeming failure, by slow and painful progress, by a sense of the tremendous forces arrayed against the New Church; we must keep our eyes fixed upon the source of light and strength, upon the Lord, present in His Word, a living Savior, an ever-present Guide and Teacher, a loving Heavenly Father, the sole object of praise and adoration. Then will the Lord he with us, to build His Sanctuary in our hearts, and in His own time to establish His kingdom on the earth.

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His tabernacle among men; bringing to its service all the gold and silver of the nations, all the spiritual wealth of the past, that it may become a glorious abode of Divine love and Divine wisdom, wherein we may worship the Lord in the beauty of holiness. In this lies the fulfilment, and the only fulfilment, of the age old prophecy that the New Church is to be "the crown of all the churches that have ever existed in the world'; because, to those who enter spiritually into this church, God Himself will be visibly present in His glorified Divine Human, present as He has never been before in the entire history of mankind, to teach and lead, to uplift and save, to establish His eternal kingdom among all the nations and peoples of the earth. Amen.

     INSTRUCTION

     Hymn no. 55 was sung. The congregation being seated, the Bishop then said:
     It is of order that buildings to be used for Divine worship should be consecrated and set apart as holy.
     This building has been erected to provide a suitable place of worship, instruction and social life, for all who are associated with the Olivet Church of the General Church of the New Jerusalem.
     Here the Lord Jesus Christ alone is to be worshiped in His glorified Human, as now revealed in the Heavenly Doctrine of the New Jerusalem.
     Here the children and young people of the Church are to be instructed in the truths of the Word, that they may be prepared to enter upon a life of regeneration.
     Here the members and friends of the Church are to gather for doctrinal instruction, for the consideration and promotion of all the uses of the Church, and for social intercourse in the sphere of charity and mutual love, that the Church among them may grow in numbers, and in spiritual strength, continually.
     And now the time has come to present the building for dedication to these several uses.

     PRESENTATION

     Mr. Reginald S. Anderson, the appointed representative of the Olivet Church, then came forward and formally presented the building for dedication, saying:
     The members and friends of Olivet Church present this building in order that it may serve the uses of the Lord's New Church, and, on their behalf, I offer this key as a token that the building is now ready for dedication.

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     ACCEPTANCE

     The Bishop then said:
     In the name of the General Church of the New Jerusalem, I receive this building, together with its furnishings, and the ground on which it stands, for the use of the Olivet Church.
     This occasion marks the beginning of a new era of development in the long history of the Olivet Church. This building bears testimony to the zeal and determination with which the members of this church have labored for the promotion of its uses. But above all, it stands in evidence of the merciful Providence of the Lord, who has upheld their hands, and blessed their efforts even beyond their fondest hopes.
     Let us, therefore, lift up our hearts with our hands in praise and thanksgiving to the Lord our Heavenly Father for all His benefits towards us.

     DEDICATION

     All standing, and the Society Representative having returned to his place, the Bishop ascended to the altar during singing by the choir. Placing his hand upon the Word, the Bishop then said:
     And now in the name of the Lord Jesus Christ, and in the presence of this congregation, I dedicate this building to the worship of the one only God of heaven and earth, as He comes to us in His glorified Human, and to the uses that combine to promote the establishment of His heavenly kingdom in the hearts and lives of all who worship here. Amen.

     CONCLUSION

     The dedication was followed by the singing of Psalm 48. The service then concluded with a prayer, the Benediction, the closing of the Word, and the singing of the Recessional. In the words of a reporter: "Words cannot convey the intense sphere which pervaded this whole service. It was an experience which everyone present will long remember with deep appreciation."

     RELATED EVENTS

     (This report, and the description of the chancel that follows it, were written by Miss Vera Craigie.)

     Reception and Dance. This memorable weekend commenced on Friday, November 21st, with a reception and dance in our new and spacious assembly hall, where we were graciously received by Bishop and Mrs. De Charms, the Rev. and Mrs. Martin Pryke, and Mr. Percy Izzard.

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An impressive grand march and dancing were interspersed with efforts to get a few words in with each of the many friends who had come from various distant parts to join in the celebration. When the orchestra stopped playing and the dancing ceased, very delicious refreshments were served.
     Banquet. Saturday's official event was the banquet, but unofficially a lot of visiting was enjoyed both before and after in many smaller gatherings. The head table was a long one, as it included the past pastors of Parkdale and their wives who were able to be present, the speakers and their wives, and Mr. Percy Izzard, whose help during the long days of construction was outstanding. Mr. Reginald S. Anderson was the able toastmaster. Toasts to "The Church," "New Church Education," and "Our Distinctive Life" were responded to by Messrs. Alec Craigie from London, England, Mr. Arthur Synnestvedt from Bryn Athyn, and Mr. Robert Anderson of Toronto, respectively. The first two speakers, the Rev. Karl R. Alden and the Rev. Hugo Lj. Odhner, were former pastors of the Olivet Church; their topics were, in that order, "Missionary Work" and "Doctrinal Aspect of Growth," The Rev. Geoffrey S. Childs, pastor of the Kitchener Society, spoke on "Growth from Distinctive Principles." The Bishop, as always, closed the evening in his own marvelous manner. In this instance, he did not choose to summarize, but gave us a wonderful talk on what we were going to participate in the next morning; pointing out the use of the old building and of the transition to the new. He could not have given us, and assuredly it was a gift, a more beautiful introduction to the dedication service.
     Communion Service. The last event of a very successful weekend was the gathering together in the church on Sunday evening to partake of the Holy Supper. There was a very quiet and sacred sphere felt in the lovely evening service which made a fitting close to a happy and stirring occasion.
     There are many words of appreciation due to all the people who have worked long, hard and efficiently; and our thoughts were much with those who, having worked, were not present to see the culmination. One word we do want to add-our grateful and loving thanks to Bishop De Charms.

     THE CHANCEL

     As they sat quietly enjoying the fine pipe organ music that preceded the service, those who attended the dedication saw a spacious chancel constructed on seven levels, on the highest of which stands a foursquare altar made of blue tinted oak, with the sword and seven stars carved in front.

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This altar stands in the midst of seven golden candlesticks in which high candles burn, and is seen against a background of blue-green dossal curtain which falls from the ceiling high above. The chancel is carpeted in the same tone, giving a very restful effect. Lower on the chancel stand the Holy Supper altar and the Baptismal altar of matching oak, and carved, respectively, with wheat and grapes and with the seven-branched lampstand. Lower again are the pulpit and lectern, also of oak and carved, respectively, with the trumpets of evangelization and with bells and pomegranates. The lighting of the chapel comes from the ceiling and through tall, narrow, colored glass windows. The pews also are of oak, as is the balcony at the rear from which the choir sang.
     To "worship the Lord in the beauty of holiness" is given to every person, regardless of external circumstances; but to the Olivet Church has now been given the privilege of worshiping in beautiful surroundings. This gift brings with it a great responsibility, in that we must endeavor to be worthy of it.
GOD WE WORSHIP 1959

GOD WE WORSHIP       Rev. KARL R. ALDEN       1959

     "And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, the God of your fathers hath sent me unto you; and they shall say to me, What is His name? What shall I say unto them? And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." (Exodus 3: 13. 14)

     How shall we think of the God that we worship in the New Church? When our children ask us the soul-searching question: "What is God like?" what answer shall we give them? For each parent, in his own day and generation, is in the same relation to his children that Moses was to the children of Israel. True, he will not have to liberate them from physical slavery, or from a worldly house of bondage; but he will have to be instrumental in freeing them from servitude to sin and from the bondage imposed by hereditary evil.
     When Moses received the call from the flaming bush, he was told to put off the shoes from off his feet, for the ground whereon he trod was holy ground. When he was told that upon his shoulders would rest the responsibility of rescuing more than a million people and leading them forth from the land of Egypt, out of the house of bondage, the first question that he asked of God was: What shall I tell the children of Israel is the name of the God that hath sent me?

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And God replied: "Say unto the children of Israel, I AM hath sent me unto you."
     "I AM hath sent me unto you." "I am" is the verb that expresses "being" or life itself. The Writings tell us that this is just exactly where we should begin our thought about God, and our instruction about God to our children. God is first of all the "Great I Am." He is all-knowing, all-present and all-powerful. He is the soul of mercy, and of grace, and His existence is from eternity to eternity. From Him come creation and preservation, salvation and redemption, enlightenment and instruction.
     Fortunately we are not left to guess about this matter of instructing our children, for there were some young boys who had grown up in the spiritual world, and who were in need of this very instruction. They had a heavenly master to teach them, and these are the words that he spoke: "He thinks materially concerning God and the Trinity who thinks of God only from person, and not from essence. For there are many attributes of the Divine essence, such as omnipotence, omniscience, omnipresence, mercy, grace, eternity, and others; and there are attributes proceeding from the Divine essence, which are creation and preservation, salvation and redemption, enlightenment and instruction. Everyone who thinks of God only from person, makes three Gods, saying that one God is the Creator and Preserver, another the Savior and Redeemer, and the third the Enlightener and Instructor. But everyone who thinks of God from essence makes one God, saying, God created and preserves us, redeems and saves us, enlightens and instructs us. This is why they who think of the trinity in God from person, and thus materially, cannot, from the ideas of their thought, which are material, do otherwise than out of one God make three; but yet, contrary to their thought, they are held to saying that in each there is a communion of all the attributes, and this solely because they have also thought of God obscurely from essence. Therefore, my pupils, think of God from His essence, and from that of His person, and not from His person and from this of His essence, for to think of His essence from person is to think materially of His essence also; but to think of His person from essence is to think spiritually even of His person" (AR 611).
     What is the essence of God? The essence of God is the Divine love and the Divine wisdom. How shall we think of these in connection with God? Since He is the source of all life, He is also the source of all love. Now it is true that the finite mind cannot comprehend an infinite love, yet it can perceive somewhat of the quality of that love. Remembering that all love comes from God, let us think of some of the forms of love that we know. There is first of all man's love and devotion to his religion.

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This love blazed brightly in the early days of the apostles, for there was not one of them who was not willing to lay down his life for his Lord and Master. There is the love of country, and we know that it is noble for a soldier to shed his blood that his country may live. There is conjugial love, the love of one man for one woman, the love which forms the very cradle wherein are raised the children of the church. There is the tender love of parents for their children, and the return love of children to their parents. There is the burning love that men have for the uses that they perform. Now all these loves we know, and if in contemplating them our minds are led back to their source, which is the love of God, we may know something of the quality of His essence.
     However, His essence is not only love, it is also wisdom, Divine wisdom! Since all life springs from Him, here, too, is the source of all human wisdom. We look about us, and wherever our gaze is turned we see the evidences of human wisdom. Think of the wisdom that is contained in all the books of the world, or the wisdom that is taught in the many colleges of a great university. Now, although we cannot comprehend infinite wisdom, we can gain some idea of its inexhaustible greatness.
     So God's essence is love, infinite love directed through the channels of infinite wisdom. To acknowledge that these qualities make up His infinite essence is to recognize in Him the source of every blessing that we know. He is love itself, wisdom itself, and consequently life itself; therefore He is the great I AM. "Say unto the children of Israel, I AM hath sent me unto you."
     Nevertheless, we are not to think of God only from essence, but we are also to think of His person from His essence. Now it is a wonderful thing to contemplate that the great I AM of the Old Testament had no predicate noun to qualify. "I AM" hath sent thee. But when the Lord came into the world He told men who He was. He added a predicate noun to the simple sentence "I AM."
     We see Him talking to the woman at Jacob's well in Samaria. She said unto Him: "I know that Messiah cometh, which is called the Christ: when He is come He will tell us all things. Jesus saith unto her, I that speak unto you am He" (John 4: 26). No longer shrouded is the mystery of the great "I AM," but openly revealed in the words. "I am the Messiah."
     Again, the day after He had fed the five thousand in the wilderness He was preaching in the synagogue in Capernaum, and His listeners had said that Moses had given them manna in the wilderness. He replied: "Moses gave you not that bread from heaven, but My Father giveth you the true bread from heaven. For the bread of God is he that cometh down from heaven, and giveth life unto the world. Then said they unto Him, Lord, give us evermore this bread.

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And Jesus said unto them: I am the bread of life. He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst" (John 6: 35). Again we are told what the I AM is: He is the bread of life.
     After He had dismissed the woman taken in adultery He had a long discussion with the Jews in which He endeavored to tell them who He was, and in which He added many new qualities to the great I AM. "I am not alone," "I am from above," "I am the light of the world" (John 8). And when He tried to explain to them His relation to their father Abraham, He said: "Abraham rejoiced to see My day, and he saw it, and was glad. Then, said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I AM."
     Thus in the flesh He identifies Himself with the God who sent Moses to free His people.
     Always thinking of Himself from essence, in the New Testament He reveals Himself as a person. We can never forget His words, "I am the door, by Me if any man enter in he shall be saved" (John 10: 7). Belief in Him is the very means whereby we may enter into heaven through the door. He also said, "I am the good shepherd." The "I AM" is the "Good Shepherd," the shepherd of David's psalm, "The Lord is my shepherd." We may follow Him whithersoever He leads, knowing that He will lead us beside still waters and restore our souls.
     At the Last Supper He said to His disciples: "Ye call Me Master and Lord: and ye say well for so I am." Again He has added to the idea "I AM" the predicates of Master and Lord (John 13: 13).
     To His disciples at that last supper He also said: "Whither I go ye know, and the way ye know. Thomas saith unto Him, Lord, we know not whither Thou goest, and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life." Again we find out the qualities of the "Great I AM!"
     Again He says tenderly, "I am the vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing" (John 15: 5). Here the great doctrine of use is brought forth-that all of our life comes from Him, and as the branch survives from the vine, yet it is on the branch that we find the fruit. So each man takes the gifts that God has given him and makes the life of his neighbor rich through the exercise of those gifts.
     To Martha, sorrowing because of the death of her brother Lazarus, Jesus said: "Thy brother shall rise again. Martha said unto Him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection and the life" (John 11: 23-25).

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     Finally, in the last book of the Word the circle of His life is completed, and the final words that He adds to the great I AM are: "I am Alpha and Omega . . . I am the first and the last" (Revelation 1: 8, 17).
     He is life itself. In His essence He is Divine love and Divine wisdom; but now His essence is revealed to us in the person of the Lord Jesus Christ. This is what the revelation contained in the New Testament gives to us. Yet this would be incomprehensible to us were it not for the further revelation of the Lord in the Writings of the New Church, for here we find a new term, the Divine Human. No longer do we worship the "Great I AM"-a God without body, parts, or passions; nor do we worship the Son of Mary! But we worship the Lord Jesus Christ in His Divine Human, for His Divine Human is not finite but infinite. Through the Divine process of glorification it has become inseparably one with the infinite God of creation, and the Writings tell us how this was accomplished.
     The Writings say that the Lord put off the human from the mother and replaced it with the human from the Father, thereby making it Divinely human. To illustrate this, let us take His sense of sight. When He was a small boy He saw as other human beings saw, that is, His gaze was limited by physical factors. He could not see around corners, nor through walls, nor into human hearts. But as He glorified His Human He put off these limitations from Mary, and put on the infinite quality which indwelt in Him as His very soul, and was in truth the life of the Father within Him. Thus we find Him at the feast of Simon the Pharisee looking right into Simon's heart and reading his very thoughts; for when the woman came in and anointed the Lord's feet, and washed His feet with her tears, and wiped them with the hairs of her head, Simon had said within himself "This man, were He a prophet, would have known who and what manner of woman this is that toucheth Him, for she is a sinner." Those were the words that the Lord saw, for He had now taken on the quality of omniscience, the Divine quality the reflection of which in man is the ability to see. Thus he had put off the human from Mary, and put on the Divine Human from the Father.
     This process took place not only in regard to sight, but also in His power to heal. When He was a boy He could move only those things that He could touch; but as He entered into His public ministry, and the process of glorification went forward, the time came when He was no longer limited by space. He took on the infinite quality of omnipresence. He was able to cure the sick who were miles away from His bodily presence. An illustration of this is found in John 4: 46-53. "So Jesus came again into Cana of Galilee, where He made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

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When he heard that Jesus was come out of Judea into Galilee, he went unto Him and besought Him that He would come down, and heal his son: for he was at the point of death. Then said Jesus unto him, Except ye see signs and wonders ye will not believe. The nobleman saith unto Him, Sir, come down e'er my son die. Jesus saith unto him, Go they way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth."
     Cana and Capernaum are twenty miles apart, but Jesus, having put off the human from Mary and put on the Human from the Father, was able to be omnipresent, that is, able to be present in Cana and Capernaum at the same time.
     This wonderful process of glorification continued until He rose on Easter morning in His own Divine Human. It had no longer any finite limitations. It came to the disciples through closed doors, and it vanished from the sight of the disciples with whom He had walked the road to Emmaus. It appeared in Jerusalem, and it also appeared on the shores of Galilee; and when the disciples saw Him they knew Him, even the doubting Thomas exclaiming in His Divine presence, "My Lord, and my God!"
     We are to think of God from essence to person-a God of infinite love directed by infinite wisdom, yet a God who has come on earth, and in a form that we can know and recognize, and love and adore. We can see His Divine essence in the glorified humanity of our Lord and Savior Jesus Christ, so that we can say in our inmost hearts with the angels: "The Lord Jesus Christ doth reign, and of His kingdom there shall be no end." Amen.

     LESSONS:     Exodus 3. John 10: 1-18. Apocalypse Revealed 611.
     MUSIC:     Liturgy, pages 429, 499, 443.
     PRAYERS:     Liturgy, nos. 53, 81.
REPENTANCE OF THE LORD 1959

REPENTANCE OF THE LORD              1959

     "Jehovah never repents, because He foresees all and everything from eternity; and when He made man, that is, created him anew, and perfected him until he became celestial, He also foresaw that in process of time he would become such as he now was, and therefore He could not repent" (Arcana Coelestia 586).

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DERIVED DOCTRINE AND REVEALED DOCTRINE 1959

DERIVED DOCTRINE AND REVEALED DOCTRINE       GEOFFREY P. DAWSON       1959

     (In collaboration with Percy Dawson. Delivered at the Annual Dinner of the New Church Club, London, March 8, 1958.)

     We start with a short discussion about the terms of the title. What is doctrine? The essayist understands there are many usages for this word, but imagines the scope may be covered thus: whenever an activity is expressed in a code of rules, at once a body of doctrine is propagated, whatever is subject to analysis. The Ten Commandments are doctrine, thus also the entire Word of God as we have it; because there is set forth the universal application of Gods commands to men, explaining the origin of the law and prophesying what must be because of the law. No philosophy of life is explained except by its doctrine, where alone men may learn what the philosophy is by receiving it into the understanding. Nothing good, true, evil or false, can be conveyed into the understanding unless it is reduced to doctrinal terms. Doctrine is a vehicle, a ship, a chariot, in which an idea of the substance of one mind may be conveyed to the apprehension of another. It is a city in which men can congregate for the uses of life, or a tower which they may ascend to spy out the environs; or it is like an eagle soaring on high to perceive every least thing in the earth beneath. But with men it is ever the product of science and art.
     Any body of doctrine is made up of parts. These are called doctrinals. They are the axiomatic terms of general reference. Men share together common or general perceptions about what these terms mean, acquired from use or habit. Doctrine, constituted of these terms, is judged according to their number and arrangement, and stands or falls thereby. To be secure, the doctrinals must be arranged so that, to whatever the doctrine is applied, the entire complex remains mutually supported in all its parts. Nothing may contradict, nor be superfluous. Where such tragedy occurs, haste must he made either to throw the doctrine away or adjust it by adding more doctrinals to separate those which are fouled. But where doctrine is well constructed, whichever doctrinal is brought to bear, it is apparent that each one speaks with authority from all the rest.
     Not a single use of human life is performed or enjoyed by men unless it is first appreciated intellectually in a doctrinal form.

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Therefore men must always be at pains to gather all manner of doctrines and be instructed in the uses of life. It might seem that doctrine is the most important thing men can possess. Yet it is not so. By itself it is mere words, habits, intellectual junk! Under its dead load human life suffers and expires. Doctrine can be admitted only as a servant; when it is master it is permitted only for the sake of teaching what is necessary in the uses of life. Since the essentials of life are spiritual things, we do not refer to mere material pragmatism. That is not of life.
     Because doctrine should teach what is of life, its doctrinals are drawn from the things of life represented naturally, that they may be fixed into referable terms. Men wishing to convey an idea of what they know and feel seek for terms which they know they understand somewhat in common with their fellows. The doctrine made transports an approximate account of the subject, depending upon the wisdom, understanding and knowledge of the makers, and is received according to a complementary scale by others. Men can be in falsity from ignorance or from evil, misconstructing or malconstructing what they put forth or receive. Therefore we are discouraged from making spiritual judgments, since each is shut up in his own mind and cannot know the final cause of misunderstanding. Such being the condition of men, it is necessary that there exist with them the means of deriving doctrine of genuine good and truth for their lives from Him who created them, so as to learn His will if they choose to know what it is. Therefore we have what we call the Word, which, being stated in the terms of doctrine, is called revealed doctrine. Hence it might he thought that we should consider revealed doctrine first in our study, but the history of the subject indicates the reverse.
     The New Jerusalem is declared to be the crown of the ages. There have been four other dispensations or churches before it, said to be in a complete series from beginning to end. But this fifth one will stand forever. Such revealed doctrine can be accepted as a fact, but to understand it also we must return to the beginning.
     The first church was the Most Ancient Church. The building up of this is described in the story of creation. The first six days show how some of the human species consented to be raised up from the corporeal and natural to become spiritual; the seventh day shows how, from being spiritual, they were made celestial. They then became truly man, or Adam. Some have supposed that evil did not exist at this time, and much difficult speculation has tried to explain how men came to be regenerated before there was any evil to combat, suggesting that the struggle was in the effort to ascend from lower to higher degrees of good.

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But we have a general doctrine about the character of the natural when separated from the spiritual, as in Divine Love and Wisdom 424: "Natural love separated from spiritual love is opposed to spiritual love; because natural love is the love of self and the love of the world, and spiritual love is love of the Lord and love of the neighbor; and the love of self looks downwards and outwards, and love of the Lord looks upwards and inwards."
     Of the first state of man, namely, "In beginning, God created the heavens and the earth, and the earth was voidness and emptiness, and thick darkness was upon the faces of the abyss." Arcana Coelestia 17, 18, explain that "man before regeneration is called earth void and empty, also ground wherein nothing of good or truth is sown; it is said to be void where there is nothing of good, and empty where there is nothing of truth. Hence there is thick darkness, or dullness and ignorance of all things which are of faith in the Lord, consequently which are of spiritual and celestial life. . . . The faces of the abyss denote the lusts of the unregenerate man, and falsities therefrom, of which he consists, and in which he is altogether. In this state, because he has no light, he is like an abyss, or something obscure and confused. . . . The same expressions involve the vastation of man . . . preceding regeneration, for before man can know what is truth, and be affected by good, such things as hinder and resist must be removed; thus the old man must die before the new man can be conceived." From these considerations we suggest that man in his first state is at all times in evil. Lest it be thought we mean that evil originated in the Lord, it is recalled that creation proceeds from first to lasts at once, wherefore all things are in a series good. But responsive man before he responds, before regeneration, knows nothing of the spiritual and celestial things which ought to rule the natural, wherefore he is in evil, but in innocence; and by this is conjoined with the Lord through heaven, to receive the implantation of the remains by which he can be saved. That evil originated with the sin of Adam is a doctrine having no place in the New Church canon; and we suppose that had the pre-Adamite been first in good, he must have been Adam already. Nor do we make a hell from the pre-Adamites, since all men may be saved within the scope of their means, which are provided by the Lord. If these propositions are true, and they seem to harmonize with what follows, a number of philosophical, logical and practical difficulties might be resolved.
     The regeneration of the pre-Adamites did not follow the mode necessary with us. Though created in a state of the natural not yet conjoined, there was not a hell to inflow with inundations which destroy the mind. Their innocence did not need protection from confirmed devils. Hence they could have relatively open communication with heaven, to be instructed and led by an internal way; there being none who would enter to possess their minds and bodies contrary to their freedom.

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Through goods and truths introduced within the range of a free application to progress they entered into labor to subdue their own native loves to serve, first the love of the neighbor, and lastly the love of the Lord. But though their instruction was in terms provided by the senses-otherwise nothing could have been understood-they rejected instruction from the senses alone, perceiving this to be opposed to what came from above. Nor were they taught by means of revealed doctrines, for they never attended to the construction of an idea; only to the nature of the delight conveyed therein, and therefore to the content of the uses which ought to be performed. Communicating through things of general perception found in the sensual world, but knowing somewhat that these were not themselves the interior uses of creation, only the ultimates, they were initiated into a life of faith and charity therefrom, and this from a perception such that the functions of nature became for them the terms in which the Word of God was revealed. So the spiritual was established to rule the natural in them by constraint, and reduced it to order. Finally, they were made celestial, and the Lord rested on the seventh day. The natural ceased to oppose with the man of the church, who now lived in the unconstrained delights of life, performing naturally-framed uses from spiritual causes for the sake of celestial ends. The Garden of Eden, its rivers and trees, particularly the tree of lives in the midst of the garden, describe the wisdom, intelligence and perception of the Most Ancient Church in its glory-that its members desired no other proprium than that given them from the Lord, caring nothing for that which flowed merely from themselves. Therefore the tree of knowledge also was in the garden, but they knew that its fruits ought not to be taken to themselves; for, knowing good, they also knew what evil was, but acknowledged that this perception was not from themselves.
     Now each generation must be regenerated as to its own self. Hence it is ever possible that some should incline to exercise proprial freedom otherwise than in seeking this end, or its highest states. Also, the organic of the human will receive an imprint of good or evil tendencies according to the character of ancestors. The progeny of the Most Ancient Church received what is called celestial seed, which disposed to the development of interior perception. Yet the natural with each had to be subdued to serve these interior things though hereditary transmissions led to ever wider extensions of wisdom from a perception of ever more interior delights. But eventually a posterity came which chose to incline toward the desire for proprium as from themselves. Of these the Lord said that it was not good that man should dwell alone, but needed a help as with him.

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Not being content to delight in the proprium given from the Lord, though they knew the nature of every affection, they found no consolation. Consequently, they inclined to despise what was from the Lord compared with what appeared to flow from themselves; and there followed an obscurity as to spiritual and celestial things, signified by the deep sleep in which the proprial rib was taken out and built into a woman. When the man of the church awoke, he called her, woman, she being bone of his bone and flesh of his flesh. But the state of the church was changed, and we read that "whereas this internal man copulated with the external . . . therefore proprium is called wife. The celestial state is such that the internal man is distinct from the external, and indeed so distinct that he perceives what belongs to the internal man and what to the external, and how the external is governed by the internal from the Lord. But the state of the posterity of this celestial man, in consequence of inclining to proprium, which belonged to the external man, was so changed that they no longer perceived that the internal man was distinct from the external, but imagined that the internal was one with the external, for such perception takes place when man inclines to proprium" (AC 156). Further, we read: "This posterity of the Most Ancient Church were not in evil, but in a measure of good, and because they inclined to proprium, proprium was granted to them by the Lord, but a spiritual-celestial principle was in mercy insinuated therein" (AC 161). And in another passage we read: "Man's proprium is nothing but evil, and when exhibited to view is most ugly but when charity and innocence from the Lord are insinuated into the proprium it appears good and beautiful" (AC 164). Yet although the Lord's mercy operated to save them from tribulation on account of themselves, it becomes apparent that the tree of knowledge had replaced the tree of lives in the midst of the garden.
     Eventually there was an inversion. The eating of the forbidden fruit, the expulsion from Eden, and the curses laid upon the serpent, the woman, the man and the ground for his sake, describe the destruction of innocence when men inclined so far to proprium as to love it. Wishing to believe that all perception was from proprium, they were unwilling to believe anything not derived through, and confirmed by, the senses. Such investigation of life from self discovers only one thing, namely, the cupidity of self compared with the selfless ideal sought after. On confirming the scientific principle as the fount of good and truth, they discovered the lusts of natural love separated from spiritual love and knew that they were in evil. For decency they covered themselves with the fig-leaf appearances of good in the natural, and hid themselves from the face of Jehovah; and of their reflection from the residue of perception it is said:

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"The men of this church perceived that they were deluded by the senses, and in consequence of self love were desirous to know whether what they heard concerning the Lord and faith in Him was true, and herein were desirous to lay the foundation of their creed" (AC 229).
     Involved in a discourse of self-justification, the men of the church had to fabricate distinct forms of thought to convey unified and continuous expression. Wisdom no longer flowed spontaneously from perception. The need to maintain appearances succeeded to the perception of realities in the means provided by appearances. To establish the appearances of wisdom from themselves, they reduced to formalities of natural thought what had originally come by perception, and by carefully observing the rules endeavored to simulate reality. And this agreed with their self love, appearing to flow from themselves, and later proved most effective in obtaining dominion. But though the rules were made as if for good, their arts could not save them; wherefore the law is stated: "With the posterity of such a people there remains seed from the same celestial origin, and in case they fall away, it is attended with the most dangerous consequences, inasmuch as by so doing they pervert their whole mind, so as to render restoration impossible in another life" (AC 310). The understanding of such is a slave to the will.
     Having shown how formal doctrinal things originated, we must now describe how the system was enlarged to cover all matters once apprehended by perception. There are two records of the generations from Adam. The first refers to Cain, the firstborn, Abel his brother, the murder of Abel, the marking of Cain, the birth of Enoch, the construction of the city so named, and a succession of others to Lamech, who had two wives by whom came certain artificers. Here the sequence seems to break, and the record returns to Adam and Eve, who begat Seth, who begat Enos. The second record begins with Adam, omits Cain and Abel, and proceeds at once to Seth, who begat Enos, who begat Cainan, and so on, until we again find Enoch, now begotten by Jared. This Enoch walked with God, and God took him. Two generations later we reach Lamech, who is the father of Noah.
     It has seemed to your essayist that these two genealogies describe, first, the recurring principle whereby each successive doctrine was made, and, second, the entire succession from first to last. Cain signifies faith, as it Were a distinct thing, as a doctrinal. Abel is the charity faith was devised to serve. The formality is well as long as it serves. Then faith is raised up. But when it is made an end in itself, it is cast down and sin lies at the door. With such, faith commits murder; the formalities becoming rules for making interior judgments: even the formal expressions of humility and worship are means for achieving dominion.

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They destroy the charity which bids them subdue themselves. Better still, they delight to have their subjects submit and judge themselves to damnation by the rules they have devised in professing the good of the neighbor, that they may possess their very souls. Thus what was devised to appear as wisdom for the sake of good degenerates until those who know what good should be become devoid of faith in the rule wherein innocence has been destroyed. Lamech moans to his two wives: "Hear my voice, ye wives of Lamech, and with your ears perceive my speech; for I have slain a man to my wounding, and a little one to my hurt." A new faith is sought, a new church, the internal and external being the two wives of vastated Lamech, from whom come other doctrinals. Then Eve brings forth Seth, saying, "For God hath appointed me another seed instead of Abel, whom Cain slew." The essentials of the Most Ancient Church waste away. From its goods are derived, step by step, the forms of faith which, separated for the sake of self, are converted into doctrinals and devastated of life.
     But a mark was set upon Cain that he should not be destroyed. The men of the fallen church were proud of their intellectual trivia, useless as it was to save them, and this also was within the laws of the Lord's providence. The intellectual dust suffocating the remains of the celestial church was to be essential in saving men of a different genius. Therefore, near the end, Enoch was permitted to "walk with God," who took him. In a futile gesture to retain a failing wisdom, men collected and set in order all the things derived as doctrine from perception. Thus it is explained: "There were some at that time who framed doctrines out of the things that had been objects of perception in the Most Ancient and following churches, with design that such doctrines should serve as a rule whereby to know what was good and true; such persons were called Enoch. . . . This was not allowable at that time; for it is a very different thing to know what is good and true from perception and to learn what is good and true by means of doctrine. They who know by perception have no need of knowledge acquired in the way of established doctrine, as, for example, he who knows how to think well has no need to be taught to think by any rules of art, for thereby his faculty for thinking well would be impaired, as is the case with those who bury their thinking in the dust of scholastic logic. To such as are principled in perceptive knowledge it is given from the Lord to know what is good and true by an internal way; but to those who are taught by doctrine, knowledge is given by an external way, or that of the bodily senses. The differences between the resulting knowledges in these two cases are like the difference between light and darkness.

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But whereas it was foreseen that the perceptive faculty of the Most Ancient Church would perish, and that afterwards mankind would learn by doctrines what is good and true, or would come by darkness into light, therefore it is said that God took Enoch, that is, preserved him for the use of posterity." (See AC 519, 521.) We would note here that whereas the Most Ancient Church never extended beyond the region we call Canaan, since the doctrinal terms referred to perception of interior things illustrated in the configuration of that country, therefore the representative things of doctrine were according to the same geography.
     What the celestial posterities did finally with the fabricated doctrines is shown as follows: "Man multiplied himself upon the face of the ground and daughters were born unto them, and the sons of God saw the daughters of man, that they were good; and they took themselves wives of all which they chose. . . . There were giants in the earth in those days, especially after that the sons of God came in unto the daughters of men and they bare to them; the same became mighty men, which were of old, men of a name." Of this the Arcana (nos. 555-559) says in part: "Lusts began to prevail in man, or those who were called the church, which lusts are signified by daughters. Also, that they conjoined doctrinals of faith to their lusts, and thus confirmed themselves in evils and falsities, is signified by the sons of God taking to themselves the daughters of men. . . . Those who immersed the doctrinals of faith in their lusts, and by reason of such immersion, and also self-love, conceived dreadful persuasions of their own greatness and consequence when compared with others, are signified by giants. . . . Hence there no longer remained any will or perception of goodness and truth, because men were reduced to such a state that their lusts and persuasions must needs prove fatal to them; wherefore, that mankind might be saved, it was foretold that a new church should exist, which is signified by Noah."

     (To be concluded)
LOVE TO ENEMIES 1959

LOVE TO ENEMIES              1959

     "Internal men, such as the angels of heaven are, do not desire the retaliation of evil for evil; but from heavenly charity forgive. For they know that the Lord protects all who are in good against the evil, and that He protects according to the good that is in them; and that He would not protect if they were inflamed with enmity, hatred and revenge, on account of evil done to them; for these avert protection" (Apocalypse Explained 556).

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SALT OF THE EARTH 1959

SALT OF THE EARTH       Rev. MARTIN PRYKE       1959

     A STUDY

     In the Sermon on the Mount, immediately after the Ten Blessings, we find familiar words: "Ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? It is henceforth good for nothing, but to be cast out, and to be trodden under foot of man." They are addressed especially to the disciples, and are clearly meant as a warning to them, and to all who followed them in the Christian Church. The true, living Christian is the salt of the earth; let him beware lest that salt lose its savor.
     Something of the meaning of this is clear from the literal sense and must he manifest to any thoughtful reader. "Salt is that which gives savor, and even odor, for without salt, food is insipid and tasteless. Thus in salt there is a sharpness and strength which arouses the sense" (WE 6350). If this quality is taken from the salt, then it no longer serves its use. Similarly, there was something essential with the disciples which must not be lost; and so it is with all Christians. However much they may be called Christian, and however much they may attend to the external requirements of the church, they may still lack the essential soul of Christianity itself, and so be "good for nothing, but to be cast out, and to be trodden under foot of man."
     To understand these words in their fulness, however, we must go more deeply into them and so discover their spiritual significance. What is meant by the disciples to whom the words were addressed? What is the significance of the "salt of the earth"; and what of its "savor" which may be lost, making the salt worthless?
     The twelve disciples of the Lord constituted the first receivers of Christianity, the nucleus of the Christian Church, and so they represented the whole church which was to follow, and likewise every man of the church. Each disciple represented a distinct quality necessary to any man becoming a true member of the Christian Church; thus they signify the truths and goods of that church, as well as the truths and goods of the New Church.
     Those who are of the church are distinguished from others first by their faith, by the truths revealed to them-now in the Old Testament, the New Testament and in the Writings.

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It is by virtue of the possession of their truths that the disciples are called the "salt of the earth," which means the truth of the church which desires good. This "salt of the earth" has come to mean the elect on earth, the powerful, aristocratic, or even wealthy (cf. Shorter Oxford English Dictionary); but this was not the original meaning, which was simply that those who are of the church shall serve the rest of the world as salt serves to season or preserve food. The truths of the church will serve to preserve and enliven the world; those who possess those truths may be the means of spiritually seasoning and protecting the world, even as the disciples were of old. Thus it may be said to them "Ye are the salt of the earth."
     Those who have aligned themselves with the Lord's New Church may also be addressed as the "salt of the earth" because they possess the truths of the Lord's second coming which are to renew and enliven the whole world and to initiate a new age. In so far as we have been blessed with a knowledge of the Lord in His second advent, and in so far as we have acquired the truths revealed therein, we are among those who may, if they will, be the instruments for bringing the healing power of this new truth to a sick world. We may also act as salt to the earth. Seen in this light, our knowledge of the Second Coming, our confession of faith in the doctrines of the New Church, take on a new meaning. It is no longer simply a matter of blessings granted to us, to a chosen yew, but it becomes a matter of responsibility, a matter of willingness to take our part in establishing these truths as living active, fruitful principles throughout the world. "Ye are the light of the world . . . Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5: 14, 16). Here lies the clue to our first responsibility: before we can begin fruitfully to carry the gospel to others, it must be active in our own lives. "Let your light so shine before men that they may see your good works"-not in a sense of boasting or in a pietistic display, but in a simple, humble application of the truth to our own lives of regeneration, which will produce a subtle sphere of good about us one which will unobtrusively impress those around us, so that they may wish to know the source from whence it comes.
     It cannot be said too often that the greatest single contribution any man or woman can make to the spiritual welfare of mankind is his own life of regeneration; the spiritual power and effect of such a life are greater than we can possibly imagine, and are, indeed, all that is asked of man. We are not asked to undertake great deeds of worldwide impact, or dramatic acts of self-sacrifice. We are asked to take up our own small task and bear it well-and when all have done this the earth will find its peace.

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     We, then, are not New Church men because we possess the truth, but because we live it. To think otherwise is to establish our own form of the ancient heresy of salvation by faith alone. A warning against this is clearly given in the words we are considering. "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted?" We have said that the "salt of the earth" means the truth of the church which desires good. If there is no desire for good, then the salt has lost its savor, and "is good for nothing, but to be cast out, and to be trodden under foot of men."
     It is necessary and right that we should devote considerable time and energy to the acquisition of spiritual truths from the Word. We do not hesitate, in order to prepare ourselves for life on earth, to give much labor to learning the sciences of this world, or the skills of our trade or profession; how much more should we strive to learn the way to heaven! That we may enter upon the orderly path of regeneration we must equip our minds properly with the truths of Revelation which will lay down the pattern of regeneration for us to follow. This does not simply mean that we store our minds with lifeless facts, but that they live in our understanding as rational truths-living appearances of Divine order which are seen to cohere, to be welded together into one vibrant human form; so that we are possessed of a body of rational truth which appeals to the human intelligence and which may thus be confirmed and acknowledged in a truly human manner. They are not to be dead dogmas which are accepted because taught by the leaders of the church, only to be preserved in musty idleness.
     Yet, even if we achieve this rational reception of spiritual truth, we fail in the real purpose if we simply seek "truth for its own sake." Truth in itself and by itself has no meaning; truth "for its own sake" has no purpose: it is a dead end indeed, leading nowhere unless it be to conceit and a pride of self-intelligence. Truth must be sought in order that good may be done thereby; and the truths themselves must be seen, not as complete living entities, for in themselves they are not, but as means to uses, as the stepping stones to good. In this way the truths live and give light, but without such an end in view they will be dull and lifeless indeed. An example of this, even on the material plane, may he seen in the examination of the human body: he who looks upon it as a dead thing can observe the shape, size and arrangement of the parts, but he who looks upon it as a living instrument of the soul will see each of these parts in motion, will see the wonderful relation and harmony which exists between them all, and will see the effect of one part upon another. Such a view will bring a real illumination to an understanding of the subject such as the former view can never attain.

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     Thus we may see that if in our search for truth, and in our contemplation of truths found, we do not look beyond the truths to the goods which may be done, then those truths will either die and pass away from us, or else they will become perverted in supporting a life, and love, which does not look to a life of use-of service to the Lord and the neighbor.
     Truth is the "salt" which shall bring life to the world, but it is salt which has "lost its savor" if it does not look to good. Salt with its savor is truth desiring good, truth which is not complete in itself, but which looks to the performance of uses. This is the real truth of the church which we, the disciples, are to know and to disseminate. But truth which has no longing for good, no looking to use, is the savorless salt, which is "thenceforth good for nothing, but to be cast out, and to be trodden under foot of man."
     Salt which has not lost its savor, its essential quality, which is the truth which desires good; this is the conjunctive element which is essential if there is to be a marriage of good and truth. However much our bodies may need food and drink, we would not partake of them if we were not granted hunger and thirst. These desires of the body are essential if the body is to receive its proper nourishment and so be preserved in health. Similarly, truths in the understanding of man can never be conjoined with goods in his will-which union is the essence of regeneration-unless there is an urge to conjunction. Thus in the Providence of the Lord good longs for truth which will confirm it, illustrate it and make it operative; and truth longs for good that it may be brought into proper action. Before regeneration we sec this condition illustrated in the constant desire of evil lusts to justify themselves and forward their purposes by the espousal of falsities in the understanding.
     Salt is a seasoning which makes food more palatable; adding zest, as it were, to the eating, and so encouraging the body to nourish itself. Thus it represents this desire for good on the part of truth. It is the conjunctive element which turns truth to application in a life of good. From remains implanted in childhood every man possesses an inborn desire for good which, unless he stifles and destroys it, will urge him to go from truth to good, and so gives the savor to the salt of his spirit.
     Clearly, it is incumbent upon us to preserve and encourage this conjunctive element, never letting ourselves fall into the "faith alone" state of seeking truths for their own sake, always looking to means whereby they may be used in the daily life of service to the neighbor and of obedience to the Lord. Only thus can the essential conjunctive element, which is necessary to bring good and truth together in the regenerate life, be preserved. Only thus can we be assured that the salt shall not lose its savor-the truth preserving its power of leading to good.

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     It is interesting to observe that the necessity of preserving this element was represented in the rituals of worship with the Israelites. "And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt" (Leviticus 2: 13). The incense also was to be salted (Exodus 30: 34-38). By this is meant that all true worship, represented by the sacrifices and the incense, must contain this essential conjunctive element within it. It must look beyond the acquisition of truth to the fruitfulness and multiplication of a life of good.
     By the words studied here the Lord challenged the disciples who were the nucleus of the Christian Church; He showed them what they might be if they would, the "salt of the earth"; and He warned them lest they lose the very essence of that quality and so fail in their responsibility. To those who are called to the New Church the same challenge and warning are given lest we fail to understand the power of the truth which is granted us; and, of even more significance, lest we fail to see the real uses to which it must be put. "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of man."
CONCERNING DISEASES 1959

CONCERNING DISEASES       Rev. FREDERICK L. SCHNARR       1959

     In many places in the Old Testament there is an appearance that the Lord is the source and cause of disease. The appearance is that He uses it to punish men for disobedience to His commandments. The sons of Israel were continually punished in various ways for disobeying the Word of the Lord; and, earlier, the Egyptians were plagued for disregarding the Divine commands. Even in the New Testament, where diseases are usually associated with the devil, the idea lingers that certain diseases are from God. Thus when Jesus passed by a man who had been blind from birth His disciples asked Him: "Who did sin, this man or his parents, that he was born blind?" But the Lord answered: "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him" (John 9: 1-4).
     Because of the apparent relationship between sin and disease in both the Old and New Testaments, many have advanced the idea that all mental and physical diseases are from the sins of the individuals who contract them. If one's faith were strong enough, it is said, one would be free from disease; and this idea seems to be confirmed by those passages in which the Lord promises not to bring diseases upon the sons of Israel if they will have faith in Him and obey His precepts.

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Therefore it is argued that since faith in God can overcome sin, and disease is only the effect of sin, the mind and the body will be released from disease if faith is strong enough to overcome sin; and this conviction is fully confirmed, some believe, by the fact that the Lord, in healing all manner of sickness and disease, healed those only who professed faith in Him. All the forms of faith-healing practised by Christians rest essentially upon this idea of the relationship of sin and disease; with others it is merely a question of mind over matter.
     The Writings tell us that there are certain truths in all these ideas about the origin, nature and cure of diseases. But they point out also that the truth has been so mixed with falsity that it can no longer enlighten man. False ideas about God, the purpose and nature of His creation, and man's part and responsibility in it, have so darkened the truths in the letter of the Word about the origin, nature and cure of diseases that the result is foolishness and confusion.
     In His second coming the Lord has revealed the origin of disease; for this must be known if man is to have a correct idea of God. He has also disclosed the nature of disease-its relation to man's loves and thoughts; for this must be known if man is to be able to understand his own states and to co-operate with the Lord's purpose in permitting disease. And, finally, the Lord has uncovered the relationship of faith to the cure of disease, that man may know for what he is responsible and for what he is not; also that man may be encouraged through such knowledge to bring his life into order, and to advance in medical research as a means to this end.
     The Heavenly Doctrine teaches that disease is not of the Lord's will, but that He permits it for the sake of the end, which is the preservation and salvation of man. If man were in Divine order he would be without disease, and would merely decline to extreme old age until he became again a little child, but a wise one. When the body could no longer serve the uses of the internal man, the spirit would pass without disease from the earthly body into a body such as the angels have, thus from earth to heaven. This was the case with the people of the Most Ancient Church (AC 5726; SD 4592).
     Diseases did not arise until man began to fall. It was the love of evil and falsity that first began to change and distort the order of the inmost substances of the mind. That is where man's eternal spiritual life is formed, where the nature of his loves and thoughts is permanently impressed. As every spiritual form, love or thought, must have an ultimate form in the spiritual world, so the perverted forms of man's spiritual life were the causes of ultimate diseases and deformities in the physical body. Hatred, revenge, murder, theft, adultery, and other such evils, were the spiritual diseases which manifested themselves in the diseases of the body.

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Every disease in the human race, therefore, is the correspondential ultimate of some form of evil or falsity, and came forth when that evil or falsity arose with men (AC 8364). For this reason, because of the activity of certain kinds of evil and falsity at the time, various diseases have predominated in different historical ages. When a new form of disease breaks out among men, it is because a new and somewhat different form of evil has been established in the hells (AC 5712; SD 4592).
     Because the Word treats of man's spiritual life, and not of his bodily life, the diseases mentioned in the letter of the Word represent the evils and falsities which ravage and deform man's spiritual life (AC 5711, 8364). For example, by leprosy is signified a state in which man profanes truth (AC 8364: 4; AE 962: 10). A burning fever signifies the activity of an evil love (ibid.). Sores of different kinds signify various forms of evil works or deeds (AE 962). Blindness signifies a state of the understanding induced either by ignorance or by falsity (AC 1328, 1059, 2383; AE 283). Lameness signifies an evil state of the will resulting from ignorance of truth in the understanding (AE 455, 518; AC 4302). Thus the Lord's promise not to send diseases upon the sons of Israel if they obeyed His commandments signifies His assurance to all men that obedience to the Divine truths of the Word will protect their minds from evils and falsities. That sickness, in the Word, represents a state of sin is evident from many of the Lord's words to the sick. For example: "Behold, thou art made whole: sin no more, lest a worse thing come upon thee" (John 5: 14; cf. AE 163: 7)
     Because diseases represent the evils and falsities of man's spiritual life, physicians, the medical art and medicine, represent those things which preserve and heal man of evil and falsity, that is, the truths of the Word which lead to the good of life (AC 6502). Thus, in the highest sense, the Lord is man's healer and physician, and He is so called in the Word. In explaining to the scribes and Pharisees why He ate with publicans and sinners the Lord said: "They that are whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance" (Luke 5: 30-32: cf. AC 8365). The Lord's miracles of healing all represented the power of the Divine truth to liberate man from various kinds of evils and falsities; and most of His miracles were concerned with healing because the purpose of His coming into the world was to liberate the spiritual life of men from domination by infernal loves, and this was represented by acts of healing.
     We have noted that the Lord healed diseases according to the faith of those who sought to be cured; this was true also of the healing done by the disciples in the Lord's name. Christian sects practising faith-healing use this to support their position.

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However, the Writings tell us that the healing done by the Lord and His disciples was specifically to establish the acknowledgment of the Divinity of the Lord Jesus Christ among men (AE 815: 4). His miracles were done for this purpose alone, and only because the Lord could not establish the Divinity of His Human among men in any other way, when yet this was necessary for salvation. It was not the Lord's will to perform open miracles, because they can take away freedom; they were done because they were necessary for salvation. Once the Divinity of the Lord had been established, and provision made by means of the New Testament for men to see and acknowledge Him as God, the need for open miracles had ceased. For this reason the New Church does not accept ideas of faith-healing which involve sudden or miraculous healings of diseases of the physical body.
     Although all diseases have arisen through man's evil loves and false ideas, and not in any way from the Lord, still the Lord permits them to exist for the sake of preserving the essential human, which is liberty and rationality. The Lord does not direct the affairs of man's life openly and miraculously, for that would be to destroy the nature which sets man apart from all other forms of life. All human love must be born in freedom, and so must man's love for God. However, as with all other disorders, the Lord does not permit diseases to exist unless some use may result. What, then, are those uses?
     The Writings tell us that man cannot be reformed or regenerated in any sickness or disease that takes away his freedom. Anxieties, misfortunes, dangers to life, sorrows, fears and many other such things arising from sickness and disease, exert added pressures upon man's normal thoughts and loves, causing him to think and do things he would not normally think or do. A man near to death, looking fearfully at the unknown future, may ask forgiveness for many wrong things he has done in his lifetime; yet it is the pressures of the moment that cause him to do so, not any love of God or of his fellows. Loves are not born in a moment, or changed in a moment, nor are they formed through external forces or pressures. For this reason the New Church does not believe in such things as deathbed repentance. Yet while man cannot be reformed or regenerated in states of sickness, because they influence his freedom and reason, he can be brought into states through them in which reflection upon his past life prepares for future reformation and regeneration. For example, a disease may serve to interrupt or break a state of disorderly lusts or practices. While the disease lasts, the externals of man's life may be forced into a pattern of relative order. And the Divine law is that as soon as there is external order, the good and true loves of heaven may approach nearer to man. This causes him to raise his thoughts to religion and to reflect upon his life from it.

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When the disease passes, these reflections may cause him to revaluate the purpose of his life and strive to bring it into order (AC 762, 857, 2284, 3147, 5127, 4352; DP 141, 142).
     While it is true that all disease arises from evil and falsity, and thus from sin; and while it is also true that man may bring disease upon himself through illicit lusts and pleasures of the body, through intemperance and many other things; it is by no means true that each man is responsible for bringing upon himself every disease he contracts. In the spiritual world, which is governed by different laws than is the natural world, man contracts those diseases which agree with his loves; for there external things agree and make one with internal things. Thus the body of a spirit shows the nature of his internal loves. Because the internal loves of angels are good, their bodies are most beautiful and perfect, free from blemish and disease; because the internal loves of infernal spirits are evil, their bodies are unclean and diseased. The laws that govern the natural world, however, are such that the substances of the natural world may act independently of man's internal loves. Natural laws must operate in this manner in order that man may form fixed and eternal loves. That is why the Lord created this world, and why it is necessary for man to be born into it.
     Because natural substances are governed by natural laws essentially apart from man's internal loves, those substances act upon one another apart from individual human characters. The sun shines upon the just and upon the unjust, and the rain falls upon the merciful and upon the unmerciful. And disease and sickness attack both the good and the evil! That is why a little child, who knows nothing of sin, may be attacked and taken. That is why the Lord does not miraculously heal man's diseases, no matter how true his faith or how sincere his prayers (AC 5713-5715; SD 4591-4592; SD min 4648). It is also why the Divine Providence concurs with every attempt to heal physical diseases through the study of material substances and their functions in the organs of the body. The New Church should support every proper and orderly endeavor to advance the medical arts.
     Unless man is able to see that disease and sickness do not come from God he cannot but think of God as wrathful and vindictive. Unless he is able to see that the Lord does not will disease for man, but that He permits it for man's preservation and salvation man cannot understand the omnipotence of God; nor can he see the Divine purpose and intelligence in all things of creation. And if these are not seen, how can man respect and love his Creator?
     Looking always to the purpose and end of His creation, the Lord does everything in His power to bring the human race back into the Divine order in which He first established it.

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He does everything in His power to control man's evil loves and thoughts through the truths of His Word, and thus also to release man's external life from the ultimate forms of evil and falsity. Through His truths, and the delights of man's understanding of them, He is present in temptation, in sickness and disease, to comfort in every possible way; to show man His purpose in creation; and to show him the mercy and love of God in providing a kingdom where disease and death are not known; where happiness and peace reign.
GENERAL CHURCH RELIGION LESSONS 1959

GENERAL CHURCH RELIGION LESSONS              1959

     Material Available

     Religion lessons from kindergarten through twelfth grade are available for children who are not attending New Church schools. Festival lessons are available for Thanksgiving, Christmas, Easter and the Nineteenth of June, as are special lessons for Swedenborg's birthday, and are sent automatically to families receiving lessons regularly. Mrs. Richard de Charms (Carita Pendleton) is in charge of these special lessons, and they are mailed from the office of the Director of General Church Religion Lessons. Separate sets of pictures may be had at the price mentioned in the Catalogue of the Academy Book Room. Lessons will be sent to any child whose parents apply for them. The lessons-with the exception of those on the life of the Lord, which are mailed from Glenview, Illinois-are mailed from the office of the Director of General Church Religion Lessons. Any questions regarding receiving the lessons should be directed to the Rev. Karl R. Alden, the Director of Religion Lessons.
     Personal correspondence between pupils and teachers, correspondence concerning questions in the lessons, and the marking of papers, are in the hands of a staff of twelve counselors and seventy teachers. Each child is assigned to his or her own teacher, and once the lessons are received all questions should be directed to the assigned teacher.
     The organization, which is, in fact, a religion correspondence school larger than any of our New Church schools, is quite comprehensive, serving more than six hundred children and providing religious instruction paralleling the religion courses offered in our schools. This work was commenced more than eighteen years ago by Theta Alpha, and could not function today without its continued enthusiastic and loyal support.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     In the internal-historical sense, the story of Daniel in the lions' den continues Divine prophecy concerning the Catholic religiosity meant by Babylon. The "lions' den" signifies the Inquisition. Of special interest are verses 13 and 14 of the 7th chapter of Daniel; here, even in the Old Testament, is a prediction of the Second Advent and of the establishment of the New Church. The remainder of Daniel treats more specifically of the Protestant churches, and of their destruction by means of the doctrine of salvation by faith alone.
     Hosea's marriage to a harlot and his taking to himself an adulteress were acts Divinely commanded to represent the state of the Jewish Church. Only in the wilderness was Israel faithful to Jehovah, the God to whom she was "wed" by the Sinai covenant. In Canaan she showed herself untrue to Jehovah, allowing herself to be seduced by the local Baals-the fertility gods of the heathen.
     In the 11th chapter of Hosea the truth is clearly stated, for the first time, that God is a loving heavenly Father, eternally seeking the restoration of His fallen children. This was a new concept in religion-a loving heavenly Father instead of an angry, vengeful Deity. The idea would grow among the Jews until the Lord on earth could use the expression, "your heavenly Father," as one the people took for granted.
     This month's readings in Conjugial Love cover several important, philosophical doctrines. The origin of conjugial love is not the love of the sex, but is "the marriage of good and truth." In the Lord good and truth are one; in all things they therefore seek to be conjoined. But the male soul is the truth of good; the female, the good of that truth. Each is incomplete without the other; from their very creation they seek to be conjoined. Hence arises conjugial love. Turning next to the marriage of the Lord and the church, the work brings out the teaching that in marriage the husband does not represent the Lord, or the wife the church. Together they make the church. Woman is not a being inferior to man, a second-rate creation! The month's readings close with that distinctively New Church teaching-one that would horrify monks, nuns and all other religious celibates-that genuine chastity can be predicated only of Christian marriages. So-called chastity, adopted for any other reason than that it enables the influx of conjugial love, is nought but a sham.

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REVIEWS 1959

REVIEWS       Various       1959

COME AND SEE. An Introduction to the Writings of the New Church. By Donald L. Rose. Academy Book Room, 1958. Paper, pp. 47. Price, 30 cents.

     The publication of this pamphlet in its present attractive format is very welcome. Written while the author was still a student in the Academy, it has been widely used in dittoed form by the Epsilon Society and others interested in church extension. This revised and improved edition should certainly increase its usefulness.
     As the Foreword tells us: "the purpose of this pamphlet is to inform the reader about the New Church and to introduce him to the new revelation, with the hope that he will investigate the Writings and satisfy himself that they are in fact a new revelation of Divine truth." In accordance with this, the style is warm and friendly; marked by the avoidance of polemics and by the calm tone of patient explanation.
     Yet there is no attempt to hide the essential evangel. Indeed the opening statement is that while the New Church is Christian, "it differs from the Christian sects of the present day as much as the teachings of the Lord in His first coming differed from the traditions and superstitions which prevailed over nineteen centuries ago."
     The information given concerning Swedenborg is prefaced by the reminder that "the man has little importance in comparison with the revelation itself and the Church based upon it." But the brief sketch of his life is well calculated to lead the reader on to further study.
     Why the Writings are so little known is discussed, and testimonies in favor of Swedenborg and the Writings are adduced. To his credit, the author has so selected from the usual eulogies that, with two exceptions, full quotations could be given; which eliminates the suspicion that something important has been omitted which alters the case considerably.
     Mr. Rose next asks the reader to entertain the idea that a new revelation is possible; showing by apt quotations from the Word that Divine revelation is progressive, that the Word has more than a literal sense, and that the Writings fit the description of the promised Second Coming.
     In answer to the question, Why a new doctrine? the point is made that the Writings came, not to destroy the Testaments, but to fulfill; and the prevailing obscurity as to fundamentals is pointed to as making the giving of a new doctrine necessary.

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Even here, however, the style is not condemnatory; rather does it invite agreement.
     The remaining sections explain why the Lord came on earth; give biblical teaching concerning Him; show why a written revelation is necessary; comment on certain books of the Writings; confide some impressions newcomers form about New Church people; and answer the question: Who are joining the New Church, and how does it happen? Finally, there are some suggestions to the reader, together with a short book-list. Altogether, a most pleasing presentation, and one which should have the good wishes of all who would share the truths of the Heavenly Doctrine.
     DOUGLAS TAYLOR


SEEDS AND FRUITS. By Carita Pendleton de Charms and Eudora Sellner Walsh. General Church Religion Lessons, Bryn Athyn, Pa., 1958. Paper, pp. 24. Price, 35 cents.

     This attractive booklet for coloring was prepared for small children, but it contains material that should interest their older brothers and sisters. Vegetables, grains, fruits, spices, nuts and trees spoken of in the Word are dealt with in separate sections. Each section is introduced by a page of clear, outline drawings for coloring. This is followed by the text, which gives for every object depicted a Scripture reference; information as to where it is found and a description of its uses and appearance; its correspondence as given in the Writings; and directions for coloring the drawing correctly.
     The excellent drawings are the work of Eudora Sellner Walsh, who manages to include considerable detail without sacrificing cleanness and simplicity. Carita Pendleton de Charms is responsible for the text, which she checked carefully and which conveys much information in brief compass. The text is mimeographed and was prepared in the General Church Religion Lessons office; the drawings are done by offset photography on special paper.
     The booklet may be obtained from the Academy Book Room. Uniform with it are three other booklets for coloring: Animals of the Word, The Garden of Eden, The Story of Moses, and there is yet another entitled, We Go to Church. Each of these booklets sells for 35 cents, and any three of the five may be obtained from the Academy Book Room for $1.00.
     W. CAIRNS HENDERSON

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IN THE BEAUTY OF HOLINESS 1959

IN THE BEAUTY OF HOLINESS       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

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

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.


All literary contributions should be sent to the Editor. Subscriptions, change of address, and business Communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     The dedication of the Olivet Church's building in Toronto differs from similar events in recent years. Here we do not have a society again establishing a church home, or proudly entering into one for the first time.
     Instead we have a society with a long history moving from an old building in which deep affections centered, but which in its setting and facilities had become inappropriate and inadequate to the uses to be performed.
     The new building is the climax of a long and fascinating story in which the unforeseeable dispensations of a beneficent Providence blend with the faith, determination, labor and sacrifice of a band of devoted men and women. The delight of our Toronto friends in their new home is manifest, and the entire General Church will wish them a long, happy and useful life in it.
     Our friends in the Olivet Church do not need to be reminded that "except the Lord build the house, they labor in vain that build it"; the spirit in which they have entered their new building shows that beyond a doubt. To worship the Lord in the beauty of holiness is to worship Him from the genuine truths of the church-from that spiritual faith which is received through the interior affection of truth and through the life of love and charity. The Olivet Church now worships in a setting of richer beauty than ever before: a fitting ultimate for the beauty of holiness which qualifies all true worship. It will he our hope that in the uses done in the new building, and the states attendant upon its construction, there may be a further development of that spiritual faith and charity in which the Lord is truly worshiped.

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DOMINO PER ME 1959

DOMINO PER ME       ALFRED ACTON       1959

Editor of NEW CHURCH LIFE:

     It might be well, in considering a translation of this phrase, to resort to Latin grammars.
     "The ablative (always with a or ab) is used with a passive verb to indicate the agent by whom an action is done.
     "Example: Clitus ab Alexandra interfectus est. Clitus was killed by Alexander.
     "Note 2. A secondary agent, i.e., a person used as an instrument, is expressed by per with an accusative, or by opera with a genitive or a possessive pronoun.
     "Example: Hoec per exploratares cognita sunt. These facts were ascertained by scouts." (Bradley's Arnold. Latin Prose Composition, edited by J. F. Mountford, p. 152)
     Allen and Greenough's New Latin Grammar puts it in this way. "The Voluntary Agent after a passive verb is expressed by the Ablative with a or ab . . . b) the personal agent, when considered as instrument or means, is often expressed by per with the Accusative" (p. 253). We might note here that Allen and Greenough is considered one of the standard grammars in the English language.
     Now just what does this mean in application to a Domino per me? It seems obvious, since there is a passive verb present, that the a must be translated as the first agent, thus, "by the Lord." Also, it follows that the per is the secondary agent or means by which the first agent's aim is carried out. Thus we see that "the books" were written by the Lord, who used Swedenborg as the means or secondary agent for their transmission to the world.
     Therefore the most correct translation of this phrase would be, "by the Lord by means of me." We might add that this use of the preposition per is common in the Writings, being the usual method of expressing the doctrine of means.
     ALFRED ACTON
FORTY-FOURTH BRITISH ASSEMBLY 1959

FORTY-FOURTH BRITISH ASSEMBLY              1959

     If you are planning a tour of Europe this summer, do not forget to include the 44th British Assembly, to be held at Colchester, July 17-19. We love having visitors from abroad, and from past experience we can predict that the Assembly will be the highlight of your tour.

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Church News 1959

Church News       Various       1959

     NEW ENGLAND

     Massachusetts

     Members of the New England Group in this state are delighted that the Rev. W. Cairns Henderson is now visiting them at more regular intervals. On Saturday afternoon, August 23, a cook-out held at the home of Mr. and Mrs. W. Harry Furry in East Foxboro began a happy weekend for us. A perfect summer day brought an attendance of 22 friends from Bryn Athyn; Washington, D. C.; Stamford, Morningside and Sandy Hook, Connecticut; and Abington, Dennis, East Foxboro and Lexington, Massachusetts. The subject of the doctrinal class in the evening was "Prayer," and all entered into a lively discussion, with help and guidance from our pastor. Quincy friends joined the group on Sunday morning for the service and the administration of the Holy Supper.
     On Saturday evening, November 22, the group met again in East Foxboro. Eight people gathered at the home of the David Frosts for a class on "The Concept of Government in the General Church" by our visiting pastor. The service on Sunday morning, with a Thanksgiving sermon and the administration of the Holy Supper, was attended by 15-12 from Massachusetts, 2 from Rhode Island, and 1 from Bryn Athyn. After toasts to our Church and to our host and hostess, we partook of a real New England Thanksgiving dinner, complete with turkey and all the "fixing" even to the pumpkin pie. As dusk comes early to New England in November it was necessary to say farewell for this time soon after dinner. Mr. Furry extended a most cordial invitation to any and all who might be near East Foxboro on a Sunday to join in the service held in his home every week. Our joy in being together was well expressed by one of our members: "You can feel that sphere of unity
     GRACIE M. TUPPER

     NEW YORK, N. Y.

     Activity in the New York Circle during the year 1957-1955 was comparable to a good holding operation, with no major subtractions or additions in membership until last October, when we welcomed a new family, Mr. and Mrs. Donald York (Joanne Cranch) and their six-weeks old daughter Kimberley. Another new family, Capt. and Mrs. Martin R. Beebe (Jane Kintner) and their daughters Louise and Lisa, will soon he with us. The Beebes had returned from France in September and will soon be living in their new home near Mitchell Field. Long Island. We are happy to report also that Mr. Paul Hartley, who has long participated in the life of the Circle, has become a member of the General Church,
     Because of the smallness of our group, and our willing but weak singing voices, our vice chairman and sound expert, Tom Aye, arranged with our pastor, the Rev. Norbert Rogers, for the use of tape recordings at our services. We extend our thanks to the General Church Sound Recording Committee for its consideration and to Tom Aye for his faithful performance. The beautiful singing coming via tape from Bryn Athyn and other societies has added to the quality of our services and has boosted our own singing morale.
     Speaking of music, the New York Circle was pleased to hear last October about the tour made by Marilyn Stroh as a member of the Julliard School Symphony Orchestra to England, Denmark. Belgium and Italy. Marilyn met and visited with a number of New Church people in those countries.

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     Last June the Circle gave a shower for Susan Aye, who enrolled in the fall as a student in the Academy of the New Church. We miss Susan who, as our only young person, served faithfully as altar girl. We regret to announce that Mrs. Genevieve Aye, our oldest member, met with an accident which has confined her to her home.
     Attending the tri-state District Assembly in Morristown, New Jersey, last May were: Tom and Mary Aye and daughter Susan, Francie Goodman, Louise K. Krause and Cornelia Stroh. We enjoyed the Bishop's address, and enjoyed also meeting with so many members from New Jersey and Philadelphia. It pleased all of us to know that our pastor, the Rev. Norbert Rogers, had his three congregations under one roof for the first time and that he could speak to us as one. The New York Circle thanks the New Jersey Circle for its warm hospitality on a rainy, rainy day.
     At the annual meeting in October the following officers were re-elected: Tom Aye, vice chairman; Robert Schoenberger, secretary; Cornelia Stroh, treasurer. A cordial invitation is extended to all visitors to attend our service on the first Sunday of each month.
     LOUISA K. KRAUSE


     NORTHERN NEW JERSEY

     The Northern New Jersey Circle has been holding its services monthly in the Y.M.C.A. in Morristown during the past year. This has been a fairly central meeting place for the area and has afforded greater space than we had previously for care and instruction of the children as well as for the adult services. The doctrinal classes, however, involving as they do a smaller and all adult group, we have continued to hold in the congenial sphere of the homes of various members, meeting twice a month.
     During the year our pastor, the Rev. Norbert Rogers, has been giving a brief talk to the children in the early part of the service. Later, during the sermon, they have been attending a separate Sunday school generously conducted by Mrs. L. M. Cronlund. Mr. Frederick Archer also assisted with the children's program. Last November, Miss Elaine Cooper kindly came from Bryn Athyn and spoke to the children about the jewels in the breastplate of the high priest mentioned in the Old Testament. The children were delighted with the gems Miss Cooper showed them and with her colorful explanation of them.
     The members of the Circle are grateful to Mrs. James York who has continued to serve as pianist at our services. This repeated gift has added greatly to the beauty and the sphere of our worship.
     In retrospect we can recall several highlights. One was our 1957 Christmas service, which was held in the James York home as an exception to the regular location. That was an especially beautiful occasion. The children made a special offering at this service to provide a new altar cloth. A major event was the Philadelphia-New York-New Jersey District Assembly in May, to which Northern New Jersey was the host. This gathering of some 80 New Church men and women was a large one by the standards of our circle, and it was also a memorable occasion. Bishop De Charms was, of course, the preacher and the principal speaker at the banquet which followed the service.
     We had a visiting preacher on one occasion last spring. The Rev. Karl R. Alden gave us a class about the meaning of the twelve gales of the New Jerusalem and also conducted the service on the following day.
     After a summer recess, the Circle reconvened to elect officers and make plans for the coming year. Mr. Allan Soderberg was elected vice chairman; Mr. Frederick Archer, treasurer; and Mrs. Hugh Gyllenhaal, secretary. Mr. Rogers has embarked on a series of doctrinal classes on conjugial love.
     Four babies were baptized in the Northern New Jersey Circle during the past year, and our adult ranks have also increased. Mr. Paul Hartley, a friend of long standing, has formally joined the group, as have two families-the Robert Blackmans and the Donald Cronlunds.

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     It is a pleasure to welcome them into the fold! We were sorry, however, to bid goodbye to the David Frosts, who moved to East Foxboro, Massachusetts, and who will be followed in January by David's parents, Mr. and Mrs. Francis Frost. The senior Frosts have been faithful and well-loved members of the Circle for many years.
     FRED ODHNER


     CHICAGO, ILLINOIS

     We are doing nicely, thank you. Last spring, when we faced the loss of our pastor, the Rev. Frederick L. Schnarr, and his wife Edna, we must admit that things looked a little bleak. How could Sharon Church continue without a pastor? We realized that Mr. Schnarr was being called to a larger use in Washington and Baltimore-but where did that leave us? The trouble was that we were reckoning without consideration of the ways of Divine Providence. Today Sharon Church has more ministers than ever before in its long history.
     For example, we have the Rev. Elmo C. Acton as our supervisor. Although Mr. Acton has some duties to perform in Glenview-this is a bit of an under-statement-he still manages to find time to give us one service a month, take charge of our trustees meetings and other business affairs of the Society, and conduct a doctrinal class on the first Wednesday of every month. This class, preceded by a supper, is attended by members from both the North and the South Side, which eliminates the need for two classes. Of course, there are difficulties in getting to the church from all parts of the city; but as Mr. Acton puts it: "We are going to hold the line on this class!" One of your correspondents remembers when Mr. Acton played football for the Academy. When be shouted, "Hold that line," the line usually held; and that is still true today. Mr. Acton's determination and enthusiasm are an inspiration to us all. We also have the Rev. Victor J. Gladish for two Sundays each month. He grew up in Sharon Church when his father was pastor; so he feels quite at home with us, and we with him. When there is a fifth Sunday we have the Rev. Jan H. Weiss, who adds an international flavor. One Sunday a month we have our choice of almost any member of the clergy. For instance, a few weeks ago we had Bishop De Charms conducting the service, Candidate Douglas Taylor reading the lessons, and the Rev. KARL R. FRED ODHNER Alden preaching the sermon. Of course, this was a recording, but it worked out very well. We are looking forward to more of them.
     Our Thanksgiving service was conducted by Mr. Acton, and there was the usual offering of fruit by the children. Most of our children are very small, and for some it was the first experience of taking an offering to the chancel. One little tot was hesitant about relinquishing her apple; but since her mother had thoughtfully provided a second apple she was able to make her offering and eat it, too-which no doubt gave her a double reason for being thankful! It was a beautiful service, and Mr. Acton emphasized that it is not enough to feel thankful in a general way; we should think about specific instances, perhaps those things from the past which may have seemed difficult, but which we can now see have, in the mercy of the Lord's providence, been turned to some good for us.
     In addition to our doctrinal class, a reading group has been formed. This group meets at the home of Mrs. Eleanore Junge. The first meeting was held on the third Wednesday in November and a delicious supper was served by Mrs. Junge. Mr. Alexander McQueen read from Correspondences of Canaan by the Rev. Carl Theophilus Odhner. Visual aids, in the form of large maps of Canaan, helped to provide lively discussion.
     The first meeting of the reading group had been scheduled for a Wednesday in October, and much of the planning had been done by Mrs. Clara Lyons, a sister of Eleanore Junge. But on the very day the meeting was to have been held Mrs. Lyons was taken ill. Clara passed into the spiritual world on October 21st, and all of us at Sharon Church miss her.

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She performed many uses for the church and for her friends. Clara loved helping others, and we are sure that even now she is busy at this work she loved so well.
     Shortly after Clara's passing into the spiritual world we heard from Texas that Mrs. John Pollock also had passed away. She was a staunch and loyal member of Sharon Church for many years and was, indeed, one of its charter members.
     As we look back over the months, we cannot but remember the little talk given to us by the Rev. Frederick L. Schnarr after the service on the last Sunday be was with us. We do not remember his exact words, but he said in effect: No matter what difficulties we may face in our personal lives, or in our local society if we keep the New Church first in our hearts we need have no fear; for then the Lord will lead us, wisely and well.
     NOEL AND MILDRED MCQUEEN


     THE CHURCH AT LARGE

     General Conference. The New-Church College has now made available a correspondence course for lay-preachers. The course is designed to enable laymen to qualify under Conference Rules as lay-preachers; and the College hopes that it may replace to some extent the classes for lay-preachers, which have proved difficult to organize.

     General Convention. The New York Society, which will celebrate its centennial this year, is reported preparing for that event. One of the highlights of the celebration will be a pageant in which the lives of four New Church men and women influential in the building of the Society will be depicted.
     At a special meeting of the New York Association, held at the Brooklyn church, the Rev. Owen Turley gave an address entitled "The New Missionary Program of the Association." Mr. Turley has accepted appointment to develop such a program in and for the Association, but details are not yet available.

     West Africa. The Rev. E. J. Jarmin accepted a commission from the General Conference to visit the New Church Mission in West Africa, which is under the direction of the Rev. M. O. Ogundipe. Mr. Jarmin intended to spend about three months in Nigeria and should return to England sometime this month.

     Japan. The Board of Home and Foreign Missions of the General Convention reports that the church in Japan is served in various ways by five ministers: the Rev. Messrs. Doi, Torita, Yanase, Kanai and Higa. The Tokyo Society, which appears to be very active, has about forty members, a Sunday school with an average attendance of fifty-five, and a junior service attended by some twenty-seven high school students. In addition to ministering to this society, the Rev. Yonezo Doi makes several long mission trips during the year.

     Korea. The same Board reports that there are now two New Church ministers in Korea, the Rev. Chungsun Lee and the Rev. En Bo Chung.

     Australia. The Brisbane Society of the New Church, which has been under lay leadership for a number of years, is reportedly seeking the services of a minister. Of the five Conference Societies in Australia where regular services are conducted, only two, the Societies in Melbourne and Perth, have ministers at the present time.

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ASSEMBLY MUSIC 1959

ASSEMBLY MUSIC              1959




     Announcements




     The following selections will be used in the Divine Worship held during the General Assembly:

Offices 3 and 4
Hymns nos. 31, 55, 56, 71
Chants nos. 40 and 46
Antiphon IX-l-310
Psalms 19 and 24


     The following will be sung at the opening and closing of the sessions:

First Session: Hymns nos. 39, 53
Second Session: Anthems nos. 1, 5
Third Session: Hymns nos. 30, 37
Fourth Session: Hymn no. 58, Anthem no. 13
Fifth Session: Hymns nos. 40, 44
Sixth Session: Hymns nos. 24, 75
GENERAL ASSEMBLY 1959

GENERAL ASSEMBLY              1959

     At the invitation of the Immanuel Church, Glenview, Illinois, the Twenty-second General Assembly of the General Church of the New Jerusalem will be held at Lake Forest College (about twenty miles from Glenview) from Wednesday, June 17th, to Sunday, June 21st, 1959, inclusive.
     The program and other information will be published in later issues of NEW CHURCH LIFE.

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GLORIFICATION 1959

GLORIFICATION        DE CHARMS       1959


[Frontispiece: Photograph of Rev. Gilbert Haven Smith.]

No. 3

NEW CHURCH LIFE


VOL. LXXIX
MARCH, 1959
     "I came forth from the Father, and am Come into the world, again, I leave the world, and go to the Father." (John 16: 28)

     Jesus Christ was the Son of God; yet according to His own testimony, oft repeated. He and the Father were one. Through all the ages of Christian thought men have vainly tried to understand how this could be. Except perhaps in mutual love and filial loyalty, no son begotten of mortal man is one with his father. He is always a separate person, a distinct individual, and no one has been able to imagine how it could be otherwise with Jesus Christ. Even from a faithful reading of the Gospels one would gather no other idea; for Jesus Christ never directly claimed that He was God, but called Himself the Son of God. He prayed to the Father as if to another. He displayed characteristics quite incompatible with the idea of God. He was subject to all the weaknesses of mortal man. He hungered. He wept, He grew weary; and in the end He suffered the agony of death upon the cross. The whole fabric of Christian theology, dependent as it is upon the teaching of the Sacred Scripture, is based upon the idea that the Son of God is a separate person from the Father, and yet is one with Him in some mysterious way. Unable to penetrate the mystery, and knowing that there can be only one God, men have come in practice to think of God as the Father, and of Jesus Christ as one who intercedes with Him to forgive the sins of fallen man. This concept finds expression in the universal custom of addressing prayers to God the Father for the sake of His Son.
     The reason the Gospels speak of Jesus Christ as if He were separate from the Father is because this was true, in a very special sense, as long as He lived on earth. The physical body born of Mary was not God, nor could it be, for it was finite and God is infinite.

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The conscious mind, as far as it was formed of sensations derived from the objects of nature and of knowledges received by instruction from others, was not God, for these things, too, are finite. They formed a veil of appearances through which the light of infinite love inflowing from the soul could penetrate only by degrees. This penetration was effected, we are told, by flashes of insight or successive revelations; and when these came the Lord spoke with surpassing wisdom and performed miracles of Divine power. But there were intervals during which the veil remained opaque; and then it seemed, even to the Lord Himself, as if He were separate from the Father. In this state He endured temptations, and prayed to the Father for help, even as all men pray. Throughout His life such states of humiliation recurred continually, and the sense of separation they induced was never more complete than when He cried out on the cross: "My God, My God, why hast Thou forsaken Me?"
     Yet the soul that gave life to the body and formed the mind within it was the infinite love of God for the salvation of the human race. It was the same Divine love which from the beginning of time had "stretched forth the heavens and laid the foundations of the earth, and formed the spirit of man within him" (Zechariah 12: 1) and the light of this Divine love dispersed the cloud of external appearances progressively, until, when the Lord rose from the empty tomb on Faster morning, every semblance of separation was forever dissipated. Thenceforward the Son was fully united with the Father, and took to Himself all power both in heaven and on earth-all power to make God visible to angels and to men in a Divinely Human form. This is the inner truth now revealed for the first time in the Heavenly Doctrine of the New Jerusalem.
     That there was a temporary and apparent separation from the Father, and an eventual union with Him, the Lord openly declared when He said to His disciples: "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father," What is meant by "going forth" from the Father is illustrated in the Writings from human experience. Love "goes forth" when it formulates in the mind ideas that present to view the goal of its desire. It goes forth to others when these ideas are expressed in words that others understand. It goes forth in fact when it is expressed in deeds that produce in actuality the end which before had been only envisaged in the mind. Yet in every case it is the love that goes forth or proceeds. Ideas are merely "something added" by which the love becomes visible. Words are only "something added" as carriers to transmit some vision of the love to others. The actions of the body are but additions that enable the love to operate appropriately on the plane of nature. And the finished product is only a substantial embodiment in which the love abides and finds its ultimate fulfillment.

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     If any one would transmit to others some realization of a love he feels deeply within himself, he must do so in terms that are familiar to them. He must express his love in the form of ideas and words that fall within the range of their experience. He must, as it were, put himself in their place, become sensitive to their thoughts and feelings, and thus be able to approach them with understanding and sympathy before he can cause his love to "go forth" or proceed to them. This is why we are told that God, in proceeding to take upon Himself an earthly human, passed through the heavens, and in doing so He clothed His infinite love with the Divine as received by the angels. This was necessary because the whole purpose of His coming into the world was that He might teach men about Himself-teach them things about Him they had never known before, and things they could never know except from Him. But to do this He must approach them from that which they already knew, that which they had learned from the Word as it had been given in former times. What He took on, therefore, in passing through the heavens, was the Word with the angels. The Word as acknowledged, loved and received by the angels is the Divine of the Lord that makes heaven. In this the Lord dwells with the angels. This, therefore. He could put on as an enveloping garment, as a protective covering in His descent. It is this to which the angel Gabriel referred when he said to Mary: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1: 35). And this is what is meant when it is said in John that the Word, which "was in the beginning with God, and which was God" was "made flesh and dwelt among us" (John 1: 1, 14). In this way the infinite love of God "came forth" in bodily form as Jesus Christ. This is what the Lord meant when He said: "I came forth from the Father, and am come into the world."
     It was therefore God Himself who came into the world. The human put on by birth was only "something added" through which God might be present visibly and tangibly to men on earth. Through this material covering He could be seen but dimly; and yet the whole purpose of His coming was that men might see Him clearly, as never before, and might learn to know Him more and more truly, even to eternity. The human was taken on, not to hide His love, but to reveal it. To this end everything that was not God, everything that was finite, imperfect, incompatible with the Divine, must be removed from the human. The human must be purified, and at last glorified, perfectly united with the Divine above the heavens; and that this might come to pass, the Lord must ascend, even as He had descended, through the heavens. This is why, after declaring that He had come forth from the Father, He continued, saying: "Again, I leave the world and go to the Father."

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     The glorification of the Lord's human was a gradual process. It was the work with which He was occupied continually throughout the entire course of His life on earth. It was effected by continual combats and successive victories in temptation. God cannot be tempted; but the human could endure temptation when, in states of humiliation, it appeared to be separate from the Father. Into the Lord's mind there poured constantly, not only sensations of material objects, but false ideas, misinterpretations of the Word that had become the clothing for evil loves in the minds of men and spirits. These had arisen and been multiplied for centuries because men seized upon the literal statements of Scripture and distorted their meaning in such a way as to excuse unworthy motives and conceal selfish ambitions under a semblance of pious devotion. Thus had they "made the Word of God of none effect by their tradition." By such perversions they deceived and misled the simple, who innocently accepted their teaching as the very truth of God; but when these false insinuations came to the Lord He rejected them completely. He did so in states of humiliation, when He seemed to be alone. He did so by recalling the truth He had perceived in former states of glorification. In this respect it was with the Lord as with every man who resists from conscience what he has been taught is false or evil; and therefore we are told that the Lord glorified His human in a way wholly analogous to that whereby He regenerates man. This would have been impossible unless at times it had appeared, even to the Lord Himself, as if He were separate from the Father.
     By unmasking the evil, refuting their false interpretations, and proclaiming the true meaning of the Word, the Lord progressively conquered all the hells, deprived them of their power over the good, and thereafter opened the way to freedom for all who were willing to receive the truth. But that which had to be removed from the Lord's human was not only the falsity of evil, but all appearances due to the finite limitations of the human mind. Only thus could the human be fully united to the Divine. The wisdom of the angels immeasurably exceeds that which is possible to men on earth, but even the angels are finite beings. They cannot grasp the infinity of truth. Though it may be perfected to eternity, their understanding of the Word is far from perfect in the sight of God. These imperfections also had to be removed by the Lord, and that is why He had to be tempted even by the angels.
     In His descent through the heavens the Lord had taken upon Himself the Word as it was received by the angels. In accepting the Word with full acknowledgment as holy and Divine, both men and angels receive truth far beyond their understanding. In their love of truth the Lord can dwell, and this He could put on in His proceeding from the Father.

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But if the human thus put on was to be united to the Divine it had to be purified of all the inadequacies and imperfections of angelic understanding. Therefore, when the ideas of the angels came to Him, the Lord corrected them, showing wherein they were deficient and how they might be brought more nearly into accord with the infinite truth itself. From the relatively simple ideas of the natural angels, to the highly abstract and subtle concepts of the wisest and most celestial, the Lord ascended step by step, imparting to all the angels a new and wonderful understanding of the Word, and thereby bringing all the heavens into a new order. Thus, through Jesus Christ, the angels received a vision of God so new and glorious that the sun of heaven shone for them with sevenfold splendor.
     As the Lord thus ascended through the heavens. He gradually put off that which He had put on temporarily in His descent. He expelled from His human every finite limitation. He made the Human the truth itself, the very form of God, the Word which was in the beginning with God, and which was God. Yet this truth, this Word, was now accommodated to human reception as never before. It remains forever a new mode of approach to men, a new means of Divine instruction, a new revelation of God as infinitely Human; for the Lord rose from the tomb with His whole body. He ascended to the Father, together with, and in, His Human glorified. And in this Divinely Human form of truth He comes again in the Heavenly
     Doctrine of the New Jerusalem. This is the "Comforter," the "Spirit of Truth" that leadeth into all truth. In it God becomes visible for evermore as Jesus Christ, risen to full union with the Father, come in glory to establish His eternal kingdom on the earth. Amen.

     LESSONS:     John 16: 13-33. Matthew 28. AC 5337.
     MUSIC:     Liturgy, pages 556, 552, 557, 596, 579, 548.
     PRAYERS:     Liturgy, nos. 37, 87.
GLORIFICATION 1959

GLORIFICATION              1959

     "The Lord, by the most grievous temptation combats, reduced all things in Himself into Divine order, insomuch that there remained nothing at all of the human which He had derived from the mother; so that He was not made new as another man, but altogether Divine. The man who is made new by regeneration still retains within kin, an inclination to evil but the Lord entirely cast out every evil which was hereditary from the mother, and made Himself Divine even as to the vessels, that is, as to truths. This is what is called glorification" (AC 3318).

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TWO MARYS 1959

TWO MARYS       Rev. ORMOND ODHNER       1959

     An Easter Talk to Children

     The Writings teach that every name used in the Word was chosen for the sake of its spiritual meaning. That is why the Lord was called Jesus; for "Jesus" means Savior, and the Lord is He who saves us and takes us into heaven. And that is why the Lord was also called Christ; for "Christ" means King, and we are to make the Lord the King of all our hearts and lives.
     Think about this for a moment. Every name used in the Word was chosen for the sake of its spiritual meaning. Why do you think it was, then, that the Lord first appeared to a woman named Mary. Mary Magdalene, after He rose from the dead on Easter morning?
     You remember the story. The Lord's enemies had captured Him and put Him to death. His disciples, later on, had taken His body down from the cross and had lovingly laid it in a tomb or sepulchre. And then that sepulchre had been shut with a huge stone and sealed, and some soldiers had been ordered to guard it.
     The Lord's friends, His disciples, had then gone away. The Lord whom they loved was dead, they thought; and all their hopes had died with Him, for they had hoped that He would become their King here on earth.
     For a whole Sabbath day the Lord's disciples had remained in hiding. But early on Sunday some of the women among His disciples decided that they would go and anoint His body with sweet smelling spices and ointments. They went, wondering who would roll away the stone so that they could get into the sepulchre.
     And then they found that the most wonderful thing had happened. An angel in glistening white garments had come down from heaven itself and had rolled away the stone, and for fear of him the soldiers had become as dead men. The women. too, were afraid, for they did not understand. So the angel told them he knew that they had come to seek the Lord's body, but that the Lord was risen from the dead. And then he told them to go and tell the Lord's other disciples that the Lord would appear to them in Galilee.
     So the women went -all but Mary Magdalene.

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She loved the Lord so much that she stayed behind, crying and weeping because she thought that someone had stolen the Lord's body. She still did not know what it meant to be risen from the dead.
     Weeping and crying, she stooped and looked into the sepulchre, and there she saw two angels. They asked her why she was crying, and still she did not understand. And then she turned round and saw a man standing near her, It was the Lord, of course, but she did not know that. He, too, asked her why she was crying, for whom she was looking. She decided that it must be the gardener, and thought that perhaps he had moved the Lord's body to some other place, so she asked Him where.
     And then the most wonderful thing happened. The Lord said to her. "Mary." And at once she knew that He was the Lord, risen from the dead indeed, just as the angels had said. She fell at His feet, and said to Him, "Rabboni"-Master All her grief was changed into joy and gladness. She knew that the Lord had risen from this earth into heaven, to reign there as King and God forever. Mary, Mary Magdalene, knew this, at last. And she was therefore the first person in all the world to know the true joy of Easter-that the Lord Jesus Christ is our God.
     Remember again that all the names used in the Word were chosen for the sake of their spiritual meaning, and then try to think why it was that the Lord first appeared on Easter morning to a woman named Mary-Mary Magdalene. Well, do you know of another woman in the Word named Mary? Of course you do-the Mary of Christmas, the Virgin Mary, the mother of the Lord. The Virgin Mary! This means that she was a young girl not yet married, although she was betrothed to a man named Joseph. The Mary of Christmas, the Virgin Mary, was the first person on earth to know that the Lord was at last about to be born.
     But today we are speaking about the Mary of Easter, Mary Magdalene, the first person to know that the Lord had risen from this earth into heaven, to reign there as our King and our God. What does the Word tell us about Mary Magdalene? It tells us that the Lord had cast seven devils out of her, and that she then became the most faithful of the Lord's disciples.
     In the days of the Lord, evil spirits and devils could even enter into a person who was trying to be good; that was one of the things the Lord stopped when He was here on earth. Evil spirits could enter even into good people and make them do bad and wicked things. Seven devils, seven different devils, had taken possession of Mary Magdalene. That was the way she was when the Lord had found her. The Lord cast those seven devils out of her; and then, because she had always wanted to be good, she became the most faithful of the Lord's disciples-became so good that she could be the first to see Him on Easter morning.

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     The Virgin Mary, the Mary of Christmas, and Mary Magdalene, the Mary of Easter! Why were there two Marys? It was because of the spiritual meaning of the name. The Writings teach that the name, Mary, means what they call the spiritual affection of truth, or what you would call the love of learning what the Lord teaches so that you can do what He says.
     In every little child there is that which is meant by the Mary of Christmas, the Virgin Mary. All children love to learn what the Lord teaches and to do what He says. That is why the Lord can come to you as children. That is why you can learn about Him. That is why He can, as it were, be born in your hearts.
     But you all know that this is not enough: not enough, as yet, to make you really good angels of heaven. You all know that there are still things in you-bad and naughty and evil things-which sometimes make you want to do things opposite to what the Lord says. These are like the seven devils that were in Mary Magdalene. Seven devils! Perhaps being selfish and not willing to share: or wanting to have your own way and being unwilling to do what your playmates want; or being disobedient to your parents and teachers; or being lazy when the Lord wants you to help and be useful; or telling lies, or being conceited, or being discontented. Seven devils!-all the evils that keep us from doing what the Lord wants us to do: seven devils that must be cast out of us before the Lord can rise in us and take us into heaven with Him, there to be our King and our God, the ruler of our lives and the greatest love of our hearts.
     In all children there is the love of learning what the Lord teaches and of doing what He says. That is the Mary of Christmas, the mother of the Lord in our hearts. But this is not enough. In the years that we spend growing up, and in all the other years we live on earth, we must hold fast to that love of learning what the Lord teaches; but we must also let the Lord cast all evils, the seven devils, out of us. For only then will there be in us at last that which is meant by Mary Magdalene --a love of the Lord that has been freed from all evils. And we shall find, in spite of all the trouble and sorrow and weeping we may ever know, that in our hearts the Lord has not only been born; He has also risen to reign as our Master, our King and our God, for evermore. Amen.

     LESSON:     John 20: 1-18.
     MUSIC:     Liturgy, pages 548, 552, 554.
     PRAYER:     Liturgy, no. C4.

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NATURE OF ENLIGHTENMENT 1959

NATURE OF ENLIGHTENMENT       Rev. ERIK SANDSTROM       1959

     To be enlightened, or to understand, is to sec. There is, in fact, a complete parallel and correspondence between natural sight and spiritual sight; "for the understanding, which is man's internal sight is enlightened by spiritual light just as the eye or man's external sight is enlightened by natural light" (DP 166).
     For natural sight there are, as we know, three requirements: the light, the object, and the eye. Take away any one of these three, and sight vanishes. It is particularly noteworthy that man could not see without an object. This is somewhat illustrated by what is called snow blindness. In a wide landscape of glistening white snow, where there are no colors to break the monotony, no varieties of shade and light, thus no contours on which to rest the eye, there is, after some while, no sight. Yet the light beats upon the eye with unusual brilliancy. Instead of light the eye perceives darkness.
     This illustrates the universal law that the Lord governs intermediate things from primes by means of ultimates (AE 41, 328: 5, 726: 5). The eye is here the intermediate, that is to say, the reactive vessel; light is in primes; and the object is in ultimates.
     Such also is the case with the enlightenment of the understanding, for the understanding and the eye "are both similarly taught: but the internal sight, which is that of the understanding, is taught from spiritual objects; and the external sight, which is that of the eye, is taught from natural objects" (DP 166). Thus in each case the "eye" is enlightened from light by means of objects. The light that is for the understanding, and the light that is for the eye, are "both alike as to external appearance, but unlike as to internal; for natural light is from the sun of the natural world, and thence in itself is dead; but spiritual light is from the sun of the spiritual world, and is thence in itself alive" (DP 166).
     It is clear, then, that man is enlightened spiritually from the spiritual sun by means of spiritual objects. Yet these objects, though similar to material objects as to external appearance, are nonetheless altogether dissimilar as to internal appearance, just as is the case with spiritual and natural light. A spiritual object is not an ultimate. Therefore we cannot fully state the case merely by saying, from spiritual light by means of spiritual objects; for the law is that the Lord governs the intermediate-here the understanding-from primes by means of ultimates.

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Again, the scope of our subject widens before us if we reflect that not only is the spiritual understanding enlightened from spiritual light, but the natural understanding as well, for natural and rational lumen is not from natural light, but from spiritual light" (DP 166). And further, the spiritual light may be there, and the spiritual object available and yet no spiritual enlightenment ensue: namely, if the eye looks away from the objects that are from the Lord.
     For these reasons it becomes manifest that a true grasp of the nature of spiritual enlightenment implies a true understanding of the nature and operation of spiritual light, the nature of a spiritual object and its relationship to the ultimate, and the nature of the receptive vessel that is to say the spiritual eye.
     Let us therefore enter upon a study of these three things, at the same time realizing that we can do no more than assemble some knowledges; for sight, or enlightenment, is necessarily individual and of the Lord alone.

     THE LIGHT

     The origin of spiritual light, as already observed is the spiritual sun. Since that sun is the first proceeding of the Divine love and wisdom, therefore all that goes forth from it also contains within itself the Divine love and wisdom. Hence it is said that heat in heaven is the Divine good so appearing, and light the Divine truth so appearing (HH 133). These things, going forth from the Lord through the sun of heaven, are accommodated to reception by successive degrees, first by two radiant belts which proximately surround the sun, through the second of which the Divine truth may be "in part" received; for this successive is the truth Divine which is in heaven" (AC 7270: 2; HH 120). From this the successives are continued down to the ultimate heaven (ibid.) in the form of three discrete atmospheres accommodated to the three heavens. Each of these atmospheres is composed of "discrete substances, or least forms, originating from the sun; and because singly they each receive the sun, therefore the fire of the sun, divided into so many substances or forms, and as it were enveloped by them, and tempered by the envelopments, becomes heat, adequate at length to the love of the angels in heaven, and of the spirits under heaven. So likewise the light of the sun" (DLW 174).
     It is to be noted, however, that the truth Divine shining forth into heaven from the second radiant belt-above the atmospheres-is not only successively modified for reception in each heaven, by means of the atmospheres, but "also at the same time and without successive formation flows in down to the ultimates of order, and there from the First [a Prima] immediately also rules and provides each and all things; whereby the successives are held together in their order and connection" (AC 7270: 4).

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Hence the degrees of descent may be said to be translucent. Such is also the case with the "organic substances which are the receptacles and habitations of the thoughts and affections in the brains" (DLW 191); which substances, being the finest things of nature, are retained after death. For we read: "As they the three degrees of the mind, that is, three degrees of understanding and will] are translucent, man, as regards the understanding, may be raised into the light of heaven, and sec truths, not only civil and moral, but also spiritual" (DLW 255)
     We know that the two inmost degrees of the mind are in the form of order, and thus are receptacles of love and wisdom from the Lord (DLW 432), but not so the lowest degree. It is in the latter degree that regeneration is to take place, so that there may be implanted there a form of heaven receptive of and corresponding to the interior degrees. Here it is that man perceives the "natural and rational lumen" spoken of previously; and it is now clear how it is that that lumen, too, is from spiritual and not from natural light; for it is a lumen derived from the light passing through the translucent discrete substances of the spiritual atmospheres, and through the equally translucent interior degrees of the mind. By means of the atmospheres that light shines upon the man as it were from without, for the atmospheres surround and envelop the organic substances of the mind; but through the degrees of the mind the light operates from within. The latter operation gives the faculty of rationality, but the former gives the actual enlightenment.
     The "natural and rational lumen" refers to the light as it appears in the lowest degree of the mind, not only with men but also with angels; for that light is properly to be called spiritual-natural, whereas the two higher degrees of light in heaven are to be called celestial light and spiritual light (DP 166). So the first rational, and later the second rational, "may see truths . . . and out of many truths seen, conclude to truths in order, and so perfect the understanding to eternity" (DLW 253). The reason, then, that this is so, is that Divine truth proceeding as spiritual light shines through down to the lowest or natural degree of the mind; or, as we read: "It does not pass through spaces, like the light of the world, but through the affections and perceptions of truth, therefore in an instant to the ultimate limits of the heavens" (CU 14); for it passes through the interior degrees of the mind which are receptacles of love and wisdom.
     This, then, is the universal influx spoken of in True Christian Religion 8, which enters into the souls of men, and enables every man to see "that there is a God, and that He is one"; for having entered the soul, which is "man's inmost and supreme," it "descends thence into those things that are beneath, and vivifies them according to reception" (ibid.).

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This also is what causes the following teaching to stand as an amazing and also most searching truth: "It is the part of a wise man, and it is rational, to see first whether a thing is true, and afterwards to confirm it" (AC 4741e).
     We conclude, therefore, that spiritual light, originating in the sun of heaven, is successively accommodated, first through two radiant belts proximately surrounding the sun, and afterwards through three atmospheres related to one another by discreteness, that is, as end, cause, and effect and also that it passes through to the ultimates of order without successive formation; and finally that it is conveyed to the three degrees of the mind by means of the atmospheres surrounding them, and is likewise shining through these degrees, for they are translucent.
     It should be added, however, that the light from the sun of heaven is the same as the light that proceeds from the Lord's glorified Human. The Lord is not a sun. He is a Man. He only appears encompassed with the sun for the reason that the Divine love, the very heart-spring of all life, is the interior and real heat of creation perceived by angels and men in their affections, and that the Divine wisdom is the real source of enlightenment. In other words, since the Lord interiorly touches all things with the life of love, therefore He exteriorly appears as heat: and since He operates interiorly to grant rationality, perception, reflection and thought, therefore He exteriorly appears as light. Hence we read: "In the supreme sense 'glory' denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the sun which is the Lord" (AC 8427); for which reason "the light [from the sun in heaven] enlightens the angelic sight both external and internal" (ibid.).

     THE OBJECT

     As we have already noted, a spiritual object is not an ultimate. Nevertheless, as we shall see, no spiritual object can ever be beheld except as encompassed by the ultimate, that is, based on it. This, we suggest, is the interior reason that the entire panorama of the spiritual world appears as if composed of things ultimate.
     What a spiritual object is, is taught as follows: "As [the internal sight, which is that of the understanding] does not see natural, but spiritual things, it has for its objects in the spiritual understanding the truths which are called the truths of faith; but in the natural understanding it has for its objects truths of the civil state which relate to what is just, and also truths of the moral state which relate to what is reputable, and lastly natural truths which are conclusions from the objects of the external senses, especially of the sight" (AC 8861).

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It is added that all these truths have their origin from truths Divine, "which are the internal beginnings of all things" (ibid.). We note here that all the truths with man, whether truths of faith, truths relating to the civil state or the moral state, or truths derived by means of the external senses, are spiritual objects. The circumstance that some of them relate to things of the world does not prevent them from being such; and we recall in this connection the teaching already cited, that "natural and rational lumen is not from natural light, but from spiritual light" (DP 166).
     These truths are all, properly speaking, appearances of truth, for neither man nor angel can ever see naked Divine truths. This matter is in itself a wide one, but we can only touch upon it here; and we do so for the reason that the term "appearances of truth" might suggest that they are in the ultimate, or are accepted as an ultimate, by means of which the Divine might operate from primes. Yet not even the external appearances in the spiritual world, that is, those that meet the external sight of spirits and angels, belong to the ultimate realm of order; still less, therefore, the internal appearances which are seen and perceived in the minds of angels and spirits as living truths. For appearances, external and internal, are all the truths created human beings can ever have, seeing that "never are any truths pure with man, not even with an angels, that is, without appearances; each and all are appearances of truth; but still they are received by the Lord for truths if there is good in them" (AC 3207: 3). In contradistinction to truths Divine themselves, these appearances are called "angelic and human truths (AC 3362); and as such are of threefold order, being celestial, spiritual, and spiritual-natural truths with angels and men (ibid.).
     Since, further, the Writings insist that the Word of the Lord must always be understood in the light of genuine truths of doctrine, it is clear that these truths of doctrine, as present in human or angelic minds, are all "angelic and human truths," that is to say, appearances of truth. There is nothing unreal, still less fallacious, about these appearances, for they are simply the modes whereby the pure Divine truths themselves stand forth, or appear, to created minds. They are indeed truths-living truths, for the Lord is in them-yet not the truths themselves in their Divine perfection and purity.
     Now, therefore, these angelic and human truths-of celestial, spiritual, or spiritual-natural degree, and whether relating to faith or to the laws of worldly order-these are the objects of spiritual sight.
     But what of the doctrine that the Lord governs intermediates from primes by means of ultimates? or, in terms of instruction, that the doctrine of the church ought to be drawn from the sense of the letter of the Word, and to be confirmed by means of that sense"? (SS 50); or, again, that "the Lord teaches no one immediately, but mediately through those things in man that are from the hearing and sight"? (AE 1177).

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The things that pertain to the ultimate realm, and that enter in with man through hearing and sight, cannot be called spiritual objects, for the spiritual eye can no more see the things in the material world than can the natural eye see into the spiritual world (see AC 8861: 2).
     Let us view these questions somewhat closely. First, however, let us bear in mind that the entire purpose in Divine Revelation, of whatever form, is that the doctrines contained therein might be understood, and-having been understood-obeyed, and finally loved. Hence the teaching that "it is not the Word which makes the church, but the understanding of it; and that the church is of such a character as is the understanding of the Word among those who are in the church" (SS 76).
     Now, in explaining the principle that doctrine must be drawn from the sense of the letter and confirmed thereby, the Writings show that the following points are contained under that heading: "I. The Word is not understood without doctrine. II. Doctrine ought to be drawn from the sense of the letter of the Word. III. But the Divine truth, which is to be of doctrine, does not appear to any but those who are in enlightenment from the Lord" (SS 50). The immediate reference is obviously to the Old and New Testaments, for it is pointed out that in some places truths are "not naked but clothed"; that "there are many truths accommodated to the capacity of the simple"; and that "there are also things which appear as contradictions" (SS 51); and, moreover, examples to illustrate these things are advanced from both Testaments. In that context it is said: "Since, therefore, the Word in the sense of the letter is such, it may be manifest that it cannot be understood without doctrine" (SS 51).
     But a little later on it is shown how that doctrine is to be acquired. We read: "The doctrine of genuine truth can also be fully drawn from the literal sense of the Word; for the Word in that sense is like a man clothed, whose face is naked, and whose hands also are naked. All things which pertain to man's life, and consequently to his salvation, are naked there; but the rest are clothed; and in many places where they are clothed they show through, as the face shows through a thin veil of silk" (SS 55).
     It is to be particularly noted that the doctrine of genuine truth is to be drawn, as far as the Sacred Scriptures are concerned, from the naked passages there, and also from those clothed passages where the face shows as through a thin veil of silk. For this, as it appears to us, affords a clue to the correct correlation and understanding of other teachings which otherwise would seem to contradict the principle that doctrine is to be drawn from the sense of the letter. We refer to teachings like the following:

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"Be it known that the true doctrine of the church is that which is here called 'the internal sense,' for in the internal sense are truths such as the angels have in heaven" (AC 9025: 2). Again: "In order that the Lord might be constantly present, He has revealed to me the spiritual sense of His Word, in which is Divine truth in its own light; and in this light He is continually present. For the Lord's presence in the Word is only by means of the spiritual sense, through the light of which He passes into the shade in which is the sense of the letter" (TCR 780). And again: "Elsewhere than in the Word the Lord does not reveal Himself, nor does He reveal Himself there except through the internal sense" (AE 36: 2).
     There would seem to be only one way of bringing these apparently conflicting teachings into harmony, namely, by understanding the naked passages of Scripture, from which doctrine is to be drawn, to be of the internal sense. If so, it would follow that the naked passages and the internal sense would merge into a one; and we would arrive at the universal principle that the doctrine of the church is to be derived from those passages of Revelation in which the internal sense stands forth to view; that is to say, wherever the language of Revelation, which is the letter, does not cover up or hide the internal meaning of that language.
     That this is a correct deduction seems well confirmed by the following teaching: "The doctrine which must be for a lamp is what the internal sense teaches, thus it is the internal sense itself, which in some measure lies open to every one (even if he does not know what the internal sense is) who is in what is external from what is internal, that is, whose internal man is open" (AC 10400: 3); especially as compared with what is said about doctrine being like a lamp, or candle, in the work The Doctrine concerning the Sacred Scripture, where we read: "With those [who are in enlightenment when they read the Word, and with whom the Word shines and is translucent, SS 57], the first thing is to procure for themselves doctrine from the literal sense of the Word: they thus light a candle for their further progress. After the doctrine has been procured, however, and the candle thus lighted, they see the Word by it" (SS 59); for, as stated just a few numbers earlier, "doctrine alone is the lamp" (SS 52).
     With regard to the reference in these numbers to the opening of the internal man, and enlightenment from the Lord, we will presently return to this matter when inquiring into the nature of the spiritual eye. In passing, however, let us observe only that it is the turning to the Lord as He is now revealed that opens the internal man and gives enlightenment, for such is the teaching in the closing number in The Doctrine concerning the Lord: "[The new doctrine, which was not in the former church, and which will be in the church now to be established by the Lord] does not remain at this day, except with those who approach the Lord alone and acknowledge Him as the God of heaven and earth" (Lord 65).

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     For the time being our attention is directed to the circumstance, that the same thing is said about the internal sense of the Word and the genuine doctrine of truth which is derived from the naked passages of Scripture. It is to be noted further that by "the internal sense" is meant the internal sense as openly revealed in the Writings, for the same number that declares the revelation of the Lord to be only through the internal sense, as just quoted, goes on to say: "That this is fulfilled at this day namely, that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in [certain books of the Writings]" (AE 36: 2).
     It is therefore manifest that there is one pervading thing that is common to all the teachings concerning the origin and derivation of the genuine doctrine of the church, namely, that it must be from the written language of Divine Revelation. Thus also there is full agreement with the universal principle, cited previously, that "the Lord teaches no one immediately, but mediately through those things in man that are from the hearing and sight" (AE 1177). One thing involved here is that the internal sense is nakedly revealed in the Writings of the Second Coming: and thus also that if we may speak of a "sense of the letter" of these Writings, then that sense merges into one with the internal sense there set forth; and, of course, precisely the same thing could be said in regard to the naked passages in the Sacred Scriptures.
     We are therefore confronted with the somewhat startling thought, that the internal sense-understood as a statement concerning internal things, in terms of human language-may be said to be part of the ultimates of order, through which the Lord operates to enlighten the understanding as an intermediate of order. For only thus may we see that the teachings that "doctrine is what the internal sense teaches," and that doctrine ought to be drawn from the sense of the letter of the Word are equally true; that they are, in fact, but two different ways of declaring the same universal principle in regard to instruction from the Lord.
     This agrees also with practice in the New Church. For although the church from the beginning has acknowledged the Writings as a revelation of the internal sense of the Word, and although the church from the beginning has known the teaching that doctrine must be drawn from the sense of the letter, yet the church throughout its history has drawn the bulk of its doctrines from the Writings; and this is perhaps especially true of the General Church, which has always been dedicated to a systematic study and development of doctrine.

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     Now, there is, of course the fact that the Writings frequently speak of the "internal sense" and the "spiritual sense" as synonymous ideas; and so does the church. Yet there is a distinction. For it is taught that "the internal sense in its essence is spiritual" (TCR 192). [Italics added.] There is implied in this that in its form-its language-form in the world-it is not; which also, of course, is quite apparent, since that form reaches the mind through hearing or sight. The distinction is further manifest from the following passages: "By 'prophets' here those are meant who teach the truths and goods of doctrine, and in an abstract sense, which is the genuine spiritual sense, doctrine from the Word is meant, thus also the Word in respect to doctrine" (AE 653: 10) "'The seed of the blessed of Jehovah' means those who will receive Divine truth from the Lord but in a sense abstracted from persons, which is the genuine spiritual sense, 'seed' means Divine truth" (AE 768: 9); and especially from this: "It was confirmed that in the sense of the letter all things which teach the way to salvation, thus to life and faith, stand forth clearly, also that every doctrine of the church is to be drawn from the sense of the letter of the Word and confirmed thereby, and not by the pure spiritual sense: for con junction with heaven, and through heaven with the Lord, is not given by this sense alone, but by the sense of the letter: for the Divine influx of the Lord through the Word is from primes through ultimates" (De Verbo 15e)
     In the light of all this the warning in True Christian Religion becomes a very potent one: "It may be supposed that the doctrine of genuine truth might be obtained by means of a spiritual sense of the Word which is given through the science of correspondences; but doctrine is not obtained by that, but only illustrated and corroborated; for a man . . . by some correspondences which are known may falsify the Word" (TCR 230). I take this to mean that the internal sense of any one passage of Scripture can only by derived from naked passages in Scripture or from direct statements in the Writings-not necessarily only statements that immediately deal with the passage which is under consideration. The essential thing is that the doctrine that pertains to the internal sense can be drawn only from the Divine formulations of that internal sense within the framework of human language. Homemade spiritual senses, arrived at by climbing straight up in the air on the ladder of correspondences are doomed to failure!
     Hence there is somewhat of a distinction in the use of the "sense of the letter" with reference to drawing doctrine and to confirming doctrine. The drawing of doctrine can be done only where the internal sense nakedly stands forth; but the confirmation of doctrine can be done by any passage whatever, provided the doctrine is first seen and correspondences are afterwards correctly applied.

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For doctrine "is not obtained" but "only illustrated and corroborated" by such application of correspondences.
     But we still have not seen the spiritual object! Clearly, this must be contained within the statements of Revelation, for it is a spiritual sight the Lord grants by operating from primes by means of those ultimate statements. How the case is here may be inferred from what the Writings say in explaining the manner in which the most ancient people, being celestial men, viewed the objects of nature. We read: "Any one may know how this was from his own experience, for if he attends closely to the meaning of a speaker's words, he does indeed hear the words, but it is as if he did not hear them, taking in only the sense; and one who thinks more deeply does not attend even to the sense of the words, but to a more universal sense" (AC 241). Applied to our query, we suggest that the spiritual object itself is that "more universal sense" which is within the "sense of the words" of the language of Revelation. That object is the living idea itself, the spiritual law itself as functioning. To see this necessarily implies a discernment of its use, for a spiritual truth is ever a "truth of good," that is, a truth directed by good and for good.
     That spiritual thing, then, is what expresses itself by means of ultimate language. Clearly, there must be a complete correspondence for this to be done. But we are not at all concerned here with what might be described as sensuous or parabolic correspondences, but only with such as we might call rational. It is the kind of correspondence that exists between thought and sincere speech. This correspondence is more perfect, because more immediate, than other correspondences; and this is the kind that pre-eminently applies to the Writings.
     The spiritual idea, however, can never be perfectly expressed in any one statement; but on the other hand, the more statements that are brought together to bear on the universal idea, the more perfect is the correspondence, and if held together in the mind, the more clear is the idea. Hence "the command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Num. 35: 30, etc.)"; which is said to have been "founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another" (AC 4197: 7). And hence the further teaching: "The internal sense is not only that sense which lies concealed in the external sense, as has heretofore been shown, but is also that which results from a number of passages of the sense of the letter rightly collated, and which is discerned by those who are enlightened by the Lord in respect to their intellectual" (AC 7233: 3).

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     Special emphasis, however, should be laid on the fact that the living spiritual object is never to be seen except within the framework of Divinely given language; for "the Lord speaks with the man of the church in no other way than through the Word, for He then enlightens man so that he may see truth, and also gives him perception to perceive that it is so" (AC 10290: 2).
     For this reason there is in the New Church no perception outside of doctrine. The most ancients had another kind of perception, for their will was not destroyed. But what may now be called perception can exist only in the intellectual with man, which has been miraculously separated from his corrupt will. There is much in the Writings relating to this perception, but in the center of it all is the doctrine that man is now taught by the visible God, that is, the Lord in His glorified Divine Natural, "in which He is present with men" (TCR 109); for the Lord operates "of Himself from the Father, and not vice versa" (TCR 153); that is to say, the Holy Spirit, the Spirit of Truth goes forth from the visible God, and not from the invisible immediately.
     Let us, however, also view some of `the passages that state the point in so many words. "No one can perceive what he does not know and believe, consequently he cannot be gifted with the faculty of perceiving the good of love and the truth of faith except by means of knowledges, so as to know what they are and of what nature" (AC 1802); "Spiritual light in its essence is the Divine wisdom, and it enters the understanding in man, as far as, from knowledges received, he has the faculty of perceiving it" (CLJ 14); "The Lord teaches every one by means of the Word, and He teaches from the knowledges which are with the man, and does not immediately impart new knowledges" (TCR 208); "When evils are removed man is continually under the Lords guidance and is enlightened. Yet he is not led and taught immediately by any dictate, or by any perceptible inspiration, but by an influx into his spiritual delight, from which he has perception according to the truths of which his understanding consists" (AE 825: 3). To conclude this section of our study it may finally be appropriate to quote the Principles of the Academy as presented by Bishop W. F. Pendleton: "Celestial perception is the perception of the truth that is within doctrine; there is no perception outside of doctrine" (from Principle 9).

     THE EYE

     It is well known that the spiritual eye is the understanding. Yet the nature of that eye is always from a will of some sort, for the understanding can never exist without the will, any more than can truth without good.

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If truth at times appears to operate without good, then that is a false appearance caused by the opposition to truth with man, or by ignorance that it is truth; and if the understanding seems to function without the will, then that, too, misrepresents the actual case, in that the understanding can only be separated from the will of the proprium, and if so separated is tacitly under the direction of what might be called the will of conscience. For the universal law is that the understanding does not lead the will, but that the will leads the understanding.
     It is true that, properly speaking, there is no understanding except that of truth, nor any will except that of good. As the doctrines have it: "They who are in good and truth have will and understanding, but they who are in evil and falsity have not will and understanding: but instead of will they have cupidity, and instead of understanding they have science. For the truly human will is the receptacle of good, and the understanding is a receptacle of truth. . . It is believed that the evil also have will and understanding, because they say that they will, and that they understand; but to will with them is only to lust for, and to understand is only to know" (HD 33).
     Accordingly, we may speak of two kinds of eye with man: as indeed does the Lord Himself in the Sermon on the Mount: "If thine eye be single [Gr. haplons, properly "twined, or braided, together"], thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!" (Matthew 6: 22, 23).
     It should be clear here that a will is always a love: and a love is a life-heat, thus a driving force, or a constant desire or longing. No will can ever be inert, unless it is subdued and made permanently quiescent.
     For the sake of distinction we will call the two opposite life-forces that fight for dominion with man, the "will of the proprium" and the "will of conscience." It is clear that each of these wills has its own understanding. The understanding of the will of the proprium will manifest itself as reasonings to excuse evil: but the understanding of the will of conscience will recognize and acknowledge truth when it sees it. Hence it is said: "Spiritual light does not pass through spaces, like the light of the world, but through the affections and perceptions of truth, therefore in an instant, to the last limits of heaven" (CLJ 14).
     Now we know the fundamental doctrine that the understanding can be separated from the will. Indeed, it is because of that phenomenon that reformation and regeneration are possible. Yet it is clear that what is meant is, that the understanding which is secretly ruled by the will of conscience is separated from the influence of the will of the proprium. The will of conscience is the embryo of the will of the future regenerate man, for conscience is implanted solely in the intellectual part of the mind, just as the new will-which is born of God-is to be built in and created within that part.

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     Conscience, however, being given in some measure to every man-true if based on truths of doctrine; spurious, and yet functioning for good, if formed from falsities not of evil, as with many Gentiles (AC 1033)-is able to implant an emissary of its own beneath itself in the natural mind. Yet that emissary, being inserted in the unregenerate natural, does not escape interference from the proprial will. It is referred to in the Writings as the "affection of knowing and understanding"; and concerning it we read: "The wisdom or understanding, by virtue of the potency given it by the love, is able to be elevated, and to receive those things which are of light from heaven, and to perceive them . . . This is the faculty of rationality which every man has by creation . . . This therefore is what is meant by the understanding being able to be elevated. . . . But still, while the understanding is raised above the love-proprium, it does not recede from it, but draws out of it that which is called the affection of knowing and understanding, with a view to somewhat of honor, glory or gain in the world" (DLW 413).
     This affection, then, having elements of both wills blended within itself, is what manifests itself with man as a kind of consent, or even desire, to have his understanding raised to the light of heaven. This desire, however, as is well known, is not constant but sporadic and fluctuating. For this reason the elevation of the understanding is always of a temporary nature, until at last the will is also elevated because born anew. Therefore we are taught: "Every man, even a merely natural and sensual man, is endowed with an understanding that can be raised up into the light of heaven, and can see spiritual things, and even Divine things, and can comprehend them, but only while he is hearing them or reading about them; and afterwards he can talk about them from memory, but cannot think about them within himself from himself. The reason of this is that when he is listening or reading the understanding is separated from its own affection, and when so separated it is in the light of heaven: but when he is thinking within himself from himself the understanding is joined to the affection of his will, and that affection fills the understanding and occupies it, and hinders it from going out of itself" (AE 1216: 3: see also DP 144). [Italics added.]
     For this reason there is the frequent insistence in the Writings that there is no true understanding with man, nor anything truly intellectual, except when there is the truth of good with man, that is, when he has the faith of charity. The in most degrees of the mind, being translucent, and below them the affections and perceptions of conscience, transmit the rays of the sun of heaven down into the natural mind, and there they finally strike upon the "affection for knowing and understanding," thus causing the mental telescope to be temporarily turned to the skies.

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But the reason why there is no genuine understanding without good, is that the essence of truth is good; that is to say, that unless the good is seen and perceived concerning which truth testifies, the mind has not really understood what truth is all about! Hence also the repeated teaching that there is no power, or efficiency, in truth without good, but only in truth from good (HH 232, et al.).
     Here now are a few examples of what the Writings say concerning the true understanding and the true intellectual. "In the proper sense nothing can be called an intellectual but that which is from the truths which are from good. . . . Therefore man's intellectual is never opened except when the man perceives and loves truths; and the perception and love of truth are from good. Consequently it is truths from good that are the source of the intellectual" (AC 10675: 3). "Good is actually the firstborn and truth only apparently so. . . . Good first rises and gives light, from which light are enlightened the things in the natural man, so that they may be seen, and acknowledged, and finally believed. Unless there were light from good inwardly in man, he would never be able to see truths so as to acknowledge and believe them, but would look upon them either as things to be called true on account of the common people, or else as falsities" (AC 4930). "It is from this capability of the understanding above the capability of the will, that man, of whatsoever quality he may be, even though he be evil, is able to think, and thence to speak, rationally, like a spiritual man. But that, nevertheless, be is not rational, is because the understanding does not lead the will, but the will leads the understanding; the understanding only teaches and points out the way. . . . When man is left to his own will, or his own love, he rejects the rational things of his understanding concerning God, heaven and eternal life, and in their place assumes such things as harmonize with the love of his will, and these he calls rational" (Life 15).
     There is, therefore, a vital difference between the sight of a regenerating man and that of an unregenerate man: but it should be carefully noted that the difference is not in the object seen, but in the eye. There is, in fact, "an affection of truth from good" and "an affection of truth from evil" (AC 8780: 2, 3); and concerning those who are in the latter affection it is said that they "do not see truths, but only see things which confirm the doctrinal things of their church, whether they are true or false" (ibid.). But since, as noted, they are still able to think and speak rationally, "like a spiritual man." therefore the difference would scarcely be noticeable by external observation-except perhaps vaguely in the long run by the pattern and tendency of a man's manner of speech.

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In the light of heaven, however, the contrast would be most marked.
     But this relates to the two eyes: the "single eye" and the "evil eye." There is, however, also a difference between sight in the state of reformation and in that of regeneration; but that is not a difference as between opposites, but as between what is obscure and what is clear. In the process of reformation the eye is not yet truly "single"-truly "twined, braided, or folded together" (Dictionary)-for there are impurities as it were in its lens, derived from the proprial elements in the "affection of knowing and understanding." This kind of difference might be illustrated by the study, knowledge, thought and dream concerning conjugial love before marriage, and the experience of that love-or the beginning of it-in a harmonious and happy marriage. Reflecting back, the partners in such a marriage would think within themselves that before their marriage they scarcely knew anything about conjugial happiness. Again however, there would be little or no difference in the description of it through the words of language. The case is somewhat like that of the priests who teach "only the literal sense of the Word," and those who teach from "doctrine drawn from the Word." It is said of them, that "the latter differ very much from the former in perception, but they cannot be distinguished by the common people, because they both speak from the Word nearly alike" (AC 9025: 3).
     It is clear, then, that the understanding with man is in itself nothing but the eye of the will, or of a will; and that every man is capable of seeing truth, and thus of reformation and regeneration, as long as he does not confirm himself against the will of conscience; that is to say, as long as the remains of innocence are not destroyed with him: for by these remains there is with him the beginning of a willingness to be led in the kingdom of truth, and so to be instructed. Thus he is taught by the Lord out of His Word by means of illustration (DP 165, 172: 5. 6).

     CONCLUSION

     There is now to be a new conjunction with heaven, more full and perfect than ever before, namely, by means of the revelation of the internal sense of the Word (see AE 950: 2; Verbo 20; TCR 780; AE 36: 2, 815: 2). For the doctrines of genuine truth there set forth are capable of opening up the understanding of man so as to receive the rays of the sun of heaven with sevenfold splendor. In the light of that sun the Lord operates from firsts by means of the ultimates of all three forms of Revelation; for by means of the Writings, the Old and New Testaments are also seen to yield the heavenly doctrines. And the intermediate, the eye, is gradually molded for reception; so that he may see not only the external form of truth but also its essence itself; that is, see it as truth of good, which is the spiritual object.

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Thus it is that the new conjunction with heaven is effected "when man perceives the Word in the same way as the angels perceive it" (AF 950: 2) and thus it is, that venturus est tempus quando illustratio-"the time is coming when there will be enlightenment" (AC 4402: 3).
MEMORIAL ADDRESS for THE REVEREND GILBERT HAVEN SMITH 1959

MEMORIAL ADDRESS for THE REVEREND GILBERT HAVEN SMITH        GEORGE DE CHARMS       1959

     (Delivered in the Bryn Athyn Cathedral, December 16, 1958.)

     We are gathered to commemorate the resurrection into the world of eternal life of a well-loved friend. We will miss his earthly presence, but our foremost thought is of the joy and happiness that await him in that new life toward which the lord has been leading him through all the years of his earthly sojourn. There is a special significance in the passing into the spiritual world of one who, while on earth, has entered interiorly into the knowledge, perception and love of the Divine truth now revealed in the Heavenly Doctrine of the New Jerusalem. To know and worship the Lord in His glorified Human opens and forms the spiritual mind. It opens the eyes of the spirit to the things of heaven and of eternal life. It unfolds the internal sense of the Word, and reveals the Divine end and purpose for which man has been created: namely, that he may be prepared while he is on earth for an everlasting use in the Lords heavenly kingdom after death. It gives man the opportunity to co-operate intelligently with the Lord in the Divine work of regeneration by teaching him how truly to love the Lord and how to exercise genuine charity toward the neighbor. It forms in man a spiritual conscience; and as far then as man obeys that conscience through every temptation and trial of his life, it builds in his internal mind an "altar of earth," that is, a ground and basis for the reception of heavenly love and wisdom from dc Lord. These remain with him as eternal possessions that max' be in creased perpetually.
     All who have acquired this plane of internal understanding and perception during the life of the body enter into the ether world equipped to perform a distinctive use and function there, a function that is not possible to others. Those who could not be given such a plane in the natural world may indeed receive instruction from the angels after death, and may be prepared at last to enter a heavenly society, for "in [the] Father's house are many mansions."

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But lacking a foundation of personal experience that can be given only on earth, the uses they are equipped to perform will be such as do not require such experience. Because they did not know the Lord, because they did not understand the laws of spiritual life, they could not consciously co-operate with the Lord while they were on earth. The Lord had to lead them secretly. He could not make His presence known. He could not make them aware of those heavenly things which are the true riches, and which bring lasting joy and happiness to the human spirit. While they may learn these things from others after death, if they are willing to do so, there is an awareness, a deep inner perception, that personal experience alone can give. And because the Lord wills that man may have life, and may have it ever more abundantly, it is the final end of His providence that all men at last may see Him, know Him, and learn to love and worship Him during the life of the body, that the New Jerusalem may descend from God out of heaven, and that "God Himself may be with men, and be their God." It was with this ultimate end in view that the promise was given to all who should receive the Lord at His second coming, and should build an "altar of earth" dedicated to the worship of Him alone: "In every place where I shall put the memory of My name, I will come unto thee, and I will bless thee."
     Few at this day come into the other world with such a foundation of spiritual knowledge and experience. Scarcely any other life is known than that of the natural mind alone As to the things of heaven and of eternal life, almost universal ignorance prevails. Because there is innocence in that ignorance, many can be saved by the infinite mercy of the Lord. But all hope of progress toward the ultimate establishment of the lord's kingdom on earth rests with those few who have miraculously been led to see the Lord as He conies to uplift and save in the Heavenly Doctrine of the New Jerusalem. These are called to a special use that they alone can perform: a use that is not confined to this world, but one that continues, with immeasurable increase of power and effectiveness, in the spiritual world. To this use the New Church must always be ready to offer her sons, whenever the Lord in His wisdom may call them to perform it. She must offer them with gladness, however sorrowful the parting, because they go to perform a necessary work which no others are prepared to do-a work of conscious co-operation with the Lord's providence in the preservation and upbuilding of the Lords heavenly kingdom among men.
     That our dear friend and brother. Gilbert Smith, has been called to such a use we cannot doubt. His internal state can be known only to the Lord. But this we do know: he loved the truth of the Heavenly Doctrine. He loved it so deeply that he gave his life to the investigation and study of that truth with the sole purpose of imparting its precious gifts to others.

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Gilbert Smith was raised in the New Church, and was imbued with some knowledge of the Writings in childhood. His father was a minister in the General Convention; but in 1909, at twenty-seven years of age, he joined the General Church because he had come to recognize that the Writings are the very Word of the Lord to the New Church. Answering a call to the priesthood, he entered the Academy Theological School and received ordination in 1911, when he accepted employment as an instructor in the schools of the Academy and as assistant to the pastor of the Bryn Athyn Church. From 1913 to 1918 he occupied the pastorate of Sharon Church in Chicago, leaving there to become the pastor of the Immanuel Church in Glenview. Illinois. There he remained for twenty- five years, until 1943, when he retired from the active ministry and devoted the remainder of his life to the pursuit of art, for which he had a special love and an outstanding gift. Many of his paintings are owned and treasured by his friends in all parts of the church. Indeed, his little stand by the side of the road in South Shaftesbury, Vermont, never lacked for admiring customers. But his profound interest in the doctrines of the New Church never flagged, and many valued contributions to the thought of the church from his pen are preserved for posterity in the pages of NEW CHURCH LIFE.
     In 1907, Gilbert Smith married Miss Nora Potts, and they were blessed with a large family of ten children, who have since established their own families in the various centers of the church to promote further the establishment of the Lord's kingdom.
     This brief and inadequate biographical sketch does not begin to convey the deep affection and high regard in which Gilbert Smith is held by his fellow ministers, and by all those who have had the benefit of his instruction and wise counsel as a pastor. We have known him as a close personal friend and as a faithful servant of the Lord in His second coming. We cannot but feel a sense of relief that his long and painful illness is over; an illness through which his wife nursed him, quite alone and with complete devotion. But we know that both of them looked forward to his release with calm assurance and perfect trust in the Lord's all-merciful providence. We know that the work he did here on earth to promote the growth and permanent establishment of the New Church-a work for which the church owes him a profound debt of gratitude-was only a preparation for the higher use upon which he is even now entering in the eternal world. For surely, during his long and active life in the service of the church, he has built to the worship of the Lord in His glorified Divine Human that "altar of earth" concerning which the Lord has said: "In every place where I shall put the memory of My name, I will come unto thee, and I will bless thee." Amen.

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DERIVED DOCTRINE AND REVEALED DOCTRINE 1959

DERIVED DOCTRINE AND REVEALED DOCTRINE       GEOFFREY P. DAWSON       1959

     (Continued from the February issue.)

     We have now shown how the Word of God was first in the perception of uses developed in the most ancients, by which they were raised up from the corporeal to the spiritual, and were then made celestial; how at length their posterity inclined to proprium, came to love it, and then hatched out doctrinals from themselves with respect to what had first been perceived; and, finally, how their lusts destroyed them, although the body of doctrine was preserved intact. We must now show what took place with this doctrine in succeeding churches, first noting Arcana Coelestia 127: "A desire to search into the mysteries of faith by means of things sensual and scientific was not only the cause of the fall or decline of the Most Ancient Church . . . it is also the cause of the fall or decline of every church, for hence come not only falsities but also evils of life."
     Now we are informed that the internals of the Ancient Church "were all the things of charity, and faith therefrom, all humility, all adoration of the Lord from charity, every good affection towards the neighbor, and other things of a like nature. The externals of that church were sacrifices, libations, and other things, which all by representation referred to the Lord and regarded Him. Hence internals were in externals and made one church. The internals of the Christian Church are precisely similar to the internals of the Ancient Church, but other externals have succeeded; namely, in place of sacrifices and such things there are symbolical things; and from these in like manner the Lord is regarded" (AC 1083). Consideration of these two churches may therefore be condensed.
     The church called Noah was formed according to the doctrine collected by Enoch, received as an intellectual discipline of thought. The regeneration and establishment of the church by means of conscience formed through doctrinal knowledges in the memory, whereby the sensual was to be subdued and again made to serve, is described by the construction of the ark; the entering into it of Noah, his family, and the clean and unclean animals; the flood bearing up the ark, its fluctuations and final assuagement, when the ark rested upon Ararat and its contents were set free. The extension of the church is then expressed in the command to go forth and replenish the earth.

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     Noah had three sons, who signify so many principles of worship. Shem had internal worship; Ham, internal worship corrupted; Japheth, external worship capable of conjunction with internal. Ham was the father of Canaan-external worship separate from internal; for internal worship corrupted separates faith from charity. Now, "Noah began to be a man of the ground." He planted a vineyard, drank of the wine; and lay drunk and naked in the midst of the tent. Ham saw this, and derided him by telling his brothers. But they took a garment and, being careful not to look on his shame, covered their father. Noah awoke, knew what Ham had done, and promptly cursed Canaan, condemning him to be a servant to Shem and Japheth. This story describes how the doctrinal forms of thought were reduced to a science of representation. Noah's husbandry is the extension of the church by instruction in its doctrinal things, followed by an attempt to comprehend these rationally from the senses by means of scientifics. But the doctrine could not be so investigated; it declared only what a man ought to think to be in charity, and did not explain how or why this was good. In any case, the significative terms were all drawn according to the local geography of the country called Canaan, which did not apply exactly to other places. There ensued errors and obscurity as to the truth of faith which exposed proprial lusts in the midst of the church. Those with whom internal worship was corrupt mocked at the entire doctrine thus embarrassed; but those with genuine internal worship and external worship conjoined made every effort to interpret the state for good, and, taking a garment covered what had been exposed. That the doctrine of faith should not he dishonored and dispersed, the church consented to form a science of representation which would fix the formalities of thought and prevent the native cupidities from causing scandal. But it was recognized that this science was allowable only to promote appearances containing the internal things of faith, and from that circumstance it was somewhat regretted. Therefore Canaan was cursed-condemned to serve Shem and Japheth because of what Ham had done to Noah.
     The decline into scientifics is set out in the generations from Noah. First Japheth is treated of, how external worship capable of conjunction with internal became more and more remote. This is followed by the increase from Ham and Canaan, which seems to us to suggest that the two opposite principles work in inverse proportion. We soon find the doctrine of faith alone firmly established. Thus: "Cush begat Nimrod; he became a mighty one in the earth. He was mighty in hunting before Jehovah; wherefore it is said, Nimrod, mighty in hunting before Jehovah. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar." So all doctrine was reduced to representation, first to protect the things of faith, and then to destroy them.

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The consummation of the process is found in the story of the Tower of Babel; but since nothing from the various opinions of the senses can be unified from mere science therefore those opinions did not cohere but were scattered over the whole earth. This was the end of the first Ancient Church.
     Yet there persisted the derivations from Shem with whom internal worship was expressed in representatives. From these, through Eber, came the second Ancient Church, in the first genealogy from Shem, following that from Ham. Eber has two sons, signifying the internal and external of the new church. The case is explained thus. "The first Ancient Church was spread far and wide throughout the world, particularly in Asia . . . became degenerate and was adulterated hr innovators, both as to its external and as to its internal worship. This was the case in various countries, especially from this, that all the significatives and representatives which the Ancient Church received orally from the Most Ancient Church, all of which regarded the Lord and His kingdom, were turned into idolatrous rites, with some nations into magical ones. To prevent the ruin of the entire church it was permitted by the Lord that significative and representative worship should be restored elsewhere; this being done by Eber" (AC 1241). In the second genealogy from Shem, following the story of Babel, the decline of the second Ancient Church is recorded, until it became mere idolatry where it concludes with Abram. He had a wife, Sarai; and she was barren, signifying that evil and falsity could reproduce themselves no further. This was the end of the second Ancient Church.
      Nevertheless, the need to maintain conjunction between men in the world and heaven remained, though the entire Word, whereby such conjunction could be effected, had been falsified in its ultimates. Nothing of internal worship was left. Consequently, there was nothing of human freedom to be violated in the giving of a revelation by apparently magical or mysterious external inspiration. The third or last Ancient Church was set up with the seed of Abraham. It was external and merely representative of a church, and was grounded in the cupidity of one race to become the chosen people. Although with much backsliding and grief, they could be induced to obey, and therefore could represent without being able to profane internal things, because they did not wish to know what internal things were. Founded upon the idolatry of Abram, derived at the end of the succession from Eber according to the doctrine received through Shem, son of Noah, from Enoch, who had it from perception, the Jewish Church differed from the earlier ancient churches. The Lord Jehovah, God of the fathers of Abram's seed, revealed His laws in terms agreeable to His unwitting agents; built them up first to represent the spiritual; and from this drew forth that which could represent the celestial in Judah.

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Through this alone was conjunction with heaven sustained; and there was provided also the exact text of that Law which the Lord would fulfill when He assumed the Human, to glorify it and remove from men the need to represent Him in the world for the sake of conjunction. But the Lord did not come until all things had been consummated.
     Humanism is that science which, from the appearances of natural good in man that enable men to tolerate one another in the world, argues that there is essential goodness in man of himself. It is properly the religion of the man who has used sense perceptions to relieve himself from acknowledging the formalities of ecclesiastical doctrine. Attributing all human ills to theological and idolatrous tyrannies, he turns to worship that which comes naturally. For regeneration he substitutes restraint and sublimation, conceiving of history as the record of man's own progression, by his own power, from darkness into rational light. As such men know nothing of discrete degrees, they think of all things as being continuous. Having invested the human soul with the seed of essential goodness from the beginning they do one of two things. If they incline to mysticism they suppose that the soul which perfects itself altogether will at last leap back into the ideal from which it first came forth: if their view is materialistic they conclude that the good life is a temperate indulgence in hedonistic pleasures, and that human good is extinguished with the spark of natural life.
     About the time when a representative of a church was established with the Israelites we find evidence of humanism. The attempted reform directed against the cult of Ammon by Pharaoh Ikhnaton is an early example. Other movements arose later such as Buddhism in India and Confucianism in the Far East-all sincere human reactions against the corrupt cults of formal religion As the last era before the First Advent came to a close these doctrines flourished mightily in the region where the church had been, and finally spread throughout the civilized world. Sometimes there was resistance. Socrates was made to drink hemlock for corrupting the youth of Athens. Hero though he is made to be for his insistence on freedom of thought and inquiry, the history of his pupil Alcibiades evokes some sympathy for the defeated and disappointed Athenians! But Plato makes Socrates teach reincarnation and idealism. Nor did the hidebound ritualism of the Jews escape the corrupting influence. They were Hellenized considerably under Macedonian and Seleucid rulers; and the division of their faith is marked finally by the contention between the Sadducees and the Pharisees. This was the end of the third and last state of the Ancient Church.

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     The first church called Christian was built on the revelation of the Lord in the Human which He assumed and made Divine. The terms were such as could withdraw men from the decay into which the humanistic philosophies had descended. In that revelation they could learn that the Lord alone is the essential human, the only source from which created vessels can be gifted with the truly human by laboring to subdue the native will and to serve real human uses in a life of regeneration. It can he argued that the men of the Apostolic Church did not have a very sophisticated view of this; but it is evident that they acquired great zeal in performing uses to the Lord's heavenly kingdom, which was not of this world, wherein they should love one another. Their mystical, humanist enemies called them materialists, and their temporal rulers feared lest they turn the whole world upside down. But scarcely had the church been set free after the temptations and fluctuations of persecution than it fell prey to reasonings in the serpentine coils of natural philosophy. The church began to be a man of the ground; it planted vines, drank of the wine therefrom, and lay drunk and naked in the midst of its tent. From the ends of the Roman world the men of the church came, some halt and lame from persecutions lately ended; and under the pressure of expediency exerted by the temporal power agreed to construct doctrines from the ambiguous symbolism of the senses; doctrines which satisfied none, yet compelled them all to orthodoxy or to banishment. From that time the church fell into symbolical sciences, then into logical petrification, and finally into idolatry; whereupon, in revolt, men brought forth another humanistic dragon-derived from the first, and perhaps with even more heads-which roars in the earth and devours before our eyes the dusty remnants of a faith devoid of life.
     The Writings make another comparison. "[That] Apostolic Church, because its worshiped the Lord God Jesus Christ, and at the same time God the Father in Him, may be compared to the Garden of Eden; and Anus, who arose at that time, to the serpent sent from hell; and the Council of Nice to the wife of Adam, who offered the fruit to her husband, and persuaded him to eat it; and after eating it they appeared to themselves to be naked, and covered their nakedness with fig leaves. Their nakedness signifies the innocence in which they were before, and the fig leaves the truths of the natural man which were successively falsified" (TCR 633). That was the end of the first Christian Church, and with it have finally passed away all the states which have been from the beginning. Wisdom from perception has gone. Intelligence derived from perception to promote wisdom has gone, and with it the sensual derived from intelligence. Lastly, even the moral or social content, which was the only natural justification for these things, has been destroyed.

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Men are at last returned to the state of mere natural animals, and the former heaven and earth are passed away.
     The rational faculty was given to men, as distinct from natural animals, that they might be able to receive spiritual and celestial life By abusing this faculty men have successively destroyed all knowledges of spiritual and celestial things and now incline to believe themselves no different from natural animals. The mind, having been closed by natural sciences, must now be opened by means of Divine revelation framed in its own terms. This agrees with the Principle already demonstrated-that the Lord always clothes His revelation to men in the terms produced by their own destructive derivations whereby they have overthrown the form in which the Word had previously been given. The present state is parallel with that of the Pre-Adamites but distinct from it, because now there is a hell in the spiritual world, which was not formerly the case. They could have open communication and interior instruction, whereas we cannot. With them, the Lord in His mercy moved upon the faces of the abyss, upon their natural loves from the appearances of self; and through their innocence in the delights thereof He gave a perception agreeable to the natural-rational of their minds, by which they knew that their natural things ought to be subject to higher uses. The Word with them was essentially a perception of uses grounded in natural delights. Now the Lord again moves upon the faces of the abyss, providing men with the means to understand truth through what is essentially a doctrine of uses; a doctrine likewise suited to the apprehension of the rational in the natural, and one by means of which men can again he led to see that natural things ought to be subdued and made to serve spiritual and celestial uses, the real things of life. Whereas formerly the Lord planted a garden eastward its Eden, now He has built a city which descends from heaven; that in its light men may again enter upon a life of regeneration and the Lord be able to raise them up, first to become spiritual, and then to be made celestial. Yet that cannot be the celestial state of Adam, because interior communication cannot be re-opened.
     That men must now derive the things of life by means of doctrine does not dispose of the violence that can be done by the cupidities of the native will. Now men are allowed to enter intellectually into the arcana of faith, but they must know also that the activity of deriving doctrine does not take place without the lusts of the proprium being involved, from which lusts all evils and falsities flow. There is only one just cause for deriving doctrine for the uses of life, and apart from it there is neither innocence nor integrity. Men ought to derive doctrine only to the end that they may be reformed, and so be fitted to receive from the Lord the gift of genuine faith and charity: wherefore the infirm proprium ought to be reduced to servitude and made to perform uses to the proprium that is given by the Lord.

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But although men may indeed walk in and out of the holy city, New Jerusalem, according to the things which they choose to derive, the city itself will endure; for the terms in which the Heavenly Doctrine is expressed are naturally rational, sensual and external, to the minds of men.
IMPORTANCE OF EXTERNALS 1959

IMPORTANCE OF EXTERNALS       Rev. ROY FRANSON       1959

     It is said in the Writings that those who will belong to the New Church will learn the good of doctrine from the Lord; and that the Lord will then destroy all falsities by the truth of the Word, lest the doctrine of the New Church should teach anything else than the truth. Thus, the New Church will approach to a genuine worship of the Lord, and this even from the Gentiles who are external-natural (AR 707).
     From this it follows that outside of the New Church there can be found nothing but falsities. This is also openly stated, for it is said that in the Old Church there does not remain "a grain of truth." Yet the doctrines make it very clear that the New Church, the "crown of all the churches," is to be established among and grow up from these very falsities, whether in the Christian world or elsewhere. The Lord makes use of, and can only make use of, those falsities and evils which exist in the individual man in the church in bringing about his personal regeneration. Similarly, He must use the falsities and evils which exist in the greater man -the human race-in bringing it into His church; and we are repeatedly told that this is the end for which His love unceasingly operates in the universe. He wishes nothing more than to bring every human being into heavenly happiness-to draw all men to Himself. The fact that there are innumerable souls who enter into heavenly happiness after they have completed their lives on earth, and this without ever having heard a thing about the New Church while they lived in the world, should inspire us to study the Writings more ardently in order to co-operate with the Lord in His supreme love of saving all men. We are indeed inspired with thanksgiving because the Lord does save those who are good but ignorant, but should it not also inspire us to seek to lessen the numbers of the ignorant? For the teaching is that "the human race and the angelic heaven make one, and mutually and reciprocally subsist from each other" (LJ 9).

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     The Writings assure us that "every man may be regenerated, each according to his state; for the simple and the learned are regenerated differently; as are those who are engaged in different pursuits, and those who fill different offices; those who search into the externals of the Word, and those who search into its internals; those who are principled in natural good from their parents, and those who are in evils; those who from their infancy have entered into the vanities of the world, and those who sooner or later have withdrawn from them; in a word, those who constitute the Lord's external church are regenerated differently from those who constitute His internal church, and this variety, like that of men's features and dispositions, is infinite; and yet every one according to his state may he regenerated" (TCR 580).
     Yet the teaching also is that regeneration is not possible unless the two essentials of the church are acknowledged and believed-the acknowledgment of one God, and a life according to the precepts of the Decalogue. For those "who turn themselves away from these two essentials of the New Church, cannot receive any truth from heaven" (AR 496). They "can see nothing but the falsities in which they are, which, if they confirm these by the Word, they falsify its truth" (AR 497).
     In discussing religion with others, we should therefore strive to find out whether they have confirmed themselves against these two essentials. And if it appears to us that such a confirmation is a fact, we should avoid further discussion; for by supplying such a man with the truth, we are actually giving him the means whereby he can more powerfully cause others to reject them. And we are told also that those who have confirmed themselves in the faith of the Old Church, "cannot, without endangering their spiritual life, embrace the faith of the New Church" (BE 103).
     But confirmation is a strong word. And what may appear to us as confirmation in the falsities of the Old Church could easily be a traditional belief from ignorance for those who are in ignorance can know no otherwise than that what they do and believe is good and right. And in this case, the Writings say, the falsities and evils can "easily be dispersed" (AC 1712).
     If we therefore find that there is an affirmative response to the two essentials of the church, then there is every possibility of co-operating with the Lord in bringing that person into the church. For the promise is that "those who are in falsities as to doctrine, provided they are not in falsities from evils, will receive and acknowledge the truth of the New Church" (AR 183). Again, we are told "that there is given by the Lord to those who are in the good of love, the faculty of understanding and knowing what is the quality of the Lord's New Church, as to doctrine and its introductory truths" (R 904).

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     Yet we must remember that those human states, and the Divinely given faculty by means of which a man can be introduced to the church, are all external qualities. The good of love here spoken of is what the Writings term "natural good" as distinguished from the good of the natural. This natural good is a mere external delight, and, in fact, worldly delight. Yet "it may serve as a means for producing the good of the natural . . . that is, the good which is from the Lord" (AC 3518e).
     In using that natural or domestic good, which in itself is nothing but evil, as a means for the implantation of spiritual truth, knowledges are first insinuated into the man which `are not altogether contrary to those which he had before," but "of such & nature that while they derive somewhat from his former life, they also derive somewhat from his new life into which he is thereby introduced" (AC 3701). This gradual withdrawal from falsities is a most important order in man's regeneration. In fact, the nature a man has inherited from his father remains to all eternity as a basis for his spiritual development (AC 1414). That is why we are told that the Lord does not suddenly destroy "the worship that has been insinuated in any one from his infancy; for this would he to tear up the root, and thereby destroy the holy state of adoration and of worship that has been deeply implanted, and which the Lord never breaks, but bends" (AC 1992: 4).
     It is this gentle leading and bending that we, as instruments in the Lord's kingdom on earth, must apply to the best of our ability if we are to succeed in the work of church-extension. It is true that experience has shown that the education of our own children is the most successful field of evangelization. But the more we study the Divine laws whereby the spiritual degrees of a man's mind are awakened, the more we may realize that where we have been unsuccessful in bringing outsiders into the church it may be because we have failed in adapting the truths of the Writings to the natural good of those with whom we come into contact.
     Now, in order that we might be able so to adapt the truth of the Writings, it is necessary first that we endeavor to enter the spiritual environment of the person in question. We must strive to obtain a knowledge of his religious background, and also of his present philosophy of life. The Lord, of course, is infinitely aware of every human state, and He therefore brings man into association with such spirits and angels as are most suitable to his state, and this every moment of his life. If we, therefore, are to co-operate with the Divine law prescribing human progression from natural to spiritual life, we must seek to acquaint ourselves with those external goods which every man possesses in some measure.
     True, we will never be perfect; we will fail many times even where states of natural good exist, and thus where there is the possible condition for success.

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We lack patience and understanding; and sometimes, when we receive unintelligent and illogical replies, we even lose the love of co-operating with the Lord! But if we constantly keep in mind that spiritual progression is a successive building-a building of a temple which is erected upon the infinite variety of foundations represented by the parental inheritance of each man-then we may increasingly realize that the world is far more ready than we believe it to be. In fact, we will come to realize that instead of the world not being ready to receive the truth of the Writings-which belief must involve a criticism of the Lord for making His second advent at such a time-it is we who are ill prepared to present it to the world!
     As instruments in the hands of the Lord to proclaim the truth of the Writings and His kingdom on earth, we are not to destroy but to build; even as the Lord came in the flesh, not to destroy the law but to fulfil the law. The Lord will indeed destroy the falsities "by the truths of the Word," but this is done by an internal way by the truth itself when it has been accepted and lived.
     There is also a need for us to make a distinction between the doctrines of the Christian Church, and the man of the Christian Church. The "faith-alone" doctrine is indeed a basic doctrine in the Christian world, but "it should however be known." the Writings say, "that there are very few who thus live from doctrine, although it is believed by the preachers that all who hear their preachings are under their influence. It is, in truth, of the Lord's Divine Providence that there are very few such" (AE 233).
     It is our belief that as the New Church grows in heaven, both from the departed of the church specific and from the church universal, the above state of the Christian world will become more and mote apparent. There will be fewer and fewer Christians who live from the false doctrines of their churches. And it even seems reasonable to believe that the internal growth of the church specific is secured by the influx from the departed of its own, while the slate of natural good-the good which is receptive of truth-will be increased by the influx of those departed who are saved by the Lord from the Gentiles.
     To meet that growing state of natural good in the Christian Church, and elsewhere, is obviously one of the uses for the church specific. And in order to do so, there is need for special preparation-a preparation which must involve a knowledge of the ever changing state of the Christian world, and of the world at large.
     There are, to be sure, many things we lack for a proper understanding of the state of the world; and the problem becomes the more difficult when we realize that there is no set system, and can be no set system, by which to work.

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Except for the universal principle that we must approach each individual according to his state, there can be no rules or principles to follow. We must depend upon that special enlightenment and guidance which the priests in the Lord's New Church are promised in so far as they have a genuine love for their office. There are certain other things which we can perceive more or less clearly; as, for instance, that a woman has to be approached differently from a man -that we must appeal to her affection, rather than to her understanding. But even this is not necessarily true in all cases.
     Yet, governing our every attempt must be the truth that no matter how much the natural good in the world increases, and no matter how genuine and exalted it may appear, it is still merely external good, devoid of spiritual life. And also, no matter how clearly we can perceive the emptiness in certain cherished external forms of worship, no matter how ridiculous and meaningless they are in themselves, they still constitute the very basis by means of which the Lord could build his kingdom. For every church in the beginning is external (AE 403: 15); and so also the spiritual truths revealed in the Writings are merely external doctrinal scientifics, which, however, become internal by the application of them to life.
     Yet the truths of the Writings are addressed to a more interior degree of the natural mind than the truths of the Old and New Testaments. By our presenting the truths of the Writings to the man who has an affection of truth, this more interior, or rational truth, can conjoin itself to the good of the natural man (see AC 3952). Thus any subject in the Writings may be the right subject to discuss; it all depends upon the quality and nature of the natural or external good of the potential New Church man.
     But in order to choose the right subject, or select the proper truths, we must be able to see, or perceive how the good of the natural man is related to the rational truth of the Writings.
RESURRECTION 1959

RESURRECTION              1959

     "Since the Human of the Lord was glorified, that is, was made Divine, therefore after death He rose again with His whole body, which does not take place with any man; for man rises again only as to the spirit but not as to the body. That man might know, and no one should doubt, that the Lord rose again with His whole body, He not only said this by the angels at the sepulchre, but He even showed Himself in His human body to His disciples, saying to them, when they believed that they saw a spirit, 'Behold My hands and My feet'" (Lord, 35).

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The prophets of Israel were a strange but extremely useful group of men. Their actions were often peculiar, for their lives were Divinely ordered so that they might represent the states of the church with the Jews. Yet, as they prophesied-as they "spoke on behalf of" Jehovah, for that is what the word "prophesy" means-they brought into the world ever new and better concepts of religion.
     Joel, in prophesying the coming "day of Jehovah," records the words of Jehovah: "Rend your hearts, and not your garments." He also forecasts that outpouring of the Spirit of God which was fulfilled, after the Lord's resurrection, on the day of Pentecost. (See Acts 2)
     Amos, chronologically the first of the "writing prophets" calls everywhere for social justice, as he berates the falsified worship of the northern kingdom. Few words are more beautiful than those in which he records the Lords rejection of Israel's sacrifices: "But let judgment [justice] run down as waters, and righteousness as a mighty stream." Amos is notable as the first of the prophets to "free" Jehovah from the geographical limitations imposed upon Him in Jewish thought. He makes Him the God of all nations, not just of Israel. The same theme is continued in the single chapter of Obadiab.
     The book of Jonah well illustrates God's universal love for mankind, and as well the Jews' belief that they alone deserved salvation. It may be asked if Jonah's three days in the fish's belly are actual history. The only time the Writings treat of it, very early in the Spiritual Diary (no. 1391), they speak of it as an "actual" happening.
     Micah, another prophet of "social justice," carries on the theme that the nations which conquered the Jews had been raised up by Jehovah to punish them for their sins. Well-known are his words. "Wherewith shall I come before my God? . . ." Nahum describes graphically the might and cruelty of Assyria but prophesies that it will come to nought before that even greater power-the might of the God of all the earth.
     Habakkuk speaks of the Chaldeans of Babylon as being raised up by Jehovah to punish Judah for sin. But he also makes it clear that in providence, evil and tyranny ever carry within themselves the seeds of their own destruction.

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JOY OF EASTER 1959

JOY OF EASTER       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor, Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance, Single copy, 30 cents.
     The Lord came into the world, and united the Divine and the Human in Himself, for one reason only -that the human race might be brought into conjunction with the Divine in and through the Divine Human. In the union of His Human Essence with the Divine Essence He had at heart and before Him the conjunction of Himself with the human race. This was His end, and this was His love-the love that led Him into union with the supreme Divine and through everything by means of which that union was effected. And His love was such, the Heavenly Doctrine reveals, that the salvation of the human race, as beheld in the union of Himself with the Father, was to Him the inmost joy.
     For the Lord Himself, then, His resurrection on the first Easter morning was the fullness of joy. And although we may scarcely begin to understand the nature and the depth of His joy, we can leans from the teaching what the true joy of Easter is: joy that because the Lord glorified His Human the race was withheld from total destruction, and the salvation of all who will accept Him in love and in faith has been made sure. This was the joy the angels received from the Lord when He rose with His Human fully and clearly glorified: for their love also, though finite, is the salvation of men. And as we celebrate another Easter season, that joy will be inmostly within the happiness of all who are receiving from the Lord a spiritual love toward the neighbor. Easter means many things to different men; but to us it can bring a measure of the true joy, enhanced by the glorious truth that the Divine Human now stands forth to view in the Lord's second coming.

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Church News 1959

Church News       Various       1959

     TORONTO, CANADA

     School Repository Dedicated

     On Monday morning, November 24, 1958, a service was held during which Bishop De Charms dedicated the repository in the junior schoolroom. The Bishop addressed his remarks to the youngest children as they are the ones who will use the repository, explaining the meaning of dedication in simple terms which impressed even the older children.
     JOAN N KUHL

     EAST-CENTRAL FLORIDA

     The instruction and festivities during our pastor's most recent visit were indeed memorable for all members of our growing group. Christmas, with its special meaning for New Church men everywhere, was, of course, the theme of the weekend's activities. The children particularly were an inspiration to us all
Their special enthusiasm for the Christmas story is inimitable and very affecting Mr. Rich's commentary, given in connection with the beautiful colored slides, was most inspiring and one that children and adults alike will long remember. None of us had realized what accomplished artists our little ones were until they colored pictures of a wise man during their special class at sermon time. The younger set showed equal promise in coloring a beautiful big star
     A very special event was held at the Maitland home of Mr. and Mrs. Lewis Nelson and was attended by Mr. and Mrs. Theo Rothermel, Mr. and Mrs. William Zeitz, Mr. and Mrs. Kenneth Queman and their families. After the regular service, and a delicious buffet dinner, the new home of the Nelson family was dedicated. The parents and children solemnly stood in front of the opened Word to hear the words of hope and promise: that where the Lord is present, a house becomes a home-one in which the Lord's New Church can and will grow in each individual. Toasts to the church and to the Nelsons followed, to bring to a close the formal activities of the day.
     MOLLIE G. ZEITZ

     LONDON, ENGLAND

     It will be of interest to readers to learn that the Rev. Erik Sandstrom was invited by the vicar of the Swedish State Church in London to address its members on the life of Swedenborg. While matters of a controversial nature obviously could not he introduced, it was readily accepted that Mr. Sandstrom could not give an address on Swedenborg without mentioning the doctrines. The address was delivered, in Swedish, in the hall of the Swedish Church, Harcourt Street, W 1, on November 5th.
     Our recently formed South London Reading Group, which includes your reporter, was invited, much to its consternation, to arrange a social. That this was held on November 8th, and that it was actually a great success, was due almost entirely to the gallant efforts of Mr. Norman Turner, who, at very short notice, provided the entertainment. Team games alternated with solo items played tunefully on the violin by Mrs. Ada Hall, who is 88 years young and who acted as hostess at the group's last meeting, when 14 members were present. On the subject of socials, it is pleasant to record that these are now greatly enhanced by the fluorescent lighting recently installed in Michael Church
     On Sunday, December 21st, we held our Christmas celebration. This followed the morning service, in which a special address on the coming of the Lord was given to the children and the Holy Supper was administered.

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For a variety of reasons the number of those sitting down to lunch was much smaller than usual, about 40 instead of the usual average of 60, but those who were able to stay did full justice to the meal provided under the auspices of the Women's Guild. As is customary. Mr. Sandstrom opened the program by reading the Christmas message from Bishop De Charms. This was followed by the presentation of two tableaux representing the shepherds watching in the fields and the Babe in the Manger. The tableaux were under the direction of Mrs. Sandstrom. The fact that she chose the very young children for these representations seemed to draw forth a most touching sphere of innocence that was quite delightful to the watching adults. Then came the reading of the Christmas story to the children by Miss Mary Lewin, and the celebration was rounded off for the adults by the playing of a tape-recorded address by the late Bishop Acton on "The Coming of the Lord in the Flesh."
     Although Christmas morning turned out very damp and foggy the service was attended by some 26 members. The pastor took for his text Matthew 1: 18, which inspired his hearers to give a very fine rendering of the lovely Christmas hymns: "Shepherds in the Fields Abiding" and "Holy Night" After the service came the time-honored custom of happy wellwishing and the breaking up into small parties of those who were celebrating Christmas together Your reporter set off with a carload of passengers to be dropped off at various destinations by Mr. Eldin Acton. What with being lest on the "dropping list," the many turnings, and losing the way twice in the fog, it was with intense satisfaction that she finally sat down to a hearty traditional dinner in the home of Miss Irene Briscoe.
     It is with much satisfaction that we report an increase in the wealth of Michael Church in terms of babies. No fewer than four, three boys and one girl, were added to our strength in November and December.
     ISABEL ROBERTSON

     THE HAGUE, HOLLAND

     Our Circle still feels deeply the loss of one of its most active members, Mr. Matinus Rijksen. His desire to give all his lime to the work of the New Church after retiring was strong, but the work has been cut short by his early death. Particulars concerning his life will be found in the obituary written by the Rev. Jan H. Weiss and published in NEW CHURCH LIFE for July, 1955.
     As there are no other members of the church in the eastern part of our country, propaganda work there has ceased We hope that, in the Divine Providence, the work of Mr. Rijksen has resulted in the planting of seed in fruitful fields.
     The Rev Frank Rose visited us again in March, 1955. On Sunday the 23rd we had a service at my home, attended by 12 persons Mr. Rose preached on "The Good Shepherd" (John 10: 11), and administered the Holy Supper to 7 communicants. After luncheon, words in memorial of Mr. Rijksan were spoken and in the afternoon Mr. Rose gave an interesting class on the commandment: "Thou shalt not steal." We were glad that the Windig family, friends of the Rijksens came from Arnhem by car to attend the gatherings. Mr. and Mrs. Windig were always a great help to Mr. Rijksen in his missionary work. Next day Mr. Rose went to Nijmegee, where he gave the same doctrinal class in Mrs. Rijksen's home
     One of our members, Mr. Weimer from Amsterdam, now lives in our neighborhood, in the village of Monster. It is now possible for him to attend the services in our borer and other activities
     New Church Day was celebrated here on Sunday, June 22nd. A sermon by the Rev. Hugo Lj. Odhner, "The Divine Temple" (Revelation 21: 22), was read. Afterwards there was the usual meeting of members, with 5 in attendance.
     At the end of June we had the great pleasure of receiving a visit from the Rev. and Mrs. Erik Sandstrom and three of their children: Erik, Elisabeth and Eva. They arrived at our home in the afternoon after a long trip by car in very hot weather. After they had refreshed themselves at their hotel we had tea together in our garden.

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Mr. Sandstrom gave an interesting class after dinner on "Predestination to Heaven" The class was attended by 8 persons. We were sorry that the Sandstrom family had to leave early the next morning in order to be in time for the Scandinavian Assembly in Stockholm.
     A second visit from the Rev. Frank Rose lasted from November 28th until December 2nd. On November 29th, Mr. Rose and I went to visit the Weimer family at Monster on the occasion of the baptism of their son Neils. In the evening we had a class, with slides, on "The Christmas Story." On Sunday morning, Mr. Rose held a service in our home, the sermon being on "Possessing the Gate" (Psalm 127: 4, 5). The service was attended by 8 adults and 3 children, and the Holy Supper was received by the adults The Windigs were again our guests. After a quick luncheon there was a class on "Belief" which was followed by a lively discussion On Monday and Tuesday, Mr. Rose visited some of the isolated members who had not been able to attend the service.
     Our Christmas celebration was held on December 26th, The sermon read was one by the Rev. Jan H. Weiss on "The Comings of the Lord"
     HERMAN G. ENGELTJES


     HURSTVILLE, AUSTRALIA

     It has not been mentioned before that the doctrinal classes at Hurstville are a notable feature of the Society's life. Held at the home of Mrs. Stella Taylor they are well attended and there is keen interest in the excellent classes given by the Rev. Donald Rose. Supper is served after the classes
     The annual Theta Alpha supper, held last September, provided us with a delightful evening Mrs. Laurel Brettell gave us a smiling welcome as we sat down at tables arranged in a large square and beautifully decorated The subject of the evening was "Innocence," Mr. Rose gave a short talk showing what a real and powerful factor innocence is in our lives; as real as love, its effect upon us is important at every age.
     Brian Heldon, recently returned from the Academy, gave an entertaining talk on his travels. Later in the month, at an open Sons meeting, Brian gave another talk, this time on his experiences in Bryn Athyn. Through contacts like this, and by seeing such wonderful slides, the picture of Bryn Athyn is gradually becoming clearer in our minds. Until now it has been a collection of buildings and ideals; now we see clearly the beautiful cathedral, the dignified school buildings, the streets and homes, the people and events.
     We enjoyed seeing Mrs. Etta Acton of Bryn Athyn, who was here on a sightseeing trip, The Hurstville ladies warmed to her immediately after hearing her remark: "Every thing I have seen in Australia is beautiful." Another New Church Visitor to Australia was Miss Renee Schuurman of South Africa, who carried off some tennis honors in our championships. We were disappointed that she did not have time to visit the Hurstville Society during her stay in Sydney. It was delightful to have with us for a couple of weeks Miss Valerie Ellis of Perth. She had returned to Australia after much traveling and a year in Bryn Athyn, Her bright personality was like a tonic,
     The Rev. Donald Rose is to be commended on his production of the Hurstville Society Courier, a magazine for the General Church in Australia and New Zealand. With interesting articles, competitions, reports on functions and news notes on personalities, it has become a valuable addition to our Society's uses.
     An evening of volunteer entertainment on November 15th was a great success, getting rave notices in that influential journal, the Courier. Some unusual talent was displaced by children and adults, and the show was ably presented by Mr. Ted Simmons. It was agreed afterwards that we would tour the societies of the church throughout the world, asking only for expenses!
     Ken Heldon was home on holiday from Duntroon Military College to spend Christmas with us.
     Mr. Rose gave a timely sermon a week before Christmas, reminding us that it would be easy to be carried away by the external delights of Christmas, thus failing to reflect on the true reasons for our celebrations.

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Our delight at this Christmas was increased by our seeing some beautiful slides of the Christmas story, which were made even more impressive by suitable music from the tape-recorder. On that evening also we sang many Christmas hymns and carols.
     On Christmas Day there was a service for adults and children. Mr. Rose spoke about the wise men, explaining what is meant by being wise, namely, following the Lord's teachings.
     NORMAN HELDON


     SCANDINAVIA

     A Pastoral Tour

     The Rev. Bjorn Boyesen made one of his regular pastoral visits to Oslo last October, and I had the pleasure of going with him and his wife by car. They left Stockholm several days before me in order to stop at Jonkoping and see the members of the Circle there, and I met them in Gothenhurg where I stayed for a short time with Miss Harriet Loven. As soon as the Boyesens arrived, Miss Loven invited then, to dinner, together with Mrs. Mattsson, whose guests they were. Later in the evening Mr. Victor Svanberg and a friend joined us to attend a doctrinal class. Mr. Svanberg is a New Church man of long standing; and although he is not a member of the General Church he favors most of its principles and had been at the Second Scandinavian Assembly. He had interested his friend, a much younger man, in the Writings; and they were both eager to discuss doctrine with Mr. Boyesen, who gave a highly instructive talk on the spiritual world and men. We did not separate until late at night.
     On the following day we journeyed northward. Our first stop was at Trollhattan, where we admired the broad river with its magnificent falls and watched the sluices at work. We also glanced at the lock Christopher Polhem began to excavate, assisted by a young engineer, Emanuel Swedberg by name. In spite of their great skill they could not finish the work because of the financial difficulties they met; Sweden had been at war since the accession of Charles XII and was sadly impoverished. At Trollhattan we met an old acquaintance, Mrs. Engelsson, a niece of the late Miss Sophie Nordenskjold. We had lunch at her home and were glad to meet her husband and her two half-grown sons, well-behaved youths who waited on us at table.
     Another good friend, Mrs. Elisabeth Sandstrom Bryntesson of Mangskog, had had dinner ready for us several hours before we finally reached the farm. Before partaking of the meal, however, we had to wait until Mr. Bryntesson had finished the milking. Elisabeth told us that she usually does this in the evening, but that her husband had taken ever the job because we were coming. The care of animals is one of her great joys. She seems well fitted for the many and varied duties of a farmer's wife. Two of her three boys were at home. Lennart, who was confirmed at the Assembly in Stockholm, is now studying forestry. Holger is an eleven year old schoolboy. The only daughter works at a hospital in Stockholm.
     After a night spent in a small neighboring town we left Sweden next morning and drove over the hills into Norway, enjoying the spectacular scenery on our way to Oslo. Mr. Eyvind Boyesen, a relative of Mr. Boyesen's, lives with his family in Oppsal, a western suburb of Oslo. The Boyesens were staving with them, and I spent the rest of the day in their company. The young people, two boys and a little girl, were so excited about the letters their brother Ragnar had sent them from Bryn Athyn, telling them of his life in school and his interesting experiences. The younger boys eagerly prepare for their going there; studying the religion lessons regularly sent to them, having doctrinal instruction with Uncle Bjorn, and practicing their English as much as possible. They also attended the meetings we had. The spiritual world and certain current events, such as women having recently been allowed to enter the priesthood of the Swedish State Church, were subjects being discoursed upon and discussed. A service which included the Holy Supper was held at the Eyvind Boyesen home on Sunday and was attended by 20 persons.
     On the fifth day we left our kind and almost overwhelmingly hospitable hosts and friends in Oslo and reached Orebro that same night.

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Police Superintendent Ulf Fornander and his wife expected us for supper, and we were happy to relax in their pleasant company after a long journey. We particularly enjoyed meeting Miss Ingrid Wiksjo, formerly a member of the Stockholm Society, but now settled in her native town, where she successfully teaches music. Miss Wiksjo, an accomplished singer, often used to perform at our socials when she lived in the capital, and that kindness of hers we gratefully remember.

     Stockholm

     In November the Women's Guild organized a bazaar. It netted 1,800 kroner, and as people in general seem to have very little money to spend we found the results most encouraging. The money is to be used mainly for our young People's summer camp. The Guild has also presented the children with additional figures to complete their Christmas representations.
     About a week before Christmas, Mr. and Mrs. Boyesen invited the members of the Society to a sine at their home in Bremma. A New Year's Day service was held there also, followed by a reception. We indeed appreciate the hospitality extended to us on so many occasions. The Boyesens keep "open house" the whole year round!
     SENTA CENTERVALL.


     PITTSBURGH, PA.

     During August, our pastor, the Rev. Louis B. King, took his family for a vacation out West. He had evidently been inspired by the grandeur and tranquility of the mountains; for upon his return the text of his first sermon was taken from the first chapter of Genesis, and he made us sense and feel the wonders of the Lord's creation.
     The first Sunday of the month we have a family service. After the first lesson the pastor gives a talk to the children, who retire to one of the schoolrooms before the sermon. There an average of 25 children listen in rapt attention while a story from the Word is told and is illustrated with pictures placed on flannel-board as it progresses. The story is then retold briefly, the children placing the figures on the board. A nursery fiat the little ones is provided in another room.
     At our first Women's Guild meeting of the year our pastor opened the meeting with a beautiful prayer. He then gave a talk in which he encouraged us to look to the uses of our church and serve it with full devotion.
     Our elementary school opened with an enrollment of 30 pupils. We have a staff of four teachers, a kindergarten teacher and a music teacher. The pastor is, of course, the headmaster, and as he takes an active part we realty have a fine school. Each classroom has had some special display at work. At the Christmas party the children put on some plays which were well done and showed their happy school spirit.
     In September 16 students left to attend the Academy schools, while one student, Leslie Asplundh, we are proud to report, left Bryn Athyn to attend college in Pittsburgh. The new girls to leave for school this year were: Rachel Carr, Cora Schoenberger, Wendy Stevens and Priscilla Stroemple. They were given a lively send-off at a shower held at the home of Mrs. Quentin Ebert. The new boys to leave were Duncan Smith and Cortland Lee. They were honored at a picnic at the Lindsay farm, to which, once again, the A. H. Lindsays invited the whole Society.
     Theta Alpha had a rummage sale in September and netted over $50 for the school. Next week the Women's Guild held a children's carnival and fair and raised $90, the proceeds to go toward a new curtain for the stage.
     This year our pastor has not had the regular help he received from the Rev. David Holm, who is now devoting his entire time to the work in Ohio. Instead, he has a visiting preacher once a month. The Rev Karl R. Alden and his wife were our honored guests in October. Mr. Alden gave us a talk, illustrated with slides, about the Canadian Northwest, new church building and all. The next day he addressed Theta Alpha at a tea, telling us about the work with the Religion Lessons and thus encouraging Pittsburgh women to write letters to seventh grade children.

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On Sunday, Mr. Alden delivered one of his fine extemporaneous sermons. In November we were honored with a visit from Bishop and Mrs. De Charms. Large crowds turned out to hear our beloved Bishop give a doctrinal class on Friday, a sermon on Sunday morning, and an address to the Sons on Sunday evening. In his class he stressed the fact that if the church is to grow, each individual in every generation must seek the Lord in His Word in order to find out His ways and keep them. To follow external forms is not enough. The Rev. David Holm, together with his wife and children, visited us in December. His talk was on the many prophecies in the Word and was particularly appropriate before Christmas.
     The Rev. Cairns Henderson and his wife were our delightful guests in January. He gave us a most comprehensive class, showing how man, although he cannot comprehend the Infinite, can see the infinity of God in nature, in the Word, in the operations of Divine Providence and in the Divine Human. We all thoroughly enjoyed the sermon on Sunday. Mr. Henderson also addressed the Sons on Sunday night-all of which made a busy weekend. Mention should be made also of the fine classes our pastor has been giving on the subject of spheres.
     There have been some encouraging signs in the Pittsburgh Society. Two families are moving from suburban areas into town in order that they may send their children, to a New Church school, and three young women have come to Pittsburgh to live. They are: Miss Helene Howard, our new teacher; Miss Muriel Cooper, from England and more recently from Bryn Athyn; and Miss Janet McClarren from Bryn Athyn. All three have been impressed with the wonderful teaching we receive, and with the thrill of being a part of a friendly society.
     Our social committee, Mr. and Mrs. Gilbert Smith, together with the pastor, mapped out and printed in our Reporter a plan of the main social events of the year. For each event they listed the couple in charge and the names of six other people to assist. So far this plan has worked very well. In September the Smiths themselves put on a get-together Friday supper which was held out of doors in the pastors garden. In October a Halloween party and dance was given, with Mr. and Mrs. John Alden in charge. At Thanksgiving there was a bon ton dance with orchestra and special decorations Mr. and Mrs. Charles Ebert, Jr., were our delightful hosts. Many young guests came, and to our delight our one young man in the service, Jerry Smith, arrived for his first leave. On New Year's Eve we had a grand holiday party. First we had little get-togethers at three homes in Le Roi Road. The young folks were at the Kings, the others at the Actons and the Stroemples. Then we all came together at the church. We entered the auditorium through a bamboo curtain, to discover a view of Mt. Fujiyama at the other end. Mr. and Mrs. Chester Stroemple did the honors that night, and they led much entertainment and fun. We saluted the New Year by all joining hands and singing "Auld Lang Syne" What a thrill!
     The Christmas tableaux service was as big as usual. There were many scenes, including the angel appearing to Balaam, the Nativity, the wise men, and the flight into Egypt Mr. Ulrich Schoenberger was given the task of creating these scenes, and he did it well. Mr. and Mrs. John Rose prepared the gifts, ninety-nine of them, from the Society that the pastor presents to the children after the tableaux. Mrs. Alexander P. Lindsay was our hostess before Christmas, when we were invited to a lively sing at her spacious home.
     George P. Brown, Jr. and family have moved to Racine. Wisconsin, where George has a new position They will be much missed. The Rev. Julian Kendig preached here twice in August, and the Rev. David Holm once. Our pastor officiated at eight infant baptisms and one adult baptism in 1955. Mr. and Mrs. Robert Stein were married last August. Later Mrs. Louis King gave a shower for the bride to wish her happiness.
     Two of our boys, Kenneth Blair and Kurt Nemitz, went to the Scandinavian Assembly last summer.

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They were warmly received in all the New Church homes they visited in Scotland, England, France, Denmark and Sweden. Our church, they say, is like one big brotherhood.
     LUCILE S. BLAIR
NEW THETA ALPHA PROJECT 1959

NEW THETA ALPHA PROJECT              1959

     Theta Alpha is undertaking to sponsor a children's page in NEW CHURCH EDUCATION. Parents, please ask your children to send us any communications that would interest other New Church children. We will welcome letters, stories, poems or drawings.
     The purpose of this page is to establish rapport among our children everywhere: those in small circles, the isolated, and those in societies. We want a page soon, please! If the effort is successful an editor for this choice page will be needed Think it overt And send all material and suggestions to Annette Bostock Brown, editor pro tem., Bryn Athyn, Pa.
GENERAL ASSEMBLY 1959

GENERAL ASSEMBLY       GEORGE DE CHARMS       1959

     At the invitation of the Immanuel Church, Glenview, Illinois, the Twenty-second General Assembly of the General Church of the New Jerusalem will be held at Lake Forest College (about twenty miles from Glenview) from Wednesday, June 17th, to Sunday, June 21st, 1959, inclusive.
     The program and other information will be published in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.

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ASSEMBLY MUSIC 1959

ASSEMBLY MUSIC              1959




     Announcements


     The following selections will he used in the Divine Worship held during the General Assembly:

Offices 3 and 4
Hymns nos. 31, 55, 56, 71
Chants nos. 40 and 46
Antiphon IX-l-310
Psalms 19 and 24

     The following will be sung at the opening and closing of the sessions:

First Session: Hymns nos. 39, 53
Second Session: Anthems nos. 1, 5
Third Session: Hymns nos. 30, 37
Fourth Session: Hymn no. 58, Anthem no 13
Fifth Session: Hymns nos. 40, 44
Sixth Session: Hymns nos. 24, 75
FREDERICK EMANUEL DOERING TRUST 1959

FREDERICK EMANUEL DOERING TRUST              1959

     Applications for assistance from the above fund, to enable Canadian male students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U. S. A., for the school year 1959-1960 should he received by one of the undermentioned pastors (who will be glad to give any further information that may be required) before April 15, 1959.
     Before filing their applications, students should first obtain their acceptance as students for the forthcoming year from the Academy. This should be done, the Academy states, before March 31, 1959.

Rev. Martin Pryke.
2 Lorraine Gardens.
Islington, Ontario

Rev. Geoffrey S. Childs.
178 Bristol Street.
Waterloo. Ontario

Rev. Roy Franson.
1108 96th Avenue.
Dawson Creek.
British Columbia

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KINSHIP IN WILL AND DEED 1959

KINSHIP IN WILL AND DEED       Rev. MORLEY D. RICH       1959


No. 4

NEW CHURCH LIFE

VOL. LXXIX
APRIL, 1959
     "Whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother." (Matthew 12: 50)

     We read in the Heavenly Doctrine that "brother" signifies the good of love, because in heaven there are no other than spiritual relationships, thus no other brotherhoods, for those there do not become brothers by birth; moreover, those who were brothers in the world do not recognize each other there, but each regards the other from the good of love; those most closely conjoined regarding each other as brothers, and others, according to their conjunction by good, regarding each other as kinsmen and friends. This is why, in the Word, `brother' signifies the good of love" (AE 46). It was on this account that the Lord spoke the words recorded in our text; for those who do the will of the Father in the heavens are sons of God, and so are kinsmen in the truest sense and in the most internal degree of human life.
     The Lord repeated this theme while on earth in various ways and words. Thus He said: "My mother and My brethren are these which hear the Word of God, and do it" (Luke 8: 21). And on another occasion He declared: "One is your Master. Christ; and all ye are brethren" (Matthew 23: 8).
     Even without the Writings, it is clear from these and other words of the Lord in the New Testament that there are many more and greater things involved in spiritual kinship than in the mere physical relationship established by common blood. And this is confirmed also by common human experience; within a single family there may be, and often are, more marked differences of temperament, genius and interests than exist between people of different families.

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     Even more, it becomes very clear that the Lord meant something of a higher degree than even a community or kinship of cultural and philosophical ideas and natural interests-the so-called mental affinities that exist between people of similar background and education. For these, after all, are still of the earth, of the natural world, and have but little to do with spiritual things: with men's ideas of God, their concepts of religion, and their lives according to religious precepts or principles-the will of the Father. We often feel a sense of kinship with those who think as we do about human situations, scientific knowledge, cultural pleasures and other like things; and often we feel particularly warm toward those who agree with our opinions on that level. Yet this is only a natural relationship, an ephemeral thing but one step removed from relationship by blood. It is a bond that can vanish instantly at the first breath of difference as to behavior and life.
     So we may ask ourselves: Just what, then, is this spiritual kinship to which the Lord directs us? Let us begin to think of it from the very highest level, from that which is taught in the Writings to be its very origin and cause.
     Its origin, of course, is the Lord Himself-our Father, the Father of all. It is His infinite love and wisdom going forth to each and all of us, His children. And this is the love which conquers; which has overcome all things in heaven, in hell and on earth: which sees and knows from His wisdom every secret and vicious evil of men's hearts; and which still goes forth to them, endlessly and limitlessly, forever extending mercy and forgiveness to those who will turn and receive Him.
     Is it not beautifully clear, then, that as we receive and love and acknowledge the Lord as our common Father, that is, acknowledge His love and wisdom, there must come about a most high relationship between us and His good and truth? Indeed, he who loves the Lord as his Father also loves good like a brother and truth as a sister: and. more, he loves the Lord's church and kingdom as his true and spiritual mother. Such is the source and origin of that noble kinship which is spiritual, and which not only exists among the angels in heaven but may also be present in some little degree even on earth among those of like faith and life-and this in spite of many marked external differences of temperament, background, natural tastes, race and nationality.
     What, then, did the Lord mean when He said on other occasions: "He that loveth father or mother more than Me is not worthy of Me" (Matthew 10: 37); and: "If any man come to Me. and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14: 26)? Evidently He could not have meant the rejection of every natural human relationship; for upon these everyone depends, not only for his very physical life but also as a training ground and basis for all human and angelic communion and consociation.

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In very truth, and as is commonly known, the life and faith of any family unit greatly affect and determine the quality of the life and faith of each of its members in later years. That is why it is true, in many different ways, that "charity begins at home."
     Briefly, what the Lord meant by "father and mother," "sons and daughters," and so on, in these words are the characteristics, the traits of the hereditary proprium, with which everyone is born: the loves of self and the world in his natural mind, which he inherits from his father: the particular desires and cupidities for earthly things and sensual pleasures which he inherits from his mother; and the ideas and feelings which he himself produces in the course of his life, and which are like sons and daughters to him.
     If a man loves these things of his own more than the Lord's will and truth, then he is not worthy of the Lord or of the love, the faith and the life which the Lord extends to him. And every man may detect this state in himself if he will but reflect upon the many occasions when he has been unwilling to abandon his own understanding idea or belief, in favor of a teaching of the Word contrary to it; or when he sees in himself a deep-seated unwillingness to "do the will of his Father in the heavens" when his own will runs counter to it.
     Further, everyone knows, or can know, the principles and practices of diplomacy, or of good relations with his fellowmen. But the vital question is: does he ascribe these principles to the Lord, from whom they come? Does he see in them their essentially Divine and spiritual nature? Or does he ascribe them to the cleverness of men progressing in social evolution? And in following those principles, does he do so only for his own sake, or for the sake of the Lord and His kingdom? Does he put himself in the other man's place, try to appreciate and understand his neighbor's point of view only to profit from it? Or does he do so with a genuine desire to serve the neighbor, and hence the Lord, in a more excellent degree?
     Every spiritual love, however, has, and must have, its accompanying signs in externals. For, we are taught, "there is no internal without its sign and indication. If charity is in the internal man, or in the spirit, and this does not fight against the external man and his flesh, then charity perishes" (Char. 183).
     So it is that he who loves the Lord as his father, by learning and doing His commandments, will also love the Lord's church as his mother by serving that church both internally and externally. And he who so loves the church as his mother will also love the goods that come to him from the Lord-the impulses, desires and wishes for the good of others.

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He will love these as brothers, and the truths coming to him from the Lord through the Word he will love as sisters. And he who loves truth as a sister will learn it easily and quickly, and will understand it generally even when there is apparent difficulty and confusion; he will feel a spontaneous, immediate affinity with each and every truth as it presents itself.
     Each of these loves has, and must have, however, even more plain signs and indications in externals-in the life of action, and in a faith openly shown in speech. And in no other phase of human life, perhaps, are these more plainly and directly declared and seen than in the life of the church; the life of piety, as it is also called in the Writings. It is there, indeed, that we can be most plainly assured as to the mutuality of faith and life that we share with our brothers and companions in the church. And it is in the acts of worship that we most directly and obviously declare our faith and intentions to our brethren in the church. It is there that we can most unmistakably, without reserve and without equivocation, show our love to the Lord and our loyalty to his kingdom and church. That is why it is written, with reference to the spiritual plane: `Worship in the external man proceeding from charity in the internal man appears to the angels as a standardbearer with a banner in his hand" (Char. 173: 3).
     It is through this life that we discover our spiritual-natural kin; that we find those earthly companions of similar faith and life, in so far as we are able to discern such things; and that we can be united with them in the indissoluble bonds of a joyous spiritual fellowship which has no equal on earth. And that is why the worship of the New Church will be increasingly a glad thanksgiving, in which every participant may think to himself with a singing heart: "How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!" (Isaiah 52: 7).
     We are taught that "between those of differing faith and life there can exist only a natural relationship" (AE 46). From this it follows that between those of similar faith and life a spiritual relationship can exist within the natural one. Yet this spiritual-natural relationship must be fed and nourished; and it can find its food only in the outward signs, indications and declarations of those in that similar faith and life. The water of truth communicated to and exchanged with another, the bread of deeds of good will toward each other, the open declaration of faith in the Lord and in His New Church through the life of habitual piety which appears as a standard in the hand-these are the drink and the food of any spiritual- natural brotherhood and companionship.

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     Surely, if we believe in the Lord, and if we know that He is now establishing a New Church which is the "crown of the ages" and really wish to follow Him as His disciples, it devolves upon us to band together in permanent and congenial union for the carrying out of His will; to love one another as He has loved us in leading us to His crowning revelation and church. Only so can we convey a heartening and strengthening reassurance to each other of the strength and sincerity of our loyalty and intentions; of our desire to stand together against the world, against the flesh, and against the devil.
     In this we may be led to think of the Lord's own words when He said: "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad" (Matthew 12: 30). And from this-judging, as we must, from externals only, and acknowledging our inadequacy and that we may be mistaken-we cannot but conclude that those who show little or no evidence in faith and life, in religious practice or piety, of interest and of similarity to us are certainly not with us in our efforts to establish the New Church with ourselves, even though they may conceivably be "with the Lord," And if they are not with us in the genuine sense; then perforce they are against us; and despite our most charitable interpretation of their faith and life, the resulting doubt and uncertainty will give us pause, will inevitably draw us away from them; that is, if we are still true to our own faith and life drawn from the Lord's Word.
     And in this field of life, in the spiritual-natural relationships possible between those of similar faith and life, how often are we ourselves not with the Lord and not with His church!-as in the family we often censure each other far more harshly than we ever do the stranger outside our gates. We may be quick to leap to the defense of those who are not of a similar faith and life, to excuse and justify their errors and extol their virtues and strengths, which may be merely of natural good; but how often, and how quickly, do we do the same for those who profess a similar faith and are trying to live a similar life? Is it that we expect too much of each other because of the knowledges of truth we have? Or is it that, if only unconsciously and occasionally, we are not, in those moments of doubt, genuinely and interiorly of the faith and life of those of our religious "family"-those with whom by one circumstance or another we have become connected and have lived with in an ecclesiastical organization?
     Although we know that it may not he so with hypocrites, we do know that when our neighbor constantly and loyally adheres to religious practices, to the observance and duties of piety in the New Church, this may well be the sign of a genuine inner charity and love to the Lord. We will therefore be quick and glad to commune with him, and to treat him warmly as a spiritual brother and companion. And, knowing of the grave warning which the Writings give against imputing evil motives and hypocrisy to the neighbor in the good that he does, we will be slow to suspect him and wary of so doing.

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     On the other hand, toward those who live a life of non-piety, who never observe any religious practices or duties, we cannot but show a certain reserve. For we know from the Writings that, granted a minimum of religious knowledge on the part of man, non-piety and non-observance of external worship can never be the signs of internal charity, even though such charity may be present. Furthermore, we know that it is possible for a man to cherish inwardly an indifference to and contempt for piety and the goods of charity; in which case he is of those of whom it is said: "He who adopts the principle that piety and the goods of charity avail nothing, from this principle destroys charity and the affection of good, and is no longer careful about the life" (SD min. 4612)
     As far as those of the New Church are related to the Lord Jesus Christ as their common Father, they are united internally in faith and life and externally in the life of the church on earth. Within the church on earth it is impossible for men to love their Father in the heavens without loving one another as brothers and kinsmen; and this love must come forth in the external sign of a communal, united worship of the Lord. Such will the Lord choose as His disciples. And when they have received Him, they will be of those of whom the Lord said: "But as many as received Him, to them gave He power to become the sons of God' (John 1: 12). Those who become the "sons of God" become also brothers each to the other. Amen.

     LESSONS:     Matthew 12: 14-50. Divine Providence 282, 283.
     MUSIC:     Liturgy, pages 446, 458, 500.
     PRAYERS:     Liturgy, nos. 43, 98.
FORBIDDEN TITLE 1959

FORBIDDEN TITLE              1959

     "Mother means the church, and brethren those who are in charity. Because the good of charity is a brother, therefore those who are in charity the Lord calls brethren, and likewise disciples; but it is not written that the disciples called the Lord brother, because brother denotes the good that is from the Lord. This is comparatively as it is with kings, princes and great men, who call their relations and connections brethren, but yet these do not in their turn call them so: for the Lord says: One is your Master, even Christ, but all ye are brethren; also, Ye call Me Master and Lord; and ye say well, for so I am" (Apocalypse Revealed 32).

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SPHERES 1959

SPHERES       Rev. LOUIS B. KING       1959

     A STUDY

     (Delivered to the Council of the Clergy (Open Session), Bryn Athyn, Pa., January 30, 1959.)

     Spheres are substances set free from subjects, impressed with and set in motion or activity by the state of the subject's life, exciting the atmosphere around him and thus conveying his presence.
     The Writings offer three sets of passages, all of which contribute to the above definition of spheres:
     1. The Divine of the Lord is spoken of as the inmost activity of all spheres. In the whole of creation there is but one active, creative and proceeding life-the Divine of the Lord, the infinite in the finite as if it were man's own.
     2. The Writings speak of spheres as man's affections and perceptions of thought going forth to present the state of his life to others. These affections and perceptions of thought, apart from the Divine of the Lord which causes them to live, can be thought of as spiritual forms inscribed or impressed upon the organic substances of the spirit or mind. When the Lord's life enters the mind and adjoins itself to these finite forms, they become living forms of human character, which proceed as a sphere of life.
     3. Spheres are described as substances set free from the bodies of spirits and men, exciting the surrounding atmosphere and thus conveying the subject's presence to others.

Gathering these three sets of teachings together, we have Divine life or inmost activity adjoined to and proceeding through finite forms of character, called affections and perceptions of thought, and these in turn impressed upon or clothed in substances set free from the organic mind and body, exciting thence the atmospheres, both spiritual and natural, and thus conveying one's presence to others.
     Everything spiritual or natural, animate or inanimate, has its sphere; and in each instance these three essentials are present-activity, state or character, and substance set free. A piece of cheese has its sphere or odor, which can be perceived at some distance, because particles set free from its substance, impressed with the state of its life or character, excite the atmosphere and convey its quality to varying distances, depending upon the activity of its sphere. So has man a material sphere which goes forth from his body as an organization of minute substances set into flux, impressed with the state of the body's health and even the affections of the animus, such as fear, which sensitive animals readily perceive.

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     Within this material sphere is man's spiritual sphere, which proceeds as spiritual substances set free from his organic spirit, impressed with the state of his affections, thus exciting the spiritual atmospheres and conveying his presence to societies in the other world. So powerful and effective is this sphere that when a man is in deep thought concerning eternal things, he actually appears before the eyes of spirits and angels.*
     * CL 385; DLW 293, 305; TCR 499: 2; SD 1846, 1847, 2002, 2979; AE 889:3; HH 17, 49.

     Atmospheres, of which there are three in the spiritual world and three in the natural world, are discrete substances or least forms, highly organized and active so as to serve as successive media of the Divine sphere, whereby infinite life, love and wisdom ore conveyed to finite man; and whereby spheres of finite entities, from the highest human or living to the lowest corporeal or inanimate, are conveyed to one another to affect them with presence.
     Just as man's sphere consists of life adjoined to forms of character, and impressed upon organic substances set free from his person, so is there a Divine sphere which is infinite life, to which is joined the Divine character or Divine love and wisdom, impressed as it were upon the first or supreme of created substances--the primitives of the spiritual sun, thence exciting the spiritual atmospheres and conveying to man Divine life, love and wisdom. Atmospheres, then, are the created media whereby all spheres, Divine, human and inanimate, are conveyed from one entity to another.*
     * Ath. 191; TCR 78; DLW 144, 158, 176, 174, 177; Coro. 17; AR 238; AE 342, 538, 594, 726; Lj Post. 312, 313.

     All that which flows forth from a subject and encompasses it and environs it is called a sphere.
     Because there is a substantial spiritual world consisting of discreted atmosphere and substances at rest; because there are in the spiritual world atmospheres, waters and lands reminiscent of the three states of matter, namely, gaseous, liquid and solid; there are substantial bodies of spirits and angels, in perfect human form and image, from which substances are set free to produce the sphere of life going forth from man. Not only do spirits and angels have such spheres, but also every object appearing in the spiritual world.
     So in the natural world there are spheres: spheres of heat and light from the sun, of life from man, of odor from flowers, of attraction from magnets, etc. Every metal or portion thereof, buried deep in the earth, has its sphere.

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This it produces by absorbing the ether, breathing out its native qualities impressed upon worn out or obsolete substances to be returned to the elements, and again breathing in and reintegrating itself with new and homogeneous things.
     Here we would note a difference between natural and spiritual spheres. Natural spheres are material; therefore the substances thereby set free are eventually dissipated. The return cycle of such a sphere is effected by the subject's absorbing or breathing in new substances. With all natural things the process of putting off increases while the process of putting on diminishes, which accounts for the eventual death or dissipation of all material entities.
     With spiritual spheres, however, spiritual substances are set free from spiritual subjects and objects, but remain contiguous to them. Spiritual substances are never dissipated, but go forth and then return according to the expansion and contraction of angelic affections and perceptions. And note that, unlike natural spheres, the spiritual spheres of men in the other world go forth according to the subject's state, but return strengthened, because of communion with the spheres of others.*
     * TCR 499; SD 1946, 1847; AE 889: 3; DLW 293, 305; CL 386.

     All lesser spheres are made possible because a Divine sphere goes forth from the Lord, creating, sustaining and encompassing all entities of creation.
     This universal Divine sphere which inmostly activates all lesser spheres is called the Divine proceeding. It is the Divine of the Lord infilling the spiritual and natural worlds, operating all effects therein. It is to be called the Divine truth. Yea, we are told to think of the Divine truth as such a sphere, and not merely as the speech of God flowing down to the ears of men.
     Although called the Divine proceeding or the Divine truth, this universal sphere consists of Divine truth and Divine good conjoined. And we must recognize that it guides and protects both good and evil men.
     In heaven, where angels are receptive of both good and truth, this Divine sphere guides and protects them from within and from without. But in hell, where devils and satans substitute their love of self for the good of the Lord's will, the operation of the Divine sphere in their lives is said to be that of truth separated from good, and thus from without.
     It is the same with men in the natural world. Good men suffer themselves to be led by both good and truth. Therefore, the operation of the Divine sphere in their lives is called Providence, for it provides all things necessary for their earthly and heavenly usefulness and happiness.
     But evil men close their lives to the effect of Divine good, substituting for it their own selfish and worldly ambitions, and consequently come under the rule of Divine truth separated from Divine good.

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This is called the ruling of the Divine sphere according to permission. The laws of Divine order remain the same. It is man's response to good and truth-the quality of his co-operation with the Divine sphere-that determines its effect in his life.*
     * CL 386, 387, 388, 390; TCR 29: 3, 33, 44, 56, 308, 331, 472; Infl. 5; AC 2551, 9402, 9492, 9407, 9498, 9502, 9534, 9874, 5249: 2, 10188, 10190: AR 232, 238, 961; SD 1847; AE 342, 392: 2, 538, 594, 726, 941, 1074; DLW 24, 86, 93, 97, 152, 164, 174, 176, 302, 305; Ath. 190, 191; Coro. 17; LJ Post. 312, 313; Wis. XII: 5, III: 3.

     Love constitutes the whole man; therefore the sphere which is an extension of his life outside him makes as it were himself around him.
     If a man's love has been focussed upon adultery, deceit and dominion, the sphere going forth from the unconscious activity of his interior affections and perceptions is perceived by spirits and angels as exceedingly foul. And if a man would discover the ends to which his love looks, let him but investigate and reflect upon the thoughts which fill his mind when the demands of use are relaxed and he is left to himself, secretly to contemplate the would-be delights of wish-fulfillment. Particularly from the ends of man's love, we are told, is the quality of his sphere.
     Swedenborg was given confirmation, by many experiences, that a sphere consisting of substances set free from the bodies of spirits and angels flows forth from them, from which the very quality of their faith and charity is known. As many as are their affections and combinations of affections, so many are their spheres, continually going forth, exciting the atmospheres to a greater or lesser distance, communing with the spheres of others, and then returning to their subjects.
     In their outward flux, they are like an evaporation from the several things of man's life. In their return, they are like the vital fluids of the body, strengthened and invigorated by new things taken from the atmospheres.
     When a man appropriates an evil, that is, when he adjoins it to his love by confirming it with his life, he then acquires a sphere of that evil, which goes forth from him to others and returns. In its going forth it carries his presence outward into the spheres of societies in the spiritual world. In its return, his sphere invites and draws to himself unanimous spheres of evil spirits. And since a man's sphere is an extension of his life, which presents as it were the man outside himself, the man whose sphere of evil invites the presence of similar spheres actually enters into an unconscious communion or sharing of affections with societies of evil spirits. This communion serves to strengthen his own sphere; hence his concentration upon that evil and his increasing delight in it.

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     In a negative sense this describes what is meant by a communion of angels and men. It should be our goal as New Church men so to acquire a knowledge and love of spiritual truth that the sphere of our life's love will extend our presence into the angelic heaven, and then return to us in communion with the spheres of those through whom the Lord can strengthen and inspire our delight in spiritual truth.*
     * AC 410: 3, 1048, 1053, 1504, 1503, 4464: 2, 5707: 2, 6571e, 6206: 2,7454: 2, 7678, 8794, 9407: 13, 10130; DLW 291, 292; SD 1846, 2087, 3338; AE 707, 822: 3, 865.

     All conjunction is effected by means of spheres and in accord with their quality.
     By conjunction is simply meant the sharing of life or love, from which is perceived the delightful sense of oneness. In all conjunction there are three essentials, which spheres effect. Firstly, there must be the mutual approach of two separate entities. Secondly, there must be a sharing of love, which is properly called conjunction, because it is reciprocal. Thirdly, a contiguous relationship between the two entities must be maintained, otherwise the substance of the one will be commingled or united with that of the other, resulting in the loss of individuality.
     By means of spheres these three requisites to conjunction are satisfied. Thought brings spiritual presence. Consequently, the sphere of thought accomplishes mutual approach. The sphere of love conjoins, affecting each with the delight of apparent oneness. Finally, the inmost sphere proceeding immediately from that distinctive love which is man's very soul, though it admits to successive and perfected conjunctions to eternity, nevertheless guards against an amalgamation of souls, securing even to the most intimate of conjugial partners their eternal individuality.*
     * AC 379, 389, 1013, 1038, 1039, 1055, 1121, 1021e, 2021, 2034, 4054, 4126: 2, 9608; SD 4268, 4918.

     By means of spheres man continually renovates himself, his affections and derivative perceptions of thought conjoining him with certain spirits and disjoining him from others.
     Just as metals breathe in the ether, absorbing new things and breathing out obsolete things, so the natural body of man renovates itself by means of natural spheres. With every inhalation new life is put on with every exhalation something of the organic body dies and is cast off. The spirit of man is also renovated by means of spiritual spheres during one's life in the natural world, and afterwards to eternity in the spiritual world. Only unanimous or harmonious spheres can effect mutual renovation, for discordant spheres repel and thus withhold opposite or divergent states from conjunction. Thus according to the quality of spheres is all presence and absence, sympathy and antipathy, time and distance in the spiritual world.

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     When unanimous spheres cause mutual presence there follows a sharing or communion of spheres which renovates, strengthens and inspires the state of each participant. Since heaven is a sharing of all things, the sphere of each newcomer increases the perfection and happiness of all.
     A man's use is his effect upon others-the way in which he receives and uses the Divine love and wisdom in his life; and this effect he accomplishes by means of the sphere of life proceeding directly from his affections and thoughts. By means of love from within, and wisdom through the spheres of other angels from without: the Divine of the Lord makes heaven, while the angels themselves, as subjects, constitute it.*
     * CL 171; AC 5221; SD 3339.

     Spheres are actually turned into objective appearances in the spiritual world.
     Who and of what quality a man had been on earth is instantly perceived in the other life from his facial expression, his clothing and the appearance of his environment; all of which are instantaneously formed by the Lord in accordance with the quality of man's sphere. To demonstrate the substantial reality of such spheres, the Lord on occasions causes them to appear as spheres, at which time they are seen by others in various ways, such as rainbows, brilliant clouds, ruby lights or gentle rain.
     Just how the spheres of spirits and angels are turned into objective appearances we cannot say. But this much a study of spheres makes clear: appearances there are termed objective because they are substantial creations, and as such have their own spheres while in existence. Further, they are called appearances because they appear and disappear according to the presence and absence of the sphere of man's affections.
     Here it would seem important to note that spheres are a proceeding of life from man by continuity. And that which proceeds cannot create. Even the Divine sphere cannot create when it proceeds by continuity. We would conclude, then, that spiritual objects are not created by, in or through men proper, but instantaneously by the Lord through those substantial spheres set free from, yet continuous to, spirits and angels.
     Spiritual objects draw their form from the proceeding spheres of angels and men. Creative endeavor for the soul of the object, and infilling substance for its body, are instantaneously supplied by the Lord from without. As affections are expanded within the angel, spheres are extended outside him, containing indefinite forms proceeding from his interior memory. Instantaneously the Lord creates a substantial, objective environment in complete accord with these forms, and thus perfectly expressive or representative of the angel's state.

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If and when this state changes, affections contract, form is withdrawn, and decreation is effected, as instantaneously as was creation.
     If spiritual objects are thought of as idealistic appearances or phantom projections of man's affections, then the Writings' consistent usage of the term "creations" is erroneously applied to these substantial phenomena.*
     * AC 1505, 1519, 1520, 2466: 2, 2489, 2728, 2729, 5387; DLW 291, 292, 293, 294, 326; AE 65, 342: 10, 926, 1199: 2, 1219: 2, 1226: 2; TCR 78; SD 29, 82, 5122; Wis. VII: 5, VIII: 3.

     Spheres protect and accommodate lest receptacles perish.
     Atmospheric spheres in both worlds accommodate heat and light for safe reception by man. Infants, because their spheres of innocence reach out into the very celestial heavens and return drawing the spheres and thus the presence of celestial angels to their bosoms, are protected from the approach of any evil.
     Divine truth in its descent through the heavens to become written revelation for men is successively accommodated by the spheres of those who receive and adjoin to it finite limitations, which we call appearances, because it is in and through these Divinely ordered limitations that the Divine truth itself appears. The last of these limitations or appearances are taken from the mind of the man who serves the Lord as revelator. Nevertheless, these limitations do not finite the Divine, for they are but adjoined to it and, therefore, provide a Divinely ordered accommodation of truth, in and through which each individual may receive the Divine of the Lord and be immediately affected in accordance with his state of reception. This could not be accomplished apart from spheres.*
     * AC 2196: 2, 2295, 4750, 5179, 5207: 2, 5689: 2, 6493; CL 386; AE 1076: 3; SD 2902, 2008; Ath. 154, 191.

     Conatus, or use-endeavor, originates from the Divine sphere, is of many degrees, and becomes operative in and through spheres.
     The soul of a thing is the all in all of its life. Take away the soul and the thing itself perishes. And since substances are organized into vessels of life on all planes of creation, there are many degrees of souls. In each instance the soul is a spiritual form inscribed upon the finest or inmost substance of the thing; it is the very use of the thing in potency-the end for which it is brought into existence. When this soul or spiritual form is activated by the adjunction of life, it becomes an endeavor or conatus to use on whatever plane it is operative. Love activated is conatus. Will is conatus.
     The human soul, from the father, received in the mother, is a supereminent form or endeavor to a specific use in the Gorand Man of heaven.

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Infinite life, adjoined to this form, fashions for itself a body in the womb-drawing from the substance of the mother the wherewithal to form an organic vessel of life, both spiritual and natural, with all the physical capabilities and mental capacities necessary for the right performance of that specific and eternal use which called it into being.
     And when the child is born, with the first breath of life, the as-of-self is established, the gift of eternal life is received and reciprocated, and individuality is forever established. The soul, which had formed the body, remains as the all in all of man's life; a sustaining and recreative force, a continual endeavor or conatus to a specific use. It is man's soul that in- mostly presents its form in the sphere of life whereby he affects others according to his distinctive use.*
     * AC 3610: 3, 3742, 3748e, 4247: 2, 3, 5116: 2, 5173: 2, 3, 8209, 8307, 8911, 9293, 9473: 2, 9812, 10738: 4; DLW 197; HH 538; SD 2087.

     Spheres accomplish equilibrium.
     
     Even the most ultimate atmospheric sphere, which material spheres such as odors excite, by virtue of its own intrinsic form and activity opposes such odoriferous spheres, gradually lessening their activity as they extend outward from their source until they are dissipated or reintegrated with the elements.
     In the spiritual world, where the substance of spheres is not dissipated, equilibrium is attained by opposition and balance of spheres-by one sphere opposing and thus balancing another. The human mind even while enjoying conscious life in the natural world, is in a state of equilibrium because midway between two spheres, one emanating from hell the other from heaven. Hereditary and acquired forms of evil, embedded in man's proprium occasion or invite the influx of the sphere of hell. Remains of innocence, Divinely given and secretly retained in the interiors of the natural mind, occasion or invite the influx of the sphere of heaven.
     Whatever a man does in any situation, whether he chooses good or evil, as long as there is reason for the continuance of his life on earth a state of equilibrium is restored to him by the Lord; either by a stirring of remains, or a further exposing of his proprium. Thus is his freedom of choice in spiritual things secured through the operation of spheres."* **
     * AC 3603: 5, 6477,6657; SD 2089.
     ** AC 9402, 9498, 9499, 9502, 5249: 2, 10188, 10190; TCR 29, 33, 44. 76, 472: DLW 24, 33, 44, 52, 58, 86, 93, 97, 152, 174, 176, 290, 294, 302, 305; Ath. 190, 191; DP 219; Infl. 5; Canons, God IV: 7; Coro. 17; AR 238, 961; AE 342, 538, 594, 726: LJ Post. 312, 313; Wis. XII: 5, III: 3.

     To this point we have endeavored to define spheres in terms of their three essentials; namely, activity, form and substance.

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We have considered also the degrees of spheres and their specific uses. Now we would consider briefly those major doctrines of the church which cannot be rightly understood apart from spheres.

     a) Divine Creating and Proceeding
     There is one universal, Divine sphere, whereby the Lord not only creates but sustains all things. In order to accomplish this, the Divine sphere has a twofold ability or endeavor: 1) to create by composition, which involves discrete degrees, and, 2) to sustain by proceeding, which involves continuity.
     If there are no vessels to receive the Infinite, then the Divine sphere of the Lord manifests its creative endeavor by finiting its own infinity-by emitting from itself substances which comprize the primitives of the spiritual sun, or the first of finition. Out of and from the first of created substance, there were successively compounded three discrete degrees of atmospheres, related and thus communicating from the highest to the lowest by contiguity or correspondence.
     Involved also in this process was the compression, by degrees of breadth, of the created but highly active substances comprizing the spiritual atmospheres into three degrees of substances at rest. From these three degrees of substances at rest, one day would be formed, or instantaneously created, the objective phenomena appearing in the spiritual world, and thus re-presenting the affections and perceptions of angelic minds.
     But men had first to be created. The spiritual world must have a natural world of fixity, outside of and apart from the Divine, wherein its uses might be ultimated. Thus simultaneously a natural universe was created from a material sun of pure fire, the last step of which was the creation of fixed matters at rest such as are in earths.
     With the whole of creation subsisting upon a fixed basis of material substance at rest, the Lord could form man out of the dust of the ground, and breathe into his nostrils the breath of lives; the Infinite could be in the organic finite as if it were man's own. For the first time the Divine love could give of Himself to others, be conjoined with them and make them happy from Himself.
     All this was made possible because the universal Divine sphere can operate in two ways. It can create, by successive composition, finite entities apart from itself; and it can proceed, by continuity, to the finite and be present therein as if it were the finite's own life.*
     * AC 9402, 9498, 9499, 9502, 5249: 2, 10188, 10190; TCR 29, 33, 44. 76, 472: DLW 24, 33, 44, 52, 58, 86, 93, 97, 152, 174, 176, 290, 294, 302, 305; Ath. 190, 191; DP 219; Infl. 5; Canons, God IV: 7; Coro. 17; AR 238, 961; AE 342, 538, 594, 726: LJ Post. 312, 313; Wis. XII: 5, III: 3.

     b) Freedom and Self-Compulsion
     It is a familiar teaching that man is but a vessel of life. Into the involuntary portion of his mind there is a twofold influx of which he is unconscious.

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This consists of two opposing forces which establish a state of equilibrium-a sphere of evil from hell, and a sphere of good from heaven. Although man is unconscious of the entry of these spheres into his mind, he alternately perceives their presence as his own love of evil or good, depending upon which sphere is received and predominates at the time.
     And it should be noted that in the Lords providence a balance is always restored and maintained between these two opposing spheres of influx into the involuntary of the mind; thus is secured to man a state of spiritual equilibrium. But that which gives man the ability to choose between these two opposite spheres is a separate, impartial and immediate influx from the Lord into the voluntary portion of the mind. This the subject feels as his very life and its inherent freedom of choice in spiritual things.
     It is by virtue of mediate influx through the heavens and the hells into man's involuntary that he feels the desire to do good or evil. But it is due to an immediate Divine influx into his voluntary that man has the essential freedom to choose, receive and make his own the love of good from heaven or the love of evil from hell.
     We are to think of these two forms of influx, mediate and immediate, as distinct spheres. Mediate influx consists of two opposing spheres in equilibrium-the incentive to good versus the incentive to evil. Immediate influx is a Divine sphere of life as-of-self which endows man not only with freedom of choice but with the ability and incentive to compel himself, from which alone is all genuine, spiritual freedom.*
     * AC 1937, 3603: 5, 6477, 6657, 8209, 9407: 13; Ath. 201; Life 31; AE 87, 741: 2, 3, 902: 2, 974, 979: 2, 1014: 2, 1150.

     c) Divine Providence
     There is actually a sphere elevating all to heaven, which continually proceeds from the Lord and fills the spiritual and natural worlds. It is like a strong current in the ocean secretly drawing a ship. All who endeavor to co-operate with this sphere, by placing their lives in the direct stream of its good and truth, are borne ever upward into states of increased happiness, whatever may be the appearance of the means.*
     * AC 652: 3, 5963, 5894, 8478; TCR 632: 3.

     d) Conjugial Love
     A universal conjugial sphere proceeds from the Lord and pervades the created universe from firsts to ultimates. It is a sphere of propagation, of prolification and fructification, which is one and the same with the Divine Providence for the preservation of the universe by successive generations.

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     Subjects receive this sphere according to their forms, thus the male in his understanding and the female in her will. And when the conjugial sphere conjoins husband and wife in all things of life its states are innocence and peace.
     Innocence is a willingness to be led by the Lord, achieved by husband and wife when in all things of their mutual relationship they look to the Lord for guidance. Peace, on the other hand is a deliverance from the incessant concern for one's self and one's own happiness. In order that this may be achieved, the love of offspring is given to consorts. As a companion to conjugial love, the love of offspring provides both incentive and occasion for parents to concentrate upon the natural and spiritual needs of their children.*
     * CL 92, 93, 222, 225, 355, 393, 394.
     Because of its Divine origin and purpose the conjugial sphere is referred to in the singular, as a universal sphere of procreation of both spiritual and natural offspring. However, due to its intrinsic uses in the establishment and maintenance of a heaven from the human race, it is divided by reception into two complementary spheres whose ultimate uses are interdependent.

     e) Procreation and Protection (Conjugial Love and Love of Offspring)
     Conjugial love and the love of both spiritual and natural offspring must be conjoined in the minds and lives of New Church men, for they are one in their Divine origin and purpose. The love of offspring, as it were, springs forth from conjugial love on all planes of reception-soul, body and mind.
     Conjugial love on the plane of the soul can be thought of as an unconscious endeavor to produce a state of heaven-an inmost conjunction of good and truth. As such it is the same with both good and evil men, unpervertible.
     From the soul, conjugial love descends into the body where it is felt as the love of the sex. Here, as a physical delight, it is again of a similar nature with both good and evil men. But conjugial love is not to remain in the ultimate of the body. It is to be elevated to the plane of the rational mind where it becomes a truly human love, either good or evil. If it is good, then it becomes the love of one man and one woman which looks to the Lord.
     The love of offspring which, as it were, springs from conjugial love on all planes, is present in the soul as an unconscious endeavor to reproduce its kind, that a heaven from successive generations may be secure. On this unpervertible plane of life, it is the same with good and evil men.
     From the soul, the love of offspring descends into the body where it is perceived as storge; which again is similar with good and evil men.

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But if the love of offspring is to become a truly human love, either good or evil, it must be elevated to the rational plane of the mind, where, if it is good, it becomes a spiritual love of offspring-a desire to protect, provide and promote all things necessary for the eternal usefulness of our children. Distinctive New Church education is a powerful manifestation of the reception and operation of this sphere in the lives of sincere New Church men.
     Our point of emphasis here should be the conjunction of these two spheres in the thought, will, words and deeds of all men. The love of offspring-both natural and spiritual-and conjugial love cannot be separated in origin and purpose; neither are they to be separated in the life of the church.
     No man would thoughtfully oppose love of the neighbor and still expect to achieve love to the Lord. These two cannot really be separated, except partially in thought. It is the same with conjugial love and the love of offspring. To allow the love of self to oppose the law of offspring in marriage, and at the same time to expect the attainment of conjugial love, is indeed a pernicious error. Deliberately from the love of self to oppose the one is to oppose the other, and when there is opposition there is no conjunction, delight or peace.
     In this, however, there must be the utmost individual freedom and exercise of reason. The Divine sphere leads the man of the church in and through the best of his reasoned efforts. But that prudence which the Lord can use-that prudence which is not man's own but the Lord's with him-is one which affirmatively acknowledges the Divine authority of the Writings diligently seeks out the plain teaching therein, and courageously, in freedom according to reason, applies that truth to life.*
     * CL 386, 388, 390; TCR 308; DP 210e.
     In our consideration of the above doctrines it may appear, perhaps, that there are many differentiated Divine spheres, because infinite uses originate in God-Man, in whom they are distinctly one. Nevertheless, the Divine sphere, whether creating or proceeding, is universally and singularly one in its going forth; however, it is called by different names according to the uses it effects.
     Inasmuch as the Divine has operated, and always will operate, by means of a sphere, a culminating use of the study of spheres would seem to be expressed in whatever light such a study might shed upon the difference in the operation of the Divine sphere brought about by the assumption and glorification of the Divine Human.
     There could, of course, be no change in the intrinsic nature of the Divine Human from eternity.

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But there was added to it a natural degree in and through which it might have immediate, human presence with men on all planes of life, even the most ultimate.

     Since the incarnation and glorification of the Lord Jesus Christ, His Divine, omnipresent as an ultimate glorified sphere, has immediate touch and presence with all planes of reception which can be predicated of the human organic.
     Before the First Advent, the Divine sphere affected men mediately through the angelic heavens. To the first men after the fall the Divine of the Lord represented itself in the human of an angel; afterwards, through successive correspondential media in the written word. As men turned away from God, His mediate presence was increasingly obscured, until, it is said, the Divine perished in ultimates.
     When the Divine was so obscurely veiled over in representative forms that it could no longer be seen of men, when human life had degenerated to the lowest corporeal level, then the Divine Human above the heavens-the Divine celestial and spiritual from eternity-bowed the heavens and came down; assumed, according to order, the natural degree then in existence-the whole gamut of created substance and form, the totality of hereditary inclinations to evil then extant in the human race.
     Thus did the Divine itself reach down to ultimates and put on a created natural degree-a finite human body and mind, such as all men put on by birth and life in the world.
     Through this finite, human essence the Lord had a direct, though mediate, approach to men from without. But when, by glorification, He made that body and mind Divine, it became the very ultimate of the Divine sphere, whereby the Divine of the Lord could have immediate touch with men on all planes of life, from without.
     Thus was the material natural which the Lord assumed made Divine substantial, so that a Divine Natural which existed in potency before the glorification existed in actuality after the glorification.
     The Writings clearly teach that a Human essence was added to the Divine essence, and that that Human essence is the Divine Natural. Let us beware lest we confuse the ultimate flesh and bones of the natural degree with the Mary-human which was put off. The natural degree was retained, from inmosts to outmosts, and finally glorified or made Divine substantial. But the Mary-human, consisting of hereditary forms of evil, was gradually put off or "emptied out"; the last of these forms being dissipated in the tomb.
     In the place of the Mary-human, which was successively put off, the Lord put on a Human from the Father, forms of truth Divine from the Word. Thus His finite human mind gradually became a form of truth Divine.

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And into this mind, which was successively ordered and recreated by Divine truth, His infinite soul descended, bringing His Human mind into complete correspondence with the Infinite, and at last removing from it its very finite limitations. And so with the material body; for the natural degree was not put off, but retained and glorified, even as to flesh and bones.
     When we think of the Human essence of the Lord as it was before glorification, many degrees of substance and truth come to mind: the material substance of the organic body; the natural and spiritual substances of the organic mind; the truths put on from the Word by which the planes of the mind were opened and formed and the successive, interior affections of truth which arose as the infinite soul descended and ordered the planes of the mind.
     But after the Lord's glorification, the Human essence or natural degree, became one with the Divine essence from eternity; and if we would think of it as it is glorified, we must conceive of a Divine sphere of love and wisdom immediately present with us, from within and without, on all planes of creation; immediately present in the Lord's own glorified ultimate. Thus were the vessels of life which composed the Lord's organic body and mind made life.*
     * AC 337, 2551, 3645, 3660, 6058, 6472-6478, 7004, 7270, 8717, 8719, 9407, 9492, 9498, 9534, 10190; DLW 22, 221, 233; Ath. 154; TCR 44, 56; AE 392, 401, 946; Q. 5; TCR 44, 56; SD 1847, 5898; Isaiah 30: 26.

     This ultimate sphere of the Divine proceeding is the glorified Human essence which was added to the Divine essence (AC 1461), whereby the Lord has immediate influx into and presence in the natural degree of creation, from firsts to lasts.
     When the Writings speak of an addition to the Divine, they mean just what they say. And we must not confuse this with other additions to the human race which were made possible by the glorification.
     The Writings are a Divine revelation composed of rational appearances of truth, so ordered by the Lord, that His Divine Human may appear therein. However, the Writings, in which the Lord makes His second advent, are essentially an addition to the human race, made possible by the glorification. The same is true of the New Testament, in a limited way. The Human essence which was added to the Divine, however, is a Divine Natural or ultimate Divine sphere whereby the Lord has immediate presence even in the ultimates of nature.
Thus, by the First Advent the Divine put on and glorified a natural degree; thus drawing near to man, effecting immediate presence with him on all planes of reception. However, man was not at first aware of this immediate presence of the Divine, and could not, therefore, receive its full effect.

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     At the Second Advent, the Lord added to men the Writings of the New Church, thus providing them with a Divinely ordered instrument of immediate approach to the Divine Human.
     It is only the rational mind that can see the Divine Human of the Lord. To the rational mind, therefore, are the Writings addressed, providing immediate access to the Divine. But although our conscious approach to the Divine Human is on the plane of the rational, we are instructed by the Writings that the Divine Human is immediately present on all planes, and that there is a power of Divine presence today never possible before the glorification-a power of immediate presence in the ultimate sphere of the Divine proceeding.
     Illustration of this can be seen, in limited fashion, when we reflect upon the power of personal presence brought about by immediate contact with another person in the flesh. We may love another in the degree that we come to know his character, for the character is the real person. Our essential approach to that person is on the plane of the mind, the rational. But the presence of his character is powerfully felt in the body; for the body is the temple in which the man himself is wholly present. Thus, as long as he is in the body, though it be old and worn, or torn with disease, within that body his presence is powerfully felt. But when he is separated from the body, which takes place at death, immediate touch with him in ultimates is cut off, and the power of his presence fades.
     Even though we know rationally, that it is but a temporary separation, nevertheless, it is a very real separation, as far as his presence is concerned. In the case of a married partner, with whom there has been conjugial love, there is a spiritual cohabitation, or an unconscious dwelling together in interiors; nevertheless, the power of his presence diminishes, until at last we find it difficult even to recall his facial features. But with the Lord it is different. No matter how lonely or discouraged we become, if we but turn our thoughts to Him in His Word, though our approach be on the plane of the rational, we become powerfully aware of His presence, even in ultimates-an immediate, human presence such as was not possible before His glorification and second advent.*
     * AC 1414, 1815, 2588, 2658, 1603, 3061, 3318, 5078, 5256, 6872, 10044, 10125, 10252, 10825; CLJ 75; LJ Post. 87, 129; SS 99e; Lord 35: 3, 9; AE 41, 112: 2, 581: 12, 1108: 2; Inv. 56; De Dom 14; HH 316; TCR 109, 104, 110: 4; Ath. 150, 162, 192; DLW 221, 234; AR 839: 13; SD 4845, 4847, 5244, 5934; Second Index S.V. Influx; Canons, Redeemer VI: 2, 3, 4, VII: 8, IX: 9; John 16: 6, 7: 39, 20: 22.
     "Before the Lord came into the world He was present with men of the church, but only mediately, through angels who represented Him; but since His coming He is present with men of the church immediately; and this for the reason that in the world He put on also a Divine Natural in which He is present with men. The glorification of the Lord is the glorification of His Human, which He assumed in the world; and the Lord's glorified Human is the Divine Natural.

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The truth of this is evident from the fact that the Lord rose from the tomb with the whole of the body that He had in the world, leaving nothing in the tomb, and therefore took with Him from the tomb the Natural Human itself from the firsts to the lasts of it. . . . From all this the angels are aware that in the whole spiritual world the Lord alone is complete Man" (TCR 109).
MEMORIAL ADDRESS for Mrs. Robert MacFarlan Cole 1959

MEMORIAL ADDRESS for Mrs. Robert MacFarlan Cole        GEORGE DE CHARMS       1959

     (Delivered in the Bryn Athyn Cathedral, January 4, 1959.)

     The death of one whom we have long known and loved brings with it a deep sense of loss. The appearance is that something precious which cannot be replaced has gone out of our own lives. This is unavoidable, because the life of each one is intimately bound up with the lives of others, and this just in the degree that they have worked together for the achievement of some greatly desired goal, each contributing something vital to its attainment. When their help is withdrawn, when we are deprived of their contribution which we had valued highly and which seemed to be so greatly needed, sorrow fills our hearts. It is not only what they obviously did that we miss, but the affection that inspired it and that gave us added strength and assurance in our struggle toward the end we seek.
     It is true that every individual human being performs a use that is unique and that cannot be replaced. The work they did may be taken up by other hands and carried forward, but its vital essence will be altered. The inner human use will be a different one. Everyone, at death, leaves a natural vacancy that cannot be filled but in spite of this there is no real or permanent loss. Natural uses are temporary. To perpetuate them beyond their time would not promote true progress. Conditions change, and new needs arise. When one use ceases, the attainment of the particular goal we had in view may be retarded or even rendered impossible. But this humanly envisioned goal is seldom, if ever, identical with that toward which the Lord, in His providence, is leading.

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He but uses our human strivings as means toward the attainment of His own eternal ends. In His sight there is no loss. The external service that comes to an end has continuing effects. In a thousand secret and unsuspected ways it influences the minds and the lives of others, and thus promotes the end the Lord has in view. More than this, the real human use goes on with greatly increased power and effectiveness; because everything of value-the knowledge, the skill, the intelligence and wisdom acquired during the earthly life-is indelibly inscribed upon the spirit that awakens to new and everlasting life after the death of the body.
     In the eyes of the angels, therefore, there is no death, but only resurrection and continuation of life. What is to us a sad parting is to them a joyous welcome; an introduction into all the wonders of the spiritual world; the beginning of open association with a beloved friend who comes prepared to perform an eternal use in the kingdom of the heavens, and at the same time to promote the establishment of the Lord's kingdom on the earth in a way, and to a degree, impossible during the life of the body. It is hard for us to realize this because our vision is so limited to the things of earth, so bound up with external needs and ambitions that seem immediate and imperative. And yet it is the inner truth mercifully revealed to us by the Lord at His second coming, a truth to which we should elevate our minds whenever those we love are called into the spiritual world.
     What we commemorate today is not the death but the resurrection of Wertha Pendleton Cole. We would think of her as the angels do, as she wakens to the life of the eternal world with health and strength restored, looking forward with eager anticipation to the wonderful experiences that await her there. She has been a lifelong friend and co-worker in the cause of the New Church and of the Academy. As a teacher in the Girls Seminary for many years, as Social Director, and as Dean of College Women, she exercised a profound influence in the lives of the young people under her charge. As the youngest daughter of Bishop and Mrs. W. F. Pendleton, she was deeply imbued from earliest childhood with the truth of the Heavenly Doctrine and with the principles of New Church education. As a scholar she was faithful to the facts, careful and accurate in all her observations; but her perceptive mind was constantly searching for the spiritual implications in every subject she was called upon to teach, that she might inspire her pupils with the wonders of the Divine Providence, with reverence for the Word, and with a deep regard for the laws of Divine order.
     She loved young people, and was greatly loved by them in return. Her leadership of them was firm but gentle and understanding, and meticulously fair.

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She was especially interested in mythology as a means of illustrating the correspondences of the Ancient Church and opening the minds of the young to spiritual truth. Concerning this she wrote: "Mythology is not history; it is not English; it is not religion; but it should have a place in the education of every New Church girl . . . [because] it is the means of unveiling the truths of revelation. It brings a powerful sphere of influx from the spiritual world, making possible a better concept of the Divine." For the same reason she loved the subject of Astronomy. For her, in very truth, "the heavens declare the glory of God, and the firmament sheweth His handywork" (Psalm 19: 1). "Looking at the stars," she wrote, "is an inspiration in itself, and it lifts the imagination beyond the material things of everyday life toward a philosophy of creation. After all, what is there that we can see with our natural eyes which is [almost] the same as it was in ancient times, besides the vision of the sky? It was the sun, moon, and stars which were the first natural objects to be held representative. It was of them the ancients wondered, and the remains from the first revelation were woven about them." (From a paper read to the Girls Seminary Faculty on May 16, 1935).
     It was this conviction that the knowledge of the stars was vastly important to a right understanding of religious truth that inspired Wertha Cole with a profound interest in the modern scientific discoveries in the field of outer space, and led her to take the lead in following these remarkable developments and in bringing them to the attention of both the students and the Faculty, even after she had been compelled by failing health to retire from her regular teaching.
     The work she has done for the Academy will be long remembered with gratitude by the students under her and the teachers who worked with her. Although her visible and tangible use on earth is ended, we know that the use on which she is even now entering in the spiritual world will continue to have a profound effect upon the future of the Academy, and under the Lord's merciful guidance, will make an ever-increasing contribution to the final establishment of the New Church which she loved so deeply here and served so well. Amen.
ETERNAL REST 1959

ETERNAL REST              1959

     "The universal heaven is regarded by the Lord as containing uses; and every angel is an angel according to use: the delight of use carries him along, as a favorable current does a ship, and causes him to be in eternal peace and in the rest of peace. This is the meaning of eternal rest from labor" (Conjugial Love 207: 7).

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MEMORIAL ADDRESS for Miss Dorothy Evelyn Davis 1959

MEMORIAL ADDRESS for Miss Dorothy Evelyn Davis        GEORGE DE CHARMS       1959


[Photograph of Miss Dorothy Evelyn Davis.]

     (Delivered in the Bryn Athyn Cathedral, February 4, 1959.)

     Heaven is a kingdom of uses. Every one who is born into the world is endowed by the Lord with the ability to perform an eternal use. He is endowed with a soul, a mind, a spirit that cannot die. The body with which this spirit is clothed is nothing but a tool, an instrument moved by the spirit, which lives and acts through it. Therefore, when the spirit withdraws, the body at once dies; but the spirit, formed to receive eternal life, does not die. Its use does not come to an end but is greatly increased, and imparts a joy and blessedness beyond anything that could be known while the body lived. Man, we are told, is created "to serve the Lord for all the uses that love to Him and charity toward the neighbor demand, first in the natural world, and afterward in the spiritual world" or in heaven (AC 5947). This is what the Lord meant when He said to His disciples, shortly before His crucifixion: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12: 32).
     It is said of those who die in the Lord, that is, those who have served Him on earth by doing the work of repentance in a life of charity and use to others, "that they may rest from their labors; and their works do follow them" (Revelation 14: 13). The "rest" that awaits them is not a life of idleness, but one in which the conflict of temptation ceases, and there is an inmost peace of mind due to a realization of the Lords unfailing care and protection. The "works" that follow them are the faculties and abilities which have been developed during their life on earth, and which find fuller and more complete expression in the spiritual world. The joy of human life is use. We find delight in doing the thing we love to do. And as far as we learn to serve others, to promote their welfare, to minister to their needs and find delight in so doing, we begin, even here, to perceive the happiness of heaven. Yet our perception of it is dimmed by thoughts of self, fears for our future, anxiety lest we should not receive adequate return for our labor. These arise from the loves of self and the world info which we come b heredity.

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Only as these loves are overcome, only as we achieve a love of serving others with no thought of self, can we be given to feel the joy of heaven. This is the struggle of regeneration that belongs to this world, and from which, if we are faithful unto death, we will have rest in the life to come. And there, the "works" that follow us will be the uses we have learned to love, the opportunity to perform those uses and to develop them without limit forever. In this lies the joy and the happiness of heaven.
     One who has been for many years a well-loved teacher and administrator on the Academy Faculty has been called by the Lord into the spiritual world. To all of us who have worked with her in the great cause of promoting a true education of young New Church people, Dorothy Davis was a revered friend to whom we were hound by ties of deep affection. Everyone who came in contact with her felt the sphere of complete devotion to the use in which she was engaged: and especially the young ladies who enjoyed the direct benefit of her instruction and guidance could not fail to realize her constant concern for their welfare, her firm but understanding leadership, her unfailing endeavor to implant in them the highest ideals of womanhood, and to imbue them with an abiding love for the Divine truth revealed by the Lord in the Heavenly Doctrine. The influence she has exercised over their lives will give cause for ever-increasing gratitude in the years to come.
     Not only in the family and in the school, but also throughout the church, her earthly presence will be greatly missed. Yet we know that the qualities of mind and heart that endeared her to us are eternal. She takes them with her into the spiritual world, where they will continue, with increased power and effectiveness, to serve the ends of the Lord's infinite providence for the establishment of His kingdom, both in heaven and on the earth. Her love of young people will find unlimited opportunity for expression among the countless children who are continually entering that world in need of instruction and training by angels who have been prepared for that use by their life in this world. We have no doubt that she will find a place in one of the many societies which, as the Writings teach, are devoted to this special work. Knowing how much the use of education meant to her here we cannot but think that she will find in its continuance there the fulfillment of her heart's desire, and that she will derive from it inexpressible joy and blessedness.
     Surely, by her years of experience, first as Assistant Librarian, and later as teacher and Principal of the Girls School, Miss Dorothy Davis has enjoyed a very special kind of preparation which at this day is rare indeed, and is greatly needed; for she goes into the other world having seen the Lord in His second coming, and having learned to love and worship Him alone. She goes with a mind that has been opened to the internal sense of the Word, to a knowledge of the life after death, and to the wonders that await her awakening spirit in that eternal world.

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She goes with some perceptive understanding of the laws of Divine Providence now revealed in the Writings, and with a realization, confirmed during her life on earth, that the genuine life of religion is a life of charity expressed in service to the neighbor from the heart, by which service alone can conjunction with the Lord and preparation for heaven be effected. These, taken together, are the things that make the New Church. Surely, because her whole mind and spirit are formed by these things. Miss Dorothy will bring to those places in heaven where young people are instructed qualities that will promote the growth of the New Church in the spiritual world and at the same time will increase the power of inspiration from that world into the minds of men on earth; opening them to the reception of the truth of the Heavenly Doctrine, and in unseen but effective ways contributing to the future development of the Academy and the whole cause of New Church education to which she gave such full measure of devotion. In spite of the sorrow that fills our hearts, in spite of the apparent loss which her passing brings to all of us who knew and loved her, we know that the mercy of the Lord is over all His works, and that in His sight there is no loss, but instead the fulfillment of His will to provide for her highest eternal happiness, and to further the supreme ends of His merciful providence for the eventual establishment of His heavenly kingdom on the earth. Amen.

     A MEMORIAL RESOLUTION

     (Adopted by the Faculty of the Academy of the New Church, February 3, 1959, and by the General Faculty on March 3, 1959.)

     Miss Dorothy Evelyn Davis served the Academy of the New Church with devotion and singleness of purpose, first as librarian for eighteen years, and then as principal of the Girls Seminary and as teacher of history and Current events for more than twenty-two years. At this time of her leaving her earthly use we wish to record our love for her and our gratitude for all that she has done for the Academy and her students.
     The daughters of her first classes are now in the Girls Seminary (as she preferred to call it), and to them as well as to their mothers she gave understanding and affectionate help. Her door was always open. Both girls and faculty members benefited from her well-balanced advice, her forthright firmness in the right, her gentle and sympathetic interest in girls as individuals and in the practical problems of growing up. She did not coddle any girl by withholding a truth that needed saying, but she gained the strong affection of the girls because they knew and felt her love and concern for them.
     We did not always realize all the things, great and small, with which her life was taken up, but we did appreciate her sense of humor and the many many times she cheerfully chaperoned student activities.
     Modesty was one of Miss Dorothy's characteristics, but it was a personal modesty and not an undervaluing of the things she stood for.

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She was never fainthearted in matters that concerned the good of the Academy.
     Those who served under her felt a sense of real freedom backed by her encouragement and unobtrusive support.
     Now therefore be it resolved that this expression of the appreciation of the Faculty of the Academy he recorded as an inspiration to all those who would uphold the same principles that she worked for so selflessly.
CALL OF ASSEMBLY 1959

CALL OF ASSEMBLY       SYDNEY E. LEE       1959

     Nearly fifty-two years ago the first call of Assembly was issued by Bishop W. F. Pendleton. June 25th, 1897, was the date; and the place, Huntingdon Valley, Pennsylvania. The purpose was the organization of a new general church, tentatively called `The General Church of the New Jerusalem."
     No wonder the members of the General Church today look back to past Assemblies with affection; for the sphere of charity so well remembered was born of the uses to which the Assembly was dedicated. To glance back through the years and recapture for a moment the sphere of the early days is like reading a Memorable Relation such as Swedenborg tells of in the spiritual world.
     The little group of men and women who journeyed to Huntingdon Valley in response to that call were deeply concerned with the state of the church, for they had passed through trying times. They had been obliged, both priests and laymen, to withdraw from the jurisdiction of a Bishop they revered, a man they loved, who through illness had become incapacitated; and they realized full well that the order and organization of this church must be designed to protect the future. To this end, several papers were given and discussed and many opinions aired. Some, in the aftermath of their experience, desired more democratic methods. Others wanted constitutional government, for they urged that the organization is natural, even though the church is spiritual. Others again favored priestly government as heretofore, slightly modified. They all desired the protection of the church, but were far apart as to the means.
     On the last day of this Assembly an address was given by Bishop W. F. Pendleton, a wise and gentle leader.

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He focussed attention on the teachings of the Writings, and, if we may paraphrase his advice, he urged, not a government by majority, not a government by law, not a government by edict, but a government of uses through Council and Assembly. To quote him briefly: "The Church does not institute the priesthood but the priesthood the Church. This principle, seen in a complete analysis, solves the entire question of government. . . . To incorporate distrust in the organic life of the body makes the Church natural, and it cannot become spiritual.
     A knowledge of human weakness and the errors arising therefrom, presents all the stronger reason for trust and confidence in the Providence of the Lord. . . . All the ills of the church from ancient times have arisen from conceit or persuasion that man can care for the church. Let us beware! . . . The organization of the Church from use, for use, and to use, will lead to safety and perpetuation."
     The Bishop then pointed out that these uses are threefold: there are ecclesiastical uses belonging to the priesthood; civil uses belonging to the laity; and intermediate uses belonging to both. Let us provide for all three, he said, but not through legislation. No formal action regarding organization was taken at this Assembly, but something had happened. Peace of mind replaced anxiety; there was confidence instead of doubt. There was a feeling of great thankfulness and happiness-and the spirit of Assembly was born!
     At the Second General Assembly, held in Glenview in June of the following year, we learn from NEW CHURCH LIFE that "a hearty endorsement by vote, of the principles presented by Bishop Pendleton's plan of organization, was passed . . . and final action of the Assembly in accepting Bishop Pendleton as its ecclesiastical head, was affirmed." At the third Assembly, held the following year at Berlin (Kitchener), Ontario, Canada, the name "The General Church of the New Jerusalem" adopted by the General Council-a group appointed by the Bishop-was unanimously approved.
     These first three Assemblies of the General Church, involving such a small group of people, were making history, and the first chapter had been written. A new organization of the church, based on principles drawn from the Writings and declaring their authority, had come into being. It had been pointed out by the Bishop that outside of the Academy sphere, no body or organization of the church had ever acknowledged "the Doctrine of the Lord as constituting the Divine Human appearing to the Church in the Writings of Emanuel Swedenborg." "Here," he said, "is presented in succinct form the reason for being of the General Church of the New Jerusalem."
     In three short years a remarkable change of state had taken place. All doubt and anxiety had vanished; instead there was a dedication to a sacred use.

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Wise and kindly leadership had engendered a new confidence that a blessing from the Lord would descend upon this newly organized church, founded in His name.
     It was not till the Sixth General Assembly, held in Bryn Athyn in 1907, that a complete form of government analogous to that contemplated by Bishop Pendleton, finally emerged; i.e., a house of the clergy, now called the Council of the Clergy; a house of the laity; and the General Assembly itself, where members of the church, both priests and laymen, gathered. This trinal form was completed by the formation of "The General Church of the New Jerusalem, Incorporated," now referred to as the Corporation, a legal organization formed for the purpose of administering the financial affairs of the General Church. All male members of the General Church who had attended two General Assemblies were eligible for membership of the Corporation. A Board of Directors elected by them was responsible, both as administrators and trustees.
     This organization seems to have been designed in accordance with the principle that the fiscal affairs belong to the laity, its corporate form being ore of necessity. Since it was recognized that use is to govern, the principal function of its members was to elect a Board of Directors in whom responsibility for the management of the fiscal affairs of the church was vested. Within a few years it was found that the separation of this body from the jurisdiction of the episcopal office was injurious and impractical. Therefore, since it was not legally possible to recognize the Bishop as ex officio head of the Corporation, this had to be done in an indirect way, through his election to the Board of Directors and its, the board's, election of him as the president of the Corporation. While the board through its officers reports directly to the Assembly as the fiscal agent of the General Church, discussion of policy and the power of directive rests with the Corporation, that is, with the men of the church.
     The result of this division of uses has been to free the Assembly so that it may indeed be a gathering of priests and laymen, seeking enlightenment in the spiritual uses of the church. It presented an opportunity for doctrinal leadership, and provided for action and reaction so vital to progress. At no time in church history has such an organization existed; and no other form of government-religious, political or social-has ever provided such freedom, the freedom of use.
     In retrospect we cannot fail to perceive the remarkable patience and devotion of Bishop W. F. Pendleton. Unanimity was of order, so he could wait; principles must rule, so he taught them; and from a little group of loyal men, but men of many minds, he welded an organization without constitution or by-laws, whose charter was the Writings. And this work was accomplished through Council and Assembly.

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     The first half century has passed, the founding of the General Church is history. It has been blessed with wise and able leadership and it has prospered. What of the future? Is there, perhaps, a potential danger that every well organized use has to face, namely, placid acquiescence? As time goes on the urgency of early states gives way to normalcy. The strong motivation of pioneer endeavors has served its use; the stimulus of controversy abates; the spirit of exultation of the "Great Assembly" that saw the dedication of a cathedral wanes; these have given way to a feeling of quiet assurance and stability. This is, perhaps, an intermediate state, a time of testing; but it is also an opportunity for spiritual development, and the spirit of Assembly is enhanced; for spiritual leadership without reaction is leadership in a vacuum. Just as the pastoral use depends on the reception of its guidance by individual and societies, leadership of the church requires reaction from the body of its membership. Certainly, the early states of love and loyalty envisioned spiritual growth, and the framework of the General Church was wisely designed to that end. Across the years we seem to hear again those first pronouncements so admirably phrased:

     "The organization of the Church from use, for use, and to use, will lead to safety and perpetuation.

     "The doctrine of the Lord as constituting the Divine Human appearing in the Church in the Writings of Emanuel Swedenborg . . . here is presented in succinct form the reason for being.

     "Government through Council and Assembly"

Not, if you please, government by mere consent, but self-government through cooperation: spiritual government; a leading through truth to use by means of Council and Assembly. What of the future? We can how our heads in humble confidence, for this is the Lord's government through His priesthood.
     But what of the present time The church is the Lord's, but time is His gift to man, so that for a few moments in its history he has his day and is accorded the privilege of trusteeship; permitted not only to enjoy its administration as an individual but as a member of a group; to think, to plan and to act in furtherance of its use. Surely "the call of Assembly" is the call to put aside the things of every day and to gather together in the spirit of Assembly. For first states do enter into all that follow, if we would have it so.
     If, as we look back to these early Assemblies, they seem like a story from the Memorabilia, so do all Assemblies in turn. For the sphere of the church is strong indeed in both worlds.

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And we are told that mutual love, the fellowship of use, is the Lord's gift to His New Church; extending throughout the world wherever the Church exists. It can be rekindled in a wonderful way as its members gather together in Assembly.
     Nearly fifty-two years have passed, and the twenty-second "call of Assembly" has been issued. "May there be a blessing."
IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     A recent article in the NEW AGE returns to the argument that the Writings, although a Divine revelation, are not the Word, since the canon of Scripture was closed when the Apocalypse was written; that their contents are truths drawn from the Word and that to regard them as "new Scriptures given in addition" is contrary to the Lord's express declaration that no addition will ever be made to the Word. If by the Word here is meant the Old and New Testaments, we know of no such declaration, and we admit its truth only in that widest sense wherein the Word means all Divine truth; to that, evidently, nothing can be added that is Divine.
     What appears to be taken as the Lord's "express declaration" is the following: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book" (Revelation 22: 18, 19). In the letter, however, these words clearly refer to the Apocalypse itself; they are a warning to men, not a declaration of what the Lord Himself will or will not do; and there is a similar warning in Deuteronomy (4: 2) which evidently cannot be used to exclude the post-Mosaic scriptures.
     The General Church has no desire to use test phrases. What is essential, it holds, is the belief that the Writings are the words of the Lord-that in the Writings the Lord and no one else, speaks directly to His church. What we find difficult to understand is that truths which admittedly were drawn from the Word, and which could not have been so drawn unless they were part of the Word, should be denied the status of the Word when formulated in the Heavenly Doctrine. The Word in itself is infinite, and to the infinite nothing can be added. But every Divine revelation has been an addition to the Word on earth; and it would be of more than passing interest to know why this should be conceded in the case of the New Testament but denied in that of the Writings by those who do regard them as a Divine revelation.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The last four of the "minor prophets" are covered in this month's readings. In the internal sense, Zephaniah and Haggai treat primarily of the devastation of the Jewish Church; Zechariah is more concerned with the new church to be instituted at the Lord's advent; and Malachi, the last of the prophets, combines both themes, closing with a prophecy of the coming of John the Baptist to prepare the way of the Lord.
     Haggai apparently did his prophesying in the year 520 B.C. The Jews had returned to Jerusalem from their captivity in Babylon. Times were hard, and their chief concerns were to build roofs over their own heads and to find enough to eat. The ruined temple of the Lord had no roof, but they did not care. Haggai roused them from their lethargy; and to him and to Zephaniah, who soon joined in his cry, must go the credit for the rebuilding of the temple. Both prophets, however, also did much to keep the post-exilic Jews from fraternizing with the Samaritans, and so to inspire that religious exclusiveness which was so characteristic of the Jews in the days of the Lord. It will be recalled that even after the Lord's ascension the apostles at first tried to keep Christianity as a revival within the confines of the Jewish Church.
     The April readings in the Writings are in three chapters of Conjugial Love. Extremely important is the teaching of no. 162a, that they who are in love truly conjugial look to the eternal in marriage. We are reminded of the teaching given elsewhere that unless eternity be thought of, the wife is not a wife but a concubine (SD 6110: 16). Numbers 227-229, concerning the building up of conjugial marriages between similitudes, should prompt the reader to pursue the topic further; he will find additional references to similitudes in the index. It is my personal opinion that our young people-our very young people-should be thoroughly instructed in these particulars, even before they are old enough to think themselves in love.
     The strict teaching concerning divorce in no. 225 should be read in conjunction with no. 468. The chapter on Colds, Separations and Divorces is of great practical benefit in its implications that when one married partner feels himself "falling out of love," it is a sign that something is wrong with his spiritual state. He should heed this as a loud call to self-examination and the amendment of his life.

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ANNUAL COUNCIL MEETINGS 1959

ANNUAL COUNCIL MEETINGS       W. CAIRNS HENDERSON       1959

     COUNCIL OF THE CLERGY

     The Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held in the Council Chamber of the Bryn Athyn Cathedral Church, January 27-30, 1959, with Bishop De Charms presiding.
     In addition to the Bishop of the General Church there were present one member of the episcopal degree, twenty-one members of the pastoral degree, and one member of the ministerial degree, namely: the Rt. Rev. Willard D. Pendleton; the Rev. Messrs. Elmo C. Acton, Karl R. Alden, Geoffrey S. Childs, Harold C. Cranch, Frederick E. Gyllenhaal, W. Cairns Henderson (secretary), B. David Holm, Robert S. Junge, Louis B. King, Hugo Lj. Odhner, Ormond Odhner, Dandridge Pendleton, Martin Pryke, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Frederick L. Schnarr, David R. Simons, Kenneth O. Stroh, Jan H. Weiss, William Whitehead; Raymond G. Cranch. Candidates Kurt H. Asplundh and Douglas McL. Taylor were present by invitation.
     A meeting of the Bishop's Consistory was held on Monday evening. January 26th. There were six regular sessions of the Council, four in the morning and two in the afternoon, one open session, and one joint session with the Board of Directors of the General Church. On Monday afternoon, January 26th, meetings were held in the Bishop's office with the pastors and with the headmasters of local schools. The Church Extension Committee met on Thursday afternoon, January 29th on the following afternoon the officers of the Sound Recording Committee met with a number of interested pastors; and the General Church Publication Committee met on the Saturday and on the Monday following the meetings.
     Bishop De Charms, in opening the first session, welcomed all who were in attendance, especially the two Candidates, who were attending for the first time. Messages of greeting from the Rev. A. Wynne Acton, the Rev. Erik Sandstrom, and the Rev. Armstrong Maqelepo on behalf of the African ministers assembled at their annual meetings were presented to the Council, and the order of business was considered.
     Standing reports made during the week were those of the Liturgy Committee, which invited, and received, discussion of a revised order of service for Confession of Faith, or Confirmation, and the Committee on Church Extension.

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The Rev. B. David Holm, chairman, reported for a committee appointed to suggest changes in procedure by which the Council might obtain more time for its deliberations within its present program of meetings from Tuesday through Friday morning. The report was discussed at length, and with two exceptions its recommendations were adopted. As usual, the Secretary of the General Church, the Secretary of the Council, the Editor of NEW CHURCH LIFE, and the Chairman of the Sound Recording Committee, whose reports are made to the Joint Council, spoke briefly on points they wished to bring to the attention of their colleagues. Five addresses were given at the regular sessions. The Rev. Martin Pryke spoke on "Our Funeral Customs," and the Rev. Morley D. Rich on "The Lord's Childhood States." The program committee, under the chairmanship of the Rev. Ormond Odhner, presented three papers to which the entire sessions on Wednesday morning and afternoon were devoted. Mr. Odhner himself read a paper on "The Signification of Betrothal and Marriage"; the Rev. Dandridge Pendleton spoke on "The Conjugial Ultimate in Heaven"; and the Rev. B. David Holm presented a study on "The Eternal Life of the Embryo." The program was received with keen appreciation, and most of the members present took part in the discussions to which it gave rise. A few short matters were considered also by the Council. The Rev. B. David Holm, speaking extemporaneously and from newspaper clippings, outlined the developments taking place at Urbana Junior College, and there was some discussion of the meaning of Conjugial Love no. 468. The Rev. Elmo C. Acton spoke briefly about the forthcoming General Assembly.
     Several resolutions were adopted during the regular sessions. It was resolved to hold the Annual Council Meetings in 1960 from Tuesday, January 26, through Saturday, January 30, and the Bishop was again asked to appoint a program committee to provide for two of the regular sessions. It was resolved also to discontinue after 1959 the Open Session of the Council of the Clergy-a step which, for good and sufficient reasons, has been under consideration for some years. However, the Council did not wish to deprive the Bryn Athyn Society of the opportunity to hear an address from one of its members, and it was hoped that arrangements would be made through the pastor for a member of the Council to address a meeting of the Bryn Athyn Society on the Friday evening hitherto devoted to the Open Session. The secretary was instructed, as usual, to send a message of thanks and appreciation to the ladies who provided refreshments during the morning recesses. A Memorial Resolution for the Rev. Gilbert Haven Smith, prepared by the Rev. William Whitehead, was adopted by rising vote. (See p. 182.)

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     The Open Session of the Council was held on Friday, January 30, after the usual Friday Supper of the Bryn Athyn Church. Bishop De Charms presided, and an address on "The Doctrine of Spheres" was given by the Rev. Louis B. King. This address will be published in NEW CHURCH LIFE. After the Open Session, members of the Council and their wives were guests of the Civic and Social Club at an Open House held in the Club House-a most enjoyable opportunity for clergy and laity to get together socially.
     Other organized social functions were enjoyed during the week. On Tuesday evening the Rev. Messrs. Harold Cranch, Robert Junge and Louis King were hosts to the Council at a supper and social evening in the Club House, and on Wednesday evening the members of the Council were the guests of the Right Rev. and Mrs. Willard D. Pendleton. Mr. Raymond Pitcairn was host at luncheons on Friday and Saturday to members of the Joint Council and others; and there were, as always, many private social functions to which various members of the clergy were invited, and which gave much appreciated opportunity for the renewal of friendships and for relaxation during a very busy week. These social occasions are not part of the Annual Council Meetings, but their being mentioned in this report is one way of expressing thanks for the hospitality so generously shown during the week of the meetings.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
     Secretary of the Council of the Clergy.
JOINT COUNCIL 1959

JOINT COUNCIL       HUGO LJ. ODHNER       1959

     JANUARY 31, 1959

     1. The 65th regular joint meeting of the Council of the Clergy and the Directors of the Corporation of the General Church of the New Jerusalem was held on January 31, 1959, at 10 am., in the Council Chamber of the Bryn Athyn Church.
     2. The meeting was opened by Bishop De Charms, who led in prayer and read Revelation 11: 1-4, 15-19.
     3. The following were present:

     OF THE CLERGY Rt. Rev. George de Charms (presiding), Rt. Rev. W. D. Pendleton, Rev. Messrs. E. C. Acton, K. R. Alden, G. S. Childs, H. C. Cranch, F. E. Gyllenhaal, W. C. Henderson, B. D. Holm, R. S. Junge, L. B. King, H. L. Odhner (Secretary), D. Pendleton, M. Pryke, N. H. Reuter, M. D. Rich, N. H. Rogers, F. L. Schnarr, D. R. Simons, K. O. Stroh, J. H. Weiss, W. Whitehead, and by invitation, Candidates K. H. Asplundh and D. M. Taylor. (24)

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     OF THE LAITY: Messrs. D. E. Acton, K. C. Acton, Esq., C. H. Asplundh, E. T. Asplundh, Lester Asplundh, R. G. Barnitz, E. C. Bostock, R. W. Childs, Esq., R. I. Coulter, Esq., E. H. Davis, Esq., G. C. Doering, Esq., H. C. Hilldale, Esq., E. H. Kitzelman, H. K. Morley, P. C. Pendleton, Esq., H. F. Pitcairn, Raymond Pitcairn, Esq., G. M. Smith, and Arthur Synnestvedt, Esq., Stephen Pitcairn (Corporation Secretary), L. E. Gyllenhaal (Treasurer). (21)

     4. The Rt. Rev. W. D. Pendleton submitted a Report on behalf of a Committee appointed by the Bishop to consider specific problems of the General Church. (See Minute n. 6, Joint Council 1958, NEW CHURCH LIFE, 1958, pages 181-182.) The Committee consisted of the Rt. Rev. W. D. Pendleton, Rev. Elmo C. Acton, Messrs. Lester Asplundh, L. E. Gyllenhaal, P. C. Pendleton, and Raymond Pitcairn under the chairmanship of Bishop De Charms. The Committee had met on March 2, 1958, and submitted the following Recommendations:

     1. That the societies accept the principle that the support of their pastor is their primary obligation; and if, having met this obligation, they find themselves unable to meet the salaries of the teachers in their schools they may appeal to the General Church.
     2. That a fund to assist societies that are having financial problems be established by the General Church to which individuals may contribute.
     3. That the Committee favors a raise in the minimum salary plan for teachers, and that the matter be referred to the General Church Salary Committee.
     4. That the Committee does not favor retrenchment at this time of any of the uses that are being sustained by the General Church.

     5. The discussion of the items of this report occupied most of the time of the meeting. Since it largely concerned questions of finance, Mr. K. C. Acton moved that the Report be accepted and referred to the Board of Directors. This resolution was adopted.
     During the discussion it was noted that previously no succinct policy had been formulated in respect to the extension of assistance to societies and schools. The object of the Report was to establish such a policy, the need for which had become clear from last year's Joint Council meeting. The question then was also before us as to whether the General Church, because of several years' deficit financing, might not have to retrench some of its uses. Fortunately, this year, we are in a better financial situation, so that this should not be necessary. One principle which the Committee felt important was that the primary financial goal of a society should be the support of its pastor.
     It was observed that various societies had at times been given financial assistance from the General Church to maintain a pastor, and even aid towards maintaining a school. Private donors had also contributed directly towards building projects and the preservation of local schools at critical junctures.

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But the Committee's recommendation was to set up a fund which might be used for emergencies, to help a society "to get over the hump," when there was danger that a school might have to be abandoned. To this fund individual donors might contribute in the assurance that it would be administered by the General Church. This would, of course, not prevent them from making direct contributions for any emergencies that might arise.
     Rev. E. C. Acton noted that the policy adopted was to avoid any domination by the General Church over the local schools, but to provide them with help to carry them over difficult periods.
     Rev. N. H. Reuter pointed to the question whether we should have schools when a society could afford it or when there were a number of children that should be educated. Some societies have local patrons, others none. Should the education of all our children be on the conscience of the church as a whole?
     Mr. P. C. Pendleton noted that the proposed fund was not solely or necessarily tied in with the schools.
     Rev. G. S. Childs, speaking of Kitchener's hopes of attaining a self-sustaining status in the future, called attention to the fact that it had given many teachers to our school system. Bishop Pendleton confirmed that Kitchener in that way has contributed out of all proportion to our teaching staff. Our schools would have had to close up without them.
     The Bishop reported having received an inquiry from officers of the Sons of the Academy as to how they might assist in giving help to our parish schools by the soliciting of funds. At the same time they realize that the dispersion of such funds would be outside of their function.
     Several members of the Joint Council discussed this offer. One felt that the Sons should not take over uses properly belonging to the societies. Others thought that the Sons had their hands full collecting sufficient funds for Academy scholarships, and that if they entered the new area this would involve a drop in revenue for the Academy.
     6. By a rising vote, the Council in silence passed the following Memorial Resolution, introduced by the Rev. William Whitehead:

     WHEREAS, in the course of the Divine Providence, our fellow-member GILBERT HAVEN SMITH has been take into the spiritual world;
     WE, the members of the Joint Council of the General Church of the New Jerusalem do hereby record our gratitude for the ministry of his life As pastor of the Sharon Church (Chicago) from 1911, and of the Immanuel Church (Glenview) until 1943, he has left behind a record of original and fearless exposition of the Heavenly Doctrines, delivered with genuine humility and fortitude,
     To the pages of our church publications he contributed many studies marked by creative perception, breadth of viewpoint, and intense loyalty to the doctrines of the church. This use he continued to the very last year of his life; and some of these papers have now been recorded in the Annals of the New Church.

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     Though without illusions as to the state of the Christian world, he was especially sensitive to the needs of the gentile state and he believed it his voluntary duty to preach the New Gospel, not only through sermons but by the printing press and radio.
     In the years of his retirement from regular pastoral duties, he found in his natural love of the beauty in nature the ultimate expression of his love of truth.
     As a man he was loyal to his friends; solicitous-even to the point of anxiety-for the welfare of his country; and truly humanistic in his just regard for the freedom and rights of the neighbor. But he was, above all else, a good and faithful shepherd in the ministry of spiritual things; and it is our privilege to enter into his labors.
     To Nora, and all the members of his family, we would express our affectionate sympathy; and share with them the memory of a truly fine and outstanding Christian gentleman.

     7. After a recess for refreshments at 11 o'clock, the meeting was reconvened for action on various Reports.
     8. It was moved by the Rev. K. R. Alden that as many reports as possible be printed before the Annual Meeting. This was passed. But the Secretary went on record with the opinion that time would not allow for printing our annual reports in January.
     9. The Rev. W. C. Henderson gave a brief summary of his Report as Secretary of the Council of the Clergy. (This is printed in full on pages
187-193.)
     10. The Rev. H. L. Odhner mentioned the high points of his Report as Secretary of the General Church. (See pages 185-187.)
     11. The Treasurer of the General Church, Mr. Leonard E. Gyllenhaal, gave a Report which is printed on pages 195-196 of this issue.
     In connection with the expenditures relative to the Canadian Northwest, it was pointed out that local contributions have provided for buildings and current expenses, while the General Church has provided for the pastor's salary.
     The raising of the subscription price of NEW CHURCH LIFE from three dollars to five was regarded as long overdue, since the price of three dollars has been in force since 1919.
     12. The Bishop announced that the Committee under Mr. James lunge, appointed to suggest how to extend or broaden the base of contributions for the support of General Church uses, had been reporting progress and proposed to consult with the treasury agents in various societies.
     13. Mr. Philip C. Pendleton gave a verbal Report on the Minimum Salary Plan for teachers, the present intention being to adjust the minimum upwards.
     14. The Editor of New Church Life, the Rev. W. C. Henderson, submitted his Report, which is printed on page 196.
     15. The Bishop asked the Rev. H. L. Odhner to report on any progress made on the publication of the Children's Hymnal.

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Mrs. Warren F. David, because of her growing domestic responsibilities, has been unable to give time to the Hymnal, but the material is practically complete and Mr. David, who has been collaborating with her, is willing, so far as his work allows, to see it through the final editorial stages and arrange for its publication.
     As to the small booklet, First Songs for Little Children, the first edition of 1000 copies is nearly sold out, and a new offset printing must be arranged for from the preserved negatives.
     16. For the General Church Publication Committee, the Rev. H. L. Odhner reported the publication of 1000 copies of Rev. K. R. Alden's book, The City of God, under the imprint of the Committee, with the Academy Book Room as agent. The donor of the cost has arranged that the proceeds of the sales shall go to a General Church Publication Fund.
     A booklet called Come and See, by the Rev. D. L. Rose, was edited under the Committee's auspices and published by the Academy Book Room, in 1000 copies.
     The program for next year calls for the preparation of certain pastoral pamphlets by various ministers, and for the republication, in more attractive form, of some children's stories by Gertrude Nelson (now Mrs. Diem), formerly printed in the "Weekly Sermons" in the late twenties.
     17. The Rev. W. C. Henderson submitted his Report as chairman of the Sound Recording Committee. See page 197.
     18. The Report of the Visual Education Committee was submitted. See page 198.
     19. Regarding South Africa, the Bishop noted that both the Mission and the Durban Society benefited greatly by Bishop Pendleton's visit. The Rev. A. W. Acton has not yet received any extension of his temporary visa, which lapses June 1, and may apply for a permanent visa. One of the problems in South Africa is the tendency for our "European" members to scatter widely, from North Rhodesia to the Cape; which necessitates that our ministers must do more traveling to meet with the new groups.
     20. It was Resolved, that the Reports submitted be accepted, filed, and printed in the NEW CHURCH LIFE.
     21. The Secretary was instructed to thank the ladies who had provided refreshments for our recess.
     22. The meeting was adjourned, at 12:10 p.m.

          Respectfully submitted,
               HUGO LJ. ODHNER,
                    Secretary.

185


ANNUAL REPORTS 1959

ANNUAL REPORTS       Various       1959

     SECRETARY OF THE GENERAL CHURCH

     During the year 1958 fifty-six new members were listed on the roll of the General Church, while thirty-two deaths and four resignations were registered. The net gain in membership was twenty.

     Membership, Jan. 1, 1958                         2574
          (U.S.A.-1796, Other countries-1078)
     Deaths (U.S.A.-18, Others-14)                    32
     Resignations (U.S.A.-0, Others-4)               4
                                             36
     New Members (Cert. 4676 to 4731)          56
          (U.S.A.-39, Others-17)
     Net gain in membership                              20

     Membership, January 1, 1959                         2894
          (U.S.A.-1817, Others-1077)


     NEW MEMBERS

     January 1, 1958 to December 31, 1958

     THE UNITED STATES

     Connecticut: Millard
Mr. Frank Henry Palmer, Jr.

     Delaware: Dover
Mr. Leo Synnestvedt

     Florida: Miami
Mr. Pierre Lawrence Mitchell

     Illinois: Evanston
Miss Charlene Glody

     Illinois: Glenview
Miss Annette Burnham
Mr. Anthony Ward Heilman
Mrs. Werner Karl (Barbara Louise Lee) Lau
Mr. Roger Stuart Murdoch
Mr. Richard Stockton Richter
Mr. Robert Allen Richter

     Illinois: Oak Park
Mr. Harold Wallau Kunkle

     Michigan: Clawson
Mr. Christie George Brahm
Mrs. C. G. (Ardys Mildred Burtanger) Brahm
Mr. Harold Oliver McClow
Mrs. H. O. (Lovelle Julia Marcinow) McClow

     Minnesota:     North St. Paul
Mrs. Jerome Jennings (Karen Evangeline Johnson) Huseby

     New Jersey: Newark
Mr. Paul Hartley

     Pennsylvania: Bryn Athyn and District
Mr. Seth Wilkinson Crowther
Mrs. S. W. (Grace Nixon) Crowther
Mr. Julius Francis De Long
Mrs. J. F. (Bertha Marie Haycraft) De Long
Mr. Richard Leonard Goerwitz, Jr.
Mr. Dennis Childs Halterman
Mr. Garry Hyatt
Mr. Orlando Benton Long
Mrs. O. B. (Vivian Leon Blankenship) Long

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Miss Judith McQueen
Miss Vera Louise Powell
Mr. Peter Nilen Synnestvedt
Mr. James Willard Walton

     Pennsylvania: Philadelphia
Miss Eunice May Bond
Mr. Harold Frederick Jefferies

     Pennsylvania: Trafford
Rev. Julian Hubert Kendig

     Texas: Irving
Mr. Jack William Willis

     Virginia: Arlington
Mr. Alfredo Max von Sydow

     Washington:     Pine City
Mr. Clifford Noble Harthill
Mrs. C. N. (Melva Alice Schelly) Harthill

     Washington, D. C.
     Mr. Wiliiam Sumner Kingdon
Mr. Charles Hutchinson Lindrooth

     CANADA

British Columbia: Dawson Creek
Mr. Eugene Douglas Wilkinson
Mrs. Tina Unger Wilkinson

     Manitoba: Cranberry Portage
Mr. Gordon Thomas Jorgenson

     Ontario: Ayr
Miss Edith Elaine Kuhl
Miss Patricia Ann Kuhl

     MEXICO

Mexico, D. F.
Mr. Gerrit Gordon Barger

     AFRICA

     Cape Province: East London
Mrs. Douglas Keith (Naomi Adele Schuurman) Millar

     Natal: Durban
Miss Judith Robina Frost
Miss Renee Grenda Schuurman

     Transvaal: Johannesburg
Mrs. Willard Ridgway (Jennifer Margaret Bowyer) Mansfield

     ASIA

     Jordan: Nablus
Miss Najat Khalil Abed

     EUROPE

     Denmark: Copenhagen
Mrs. Vagn Carl (Hansine Johanne Marie Christiansen) Jacobsen

     England: Colchester
Mr. Frederick Sanfrid Appleton
Mrs. F. S. (Enid Daisy Roger) Appleton
Miss Jane Gill

     England: East Horsley
Miss Elizabeth Pethard

     Sweden: Garsds
Mr. Tysk Karl August Persson


     DEATHS

     Reported during 1958

Ball, Mr. Harold John, date unknown, Chadwell Heath, Essex, England. (69)
Boker, Mr. Vitus Arthur, Oct. 9, 1958, Chicago Lakes, Minneapolis, Minn. (90)
Braby, Mr. Alfred Cyril, June 25, 1958, Durban, Natal. (85)
Brown, Mrs. Augusta (Pendleton) Cooper, Jan. 31, 1958, Bryn Athyn, Pa. (85)
Brown, Mr. Robert Morgan, Jan. 5, 1958, Toronto, Ont. (50)
Cockerell, Mr. Stanley Dunbar, Oct. 11, 1958, Durban, Natal. (83)
De Long, Mrs. Francis Julius (Bertha Marie Havcraft), Sept. 21, Huntingdon Valley, Pa. (55)
Delissanti, Snra Michele Maria (Angelina Gianelli), Sept. 11, 1958, Rio de Janeiro, Brazil. (85)
De Roura, Srra Vera Bastos, Sept. 17, 1958, Rio de Janeira, Brazil. (41)
Goerwitz, Mr. Richard Leonard, Sept. 21, 1958, Bryn Athyn, Pa. (58)
Goodwin, Mrs. George Henry (Margaret Mellveen Malcolm), Jan. 18, 1958, Ladysmith, Natal. (76)

187



Graves, Miss Elizabeth, date unknown, Dublin Eire.
Gunther, Mr. Herman W., June 22, 1958, Bryn Athyn, Pa. (87)
Hanlin, Miss Clara H., Apr. 10, 1958, Bryn Athyn, Pa. (81)
Heinrichs, Mrs. Erdman (Helena Hamm), Pouce Coupe, B. C., Canada. (60)
Hicks, Mr. Donal Clement, June 11, 1958, Plymouth, Wis. (62)
Junge, Mr. Felix, Apr. 6, 1958, Douglas, Arizona. (69)
Leeper, Mrs. Robert Fulton (Norna Mankell Bergman), Feb. 21, 1958, Glenview, Ill. (63)
Lindsay, Mr. Donald Edward, Oct. 3, 1958, Ardmore, Pa. (66)
Lyons, Mrs. Fred A. (Clara Rauch), Oct. 21, 1958, Chicago, Ill. (79)
McQuigg, Mr. Scott, Sept. 13, 1948, Columbus, O. (64)
Norris, Mr. William Carnegie, Nov. 29, 1958, Youngstown, O. (86)
Pollock, Mrs. John Daniel (Olga Miriam Marelius), Oct. 27, 1958, Forth Worth, Texas. (80)
Renkenherger, Dr. Francis Edwin, July 19, 1958, Mansfield, O. (87)
Rhodes, Mrs. Leon Starkey (Muriel Childs), July 25, 1958, Abington, Pa. (42)
Richards, Mr. Walter Wellesley, Oct. 22, 1958, Ealing, O.F.S. (77)
Rijksen, Mr. Marinus, Mar. 1, 1958, Nijmegen, Holland. (67)
Schoenberger, Miss Helena Johanna, Apr. 10, 1958, Pittsburgh, Pa. (80)
Skaarberg, Mrs. Helga Boyesen-Skaarberg, Feb. 22, 1955, Oslo, Norway. (60)
Smith, Rev. Gilbert Haven, Dec. 14, 1958, South Shaftsbury, Vt. (76)
Thompson, Mrs. Arnold (Agnes Hamer Ferriday), Mar. 1, 1958, Newmarket, Ont. (86)
Wilson, Mrs. Francis (Emily May), Oct. 21, 1958, Toronto, Ont. (81)


     RESIGNATIONS

Ferner, Mrs. Bernard, Auckland, New Zealand.
Hultgren, Mr. Per Gustaf Valentin, Alsten, Sweden.
Lee, Mr. Thomas Paul, Dublin, Eire.
Svensson, Mr. Oscar Teodor, Stockholm, Sweden.


     SOUTH AFRICAN MISSION

     No statistical report from the South African Mission is offered this year, but one is under preparation. The total membership of the Mission together with baptized young people and children is estimated at about twelve hundred.

     Respectfully submitted,
          HUGO LJ. ODHNER.
               Secretary.


     COUNCIL OF THE CLERGY

     January 1, 1958 to January 1, 1959

     MEMBERSHIP

     With no inaugurations into the priesthood and one death, that of the Rev. Gilbert Haven Smith, the membership of the Council decreased by one to thirty-seven during the year.

188


The total number of pastors and ministers, respectively, was affected also by one ordination into the second degree of the priesthood.
     Included in the present total of thirty-seven are two priests of the episcopal degree, thirty-three of the pastoral degree, and two of the ministerial degree. The active membership stands at thirty-one; and six members of the Council are retired or engaged in secular work, although some of them still give assistance to the pastoral office.
     There are two Authorized Candidates in the Academy of the New Church Theological School and one Authorized Candidate in Brazil; the British Guiana Mission has one priest of the pastoral degree; and in the South African Mission there are eight priests of the pastoral degree and three of the ministerial degree. The ordination of three young men into the first degree of the priesthood was offset by the deaths during the year of three valued pastors who had served the Mission for many years. An Authorized Leader is still appointed to the Circle at The Hague in the Netherlands. A list of the clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1958, pp. 571-574.

     STATISTICS

     Statistics concerning the SACRAMENTS AND RITES of the Church administered in 1958, compiled from 34 reports received up to the end of February, 1959, together with the final though still incomplete figures for 1957, are as follows:

                                   1958     1957
Baptisms (Children, 151; Adults, 31)     182     169     (+ 13)
Holy Supper: Administrations               181     138     (+ 43)
Communicants                         4496     4439     (+ 57)
Confessions of Faith                    23     33     (- 10)
Betrothals                              25     21     (+ 4)
Marriages                              35     32     (+ 3)
Funerals or Memorial Services               39     45     (- 6)
Ordinations                              1     6     (- 5)
Dedications: Homes                    9     14     (- 5)

     The above figures do not include administration of Sacraments and Rites in the South African Mission, in which there were five ordinations. As well as the homes mentioned, two churches and four repositories were dedicated. Included in the total number of marriages is one blessing on a civil marriage. Attention is again drawn to the fact that the figures for both years in the comparative table are incomplete, and to the fact that about 17% of all baptisms were baptisms of adults.

     REPORTS OF MEMBERS OF THE CLERGY

     The 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 until October 18, 1958, but still a Professor of Theology, reports as follows:

     BISHOP OF THE GENERAL CHURCH

     DEDICATIONS: On October 9, he dedicated the repository in the home of Mr. and Mrs. T. J. Kern, where the members of the Madison Circle are to gather for worship. On November 24, he dedicated the new Olivet Church building in Toronto, Canada, and a repository in the primary schoolroom there.

189




     PASTORAL CHANGES: On March 11, the Rev. Dandridge Pendleton resigned as Pastor of the Washington, D. C., and the Baltimore, Md., Societies to accept employment by the Academy as an Instructor in Religion, beginning September 1.
     On April 20, the Rev. Frederick L. Schnarr accepted a call to the pastorates of the Washington and Baltimore Societies, resigning his position as Pastor of Sharon Church, Chicago, effective September 1.

     EPISCOPAL VISITS: He visited Washington, D. C., and met with the members of the Washington and Baltimore Societies, on April 19 and 20; and a week later, on April 26 and 27, he met with the members of Sharon Church in Chicago to discuss the pastoral changes just mentioned. It was found to be impossible to provide a resident pastor for Sharon Church, but arrangements were made to carry on the services and doctrinal classes under the direction of the Rev. Elmo C. Acton, Pastor of the Glenview Society, and with the assistance of the Rev. Victor J. Gladish and the Rev. Jan H. Weiss. It is hoped that the place of worship at 5220 North Wayne Avenue may be maintained until such time as a resident pastor may again be employed.
     On May 4, he presided at a joint meeting of the Philadelphia Society and the New York and Northern New Jersey Circles which was held in Morristown, N. J. It was a delightful and useful gathering, which, it is hoped, may be repeated in the not too distant future.
     Between October 3rd and 12th he visited the Chicago District, spending five days in Glenview, and visiting circles in Rockford, Ill., Madison, Wis., and North St. Paul, Minn.
     On November 7-9 he visited the Pittsburgh Society, and on November 21-24 the Olivet Society in Toronto, Canada, for the dedication of the new church building there.

     OTHER ACTIVITIES: He presided over the Annual Council Meetings of the General Church, January 27-February 1, and over the meetings of the Corporations of the General Church and of the Board of Directors held during the year.
     He received valued assistance in the conduct of the episcopal office from Bishop Willard D. Pendleton, who presided over Assemblies abroad and visited societies and circles in other countries as the representative of the Bishop of the General Church.

     PASTOR OF THE BRYN ATHYN CHURCH

     As Pastor of the Bryn Athyn Church he preached six times during the year, conducted services regularly, administered the sacraments and rites, delivered a series of six doctrinal lectures, and presided over meetings of the Society, the Board of Trustees and the Pastor's Council.
     He wished to acknowledge gratefully the regular assistance given to the pastoral office by Bishop Willard D. Pendleton and Assistant Pastors David R. Simons and Kenneth O. Stroh. In addition he would extend sincere thanks to the Rev. Messrs. Hugo Lj. Odhner, Karl R. Alden, W. Cairns Henderson and others, who filled the pulpit from time to time and performed other services for the Society.

     PRESIDENT OF THE ACADEMY

     He continued to perform the duties pertaining to the office of President of the Academy until November 6, when his resignation from that office, as presented to the Corporation on October 18, was formally accepted by the Board of Directors. The reasons for his resignation are fully set forth in the pages of NEW CHURCH LIFE for January, 1959. Throughout the year he taught two courses in the Theological School and one course in the Senior College.

190




     The Rt. Rev. Willard D. Pendleton, Assistant Bishop of the General Church of the New Jerusalem, Executive Vice President and then President of the Academy of the New Church, and a Professor of Theology in the Academy, reports as follows:

     ASSISTANT BISHOP OF THE GENERAL CHURCH

     ORDINATIONS: During his visit to South Africa he officiated at the following ordinations into the second degree of the priesthood: the Rev. Paul Pfeni Sibeko, on March 23; the Rev. Daniel Winthrop Heinrichs, on April 6; the Rev. Mafa Lutuli, on April 13. He officiated also at the inauguration into the first degree of the priesthood of Candidates Paulus Mbedzi, March 23, and William Kunene and Armstrong Maqelepo on April 13.

     ASSEMBLIES: He presided at the 6th South African Assembly in Durban, April 4-6; the 2nd Scandinavian Assembly in Stockholm, Sweden, July 21-27; and the 43rd British Assembly in London, England August 2-4.

     EPISCOPAL VISITS: He made the following episcopal visits: Pittsburgh, Pa., February 21-23; South Africa and England, March 12-April 22; Sweden, July 21-27; London and Colchester, July 29-August 5; Kitchener, Canada, October 24-26; Detroit, Michigan, November 28-30. He mentions that in every instance he was impressed with the vitality of the societies visited and by their interest in the problems of the General Church. While in South Africa, he presided over the meetings of the Council of African Ministers, held at Kent Manor, Zululand.

     THE ACADEMY

     In November, 1958, he accepted the presidency of the Academy of the New Church. A full report in connection with this appeared in the issue of NEW CHURCH LIFE for January, 1959.

     Rev. A. Wynne Acton continued to serve as Pastor of the Durban Society and as Superintendent of the South African Mission.

     Rev. Elmo C. Acton, Pastor of the Immanuel Church of the New Jerusalem, Glenview, Illinois, and Headmaster of its school, reports that since September 1, 1958, he has also acted as Pastor of Sharon Church, Chicago, preaching there one Sunday a month and holding a doctrinal class on the first Wednesday of each month. The Rev. Victor J. Gladish preaches twice a month in Sharon Church, and a tape-recorded service is used one Sunday a month.

     Rev. Karl R. Alden was engaged as a Teacher of Religion in the Academy schools until September 1, 1958. Since that date he has served as Director of the General Church Religion Lessons and as Editor of NEW CHURCH EDUCATION. In addition to his regular duties he went to the Canadian Northwest in the summer to dedicate the church building in Gorande Prairie, and worked for two weeks in Dawson Creek. He preached twice in Bryn Athyn, Dawson Creek, Gorande Prairie, Pittsburgh and Toronto; once in Baltimore, Newark and Washington; and six times in Paupack, Pa. He continued to hold missionary classes in his home every other week during the season.

     Rev. Gustaf Bacekstrom, retired, continued to have charge of the Book Room in Stockholm. In the middle of the year he retired from the editorship of the magazine NOVA ECCLESIA.

191




     Rev. Bjorn A. H. Boyesen was engaged as Pastor of the Stockholm Society, Sweden, and as Visiting Pastor to Circles and Groups in Gothenburg, Jonkoping and Orebro, Sweden; Copenhagen, Denmark; and Oslo, Norway.

     Rev. Geoffrey S. Childs continued to serve as Pastor of the Carmel Church, Kitchener, Ontario, Canada, and as Principal of the Carmel Church School.

     Rev. Roy Franson served as Pastor of the Dawson Creek and Gorande Prairie Groups in the Peace River District, Canada, and as Visiting Pastor to the isolated in Alberta, British Columbia, and the Northwestern United States.

     Rev. Victor J. Gladish, in secular work, conducted nine Sunday services at Sharon Church, Chicago, and three Sunday services at the Immanuel Church, Glenview, Illinois.

     Rev. Daniel W. Heinrichs continued to be engaged as Assistant to the Pastor of the Durban Society and as Assistant to the Superintendent of the South African Mission.

     Rev. Henry Heinrichs, in secular work, preached seven times in Kitchener and four times in Toronto.

     Rev. W. Cairns Henderson, Secretary of the Council of the Clergy, Editor of NEW CHURCH LIFE, Visiting Pastor to New England, Chairman of the General Church Sound Recording Committee, and a Professor of Theology in the Academy of the New Church, preached nine times in New England, thrice in Bryn Athyn, and once in Baltimore, Kitchener, Philadelphia and Washington, D. C. He also gave addresses in Kitchener and Toronto. Late in the year he accepted appointment as Secretary of the Consistory. In the Academy he taught two courses in the Theological School and two courses in the Senior and the Junior College, respectively.

     Rev. B. David Holm served throughout the year as Visiting Pastor to the North and South Ohio Circles, and from September, 1958, as Visiting Pastor to the Erie Circle. He mentions that the work throughout has been most encouraging and rewarding.

     Rev. Robert S. Junge was engaged as Visiting Pastor to the Middle Western States. His travels carried him some 10,000 miles and included about 50 services, 23 adult classes, and many individual services and classes for adults and children.

     Rev. Louis B. King continued to serve as Pastor of the Pittsburgh Society and as Headmaster of the Pittsburgh New Church School.

     Rev. Joao de Mendonca Lima has continued to serve as Pastor of the Rio de Janeiro Society.

     Rev. Hugo Lj. Odhner, Secretary of the General Church, Professor of Theology in the Academy of the New Church and Dean of its Theological School, resigned on September 1, 1958, as Assistant Pastor of the Bryn Athyn Church after holding that office for thirty years. He preached six times in Bryn Athyn and gave one doctrinal class. In the Theological School and the College he taught courses in Theology, Philosophy and Religion. Some of his time had been devoted to work in connection with publications.

     Rev. Ormond Odhner, in addition to his duties as Instructor in Church History and Religion in the Academy of the New Church, preached in Bryn Athyn, Philadelphia, Ashokan, N. Y., and State College, Pa.

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     Rev. Dandridge Pendleton continued to serve as Pastor of the Washington, D. C., and Baltimore, Md., Societies and Visiting Pastor to North and South Carolina until August 31, 1958. Since September 1, he has been engaged as an Instructor in Religion in the Academy of the New Church.

     Rev. Martin Pryke was engaged as Pastor of the Olivet Church of the New Jerusalem, Toronto, Canada, and as Visiting Pastor of the Montreal Circle.

     Rev. Norman H. Reuter, in addition to his regular duties as Pastor of the Detroit Society, preached and gave a doctrinal class in Glenview, Illinois, and made two pastoral visits to Manistee, Michigan.

     Rev. Morley D. Rich, Resident Pastor of the Miami Circle and Visiting Pastor to the East-Central Florida and Atlanta Groups and to the isolated in Alabama, Georgia and Florida, reports an encouraging growth in the area under his charge. The Miami Circle has increased in attendance, support and organization, and the two groups have progressed well both in attendance and in organization.

     Rev. Norbert H. Rogers was engaged as Pastor of the Advent Church, Philadelphia, Pa., as Visiting Pastor to the New York and Northern New Jersey Circles, and as an Instructor in Religion and Latin in the Academy of the New Church.

     Rev. Frank S. Rose, continued to serve as Visiting Pastor to the isolated in Great Britain, Belgium, France and Holland, and to the Circles in Paris and The Hague. In addition to his regular duties, he preached eight times in Colchester and gave nine doctrinal classes there, some of these in exchange for the Rev. Alan Gill's taking trips on his behalf on the Open Road; preached four times in London; and addressed the 43rd British Assembly.

     Rev. Erik Sandstrom, in addition to his duties as Pastor of Michael Church, London, England, served as chairman of the British Academy of the New Church and of the New Church Club, and as a member of the Swedenborg Society's Advisory and Revision Board. He attended the 2nd Scandinavian Assembly, at which he preached and gave an address; visited the Circles at The Hague, Copenhagen and Oslo, and Jonkoping, giving a doctrinal class in each; addressed the 43rd British Assembly; and by invitation gave an address on Emanuel Swedenborg in the Swedish State Church in London, and an address on New Church education to the North Finchley (Conference) Society.

     Rev. Frederick L. Schnarr was engaged until the end of August, 1958, as Pastor of Sharon Church, Chicago. Since September 1, he has served as Pastor of the Washington, D. C., and Baltimore, Md., Societies, and as Visiting Pastor to North and South Carolina and Virginia.

     Rev. David R. Simons continued to be engaged as an Assistant Pastor of the Bryn Athyn Church and as Principal of the Bryn Athyn Elementary School. He preached seven times in Bryn Athyn and twice in Philadelphia. He also taught one course in the Academy of the New Church College.

     Rev. Kenneth O. Stroh was engaged as an Assistant Pastor of the Bryn Athyn Church and as Director of Music for the Bryn Athyn Church.

     Rev. Jan H. Weiss was engaged as Assistant to the Pastor of the Immanuel Church, Glenview, and as Visiting pastor to Circles and Groups in Madison, Wis., Rockford, Ill., St. Louis, Mo., and St. Paul, Minn.

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In the course of the year he preached 43 times, gave 69 classes and 7 addresses, and traveled approximately 14,600 miles.

     Rev. William Whitehead, Professor Emeritus of History in the Academy of the New Church, taught two courses in the College and was engaged in compiling volumes 2 and 3 of Annals of the New Church. He preached once in Bryn Athyn. Glenview and Philadelphia, and gave addresses in Bryn Athyn and Glenview.

     Rev. Raymond G. Cranch, in secular work, made one trip to the Erie Circle before relinquishing on May 30th his appointment as Visiting Minister to Erie,

     Rev. Donald L. Rose, was engaged throughout the year as Minister of the Hurstville, Australia, Society. He made one visit to Lancefield, Victoria, and sent 12 recorded sermons and 3 children's talks to isolated members of the General Church in New Zealand and 3 recorded sermons to isolated members in Adelaide, South Australia.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Secretary.




     THE GENERAL CHURCH OF THE NEW JERUSALEM

     (A Pennsylvania Corporation)

     and

     GENERAL CHURCH OF THE NEW JERUSALEM
     (An Illinois Corporation)

     REPORT OF THE SECRETARY

     FOR THE

     YEAR ENDING DECEMBER 31, 1958

     MEMBERSHIP

     During the year 1958, the number of persons comprising the membership of both Corporations increased by 7 from 255 to 262 in accordance with the following tabulation:

                         Date of          Net          Date of
                         12/31/1957          Change     12/31/1958

Members of

Illinois Corporation only     8               None          8
Both Corporation               247               Add 7          254

Total Persons               255               Add 7          262

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Total Members of
Illinois Corporation           255               Add 7          262
Pennsylvania Corporation     247               Add 7          254

     The several Net Changes consisted of:

11 New Members of both Corporations:

Bostock, Richard
Gurney, John Graham
Hill, Stanley Douglas
McQueen, Kenneth T.
Morley, Harold Keith
Parker, C. John
Powell, Oliver T.
Rose, Kenneth
Synnestvedt, Ray
Weaver, William L.
Wille, John H.

4 Deaths of members of both Corporations:

Brown, Robert M.
Glebe, Nelson H.*
Goerwitz, Richard L.
Norris, William C.
     * Died 7/27/57. Not recorded in 1957.


     DIRECTORS

     The two Corporations each have the same thirty Directors, ten of whom are elected each year for terms of three years. At the 1958 Annual Meetings, ten Directors were elected for terms expiring in 1961, and two Directors were elected for terms expiring in 1960 to fill existing vacancies, As a result, the present Directors and the year in which the term of each expires are as follows:

1961 Acton, Daric E.
1959 Acton, Kesniel C.
1960 Anderson, Reginald S.
1960 Asplundh, Carl Hj.
1961 Asplundh, Edwin T.
1961 Asplundh, Lester
1960 Barnitz, Robert G.
1961 Blackman, Geoffrey E.
1959 Bostock, Edward C.
1961 Childs, Randolph W.
1959 Cockerell. Gordon D.
1960 Coulter, Robert I.
1959 Davis, Edward H,
1959 De Charms, George
1960 Doering, George C.
1961 Glenn, Theodore N.
1959 Hilldale, Robert C.
1961 Howard, John
1960 Kitzelman, Edward
1961 Kuhl, John F.
1960 Lee, Sydney F.
1961 Loven, Tore F.
1960 Morley, H. Keith
1961 Pendleton, Philip C.
1959 Pendleton, Willard D.
1959 Pitcairn, Harold F.
1959 Pitcairn, Raymond
1959 Pryke, F. G. Colley
1960 Smith, Gilbert M.
1960 Synnestvedt, Arthur

The Honorary Directors are Marlin W. Heilman and Hubert Hyatt.


     OFFICERS

     The two Corporations each also have the same four Officers, each of whom is elected yearly for a term of one year. Those elected at the Board Meetings of June 14, 1958, were:

President          De Charms, George
Vice President     Pendleton, Willard D.
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

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     CORPORATION MEETINGS

     The 1958 Annual Corporation Meetings were held at Bryn Athyn on June 14, these being the only Corporation Meetings held during the year. The President, Bishop De Charms, presided, and the attendance numbered 71 persons, each a member of both Corporations. Reports were received from the President, the Secretary and the Treasurer, and from the Committees on: Audit of Securities, Nomination of Directors, and Salaries.

     BOARD MEETINGS

     The Board of Directors held six meetings during 1958, the average attendance of Directors was 14 with a maximum of 19 and a minimum of 9. The President presided over all six meetings, which were also attended by the Treasurer.
     The business of the Board of Directors transacted during the first half of the year was covered in a report submitted to the annual Corporation meeting held in June 1958.
     Since that time the organization meeting and two regular meetings have been held. Action was taken to approve travel expenses for Certain ministers to attend the Council Meetings in January 1959 or the General Assembly in 1959, and also to approve travel expense for one minister to attend the 1959 British Assembly. Funds were appropriated to the Open Road Society in England to help support its work, and a loan was made to the 1959 General Assembly to cover preliminary expenses. Other pertinent matters were discussed upon which there was no action or action was postponed.
     Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary.


     TREASURER OF THE GENERAL CHURCH

     REPORT FOR 1958

     In the short period of two years, financial operations of the General Church have improved from a $1300 deficit to a $20,000 surplus for 1958.
     Last year's spectacular gain was the result of a number of contributing factors. Most significant was the improvement in the support of church uses.
     Contributions were up more than $8700. Actually, almost the exact amount can be identified with a few substantial contributors in Bryn Athyn. But a careful analysis of both contributions and expenditures reveals that a much wider effort throughout the church is responsible for the overall improvement in last Nears results.
     Gross Expenditures for Pastoral Extension work by General Church Ministers were up considerably in 1958, due largely to the change in the Ministers' Salary Plan. This was offset, however, by a substantial increase of nearly $3000 in contributions from the various areas served. Unfortunately, three contributions reports were not received prior to closing of the books. Except for this, there would have been a net decrease in General Church expense for extension work.
     On the other hand, there was a marked decline in contributions from Society sources where many local needs were more pressing. Yet, in spite of the higher salary rates, General Church support of Society pastors under the Plan decreased by nearly $4000.
     As we began 1958, we entered a period of declining security values accompanied by a growing threat to investment income.

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Despite these general conditions, investment return continued at the previous year's high level. In addition, new revenues were realized from capital gifts received in 1957. The total from these sources increased income by $4000 which was definitely a contributing factor.
     Finally, it must be admitted that moving expenses are an important factor in any annual budget. Last year only $1600 was spent for this purpose, the lowest figure for many years.
     Total expenditures for the year actually declined for the second year in a row, amounting to $101,100 for 1958. This was comfortably covered by income, which rose to a record $120,900.
     From the resulting surplus, the Board of Directors has made the following appropriations: $10,000 to be put into a reserve for future unusual moving expenses; $2000 to be added to the fund for republishing the Liturgy; $1500 for a new addressograph plate cutting machine; and $200 for the publishing committee. The balance of approximately $6000 has been added to Net Worth.
     The Board of Directors has also authorized the Treasurer to increase the subscription price of NEW CHURCH LIFE, effective July 1, 1959, from $3.00 to $5.00 per year. This is the first time in 39 years that any change has been made in this regard.
     Last year's good fortune was not limited to the General Fund. During 1958, contributions to Endowment of approximately $94,000 were gratefully received from the members of the Pitcairn families, along with a number of substantial gifts for special purposes.
     The Pension Fund also recorded substantial gains. Income and additions under the Plan totaled $40,000 against pensions paid of $17,900.
     By year-end, the book value of all funds had grown by $200,000 over 1957.
     It is reassuring to know that we again have the means to go forward with the work of promoting the growth of the Church under the inspired leadership of our Bishop.
     Respectfully submitted,
          L. E. GYLLENHAAL,
               Treasurer.


     EDITOR OF "NEW CHURCH LIFE"

     Only twelve of the twenty extra pages used in the April issue were recovered, with the result that in 1958 NEW CHURCH LIFE had a total of 584 pages instead of the usual 576. This total, in order of space used, was made up as follows:

Articles               295                              
Sermons               60
Church News               58
Reports               52
Editorial               32
Announcements          30
Communications          14
Reviews               13
Miscellaneous          12
Talks to Children          10
Directories               8
Pages                    584

197




     These figures do not differ significantly from those given in recent years. Excluding editorials, reports and news notes, the contents of NEW CHURCH LIFE in 1958 came from 38 contributors-23 ministerial and 15 lay. There were no lady contributors-which is simply a fact and not the result of a change in policy The editor wishes to express gratitude to those who submitted articles, and to the correspondents in our societies and circles who fill the "Church News" columns.

     CIRCULATION

     Figures as of December 31, 1958, supplied by the Business Manager show that paid subscriptions increased by 15, from 997 to 1012. Total circulation is shown in the following tabulation:
                                                  1957     1958
     Paid subscriptions                              997     1012
     Free to our Clergy, Public Libraries, New Church
      Book Rooms, Exchanges, Service Men, etc               168     167
                                                  1165     1179

     No analysis has been made this year to determine how many paid subscriptions came from members of the General Church.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Editor.

     SOUND RECORDING COMMITTEE

     As the uses of the committee were reviewed extensively last year, and will be presented fully to the 22nd General Assembly, this report will be factual and brief. During 1958, the total circulation was 957 tapes. These were sent to 55 locations: 42 in the United States, 5 in Canada, 3 in South Africa, and one each in Australia, France, Hawaii, Japan and New Zealand. A supplement listing 175 new recordings accessioned since June, 1957, was added to the Catalogue, bringing the total number of tapes now in the library to 1408. In this supplement some changes in format were made.
     The treasurer reports that as of January, 1959, special contributions were $1200.00 below those received at that time a year ago. As of the same month, working funds available amounted to $1633.00, which will be sufficient for only four months operations.
     For some months now the committee has been housed most adequately in the quarters prepared for it in the Asplundh Field House. The vice chairman, Mr. Kenneth P. Synnestvedt, whose professional work has taken him out of town for long periods, has been on leave of absence. Mr. E. Boyd Asplundh, the secretary, has absorbed many of Mr. Synnestvedt's duties while continuing with his own; he has brought to the work of the committee sustained enthusiasm and energy which are highly appreciated by all his colleagues.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman.

198





     VISUAL EDUCATION COMMITTEE

     RECEIPTS

Cash on hand January 1st, 1958                                   217.10
Loan to enable us to purchase the Film "Our Faith"          100.00
Sold one set of Tabernacle slides                         15.00
Special Contribution to cover purchase of "Our Faith"          250.00
Rental and postage on slides and film loaned               55.61
                                                            420.61
                                                            $637.71


     EXPENDITURES

Purchase of film "Our Faith"                              250.00
Fibre case for mailing movie film                         3.63
Insurance on film "Our Faith"                              6.13
Postage Stamps                                        5.00
Re-payment of loan                                   100.00


                                                            364.76

Balance on hand December 31st, 1958                                   $272.95

     Respectfully submitted,
          WILLIAM R. COOPER,
               Director.

199


FREEDOM AND TRUTH 1959

FREEDOM AND TRUTH       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

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

Editor           Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contribution, should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$300 a year to any address, payable in advance. Single copy, 30 cents.
     Through various mass media of communication we frequently hear quoted these words of the Lord: "Ye shall know the truth, and the truth shall make you free." This, however, is incomplete. What the Lord really said was: "If ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free." The distinction is an important one. Knowledge is not power; right knowledge does not necessarily lead to right action: and mere knowledge of the truth-any truth at all-does not make men free. It is the truth that makes men free; and the truth is not a matter of mere knowledge, but is achieved by continuing in the Lord's Word as His disciples-by acknowledging His Divine Human, and by living according to His precepts as they are made known in scriptures received as Divine revelation.
     However, it is a fact that until men know the truth about a given situation or course of conduct they are not in freedom to make a decision that is rational. So it is a misinterpretation of the doctrine, one to which we are easily prone, to suppose that those who are doing evil in ignorance of the true facts should be left in freedom to continue in their evil; that is not to leave them in freedom but to keep them in ignorance! Rather, if it is possible, should they be put in freedom by being acquainted with the facts, the truths, that will equip them to make a rational decision. If that is done, and if no pressure is then brought to bear upon them that might force a decision, then the freedom into which they have been introduced is preserved. They may accept or reject, but they may now know what they are doing.

200


LORD THE REDEEMER 1959

LORD THE REDEEMER       Editor       1959

     The idea of the Lord the Redeemer that is held has far-reaching implications for the religious life of man. Thus the orthodox Christian belief that the Lord's merit and righteousness consist in His obedience to the Father, and in the passion of the cross, leads to the view that His merit and righteousness are ascribed to those who accept Him as their Savior; which in turn leads to the assumption, with all its well-known implications, that there is a saving quality in faith by itself. The substitutionary theory of redemption has led, in the evangelical churches, to what may be called the cult of the elder brother: the cultivation of a personal and sentimental love for the Lord such as the younger members of a family might feel for an elder brother who has made some great sacrifice for them. And the moral influence theory promotes the fallacy that men can be transformed, not by love of what the Lord is, but by an emotional reaction to His sufferings.
     In the Writings we are presented with an entirely different idea. They show that the Lord's merit and justice are indeed essential for salvation, but that because of their very nature they can no more be conjoined to man than can the Divine life itself. To be saved, they teach, man must live according to Divine order, that is, according to the Divine commandments, and thus perform uses to the neighbor. Only so can he procure justice for himself; not the justice of the Lords redemption, but the Lord Himself as justice-justice which dwells in the use, the good, which the man does. How important these differences are may be judged from the teachings of the Writings, that hereafter no Christian can enter heaven unless he believes on the Lord God the Savior and approaches Him alone. This, of course, is not by arbitrary decree, but because there is no other heaven than the Lord's.
SECOND ADVENT REDEMPTION 1959

SECOND ADVENT REDEMPTION       Editor       1959

     Every student of the Writings is aware that a final universal redemption was effected by the Lord at His second coming: that again He purged the world of spirits by dispersing imaginary heavens, reorganized the existing heaven, reduced the hells to order, and formed and established a new angelic heaven and a new church on earth. In the minds of some, the knowledge of these things has posed a question: Since the hells were subjugated by the Lord at His first coming, how could they-at least seemingly-rise up again and attain a dominance which threatened the human race?

201



     It was by extension into the world of spirits by means of new imaginary heavens that the hells again attained dominance, and the possibility of such heavens again being formed lay in two facts: that although the Lord had glorified His Human during His first advent, the Divine Human could not be revealed until He had made His second coming; and that the Christian Church, too, was founded upon the letter of the Word, which letter could be and was adulterated and falsified when the church became dominated by the loves of self and the world. The very nature of the imaginary heavens described in the Writings as existing before the Last Judgment shows clearly that they were founded upon false ideas of the Lord and of the meaning of the Word fabricated by cunningly hidden but evil loves. Indeed that which dispersed them was the exposure of those falsities by the revelation of the truths that had been perverted.
     We are not to suppose, however, that the formation of imaginary heavens from the Christian churches in any way qualifies the subjugation of the hells by the Lord at His first advent. These imaginary heavens could never have come into existence unless they had been permitted to do so by the Divine Providence. They were allowed only because they could be made to serve certain uses that could not be met in any other way. The Lord neither wills nor concurs in evil; but when evil comes into being by human action, then, in the Divine economy, evil is made a remedy for evil. In those who have confirmed themselves in it, it is made a remedy for the evil from which the simple good can be delivered. The imaginary heavens were tolerated because they helped to bring those who formed and maintained them to the fullness of their state of evil, and because, through experience in those false heavens, many of the simple good could eventually see the quality of certain evils, as they could in no other way. But when their use was ended, the imaginary heavens were destroyed. That they could arise at all, therefore, is not inconsistent with the total subjugation of the hells by the Lord at His first coming.
     Yet it is important to note that the judgment performed by the Lord in the year 1757 was final. It was indeed the last universal judgment. Spirits, both good and evil, from every religion on the face of the earth, with few exceptions still form their religious societies in the world of spirits. But the societies formed by hypocritical spirits can no longer develop into imaginary heavens. They are broken up by the Lord before the hells can achieve a dominant extension into the world of spirits by means of them. For now the Divine Human has been revealed; the spiritual sense of the Word has been disclosed; and the truth, though still denied on earth, cannot now be perverted to deceive.

202


Church News 1959

Church News       Various       1959

     DENVER, COLORADO

     The Denver Circle is back to normal again since the return of its pastor, the Rev. Robert S. Junge, after his ordeal of illness, and we are happy to have him home again. Regular tape recorded services were maintained while we were without our pastor, thanks to the splendid cooperation of the Recording Committee's library. Every effort was made to keep us supplied with new tapes, often on very short notice, and we do thank the Committee personnel very much.
     We had a very enjoyable Christmas party at the home of Mr. and Mrs. Dandridge Cole; Christmas carols were sung, and were accompanied at the piano by Marlene Fiedler, and we enjoyed delicious cookies baked by Mrs. Cole and Miss Aven Hyatt.
     Our Circle has sustained a loss in the passing into the spiritual world of Marian Allen Fiedler, and we extend our sympathy to the family. Our sympathy goes also to Mr. Dandridge Cole on the passing of his mother, and to Mrs. Bergstrom on the loss of her brother. At the time of writing, Mrs. Felix Junge is visiting here in Denver, staying with her grandchildren while the Rev. and Mrs. Robert Junge are in Bryn Athyn, where Mr. Junge is attending the Annual Council Meetings.
     MARION DICE

     SOUTH OHIO

     The year 1958 was marked by significant growth and enthusiasm in the South Ohio Circle. Beginning in September, the Rev. David Holm was able to devote his entire time to the North and South Ohio Circles, with periodic visits to Erie, Pa. As a result, most groups are now receiving an additional doctrinal class, instruction for the children has been increased, and visits to outlying families are more frequent. All this was brought about by Mr. Holm's release from his monthly visit to the Pittsburgh Society.
     The annual general meeting of the Circle was held in Louisville, Ky., at the home of John and Janet Frazier, on May 24th. A total of twenty attended the service and the meeting which was held directly after a feast-Frazier style. The main results were: unanimous adoption of the idea of a 50% increase in contributions from all members, enabling us to play our part in making the two circles in Ohio capable of supporting financially the full-time services of Mr. Holm; the adoption of "Aunt Grayce" Bush's one woman rummage sale as a Circle use; the re-election of John Frazier as treasurer; and the election of Robert Zecher as secretary. Kenneth Latta stepped down after several years of faithful service in that office.
     The New Church Day celebration was held at the Kenneth Latta farm on June 14th. There was an attendance of nineteen at the service, and everyone had a good time. Unfortunately, this was the last service in Ohio attended by the Peter Bostocks; Peter was transferred to Lynn, Mass., by General Electric.
     Shortly thereafter, on August 30th to be exact, Sonja Synnestvedt Zecher joined the Circle. In September several new faces began to appear at the Glendale classes and services. Due to the regular attendance of Gene and Jo Mooney and three children, and of Jean Fries and two children, throughout the fall, our average at services has been nine adults and twelve children. With the Harris Behlerts already in Cincinnati, and the James Blairs scheduled to move to the Glendale area in February, 1959, we have high hopes of making Glendale the center of General Church activities in Ohio.

203


Whether we succeed or not, we will all have had a wonderful time trying!
     Further north, in Urbana, significant increases in attendance at services were noted. During the latter part of the fall the average attendance, including children, was fourteen. Down south, in Louisville, the arrival of the Gordon Smiths with their three children swelled the group there to seven adults and five children.
     In September, Pat Bailey of Louisville gave birth to twin girls, whose baptisms in December brought the total for the year to three. Devon Lee Holm was born to the Rev. and Mrs. David Holm in April and was baptized in July.
      A Circle meeting followed the Christmas service and children's party at the Leigh Latta home in Glendale on December 14th, and rounded out the year. An attendance of seventeen adults and thirteen children filled the Latta halls to capacity. After a delicious ham dinner and a wonderful social gathering, all departed until 1959.
     ROBERT F. ZECHER

     BRYN ATHYN, PA.

     The Christmas season opened with a flourish with a Gorand Fair held in the Field House under the auspices of the Women's Guild. Gay decorations were on every booth, and a wide variety of attractive goods was offered for sale. One entire section of the room was devoted to games, and there were tables of special items priced for children's buying. Supper was served, cafeteria style, in the adjoining Wrestling Room. Later in the evening there was square dancing for young and old. The purpose was more than just to raise money, although that is always a matter of interest and was successfully accomplished; we aimed to provide an activity in which the whole Society and the Academy schools could join together. As the Academy and the Bryn Athyn Society both increase in size and complexity, the young people coming to school in Bryn Athyn cannot get to know all the families in the community in the way that was once possible.
     We are all aware of this, and from time to time both the Academy and the Bryn Athyn Society make concerted efforts to do things that will include everyone, as is done in smaller societies, and so to achieve some of the informal unity that is present in smaller groups.
     In more serious vein, the ladies of the Guild gathered for their Christmas meeting. A delightful musical program was followed by a talk from our pastor, Bishop De Charms, who reminded us that as mothers we must not only see that the affections, represented by the shepherds, are stirred in the minds of our children to receive the Lord; we must see also that they cultivate the knowledges of truth which are represented by the wise men bearing gifts.
     On the Sunday before Christmas two showings of the tableaux were offered to children and parents, who filled the Assembly Hall each time to see once more the beautiful story with such eternal meaning. Later, in the evening, many people crowded into the Civic and Social Clubhouse to sing carols and Christmas hymns under the enthusiastic leadership of the Rev. Karl R. Alden. We were also entertained by various talented members who gave their Christmas specialties. This is one of the most popular annual events offered by the Civic and Social Club.
     The season would not be the same without the invitation to the home of Mr. and Mrs. Raymond Pitcairn, where in beautiful surroundings the Society sings together the beautiful music of Christmas and listens to a special horn group playing many well loved harmonies. The touches of formal tradition, such as the lighting of the candles which look so right in the great hall, Mr. Pitcairn's words of welcome and Bishop De Charms' message, give to the evening a quality which remains in our affections and memories.
     There is a feeling of excitement and anticipation as the cathedral fills to capacity for the children's Christmas Eve service. To those with young families this is the climax of the season, as we worship the Lord and reflect again on the meaning of His birth into the world; listening to the children's address, given this year by the Rev. David R. Simons, and singing in the sphere of worship the hymns so well known and loved.

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The special services on Christmas Day, with a sermon by the Right Rev. Willard D. Pendleton, and on New Year's Day, with a sermon by Bishop De Charms offer a calmer atmosphere of fulfillment and dedication. We are fortunate to be given so much that each may find the sphere and the instruction to suit his need at the time.
     The January meeting of the Bryn Athyn Chapter of the Sons was a most successful affair. All the boys in the secondary school were invited, and the subject of the evening, which was under the toastmastership of Mr. Roy Rose, was the variety of uses there are to be performed. It was pointed out by a succession of speakers that there is a wide range of uses to be done in a society, and that by showing willingness and ability in the more routine and lowly ones we become eligible to take on the heavier responsibilities, which are sometimes most interesting.
     The elementary school celebrated Swedenborg's birthday on January 29th with refreshments and speeches. The upper grades listened to talks given by members of the College public speaking class, and the lower grades were addressed by Mr. Geoffrey Howard, a first year student in the Theological School. The Society's celebration is always on the first Friday in February after the Annual Council Meetings, as the Friday evening of the week of the meetings is devoted to hearing a paper from a member of the Council of the Clergy. This year we heard a most impressive and lucid study of the doctrine of spheres by the Rev. Louis B. King. We in Bryn Athyn are privileged to hear these special studies, and also to receive some reflections, during incidental social life, of the doctrinal deliberations of the men who are serving the church so widely.
     After the meeting the Civic and Social Club played host to all the clergy and their wives, and all in the Society were invited to come and meet and chat with them. This is an innovation of two years' standing, and it performs a very valuable use in enabling many, who otherwise would not have an opportunity, to greet old friends and former pastors. We hope that the pastors go back to their societies and other responsibilities inspired by their conferences and refreshed in spirit; and through them and these pages we send greetings to all our New Church friends.
     ZOE G. SIMONS

     THE CHURCH AT LARGE

     General Convention. The 1959 session of the General Convention will be held on the West Coast in the San Francisco Bay area. The Council of Ministers will divide its meetings between the two churches in San Francisco and El Cerrito; all other meetings will be held at the Asilomar Conference Grounds, which are near Pebble Beach and Monterey.
     The Council of Ministers held its second annual mid-winter conference at Urbana Junior College: Urbana, Ohio, early in March. The conference was again directed by Dr. Richard Wallen, formerly of Creelman Associates and now with the Personnel Research Corporation of Cleveland, and a member of the research consultant firm of Creelman Associates.
     General Conference. The Sunderland Society, which was formed in 1940, recently opened its new place of worship, The Seaburn Dene New Church and Christian Community Centre. The dedication was performed by the president of the General Conference.
     The Moseley (Birmingham) Society celebrated in January the 50th anniversary of the erection of its building. The beginnings of the Moseley Society go back, however, to 1878, when the first services were held in a schoolroom. The Rev. John E. Teed is pastor of the Society.
     As is its custom, the New-Church College has arranged for schools for young people at Easter and Whitsun, and will conduct a Ministers' School in July.

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     ASSEMBLY MUSIC

     The following selections will be used in the Divine Worship held during the General Assembly:

Offices 3 and 4
Hymns nos. 31, 55, 56, 71
Chants nos. 40 and 46
Antiphon IX-1-310
Psalms 19 and 24
The following will be sung at the opening and closing of the sessions:

First Session: Hymns nos. 39, 53
Second Session: Anthems nos. 1, 5
Third Session: Hymns nos. 30, 37
Fourth Session: Hymn no. 58, Anthem no. 13
Fifth Session: Hymns nos. 40, 44 Sixth Session: Hymns nos. 24, 75
ACADEMY OF THE NEW CHURCH 1959

ACADEMY OF THE NEW CHURCH              1959

     Annual Joint Meeting

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held on Friday, May 22, 1959, at the Assembly Hall, Bryn Athyn, Pa. It will be preceded by a Society supper.
     The specific nature of the meeting will be announced later.
          E. BRUCE GLENN,
               Secretary.

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GENERAL CHURCH CORPORATIONS 1959

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1959




     Announcements
     The 1959 Annual Corporation Meetings of the General Church of the New Jerusalem will be held at Lake Forest College, Lake Forest, Illinois, on Saturday afternoon, June 20, at 3:00 p.m., Central Daylight Time. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary.
ACADEMY OF THE NEW CHURCH 1959

ACADEMY OF THE NEW CHURCH              1959

     SCHOOL CALENDAR: 1959-1960

     Eighty-third School Year

     1959


Sept.     11     Fri.     Faculty Meetings. Dormitories open
     12     Sat.     8:00 a.m.     Student workers report to supervisors
               3:00 p.m.     Opening Exercises
               3:30 p.m.     President's Reception
               8:00 p.m.     Formal Dance
     14     Mon.     7:30 a.m.     College registration
               8:00 a.m.     Secondary Schools registration
     15     Tues.     7:30 a.m.     College registration
               8:05 a.m.     Chapel: Secondary Schools
               8:30 a.m.     Classes begin in Secondary Schools
     16     Wed.     8:05 a.m.     Chapel and classes begin in College
Oct.     23     Fri.     Charter Day
     24     Sat.     Annual Meeting of Corporation
Nov.     25     Wed.     Close for Thanksgiving after classes
     30     Mon.     Classes resumed
Dec.     19     Sat.     Christmas Recess begins

     1960

Jan.     4     Mon.     Classes resumed
     29     Fri.     First Semester ends
Feb.     1     Mon.     Second Semester begins
     22     Mon.     Washington's Birthday Holiday
Apr.     2     Sat.     Spring Recess begins
     11     Mon.     Classes resumed
     15     Fri.     Good Friday
May     20     Fri.     Annual Joint Meeting of Corporation and Faculty
     30     Mon.     Memorial Day Holiday
June     16     Thur.     8:00 p.m.     President's Reception
     17     Fri.     10:30 a.m.     Commencement Exercises

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     TWENTY-SECOND GENERAL ASSEMBLY

     LAKE FOREST COLLEGE ILLINOIS, JUNE 17-21, 1959

Wednesday, June 17
     10:00 a.m.     First Session of the Assembly
               Episcopal Address: Bishop George de Charms
     3:00 p.m.      Second Session of the Assembly
               Address: Rev. Bjorn A. H. Boyesen
     8:00 p.m.     Assembly Social

Thursday, June 18
     10:00 a.m.     Third Session of the Assembly
               Address: Rev. Dr. Hugo Lj. Odhner
     1:00 p.m.     Theta Alpha and Sons of the Academy Luncheons
     8:00 p.m.      Fourth Session of the Assembly
               Address: Rev. Karl R. Alden

Friday, June 19
     11:00 a.m.     Divine Worship
               Sermon: Rev. Elmo C. Acton
     3:30 p.m.     Holy Supper Service
     8:00 p.m.     Fifth Session of the Assembly
               Address: Rev. Norbert H. Rogers

Saturday, June 20
     10:00 a.m.     Sixth Session of the Assembly
               Address: Rev. Norman H. Reuter
     3:00 p.m.     Corporation of the General Church
     7:30 p.m.     Assembly Banquet
               Toastmaster: Mr. Harold P. McQueen

Sunday, June 21
     11:00 a.m.     Divine Worship
               Sermon: Right Rev. Willard D. Pendleton
VISITORS TO BRYN ATHYN 1959

VISITORS TO BRYN ATHYN              1959

     People coming to Bryn Athyn who need assistance in finding accommodation will please communicate with the Hostess Committee. Please address letters to: The Hostess Committee, c/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.

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GIFT OF IMMEDIATE INFLUX 1959

GIFT OF IMMEDIATE INFLUX       Rev. GEOFFREY S. CHILDS       1959


[Frontispiece: Photograph of Mrs. Robert MacFarland Cole.]

NEW CHURCH LIFE
VOL. LXXIX
MAY, 1959
No. 5
     "And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening." (Exodus 18: 13)
     When the Lord selected Moses as the first leader of the sons of Israel, He placed upon him an awe-inspiring responsibility. Moses' task was to unite a crushed and disorganized people; to instill spirit where there was apathy; and to bring courage and resolution to hearts filled with hopelessness. His mission might have been easier if it had been to a small number of people, but the sons of Israel now numbered more than one million souls. We are told that there were 600,000 men available for the army Moses was to form. It is no wonder that Moses questioned his own ability to perform his task. "Who am I." Moses said unto God, "that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt?" (Exodus 3: 11).
     To this question God answered, "I will be with thee" (Exodus 3: 12); and it was His Divine presence that enabled Moses to perform his great work. The astonishing thing is that Moses led the people almost singlehanded. He assumed the full role of leadership. All questions, no matter how trivial, were brought to him for decision. His was a patriarchal government extending, not over a family, but over an entire nation.
     That Moses carried the entire responsibility for government by himself is evident from the chapter in which our text occurs. The day after Jethro's arrival. Moses arose early in the morning to undertake one of his tasks as leader-that of judging the causes of the entire nation. "Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. And when Moses' father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou alone thyself, and all the people stand by thee from morning unto even?

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And Moses said unto his father-in-law, Because the people come unto me to inquire of God: when they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and His laws" (Exodus 18: 13-16).
     The Writings reveal that Moses represents the Divine truth, the truth which is to lead man from evil into good. Thus, in the New Church, Moses represents the truth of the Word, the truth of the Writings. It is this truth alone that is to lead man through the first main state of regeneration. Man is to go to the Writings with all his spiritual problems, and he is to compel himself to obey whatever Divine truth is taught there. This first main state of regeneration, and the next succeeding state, are described as follows: "The man who is being regenerated and becoming a church has two states; in the first state he acts from truth, in the second from good. In both states the man is led by the Lord; but in the first by immediate influx, and in the second by influx both immediate and mediate. Immediate influx is represented by Moses judging the people alone" (AC 8685: 2).
     In this first state, the Lord "flows in and leads man immediately; but the immediate influx of the Lord does not come to perception, because it is into the inmosts of the man" (AC 8690). Now we have seen that truth-man's going to the Divine truth in the Word, and obeying it-is dominant in the first stage of regeneration. And we are also taught that immediate influx then leads man: that this alone rules, as Moses alone judged. Now, how do these two teachings fit together into a one, revealing the universal design of the first state? To uncover the answer to this question we must bear in mind that immediate influx from the Lord is into man's inmosts, that it does not come to man as a conscious sensation.
     But this immediate influx does have a powerful, dominant effect on man's life. From it he gains the strength to obey. From hidden springs inflowing from God, man draws the spiritual vigor to be obedient. The Arcana thus unfolds this further teaching concerning the first state: "This first state is that man does good from obedience, and not yet from affection. This good [consists of] the truth which man does . . . truth done only from command, thus as yet from compulsion" (no. 8690). This teaching brings before the eyes of the mind the three factors which enter into the first stage of regeneration: immediate influx from the Lord, the Divine truth of the Word, and obedience. The revealed Word stands before the eyes of the spirit. yet that Word would mean nothing were it not for immediate influx into the interiors of the spirit; for it is interior influx that gives man the desire, the ability, to obey the Word.

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And in the first state this obedience, this self-compulsion, is opposed by a most powerful enemy-the as yet unconquered emotions of the proprium. Obedience to the truth in the face of such tempting emotions is doubly difficult because man has no active delight in good in his heart; his heart is barren of all true delight in good. The only thing that sustains him is that hidden, immediate influx which has already been described. In facing his many evils, man then feels like Moses facing the might of Pharaoh and his people. He would withdraw in surrender, except that he knows perceptively that what the Lord has said is true:
"Certainly I will be with thee. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out My hand, and smite Egypt with all My wonders which I will do in the midst thereof: and after that he will let you go" (Exodus 3: 12, 19, 20).
     This presence of the Lord with Moses is the presence of immediate influx, with Divine truth. It is these two that combine to lead man out of Egypt, out of the house of spiritual bondage.
     There are many teachings in the Writings concerning the stages or states of regeneration. In the creation series, as unfolded in the first volume of the Arcana., regeneration is divided into seven major stages- the last being the attainment of the sabbath or celestial state. In other parts of the Writings regeneration is analyzed even more thoroughly, being divided into scores of particular succeeding states. In the chapter before us, however, the whole process of regeneration is simply divided into two states: the first being the state in which truth is dominant; the second, the state in which good is pre-eminent. Such a general division does not even include the state of the evil-those who have not reached the first stage of regeneration, and do not intend to reach it. Such men have contempt for the truth, and scorn obedience to it as insanity. Yet evil men also are guided by immediate influx from the Lord; without it they would be lifeless. In their case, immediate influx does not give the strength of obedience, for the evil resist obedience. Immediate influx can perform only one use for the evil: it gives them the ability to think. It enables them to understand spiritual truth, even though they do not intend to live according to that truth. It bestows upon the evil the gift of rationality, even though that gift is used by them for false purposes.
     It is, in fact, immediate influx from he Lord that maintains the whole universe, from things universal to things inconceivably minute. We read: "The fact is that by means of the truth proceeding from Himself the Lord directs all things down to the veriest singulars; not as a king in the world, but as God in heaven and in the universe.

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A king in the world exercises only a care over the whole, and his princes and officers a particular care. It is otherwise with God, for God sees all things and knows all things from eternity, and provides all things to eternity, and from Himself holds all things in their order. From this it is evident that the Lord has not only a care over the whole but also a particular and individual care of all things" (AC 8717)
     This is represented here by Moses judging the people-by their bringing to him all problems, great or trivial, for his solution All things with the Israelites were under Moses' hand, even as all things in creation are under the Lord's hand. As Moses disposed even the trivial, so the Lord disposes things most minute. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows" (Matthew 10: 29-31).
     We are told that the universal government of the Lord "falls with difficulty into the idea of any man, and least of all into the idea of those who trust in their own prudence; for such attribute to themselves all things that happen prosperously for them, and the rest they ascribe to fortune or chance, and few to the Divine Providence. Thus they attribute the things that happen to dead causes, and not to the living cause" (AC 8717). The reaction of the evil to the Lords government of all things is pictured in the reaction of Jethro to the government of Moses. For when Jethro saw how all things were under Moses hand, he said: "The thing that thou doest is not good" (Exodus 18: 17). In this instance, Jethro represents evil and its reaction. The evil recognize only their own prudence, and do not and cannot believe in the Lord as the disposer of all things.
     Concerning this reaction of the evil to the universality of the Divine Providence we are taught further: "When things turn out happily they indeed say that it is of God, and even that there is nothing that is not from Him; but few, and scarcely any, at heart believe it. In like manner do those who place all prosperity in worldly and bodily things, namely, in honors and riches, and believe that these alone are Divine blessings. When they see many of the evil abound in these things, and not so much the good, they reject from their hearts . . . the Divine Providence in individual things" (AC 8717)
     That is the reaction of the evil to the reality that God governs all things. But what of the reaction of those who are in the first major state of regeneration?-the state in which truth and obedience to truth are primary. Of themselves, those who are in that first state cannot see that the Lord governs universally and completely.

213


For the influx of the Lord into their lives is immediate and is above their conscious perception. But despite the fact that they cannot prove that the Lord governs in all things, they do not reject the teaching that He does; rather do they believe it, because the Word so teaches. And they wait patiently to discover the reality of this truth in their own perception. There are certain times, however, times when childhood remains are temporarily awakened, when the inner truth becomes clear: the Lord is the heavenly Father, to whom nothing is unknown; He is our shepherd, the all-wise. At such times men who are in the first state of regeneration see also one step further. They see also that the real Divine blessing is to be happy to eternity; that the Lord regards such things as honors and riches no otherwise than as means to eternal things. Therefore they also understand then that the Lord provides for the good 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.
     When man sees this as a reality in his life, then the perception that the Lord governs universally must obviously be present, for this basic recognition exists wherever there is trust in the Lord. Moses is acknowledged as the ruler and disposer of all things of the nation. In the first state of regeneration, however, these insights come rarely. For the most part, the man who is in that state believes in the Divine Providence without having any perception of it. Yet his rare moments of insight, of intuition, bring a promise of what is to come --a promise of the second and final state of regeneration. This is depicted in the affirmative sense of Jethro's advice to Moses-that he appoint subordinates to assist him in his work.
     In the first state, beyond which none can presume to be, it is enough that man accept the testimony of the Writings, that al] things of creation, from the greatest to the least, are under the Lords hand. What man senses at rare intervals he is to believe-that the eternal God is his refuge, and underneath are the everlasting arms (Deuteronomy 33: 27). For as he believes this truth, and compels himself to live it, he will come into a new light. He will begin to feel the Lords presence with him: the princes of heaven will rule on all planes of his mind, and on all these planes he will perceive, consciously, a delight in good. Then there will be a tranquillity which the hells cannot attack; then there will be, as with little children, a peace and contentment with whatever the Divine Providence brings. Amen.

     LESSONS:     Exodus 18. Matthew 10: 16-39. Arcana Coelestia 8685.
     MUSIC:     Liturgy, pages 510, 473, 507.
     PRAYERS:     Liturgy, nos. 102, 107.

214


FREE WILL 1959

FREE WILL       Rev. PAUL P. SIBEKO       1959

      (Delivered at the South African Mission Ministers Meetings, Bulwer, Natal, January 6, 1959.)

     From ancient times the problem of free will has loomed large in theological and philosophical thought. Many have been the controversies over the question as to whether or not man has free will in spiritual things. In the Christian Church, orthodoxy established the dogma that denies man free will in spiritual things, and this in spite of such striking teachings in the Word as: "I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye" (Ezekiel 18: 32).
     At the present day-when the infallibility of orthodoxy is being called into question on every hand; and men are wont to follow their own train of thought, unguided by any rule of faith-the belief in the free will of the individual is tending to return in the churches. But the freedom of the will has held an equally important place in the discussions of philosophers; and one of the results of belief in the theory of evolution, and the study of the results of heredity and environment, has been the destruction with many scientists and philosophers of belief in free will. Man, they say, is the product of heredity and environment, and there is no room for free will.
     The New Church teaches with no uncertain voice that man is free, that he has free will in both natural and spiritual things. But how man is free, and how the problem of freedom is to be understood, seem to be made more complicated and difficult by a superficial study of the Writings. If, as we are taught, man is not life, but merely a vessel receptive of life, how can he be free? Can a vessel which has no life of its own be free? If man is merely a vessel, must not the inflowing life be responsible for the evil that he does? And does this not lead to predestination? Some New Church men, when confronted with this problem, pass it by. Having a strong and abiding faith in the Writings of the New Church they do not permit unsolved problems to trouble them. Others, chiefly the young, worry over the difficulty, often searching far and near for an answer but never finding satisfaction. In such a discourse as this, we cannot hope to clear away all the difficulties which lie in the way of a clear understanding of the riddle; we merely hope to state the problem, and, if possible, to throw light on several phases of it.

215



     The subject of free will involves three problems. First, judging from everything that is known, we say that everything must have a cause. Every love, thought and action must have a cause. And if there is a definite cause why we do one thing and not another, the appearance is that there is no place for free will. Second, man has no life that belongs to him, but is a receptacle of life. As a receptacle in itself is dead, it cannot choose. Man's actions are therefore apparently controlled by the inflowing life, and thus by God. Third, how can we harmonize belief in God's omniscience of all things, including His knowledge of everything in the future, with man's individual freedom?
     Let us turn our attention to the first of these difficulties, that of cause. We are told by those who deny the freedom of the will that everything we think, feel or do is the result of some cause or series of causes; that in spite of the appearance of free will we do such and such a thing, and not something else, because of the combined forces of heredity habit and past experience; that this past controls our actions; and that we could not have thought or acted otherwise than we did. To the educated man, especially if he has a scientific mind, this conclusion seems hard to avoid, for the chief object of our present day education is to train men to look for causes. The rule of cause and effect is the most universal of natural laws, and the most difficult to conceive of as not applying in any instance. Experiment has shown that, where there is an apparent exception to a universal law, it is usually an appearance due to ignorance of certain facts. To illustrate: when a balloon rises into the air, its behavior is apparently an exception to the law of gravity, but a further study of the subject shows that it is that very law which causes it to act as it does. When a scientific mind finds that something as indeterminate as free will is given as a cause, it immediately searches for more definite causes-and apparently finds them.
     But in spite of every argument, every man has a perception that he is free, that he is responsible for what he does; and this perception is so strong that he still acknowledges free will in practice, even if he convinces himself by intellectual argument that there is no such thing. He becomes angry with those who do what is unjust, and those under him he holds responsible for their actions.
     On no other earth in the universe could the fact that man has free will be brought into doubt; and none but the educated men of this earth have ever doubted it. The reason that there are those on this earth who doubt it is that we represent the external senses of the Gorand Man. By our very nature we are inclined to dwell in the things of the five senses.

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The senses tend to dominate our minds and to obscure rational and spiritual perception. When we say that we understand a thing, we usually mean that the thing has been demonstrated to the senses, or that the subject has been illustrated by a concrete example. And because this is our form of mind, scientists who have come to see that nature is governed by absolute and definite laws cannot conceive of any indefinite law, such as freedom, applying on a higher plane.
     Our minds are so formed that we can scarcely conceive of anything as a possibility that has not come to our senses, or to the senses of other people whom we know or of whom we know. To illustrate: it is impossible to conceive of a color that is absolutely different from any color that anyone has ever seen. Not only is it impossible to have any conception of such a color, but it is a tendency of the mind to deny the possibility of its existing. If no one had ever seen the color red, it would be difficult for men to believe that there could be such a color. In like manner, it is difficult for men to conceive of the possibility of free will, which so flagrantly violates the normal laws of cause and effect, and which cannot be illustrated on the plane of the bodily senses.
     The real difficulty lies in this, that free will is the supreme law of the created universe, both spiritual and natural, and everything was created and has its being for the sake of that law. It is discretely above every other law, and it stands alone on a plane by itself. Being above other laws, and yet directly related to them, it cannot but appear obscure. We cannot define the things of a higher plane in terms of those of a lower plane; and the law of free will, being on the highest of all planes, cannot be defined at all.
     This must suffice for our consideration of the problem that the law of free will does not follow the ordinary law of cause and effect. Let us turn now to the second problem: Where does free will lie, if man is a vessel receptive of life and is not life itself? Certainly, a mere vessel cannot have freedom. The answer is that the life which continually flows in from God is finited by Him and is modified by the vessel which receives it, and that a new form of life is born from the reaction of the receptive vessel. This new form of life is not life in itself: its source is the continually inflowing stream of life, yet it is not that life as it is in itself but as it is in reception. We might compare human life to a magnet. The source of the force of the magnet is in the universal sweep of the magnetic atmosphere; and this universal current surrounds a magnet, and forms a more finited sphere about it, not because the magnet has any force of itself, but because it has been so formed that it can receive and as it were modify the universal magnetic force.
     In the case of man, every law of creation, both natural and spiritual, has united to make this new creation free and conscious.

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For freedom and consciousness make one; the two cannot be separated. If a man thinks clearly he can see that it is impossible to conceive of a self-conscious individual who is not free. Freedom, in fact, is the source of self-consciousness-of awareness of being an individual.
     The inmost soul, which forms and rules the body as to its organic functioning, is far wiser than the wisest of men; yet it is not self-conscious, because it is not free, but has to do the bidding of the Divine laws of creation. In one sense, the soul may be considered higher than the mind of man, since it is intermediate between God and man and even gives the mind to think. Still, it is not this in man that God loves primarily, for it is but an instrument in the hand of God for the creation of man. Man, as to his conscious mind and freedom, is the object of this creation and the chief object of the Lords love-a self-conscious and free individual, liberated from the direct dictate of God, and thus a created being whom God can love without loving Himself.
     Let us now turn to the third problem. It is often felt that God's foreknowledge of the future is inconsistent with the freedom of the will. It may be said that God knew I was going to do a certain thing, and not the opposite; I, therefore, could not interfere, could not have done the opposite, and thus was not free. But a little reflection will show that merely knowing the future, if it does not influence the actions that follow, in no way takes away freedom. For example, if a man were watching a game of checkers, and an inner voice informed him which player was going to win, but he himself did nothing that influenced the game in any way, it could not be said that the players were less free because that man knew who was going to win, for he had nothing to do with the game. Thus we may see that merely foreknowing the future, if it does not result in any interference with what is taking place, does not affect either the future or free will.
     "But," someone may object, "how about the spirit whose voice the man heard? Did not he influence the game?' If it be shown that he did not, the question naturally arises as to how he knew. As a matter of fact, no spirit or angel knows the future, or could predict who would win, unless he were permitted to influence the game. And the reason no spirit can know the future is that man has free will, and that, no matter how wise a judgment a finite being can make as to the future, he cannot be certain, for the element of free will may alter any guess.
     A created being can only see and judge of things from causes and effects. God alone can see the future, can know that a man will act in a certain way from no other cause than his free will. Still, God's foreseeing of the future in no way alters His laws of Divine love and wisdom, which ever keep men free.

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This is hard for us to realize, for, being human, we could not but be influenced in our actions if we knew the future. In fact, were we to know it, we would immediately rebel against it, and destroy the order of Providence.
     It can be seen that if the laws of Providence were to act in the same way, whether God did or did not know the future, then the fact that He did know the future could not be said to have any influence on events, and thus could not be said either to take away or to give free will. These statements are made merely to illustrate a point: to God all time-present, past and future-is ever present; and the one universal end of His providence is that all men shall be free. While we may thus see rationally that foreknowledge of the future does not take away our free will, still, when we think from particulars, any one of us may say: If God knows that I am going to do a certain thing, therefore I must be going to do that thing and cannot do otherwise, and consequently I am not free. But this is a fantasy of the natural man, and it is due to the mind sinking from general principles into particulars. It arises from the fact that we think of God from time and space. If we could elevate our minds sufficiently, the illusion would soon pass away: but something of time and space ever clings to our thought as long as we remain in this world, and we therefore cannot free ourselves entirely from this illusion.
     Although it is man's free will which decides, which makes the choice, still, this free will is in itself a very small force among great contending forces. The power of hell flows into the natural mind and stirs up all the evils of man's nature, both hereditary and acquired At the same time, the angels flow into his spiritual mind, and arouse all the remains that have been implanted by the Lord. A man's free will consists in the ability to open his mind to receive a more powerful influx from heaven or from hell.
     Because he is not life, but merely a receptacle of life, man tends to sink down-to become more dead, more material. But this tendency is balanced by the continual effort of the Lord to arouse him and lift him up. "Behold," the Lord says, "I stand at the door, and knock: if any man hear My voice, and open the door. I will come in to him, and will sup with him, and he with Me" (Revelation 3: 20). Or, as the teaching reads in the Writings: "God is perpetually present, and continually acts upon man, and also touches his free will, but never does violence to it for if He were to do violence to man's free will there would perish the dwelling place of man in God, and only God's dwelling place in man would remain" (TCR 74: 3). The Lord never ceases to call to men, as it is written: "Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die; O house of Israel?

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For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye" (Ezekiel 18: 31, 32).
     Man is between the living force inflowing from God and the dead force inflowing from hell. To man, before he is regenerated, death-the death of conscience, the death of the spiritual mind-looks like freedom; the chains of evil desire, by which the wicked man is made the slave of hell, do not appear. Evil spirits take care that the bindings of evil habits appear so attractive that their real nature is not evident. Wicked men therefore choose slavery, a living death, rather than the life and freedom which the Lord would ever give.
PERSONALITIES AND NATIONS IN THE WORD 1959

PERSONALITIES AND NATIONS IN THE WORD       Rev. JAN H. WEISS       1959

     We are taught in the Writings that Divine truth in itself is incomprehensible to any human being, yea, even to the celestial angels. For this reason the Lord accommodated His wisdom to angels and men by couching Divine truth in terms of angelic and then of human speech. The Word on earth, or the ultimate of Divine truth, has therefore been couched in terms of the things of this earth and in terms of human personalities and nations. This is true, not only of the Old and New Testaments, but also of the Writings in which the Lord has made His second coming.
     Regeneration and glorification are described in the Old Testament in terms of the history of the Jewish nation and its relations with many individuals and nations, both inside and outside of the land of Canaan. In this history we find a detailed picture of the Jewish people and their character. We find there also the record of personalities and their weaknesses.
     In the New Testament, regeneration and glorification are described in terms of the movements words and deeds of the Lord Jesus Christ when He was on earth. In that record also there are intimations of the nature and disposition of the Jewish people: and in it we find as well descriptions of personalities and their deeds.
     The Writings also treat of the Lord's glorification and of man's regeneration; and although it is impossible for the Writings to avoid entirely the terminology of space and time, they describe these processes in more rational and abstract terms.

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But the Writings also treat, and much more than we usually realize, of the character of the Jewish people. There is quite a number of accounts of the eternal lot of well-known personalities, and the characteristics of a number of other nations are described. These descriptions of the Jewish and other nations, and of the final lot of certain persons, are often very sharp and condemnatory in tone; and if they are not correctly understood, these descriptions could hinder the growth of the New Church with newcomer; and also with those who have embraced the faith of the church.
     The newcomer of Jewish extraction could easily take offense at the very sharp judgment made of the character of the Jews. Those of English descent might feel insulted when they read that they are not very individualistic, but like to follow the thinking of some erudite leader. Those of Swedish blood could be hurt by the statement that the Swedish nation is among the most wicked nations of Europe; and the Italians and the Russians might feel even more insulted, for they are declared to be even worse than the Swedes! Those who are of German origin might be hurt by the statement that they inscribe the spiritual things of the church upon their memories, and reason from them, but seldom elevate these things into the higher understanding. And those who have already embraced the New Church externally could take these harsh statements of the Writings concerning various nations, and use them to bolster their egos and to confirm themselves in the evil of national or race hatred.
     Statements concerning the eternal lot of certain persons could keep newcomers from accepting the Writings. Not only do they sound odd to the newcomer's ear; they sometimes go against the opinions of historians.
     The question that we must face is this: What are we, as New Church men, to think about and do with all these teachings about nations and personalities in the Writings? To this we could add another but related question: What are we to think of these statements when we realize that sometime in the distant future many of them will become apparently superfluous?
     The answer to these questions can be given only to the mind that has accepted the Divinity of the Writings, and has implicit trust in the fact that these statements were put into the Writings by the Lord for a definite purpose. The Writings themselves leave us in no doubt in regard to the fact that Swedenborg wrote, not according to his own judgment, but under the inspiration and at the command of the Lord. It was against his own good judgment that he published the so-called Memorable Relations. The purpose of every statement in Divine revelation is the salvation of mankind. So we must look upon these statements concerning nations and persons with the thought: How can they contribute to the eternal happiness of others and of ourselves?

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     First of all, it is obvious that these statements were not made to belittle or to insult! The Lord speaks from Divine and infinite love, and His words are spoken to heal and to save from eternal damnation. Also, it is obvious that no one could possibly see any hatred for any of the nations or persons mentioned behind the harsh statements that are made about them, if he reads them as statements of Divine revelation; hatred belongs only to the human heart, and it cannot be ascribed to the Divine.
     It follows, therefore, that those who love the Lord and follow Him will never use these statements to confirm any feeling of hatred-be it personal, national or racial-that arises in their hearts. Anti-Semitism, race hatred and bias, national conceit-these are all feelings that originate in hell, and they go directly against the Lord's command: "Thou shalt love they neighbor as thyself."
     We need to realize that the line which divides the evil from the good runs through all races and nations. The heavens are international, interracial, even inter-planetary, as far as their inhabitants are concerned. The Divine love desires conjunction with all human beings, and if there is a separation between the Lord and man it is man's doing.
     The Writings state that man cannot see evils by themselves: he can see them only in human beings. It is similar with good. Nothing could have been revealed about conjugial love unless Swedenborg had been allowed to meet and observe conjugial pairs in heaven, for on earth they could not be observed. This, then, is the reason for the existence of the statements made concerning nations, races, and certain personalities in the Word.
     Therefore, when we read in the Word about evil individuals, nations or races, we are not to dwell upon the fact that evils are in others, but are to consider that those evils may he in ourselves. And when we read in the Word about good individuals, nations or races, we are to pray that we, too, may receive such good from the Lord.
     This is exemplified, first of all, in the teachings of the Writings concerning the Jews. Everything that we read about the Jews in both the Old and the New Testament we are actually reading about ourselves. For what is said in the literal sense about the Jew is said in the internal sense about each one of us. The anti-Semitic New Church man may not realize this, but whenever he makes some condemnatory remark about the Jew he is actually bringing judgment upon himself. Thus what the Lord said in the New Testament is literally true: "Judge not, that ye be not judged.

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For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again" (Matthew 7: 1, 2).
     Every person in the letter of the Word becomes, in the internal sense, a thing in our minds. And this we are to apply not only to the literal sense of the Old and New Testaments but also to the literal sense of the Writings.
     The regenerating man is the man who is striving toward an angelic attitude or state of mind. Such a man is not so much interested in the evils that are in others but in the evils that are in himself. When he sees evil in those who are with him on this earth, he will only look inward; and when such a man reads in the Word statements concerning the evils of others-be they persons, nations or races-he uses those statements as mirrors for his own person, nation or race. Such a man will retain less and less the idea of any person that occurs in the Word.
     When we read in the Writings about the avarice of the Jews, we are to pray, "Search me, O God, and know my heart." When we read about how the Germans rarely elevate the things of the church above the memory into their higher understanding, we should ask ourselves just how much we really ponder the things of Divine revelation, and how much we merely keep them in the memory. If we find that the Swedes and the Danes love to domineer over others, we are to purge the Swede and the Dane in ourselves.
     As New Church men we are responsible for how much we allow the hells to hinder the growth of the church in ourselves by reason of statements concerning the evils of others. But we are not responsible for the statements themselves. Thus we need not worry as to how far they will hinder the growth of the church in newcomers. The statements are there because the Lord has placed them there. We cannot delete or hide them. As long as we think of them as statements that bring judgment upon ourselves rather than upon others, and act according to that thought, we will not hinder the growth of the church in newcomers.
     The more time goes on, the more the church grows, the more regenerate our church becomes, the more will we learn to think as the angels in heaven. As long as we live on earth, we will never he able to think purely from the representations of persons, nations and races. But we can strive for it, and in so doing come ever nearer to the ideal. And if we do this, and so pass from this world into the next, it will be said of us as it is said of the angels, that we "retain not even the least of an idea of any person that occurs in the Word" (AC 1876).

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HOLY SUPPER 1959

HOLY SUPPER       G. A. DE C. DE MOUBRAY       1959

     It is proposed in this article to study the correspondences involved in the Holy Supper, and then the effect of partaking of it; that is, the manner in which we derive benefit from so doing.
     A series of correspondences, or rather of strata of correspondences, is involved, with the Divine love and wisdom on the highest level and flesh and blood, bread and wine, on the lowest.
     Starting at the very bottom of the series, we learn in True Christian Religion 704 that, in the natural sense, bread and wine mean the same as flesh and blood, that is, the passion of the cross. There are many indications in the Writings that, for the purpose of the spiritual sense, "bread" is interchangeable with the Lord's flesh and body, and "wine' with His blood; though this is not invariable: blood may have a higher signification than "wine."
     In Matthew 24: 26-28 (Mark 14: 22-24, Luke 22: 19, 20) we are told that the bread is the Lords body, and that the cup-containing the wine-is the Lord's blood. In the Writings we find nearly the same statement in Arcana 3704: 7, 4735, 7850: 3 and 9127. These correspondences are closely connected with the statement in Arcana 8682 that by "bread" was meant-with particular reference to Aaron and all the elders of Israel eating bread with Moses father-in-law before God, but also, apparently more generally, and indeed looking forward to the Holy Supper- all the food that was used, especially the flesh of the sacrifices.
     We find the simple contrast between the correspondences of bread and wine as representing good and truth in Arcana 3168. and between the correspondences of flesh and blood as representing Divine good and Divine truth proceeding from Divine good in Arcana 7850: 2 and 10033. Furthermore, we are told in nos. 3513: 2, 3168 and 434: 4 of the same work that the acts of eating and drinking represent the appropriation, respectively, of good and truth.
     It will be of interest to endeavor to trace the physiological bases of these correspondences. We are given indications in the following:

     "By bread in the spiritual sense is meant the primary thing that nourishes the soul and preserves its spiritual life. That this is the good of love is evident from the life of heaven, which consists wholly of this good (AC 8410).

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     "Natural truth relatively to its good is circumstanced exactly as is water to bread, or drink to food. Water or drink causes bread and food to be dissolved, so that they may he conveyed into the blood, and thence into all parts of the body to nourish them" (AC 4976).

     A rational understanding of these correspondences is dependent upon our recognizing that love is the highest form of energy--making a mental note, of course, that the physicists invented the concept of energy only after Swedenborg's day. One of the clearest indications in the Writings of this identification of love with energy is in the following passage:

     "The Divine itself is pure love, and pure love is like fire more ardent than the fire of the sun of this world" (AC 6849).

More force has been given to this passage by the discovery that the intense heat of the sun is due to nuclear reactions-to reactions therefore taking place on a higher stratum of reality than the chemical reactions which we are accustomed to associate with the thought of fire.
     Another passage to which I would draw especial attention is that in which we are told of "the Most High," that is love itself, willing "out of pure mercy to draw all who are willing to follow to heaven, that is, to itself, by [literally] the powerful power of love (vi forte amoris)" (AC 1735).
     Let us now turn our attention to flesh. Flesh is simply muscle, and, therefore, that part of the bodily structure which puts forth power: it is energy incarnate.
     Its output of power, or, as one would say according to modern physical jargon, of "work," is dependent on the rapid removal by the blood of the poisonous products of combustion from the muscles and the equally rapid bringing up of fresh supplies of nourishment. Blood therefore plays a subsidiary role to flesh. It is as necessary to the functioning of muscle as thought is necessary to the life of the affections.
     Turning our attention to bread: it is clear that it is a source of energy for the muscles. The starch-a carbohydrate-provides the immediately combustible source of chemical energy. All flour, except the highly refined varieties produced in modern steel mills, contains another important group of substances, namely proteins. In times and countries in which flesh is little eaten, the proteins in bread are an important source of the proteins which constitute muscle. Protein can therefore be looked upon as a long-term form of energy, while starch is a short-term form.
     Another essential ingredient of the unleavened bread of the Jews was olive oil. Oil, on being assimilated, is laid up in the body tissues in the form of fat. Fat acts physiologically in two chief ways: as a reserve of chemical energy, and as a stabilizer of body temperature, a protection against cold.

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It is therefore by correspondence both a provider of long- term spiritual energy and a protection against cold blasts from hell. From this analysis we would expect oil to have a higher signification than flour. That is so. In Arcana 4581: 4 it is stated that oil corresponds to love to the Lord, and fine flour to charity towards the neighbor.
     From Leviticus 2: 13, I presume that the unleavened bread eaten at the first Holy Supper was seasoned with salt. Salt (sodium chloride) is the source of the chlorine from which the glands in the lower part of the stomach produce the hydrochloric acid which, in its turn, performs a vital process in the assimilation of proteins. Salt thus plays its part in the chemical processes by which the proteins are broken down into substances soluble in the digestive juices. We can understand, therefore, the correspondence of salt with "truth which longs for good" (AC 9207: 2, 9325: 9); though how it can signify the longing of good for truth (AC 9207: 5) is not so clear.
     Wine. We have seen from several passages that drinking corresponds to the appropriation of truth. The reason, no doubt, is that without drink of some sort there would be no digestive juices. These juices are as necessary to the assimilation of food as truth-and, therefore, the appropriation of truth-is necessary to the appropriation of good.
     The problem is to differentiate between the signification of water and wine. In contrast with each other, water represents the truth of the external church, and wine the truth of the internal church (AE 376: 29 on the miracle at Cana). The difference between them is that water is just water, whereas wine is water plus substances derived from the juice and pulp of the grape; and, moreover, that water has been through no process of fermentation, whereas wine has. Now, grapes correspond to the celestial of the spiritual church, otherwise to charity; and wine, therefore, quite naturally to the spiritual, that is, the faith, of that church. This would, however, seem to apply equally to unfermented and fermented wine-to must and wine. Happily we are given the indication that must has a certain turbidity which lowers its correspondence in relation to that of wine (DP 284). The fermentation by which it is turned into wine is likened to the spiritual fermentation when good and evil are brought together in the course of regeneration. If good then conquers evil with its falsity is removed to the outskirts as lees fall to the bottom of a vessel, and the good is like wine that becomes generous after fermentation. We are told:

     "The purification of truth from falsity with man cannot possibly exist without fermentation . . . but after combat . . . falsity falls down like dregs, and the truth comes forth purified, like wine which grows clear after fermentation . . .

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This fermentation or combat exists chiefly when . . . man . . . begins to act from good that is of charity, and not as before from the truth that is of faith; for the state has not as yet been purified when the man acts from the truth of faith" (AC 7906).

     Contrasting wine and water with each other, the statement might be hazarded that the correspondences are: water, with the truth of the natural man; must, with that of the external spiritual; and wine, with that of the internal spiritual man.
     This argument raises a difficulty about the reason for banning leavened bread from the festival of the Passover. It was banned because it represented good contaminated with falsity (AC 9992: 2), or, according to Arcana 9295: 2, good not yet fully purified. Yet in explanation of the Lord's statement in Matthew 13: 33, "The kingdom of the heavens is like unto leaven, which a woman took and hid in three measures of meal until the whole was leavened," it would seem that full purification was represented (AC 7906: 3; DP 25). Perhaps in this case the emphasis on the three measures of meal meant that purification was complete (TCR 211; AE 532: 5). In any case, why should there be a difference between the fermentation of must and that of dough?

     THE HIGHER SERIES OF CORRESPONDENCES

     I shall develop a few general principles.

     1) "The Holy Supper was instituted to represent and signify the Lord's love towards the whole human race, and the reciprocal love of man towards Him" (AC 5120: 5). [Italics in all quotations are added.]

Is it always realized that the correspondences involve not merely what we receive, or hope to receive, from the Lord, but what we are giving Him? This is thus confirmed:

     "When 'bread' is mentioned in the Word, the angels . . . perceive the Lord, they perceive what is from the Lord, thus His love towards the whole human race; and they then perceive at the same time man's reciprocal love to the Lord; for these two things cohere in one idea of thought send affection" (AC 4217).

Of course, what we give Him comes from Him. Thus we have the statement that the blood in the Holy Supper denotes the truth of faith from the Lord to the Lord (AC 10040: 2).
     Once one accepts this idea it becomes evident that this reciprocity is a necessary feature of the process of worthily partaking in the Holy Supper, for it must be the basis of all conjunction. The Writings are insistent that we must not let our arms hang limply at our sides waiting for influx: we must be affirmative and active; only so can we receive influx. However, we must realize that this affirmativeness and activity on our part is a gift from the Lord, given according to our capacity for reception.

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This is the implication in the following quotation:

     "When a man takes the bread, which is the body, he is conjoined with the Lord through the good of love to Him from Him; and when he takes the wine, which is the blood, he is conjoined with the Lord through the good of faith to Him from Him" (AC 10522).

The reciprocity of man is also mentioned in Arcana 6789: 3 and in no. 7850: 2.

     2) When we considered the correspondence of wine and blood from the point of view of their physiological function, it became clear that, as, physically, they were the means of assimilation of solids, i.e., food in general, in the one case, and of nourishing and maintaining the tone of muscle in the other, so must their spiritual correspondents have corresponding functions towards the ruling love-or what is on the way to becoming the ruling love.
     It would follow that, if the love represented by bread and flesh were charity towards the neighbor, the truth of faith or something closely allied would correspond to wine and blood. This is confirmed in Arcana 9127: 2, which treats of three tiers of internal sense: where the good which is of charity is meant by "flesh," the truth which is of faith is meant by "blood."

     3) Turning now to the next higher level of correspondences, as given in Arcana 9127: 2: instead of flesh corresponding to the good of charity, as on the lower level, it corresponds to the good of love to the Lord; and instead of blood corresponding to the truth of faith, it corresponds to the good of love to the neighbor. This statement will no doubt give a shock to many New Church men; but it is fully supported by others:

     "When in the Holy Supper he thinks in simplicity of the Lord from the words then used-This is My body, and this is My blood-the angels with him are in the idea of love to the Lord and charity towards the neighbor; for love to the Lord corresponds to the Lord's body and to bread; and charity towards the neighbor corresponds to the blood and the wine" (AC 3464: 2).

     "Both of these [wine and blood] signify holy truth proceeding from the Lord; but in the spiritual church the holy of truth from charity towards the neighbor, and in the celestial church the holy of charity from love to the Lord" (AC 5120: 5).

     "Some . . . believe that the bread and wine are holy but not that the holiness in them comes from the fact that `bread' is the holy of love and charity in heaven, and that 'wine' is the holy of charity and faith there" (AC 4700: 2).

This statement concerns two tiers of correspondence, for, from Arcana 2023 onwards, especially when "love" and "charity" are mentioned together, "love" has the specific meaning of celestial love to the Lord.

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Finally I quote:

     "This love [the Divine love itself] and the reciprocal love of man to the Lord, and also love towards the neighbor are what are signified and represented in the Holy Supper-the Divine celestial love by the flesh or bread, and the Divine spiritual love by the blood or wine" (AC 4735: 2).

This last statement can be elucidated from many passages (see AR 49, 466, 959; TCR 195 etc.); but this one puts it in the fewest words:

     "The Divine celestial is the good of love to the Lord, and the Divine spiritual is the good of charity towards the neighbor" (AE 283: 2).

It follows, therefore, from Arcana 4735: 2 that in the Holy Supper the blood and wine signify and represent charity towards the neighbor.
     The teaching reiterated in these passages is that in the celestial heaven charity is in the same relation to love to the Lord that truth is in towards charity in the spiritual heaven. One consequence for most of us is that we have to enlarge, modify and deepen our conception of truth." This is as it were hammered home by the quotation above from Arcana 5120: 5: "holy truth proceeding from the Lord" subsumes as one of its forms "the holy of charity from love to the Lord."
     How are we to understand this? If we go back to our physiological analysis of the correspondence of blood and wine, it is no longer difficult. Wine, as a form of drink, is necessary to the assimilation of the food which corresponds to love, and to its distribution, by means of the blood, to the parts of the body where it is needed. Love to the neighbor plays exactly the same part in the development of love to the Lord. This appears from the following, wherein conjunction with God is explained, that is, how man's love to God is evoked and developed in answer to His towards us:

     "God . . . flows in with an influx of His own love towards all men . . . .
Conjunction is effected by means of charity, because God loves every man; and as He cannot do good to anyone immediately, but only mediately, through the instrumentality of men, He therefore inspires them with His love (ideo iis inspirat suum amoreum) as He inspires parents with love for their children. The man who receives that love is conjoined with God, and he loves the neighbor from God's love (ex amore Dei). With him God's love (amor Dei) is inwardly within his love towards the neighbor, directing both his will and his power" (TCR 457: 2, 3).

     To be more exact, within this celestial charity-in the Arcana Coelestia from no. 6435 onwards called "mutual love-is our love towards God, and within this again "the good Divine itself that proceeds from the Divine Human of the Lord (AC 9473: 3).

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Therefore at this level of regeneration all that we do for the neighbor has within it the thought and the will of doing it for the Lord's sake (Love XIII).

     4) The conclusion seems inescapable that what we receive when we partake of the Holy Supper differs by a discrete degree according to the degree to which our internal has been opened. If it has been opened to the spiritual degree, on eating the bread we receive the good of charity, on drinking the wine the truth of faith. If it is opened to the celestial degree, on eating the bread we receive the good of love to the Lord, and on drinking the wine, the good of love to the neighbor.

     5) These considerations have to be kept in mind when we endeavor to understand the correspondences in the supreme sense. The problem is to understand the meaning of "Divine truth." The succeeding levels of correspondence as described in Arcana 9217:2 can be shown thus:

The Lord as to Divine good          The Lord as to Divine truth
The good of love to the Lord          The good of love to the neighbor
The good of charity Flesh          The truth of faith Blood

     Arcana 9393: 5 gives the supreme sense of the Holy Supper thus:

     "In this Supper the flesh and bread denote the Divine good of the Lord's Divine love towards the whole human race, and man's reciprocal love to the Lord; and the blood and the wine denote the Divine truth proceeding from the Divine good of the Lords Divine love, and this received in turn by the man; and in heaven to eat and drink these things denotes appropriation and conjunction."

     Now, my argument has been that we must so modify our conception of "truth" as to make it in some way inclusive of "good," that is, of "love." This is clearly set out thus:

     "All truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord's Divine good. As received by the angels in the celestial kingdom this Divine good is called 'celestial good'; but in the spiritual kingdom, as received by the angels there, it is called 'spiritual good.' For in whatever way Divine truth proceeds from the Divine good of the Lord, it is called truth. It is nevertheless good. The reason why it is called truth is because it appears before the external sight of the angels in the heavens as light, for the light there is the Divine truth. But the heat in that light, which is the good of love, makes it to be good" (AC 9995).

     We can approach closer to understanding this arcanum if we consider the difference between spiritual "intelligence" and celestial "wisdom." The wisdom, as we may loosely call it, of spiritual angels is compacted of ideas held in crystal sharp outline in the intellect. The wisdom of celestial angels is a quality of their love. It is their love's ability to direct itself in the most effective manner to the end aimed at by the will.

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It obviates the analysis and synthesis of ideas by the fact that it transcends them. Something of this sort must be true of Divine wisdom, in a yet far more transcendent manner.
     It is only when we understand things somewhat in this way that statements like this, "while the Lord was in the world, His Human was the Divine truth" (HD 303), can make sense. Surely, love was as much a characteristic of Jesus Christ as portrayed in the gospels as was truth.
     Before going on to discuss the mechanism of conjunction with the Lord through the heavens, I would note that I have not dealt with all the difficult points raised by statements in the Writings concerning these correspondences. There are some which fit with difficulty into the pattern I have outlined.

     THE MECHANISM OF CONJUNCTION

     It is frequently laid down as a condition that the Holy Supper must be approached worthily-e.g., in AC 10208: 3 and TCR 719.
     The first condition of worthiness is repentance:

     "And I said from above . . . 'Is not the Holy Supper a sacrament of repentance, and hence an introduction into heaven? for is it not declared to the communicants that they must do the work of repentance before they approach?'" (AR 531: 8).

     The second condition of worthiness is some degree of regeneration, that is, of love and faith and actually willing and doing what is good and true. (See AC 10522, TCR 719, and following numbers.)
     It is important to realize that the conjunction is effected "not by the bread and wine, but by the love and faith of him who has done the work of repentance" (AR 224: 13); and, therefore, that we each receive the Lord and His gifts according to our individual ability to receive. Our ability to receive depends on the degree and extent of our regeneration.

     The Lord conjoins Himself with man "according to the state of his thought and derivative affection-in respect of His Divine rational. Divine natural, or Divine sensual" (AC 4211: 3).

     Now for the mechanism.

     "Those who are in the good of love and charity are, as to their internal man, in heaven; and they are there, as to their internal man, in an angelic society in like good" (HD 9).

     "The man who is in the good of life is as to his interiors in society with an gels, thus in heaven" (AC 6430).

     We are told (HD 40) that his internal spiritual man is in association with angels; in that it is in fellowship (in consortio) with angels (AC 8694: 2).

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There are many passages to somewhat similar effect. It is difficult, and may even be impossible, for us to understand what is precisely involved in these various statements to the general effect that our internal man is in heaven, alternatively in hell, and in society and association with the angels there, or alternatively with the devils, without our being aware of it. It would appear that it is not a constant, but, in some sense which may be impossible to determine, a fluctuating condition. This would seem to be the effect of the following two passages:

     "Neither does the natural man whose spiritual degree is open know that by his spiritual man he is in heaven, when yet his spiritual man is in the midst of the angels of heaven; that sometimes indeed he appears to the angels, but because he draws himself back to his natural man, after a short stay there he is no longer seen (DLW 252).

     When a man looks inward "he is as to his interiors . . . raised by the Lord to heaven and thus to the Lord. Moreover, the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. . . As the man is then among the angels, there is communicated to him . . . through them from the Lord, the understanding of truth and the affection of good" (AC 10330: 2).

     The effect of this association with angels is that under certain circumstances the internal sense of the Word, or interior intellectual ideas, are implanted by the angels with whom we are associated in our internal man (AC 10400: 4; DP 172: 5). The idea that angels implant in our spiritual internal ideas that altogether transcend our natural consciousness is of supreme importance in understanding the relation of the two worlds to each other.

     "The angels who are with man perceive the Word according to the internal sense. This is communicated to the man who is in good, and reads the Word, and from affection longs for the truth, and consequently has enlightenment and perception" (AC 8694: 2).

     The above passage defines one set of circumstances in which interior intellectual ideas, including the internal sense of the Word, are implanted in his internal man. This is supported and slightly widened by the following:

     "As the angels are in spiritual thought, they perceive spiritually what a man perceives naturally. . . . This is chiefly done when a man is reading from the Word or thinking from the Word (AC 10604: 3).

     "It is the ideas of man's thought which are the objects of spiritual thoughts with the angels; and, in fact, chiefly those ideas of thought with man that are from the Word (AC 2953).

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     The following long passage is of superlative importance because it refers directly to the Holy Supper, and shows that the communication by the angels to our internal man is not limited to intellectual matters-as might well be inferred from many passages-but includes the affections which are related to the spiritual ideas communicated to us:

     "In each and everything of the Word there is an internal sense, which is also in the doctrinal things that are from the Word. As regards the doctrinal things that are from the literal sense of the Word, the case is this: When a man is in them, and at the same time in a life according to them, he has a correspondence in himself; for the angels who are with him are in interior truths, while he is in exterior ones, and thus through the doctrinal things he has communication with heaven, but according to the good of his life. As, for example, when in the Holy Supper he thinks in simplicity of the Lord from the words then used-This is My body, and this My blood-the angels with him are in the idea of love to the Lord and charity towards the neighbor; for love to the Lord corresponds to the Lords body, and to bread; and charity towards the neighbor corresponds to the blood and the wine (n. 1798, 2165, 2177, 2187); and because there is such a correspondence, there flows an affection out of heaven through the angels into that holy state in which the man then is, which affection he receives in accordance with the good of his life. For the angels dwell with every one in his life's affection, thus in the affection of the doctrinal things according to which he lives; but in no case if his life disagrees therewith" (AC 3464: 1-3).

     This is fully confirmed by the following (see also AC 10321):

     "When in a holy state a man thinks of bread, as of the bread in he Holy Supper or of the 'daily bread' in the Lords Prayer, the thought which the man has about bread serves the angels who are with him as an objective representative for thinking about the good of love which is from the Lord. . . . The holiness itself then present with the man comes from an influx of celestial and spiritual thoughts and affections such as the angels have" (AC 3735: 2).

     "With those who receive the bread and wine holily, conjunction is effected with heaven and with the Lord through these, and goods of love and charity flow in through the angels, who then . . . think . . . of love and charity" (AC 6789: 3).

     Further quotations could be produced to show, without any possibility of doubt, that what inflows into the spiritual internal, and is implanted therein, is in correspondence with what is in the natural, that is, in man's ordinary consciousness. This is so whether the relationship between the two is of a symbolic nature, as for instance in the case of a passage in the Old Testament, or is of a non-symbolic nature as in a discussion of pure doctrine. It is important to realize that in the latter case the angels who are in close association with us, whether they belong to the first, the second or the third heaven, have thoughts corresponding to ours of an altogether transcendent nature-away above the capacity of our natural mind-and that it is these transcendent ideas which they implant, or rather, the Lord through them implants, into our spiritual internal.

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     One result is that the more deeply we understand the correspondences of the Holy Supper, the deeper the wisdom of our internal man now- wisdom into the consciousness of which we shall come fully when we have passed through the intermediate state after the death of our body, and reached our final abode in heaven. While we live in this world the stupendous intellectual events in our internal life can only make themselves felt by an increased capacity for receiving enlightenment in the intellect of our natural man; and the corresponding emotional events perhaps by a greater serenity, and "by the fact that uses are performed out of affection" (DLW 252e), or, putting it another way, "that our natural man feels the delight of use from the spiritual."
     The thought in which this discussion must end is that processes exactly parallel to those that take place in our intellectual life take place also in our affectional life. For our spiritual internal is in both the light and heat of heaven (AC 10330: 2). The delights experienced by the angels who partake with us in the Holy Supper-transcending all possible delights which we could experience in this world-are experienced, if it would not be incorrect to use this term, by our spiritual internal, and become as it were part of the texture of our soul.
SWEDENBORG SCIENTIFIC ASSOCIATION 1959

SWEDENBORG SCIENTIFIC ASSOCIATION              1959

Organized for the preservation, translation, publication, and distribution of Swedenborg's scientific and philosophical works; the promotion of the principles taught in them; and their relation to the science and philosophy of the present day. Annual fee for membership, including the NEW PHILOSOPHY, published quarterly, is: United States, $3.00; Canada. $3.00 Canadian; Great Britain and Australia, 12/-. Address: Miss B. G. Briscoe. Treasurer, Bryn Athyn, Pa., U.S.A.

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MEMORIAL ADDRESSfor MRS. THORSTEN SIGSTEDT 1959

MEMORIAL ADDRESSfor MRS. THORSTEN SIGSTEDT       Rev. ORMOND ODHNER       1959

     (Delivered in the Bryn Athyn Cathedral, March 25, 1959.)

     The end of life is life eternal. Man is born on earth that he may become an eternal individual, and may, in freedom, build up a heavenly character in the performance of a use to his neighbors-to the best of his abilities, and according to the teachings of the Lord. To one who leads such a life it is given, even while on earth, to possess islands of happiness in the storm-tossed seas of daily living. But to one who leads such a life even unto death, it is also given to leave those islands-silver islands at their best-for the golden isles of heaven. Thus at last has it come to pass for Cyriel Odhner Sigstedt; for, to paraphrase the words of comfort spoken to her by her husband, even as she died, she has set sail from her silver islands here on earth, and even now she has had her first sight of the golden islands of life beyond the grave.

     With reverent affection we have just committed to the ground from which it was taken the material body of our friend, Mrs. Sigstedt; and now, with thanksgiving to the Lord, we have come into the house of the Lord to celebrate her resurrection into life eternal.
     The earthly body in which we knew Cyriel Sigstedt was but a material form, destined, as are all material things, to wear out and disappear. But it was, we have said, a thing given her by the Lord that in it she might build up for herself an eternal, individual character. In that, she used it well.
     Devoted to the truths of the Lord's New Church as she was given to see them, extraordinarily interested in the life of that servant of the Lord through whom those truths were revealed, she made intellectual contributions to the church equalled by few among women. And yet, at the same time, she justly fulfilled her own role of woman, mother and wife; and those who knew her admired not only her intellect, but also her feminine appreciation of the more delicate beauties of life, her kindness, her refusal to say a mean word about anyone, even in times of temptation, trial and stress.

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     Her intellectual contributions to the church indeed were many. The pages of the church's periodicals are filled with her essays, poems, stories and plays. The Liturgy of the church contains the words of doxologies and hymns that she composed. Books of New Church stories for children bear her name as their author. Many is the New Church adult today who remembers her as his teacher. And, crowning her life, came what is undoubtedly the most important of all her works, her great biography of Swedenborg, chosen instrument of the second coming of the Lord.
     In her youth, as much because of her intelligence as because of her knowledge of the Swedish language, she began the work that would prepare her for the writing of that biography. For years she labored at the study and transcribing of Swedenborgiana-years in which she began to develop her eternal character, through close devotion to her use. Other pursuits called her away-teaching, marriage, motherhood; but again and again she came back to the study of Swedenborg's life, and at last she bequeathed to the church that book wherein it is so clearly shown how the Lord prepared Emanuel Swedenborg to be the free and rational instrument through whom was given the rational revelation of the Second Advent.
     Surely, it will come to pass that she soon will meet that man she admired so much. Perhaps she will be able to prod his earthly memory, so that he can recount the record of those bits of his life that remained to her a mystery. Certainly she will report to him, and to the other New Church men now gathering there to welcome her, concerning the state of the church on earth that is founded on what we call "his" Writings. And at last, when the time has come, she will welcome to her heavenly home her husband of over thirty years, and together they will fill a useful, happy place in one of the human societies of heaven.

     Perhaps the greatest glory of life in the spiritual world is that man may there live out in freedom the exact life that he has chosen to make his own. He comes among those who are in the same good that he is, and in the same truth. He comes, in fact, into the open company of those spirits whose loves he had chosen to receive while on earth. With them he feels at once at home.
     The freedom every man desires is not so much the freedom of choice, though that is vital, as it is the freedom to do that which he has chosen to do. Yet, on earth, not only is this latter freedom impeded in his daily contacts with his fellow-men, but also he must make the choice itself; and that, at best, is hard.
     Never is this choice made in such a way that we say to ourselves: Shall I go to heaven, or shall I go to hell? Only at times is it made in any major decision as to whether or not to commit some tremendous, open evil.

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Rather is it made, made again and again, in the little, small matters of daily life, the thousand small matters of our uses among our fellows. But always, inmostly involved, there is the question: Shall I have my own way, or shall I bow to the will of the Lord?
     Left to ourselves, we could not possibly choose the right; but our Heavenly Father has not so left us. Not only has He given us revelation of His will; not only has He revealed to us rules by which we may guide our lives; but He has also placed each one of us in a situation in life that prompts us to make His will our own. He has given us uses to perform, and has created us so that we cannot even live unless we perform some use at least. And a life of uses of itself tends to close men's minds to the influx of infernal thoughts and affections; even as its opposite, a life of idleness, opens the mind to the reception of foolish thoughts and evil loves.
     Perform some use we must, then, and it is primarily in the performance of our uses that we make those choices which mold our characters one way or another-for heaven or for hell, for one particular heaven or for another. If, in the performance of uses, we seek to serve the good that is in the use, rather than seek to have the use serve us; and if we seek to keep out of our personal lives ought that would hurt the good of our uses our characters are molded thereby for an eternal use in heaven.
     Thus to live is to submit one's self to the will of the Lord, and to place one's self in that stream of Providence which draws all who do not resist it upward into heaven. In such a life of uses one choice, in Providence, lead to another, and those choices in themselves shape the character into a form desired by the Lord: a form which, in Providence, can best serve an eternal, needed use in heaven.
     Some go forward in such a way of life merely by choosing in their uses the next obvious choice that lies before them, and the Lord's Divine Providence then makes of them useful human beings, both on earth and in heaven. They live a life of use, and they die in their uses; yet uses, it is said, "are the Lord Himself with man" (Love xiii). Others search more deeply within themselves than immediate necessity demands; search their talents and abilities, strain them to the utmost, and perform uses far beyond the average. They need not do all that they do, but they see that they can and they see that it needs to be done. They, too, live and die in their uses, greater uses, and uses are the Lord Himself with man. "Blessed are they which die in the Lord. They shall rest from their labors, and their works do follow them."
     And, as a person goes on in such a life of uses, he increasingly makes his own the loves that inspire him to his way of life.

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He does not sense the presence of the spirits through whom those loves inflow, but day by day he makes more firm his association with them, and year by year the love thus received becomes more important in his life. It seeks to push out all that is extraneous to itself. It seeks to express itself at every turn.
     Here on earth, however, its expression is frequently impeded, hampered, and even prevented. We cannot always do that which we desire. The material cares of daily life turn us aside all too often and all too long. Other men with whom we are associated have other interests, and rightly so. And as our years pass those of middle age, it is inevitable that the body shall begin to wear away, hindering us still further from the full performance of the uses that we love.
     It is, therefore, the merciful provision of the Lord that we may shed at last this frail body of earthly matter, and may enter into a world where external cares do not exist, and where external wants need not be supplied. It is His will that at last we may enter into open and eternal contact with our unseen friends, our spirit associates, whose only loves are one with our own. For then at last we can he truly free-free to live the life we have chosen to make our own, free to live forever in the golden islands of the blessed. Amen.

     [EDITORIAL NOTE. It is hoped that an account of Mrs. Sigstedt's life and work can be prepared for publication shortly.]
SOME GENERAL CHURCH USES 1959

SOME GENERAL CHURCH USES              1959

     GENERAL CHURCH RELIGIOUS LESSONS. Graded lessons and other material from preschool through Grade 12. Address inquiries to: Pastor-in-charge, Rev. Karl R. Alden, Bryn Athyn, Pa.
     GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, sermons, doctrinal classes, children's services, etc. Address: General Church Sound Recording Committee, Bryn Athyn, Pa.
     GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
     NEW CHURCH EDUCATION. Published by Religious Lessons Committee monthly, September to June, both inclusive. Subscription, $1.50 per year. Editor: Rev. Karl R. Alden.

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LETTER AND THE SPIRIT 1959

LETTER AND THE SPIRIT       Rev. W. CAIRNS HENDERSON       1959

     It was according to Divine order that John the Baptist should be conceived and born before the Lord. It was according to Divine order also that he should prepare the way before Him by preaching the Lord's advent as the fulfillment of Messianic prophecy, by calling to repentance, and by baptizing those who received his testimony. In the discharge of that mission John was the center of interest, inquiry and attention. But when the way has been made ready, he who has prepared it must retire, giving place to the one for whose coming he has labored; otherwise he ceases to be an instrument of use and becomes a hindrance. So it was that when the Lord was ready to begin His public ministry, and those who would hear had been prepared to receive Him, John was inspired to declare to his own disciples, concerning himself in relation to the Lord: "He must increase, but I must decrease" (John 3: 30).
     This announcement referred immediately to the incarnate Lord and to the Baptist himself, but it has eternal significance for those who possess the Word on earth. Although he knew it not, John represented the literal sense of the Word, and the Lord was, and is, the Word itself. The Lord came into the world when He was born in Bethlehem. But He made His advent to the minds of men when He began to teach; and in order that He may redeem and save He must come to the minds of men now as the spiritual truth of the Word which teaches the way to heaven and leads therein by leading to the good of life. The function of the Word in its literal sense is to prepare men to see, acknowledge and receive the spiritual truth of its internal sense. And the successful performance of that use requires not only that the letter shall prepare the way for the coming of the Divine truth of the spiritual sense; it demands also that when spiritual truth appears the letter shall decrease, and the internal sense with its Divine and heavenly doctrine shall increase until it fills the mind with a vision of infinite Divine truth. But the letter of the Word cannot perform its use unless it is seen for what it really is; and what is related in the Gospels about John the Baptist forms a complete picture of its true nature and quality.
     Although his conception was miraculous, John was entirely human. Unlike the Lord, who was conceived and born of a virgin, the future Baptist was the offspring of human parents.

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His soul was from the Divine, but the forms which qualified and clothed it were taken from Zacharias and Elisabeth and from the world's materia. So is it also with the Word in its external form-the Word as written in the Old and New Testaments. The Word is Divine and fully inspired. Its words were spoken by the Lord and contain His life, His love and wisdom. They do not merely convey information about the Lord; they communicate the Divine mind to men. And the Word was given to reveal to men what they could not discover for themselves: God Himself. His will for men and His dealings with them, the existence of the life after death, the reality and nature of heaven and hell, and all the means that are appointed for salvation. These, and these alone, are the subjects of Divine revelation, and they are the spirit and life of the Word.
     But the Word is addressed to men on earth and was given through human instruments; and in coming into the world the Divine truth of the Word clothed itself in forms taken from the minds of the inspired writers and accommodated to the thought, the states and the needs of those to whom it was given. In the letter of the Word, Divine truth is presented in terms of the theology and cosmology, the philosophy of history and the psychology, which were current at the times when it was given, and it is directed to the states in which men then were. These things are not the teachings of the Word; they are its accommodations to mankind. Thus regarded, the letter of the Word is seen to be a record of human thinking and a testimony to human states, for these are what have given it the form it has. And as man's own thought is full of sensual and natural appearances, and his own states are evil, there is much in the letter that is seemingly crude and contradictory because it is written according to the fallacies of the senses and to natural appearances. Much of the letter is a catalogue of every frailty, folly, perversion and depravity of which mankind has been guilty; and much of the appeal, especially in the Old Testament, is to sensual and natural affections. Yet these are not the Word itself; they are simply its accommodations to the states of mankind; and unless this is known and understood, unless it is acknowledged that the Word in its literal sense is so accommodated, men can never be prepared by the letter to receive the Lord in the spiritual truth of the internal sense. For without that acknowledgment the Word in its external form will be rejected, and its use with men will be ended.
     All of this is involved in the description of John, in his witness concerning the Lord and himself and his comparison of their missions, and in the Lord's own testimony concerning John after the Baptist had been imprisoned. John's raiment of camel's hair girded with a leather belt, and his food of locusts and wild honey, describe the Word as written-Divine truth clothed in ultimate appearances and sustained by the delights thereof.

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Therefore John insisted that he was not the Christ, but was sent before Him to prepare His way; declared himself unworthy to loose the latchet of the Lord's shoe: and proclaimed that while he indeed baptized with water, the Lord coming after him would baptize with the Holy Spirit and with fire. The forms in the letter of the Word which represent accommodations are not the Divine truth itself because they were taken from the minds of the writers and reorganized by the Lord to contain and express Divine truth in adaptation to the minds of other men. Thus the letter of the Word separated from its spiritual sense, considered apart from its Divine content of spiritual truth, is merely a servant, merely a reflection of the thoughts, deeds and aspirations of mankind. And the use of the letter is only to introduce men into knowledges concerning the Lord and thus prepare for reception of Him; the Lord reforms and regenerates men by the spiritual truth which is in the internal sense of the Word.
     Because it is written according to natural appearances, and even to the fallacies of the senses, the letter, by itself, is indeed `a reed shaken with the wind." It can be bent in any direction and used to confirm almost anything that men please-to their own satisfaction if not to that of others. In its stern denunciations of evil and insistent call for repentance it seems to be harsh and exacting-"they that wear soft clothing are in king's houses." Yet its appointed use is to prepare men for reception of the spiritual truth of the internal sense that lies within it; and in spite of its apparent defects its correspondential style is the Divine style itself-a style more lofty than that of any profane writer. The Word as given is more than any doctrine, any truth, formulated and propounded by men, although the letter is indefinitely less than the indwelling spiritual sense. This is what the Lord meant when He said of John: "Yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send My messenger before Thy face who shall prepare the way before Thee. Verily, I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he" (Matthew 11: 9-11).
     While its apparent defects are noted, the truth about it is not now seen in the world, and the result is that violence has been done to the Word. It is no longer commonly professed, as it was when the Writings were given, that the Word is from God; nor is it thought to be necessary so to believe in order to be a Christian. God, it is held, reveals Himself in history, especially, according to some, in the evolutionary process, and the Bible is entirely a collection of human documents recording man's evolving conception of God, of ethics and of morality.

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The idea of inspiration survives, where it lingers at all, in the idea that the bibilical writers were men of unusual insight into the truth which God is always revealing to men in history. Thus nothing is regarded as necessarily true or useful because it is in the Bible! Looking solely at the letter of the Word, and taking its accommodations to human states as its teaching, many Christians have concluded that the Bible, especially the Old Testament, is a dead letter; and that the only way in which life may be breathed into it is to update it by removing its alien assumptions and conceptions-that if the Bible is to be made relevant to modern man, its outdated concepts must be replaced by the framework of a contemporary philosophy that is acceptable to thinking men today. Others, regarding the scriptures as the deposit of the evolution of human thought, claim that they contain many errors, and they insist that nothing in them is to be accepted which is against reason and commonsense, or which is morally offensive and useless. In these and many other ways has violence been done to the Word in its external form.
     Regarding the letter of the Word as a correspondential ultimate, and aware of the laws of accommodation that entered into its formation, the New Church man knows that neither the popular nor the semantic approach will make the Word a living book! The letter of the Word is infilled with life when it is seen and believed that in it there is an internal sense which has specific application to every human state and need in every age; when it is known that the real story within that of God's dealings with a Semitic people and the Lord's incarnation among them is that of the Divine laws and operations by which the Lord builds His kingdom in the minds of men on earth; and that all the laws, the statutes and the judgments given to Israel are of current and eternal application in the spiritual sense to the states and the needs of men everywhere. When this is seen, when men are given to penetrate the letter which killeth and come to the spirit that giveth life, when they are led to the Heavenly Doctrine in which the internal sense has been unfolded, then the letter has performed its use of preparing for and leading to the spiritual truth of the Word by which the Lord saves.
     This can never be if men reject the letter instead of perceiving its use; but when it does come to pass, it can only be that the internal sense must increase with men, and the letter decrease. This does not mean, however, that in the New Church the letter of the Word is to be discarded, or used only by children and the simple. The Lord came, as it were, to take on in His own person the letter of the Word, to glorify it even in its ultimate sense, and to illuminate its darkness with the Divine light of the spiritual sense.

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John's declaration, "He must increase, but I must decrease," was also a prediction; and the immediate fulfillment of the prediction is in the facts that John was cast into prison before the Lord began His ministry, and that he had been put to death in prison before the Lord was glorified. But when John ceased to be a man on earth he continued to be a form of use in the spiritual world, into which he was raised. And so is it with the Word in the church.
     The literal Word will not be replaced in the church on earth; the Heavenly Doctrine cannot be separated here from its ultimate basis in the Old and New Testaments, for in them is the power of confirmation illustration and universal application to human states. But as men enter into the internal sense the letter decreases; they read it still, but the elements of time and place, of personalities and historical events detain them less and less. The internal sense within the letter increases, for it becomes more and more the center of interest, of inquiry and of attention. In this the spirits of men are prepared to receive the Word as they will know it in heaven, in which the letter finally vanishes; and the Lord with His Divine and His Human, the Lord in His Divine Human, the Lord as the Word glorified in ultimates, appears more and more as the object of their love and worship.
USES OF THE ASSEMBLY 1959

USES OF THE ASSEMBLY       E. C. ACTON       1959

     1) The worship of the Lord Jesus Christ by members of the Church from all over the world.
     2) Their joint consideration of the Heavenly Doctrine and its application to thought and life.
     3) The Assembly is also an executive body of the Church. As such it represents one of the essential principles of our government-government by council and assembly. By it the executive Bishop and his assistant or assistants are chosen, and, if necessary, unseated.
     4) The pleasure and inspiration to be derived from meeting with men and women from many and far places who are working devotedly for the establishment of the New Church upon earth.
     5) The delight in renewing many old acquaintances and forming new friendships with fellow New Church men and women.
     6) The satisfaction of knowing that each one attending is contributing his share toward furthering and strengthening the work of the General Church.
          E. C. ACTON, Pastor,
          Immanuel Church.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The Scripture readings for May cover all of the Lord's earthly ministry except for the final week-from Palm Sunday to Easter. First comes an account of His representative wilderness temptations; then the calling of the first disciples; and then the Sermon on the Mount. Miracles follow which show the Lord's power over sickness, over nature, and over evil.

     Conflict with the Pharisees begins as further truth is taught, both directly and in many parables. Peter makes mankind's first acknowledgment of the Lord's Divinity-the "rock" on which the true Christian Church will ever be built. Then the Lord is transfigured before His disciples in a representation of what He is today-the Divine Human, which is the sun of heaven.

     We are taught that what comes first in any series within Divine revelation reigns throughout (AC 4717, et al.). Now, it seems likely that the Sermon on the Mount came somewhere in the middle of the Lord's ministry. Why, then, is it the first of His teaching to be recorded in Matthew? The answer would seem to be: because this "sermon' was His Divine truth, and because a mountain signifies the Lord's love of mankind. The first in a series reigns throughout. All of the Lords teachings of truth were from the "mountain" of His infinite love of humanity's salvation.
     In Conjugial Love we finish reading about apparent love and friendship in marriage; proceed to the teaching concerning betrothals and nuptials, and concerning repeated marriages: and begin to read about polygamy. The last doctrinal number in the first of these chapters (no. 292) gives a vivid warning not to attempt to practice dominion in marriage. More than anything else, save adultery, dominion destroys marriage.

     The Writings never forbid repeated marriages, but here they note that those who have lived together in love truly conjugial do not wish to remarry, save for reasons apart from conjugial love. Such external things as the necessity of caring for small children may, however lead them to contract "marriages of convenience."
     Utterly distinctive today are the teachings we here find concerning betrothal. Consent to marriage is to be strengthened and confirmed by a "solemn betrothal." The betrothal ceremony prepares the couple for the reception of love truly conjugial by elevating their love of each other to the Lord, and this by means of thought concerning its spiritual and eternal nature and purposes.

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By it, minds are conjoined, and a marriage of the spirits of bridegroom and bride may thus be effected.
IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     The NEW-CHURCH HERALD for March 7, 1959, publishes a vigorous article by Mr. A. E. Friend under the title, "A Rousing Call." Mr. Friend is concerned that the membership of the General Conference has decreased by 833 in ten years, and concerned also about the lessened interest in the Conference evidenced by the fact that out of fifty-seven Societies, only twenty-six appointed representatives to the last Annual Session. "What are the men doing about this situation?" he asks. "Let them wake up, and take their share in the work and direction of the Church organization."
     Mr. Friend warmly applauds the energy, zeal and enterprise of the Missionary Board, but points out that it cannot possibly do the work of the local Societies, and he urges two steps toward a stronger church. In the first place, he advocates ending the policy of holding only one service on Sunday wherever there is a minister or a lay leader in charge. he believes, morning and evening services should be resumed. "Secondly," he continues, "systematic and regular instruction in the Heavenly Doctrines should be organized in every Society. . . . Although this has been placed second, it is the most imperative need of the Church throughout the country." The writer recalls the plea of the Rev. Eric A. Sutton for a "teaching church"-one which desires not only to teach others but also to educate itself; and continues: "It is quite inadequate to preach sentimental sermons, merely pandering to those who wish to hear 'goody-goody' remarks. Man is made spiritual by receiving the truth in his understanding and will . . . . Instruction must be given: instruction on the way to heaven. That is doctrine. It is distinctive, and only the New Church can perform that task. It is its mission, and it fails only at its peril as an organization in the Conference."
     The article concludes: "I want to rouse the Church to a sense of its responsibilities, to a realization of its distinctive doctrines, its distinctive position in the world, and consequently its distinctive life. Do not be misled by those teachings which appear similar but are not. The New Church is established by the Lord to teach His Word as now revealed in the Writings, and nowhere else, so that men may live the life that leads to heaven. Here is its strength, and by adopting this means will it alone develop."

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     A correspondent to the NEW-CHURCH MESSENGER for March 14, 1959, addresses himself to a related subject. He notes that in recent issues of that journal increasing concern for the growth and life of the New Church (i.e., the General Convention) has been voiced, that examples of methods and techniques used successfully by "other denominations" have been noted, and that attempts have been made to apply these to "New Church organizations." He then asks: "Need the New Church go outside its Writings and the interpretation of its faithful ministers to secure the way of growth and life? Could it not be that a more diligent search for methods already revealed in these Writings would produce results of greater quality?"

     This writer concludes by suggesting that before the organization goes outside to the methods of others, such advice as the following should first be considered: "The very life of the New Church will come from her opening the inner meaning of the Word, even till the love and wisdom of the Lord Himself are perceived in it, and she receives these into her heart, and adds them to her life. The marriage of the Lord and the church is thus effected by means of the opening and living by her of the inner meaning of the Word" (Worcester, John: Physiological Correspondences, p. 365).

     It is not without significance that the gentlemen quoted here are both lay members of their respective organized bodies of the New Church.
GROWTH OF THE CHURCH 1959

GROWTH OF THE CHURCH              1959

     "There are several reasons why the New Church that is called the Holy Jerusalem is to have its beginning with a few, afterwards to be with many, and finally to reach fulness. First, its doctrine, which is the doctrine of love to the Lord and charity toward the neighbor, can be acknowledged and thus received by those only who are interiorly affected by truths, and those only can be interiorly affected by truths who have the ability to see them, and those only can see them who have cultivated their intellectual faculty, and have not destroyed it in themselves by the loves of self and of the world. A second reason is that the doctrine of that church can be acknowledged and thus received by those only who have not confirmed themselves by doctrine and at the same time by life in faith alone; confirmation by doctrine alone does not prevent reception, but confirmation by life also does prevent, for such do not know what love to the Lord is, nor what charity toward the neighbor is, nor do they wish to know" (Apocalypse Explained 732: 2).

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SPIRIT OF TRUTH 1959

SPIRIT OF TRUTH       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By

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

Editor     Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager     Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION

$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     This month the Christian churches will again celebrate the descent of the Holy Spirit upon the apostles at Pentecost. Yet the doctrine of the Holy Spirit has been so much neglected in Christian theology that it has become almost a convention that those who write about it should begin by deploring that neglect. Mysterious and least understood, the Holy Spirit has become the forgotten person in the Christian trinity.
     Perhaps that was only to be expected. For the Roman Catholic, the idea of the Holy Spirit is restricted to the doctrine of the Trinity; and although the gifts of the Spirit are important to man, he can do nothing to prepare himself for them. Protestantism does relate the Holy Spirit with salvation, but it lays even more stress upon the impotence of man. In neither instance is the relation of the Spirit to man clear.
     In the Heavenly Doctrine the mystery is resolved. There we are instructed that the Holy Spirit is the Lord Himself proceeding to teach, enlighten, reform and regenerate those who will receive Him; that it is never imparted to man in such a way as to become his own; that it does not inhere in man when it has been given; and that it remains only in the measure that men continue to believe in the Lord and in the doctrine of truth from the Word and continue also in a life according to that doctrine. Thus the Writings place upon the men and women of the church a responsibility to co-operate with the Lord in preparing themselves to receive the Spirit and to retain its leading once that has been given; by acknowledging the Lord, looking to the Word only for truth and light, shunning evils as sins, and so receiving truth spiritually.

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SPIRIT AND THE CHURCH 1959

SPIRIT AND THE CHURCH       Editor       1959

     It is our conviction, formed from the Writings, that without the presence and leading of the Holy Spirit the church is dead and the way of eternal life is closed; and although we may never claim the presence of the Holy Spirit with assurance, but can only hope and prepare the conditions for reception, it will be the prayer of every New Church man and woman that the Spirit of the Lord will be with us to impart the "spirit of wisdom and understanding. the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord,"

     Our conviction rests upon certain truths. The church on earth is established by the Lord for three purposes: to teach men the way to heaven, to lead them therein, and thus to keep open the way to heaven.

     And it is recognized that these three things cannot be done by men. They are uses of the Lord with men: uses done mediately through human instruments. Their performance requires the living presence of the Divine Human in the church: teaching men and women out of the Word, enlightening their minds to understand spiritual truth naturally by giving them a perceptive insight into its meaning, touching their hearts with the unselfish love of truth, and moving them to live according to it: and thereby reforming and regenerating them, giving them intelligence and wisdom, and inspiring into them the life of charity and faith, which is spiritual life: Without this Divine presence and activity the church is indeed spiritually dead, and the way of eternal life is closed.
     Hence the prayer of the church, for the Lord leads the church by the operation of the Holy Spirit. That leading is at once the sign of His presence and the mark of a living church. No ecclesiastical body can keep open a way between heaven and earth, unfold that way to men, and lead them to walk in it. These are uses of the Lord through men, and they are the operation of the Holy Spirit in His church.
GROWTH OF THE CHURCH 1959

GROWTH OF THE CHURCH       Editor       1959

     Elsewhere in this issue we report certain views on the development of the New Church and quote from a familiar passage concerning its growth. Thoughtful New Church men have long been aware that in the teaching of the Writings about the slow growth of the church, and the reasons therefore, there is neither sanction for complacency nor an invitation to inertia! In the Divine Providence the church will be with the few until it can be with the many, and when that latter time will begin no man can say; but it will not come secretly and entirely apart from men.

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The Lord always operates both from within and from without; and although He alone can prepare an internal state of reception, His operation from without, through which alone the church will grow, will be through the efforts of the organized New Church to extend the church on earth.
     It seems evident, however, that if the efforts of men are to be an ultimate through which the Lord can work, they must be in accord with His teachings in the Word; that men will co-operate with the Lord in this work only in so far as they search the Writings for principles of church extension, and then adhere faithfully to those principles-scrutinizing all developmental techniques in their light, and using them only in the degree that they serve those principles. We recognize that the church as a spiritual communion differs in degree from the church as an organized body, but only confusion can result from separating them. They should be the internal and the external of one kingdom, and we consider external growth without relation to internal development only at very grave risk to the church.
     We do have a responsibility to spread the knowledge of the church, to make the Writings known and available as widely as possible, and to render all aid and encouragement to those who respond to these efforts. Nor may we ever rest from our labors. But since the Divine Providence will not be gainsaid, we do well to realize that without an internal basis for reception of the Heavenly Doctrine, spiritual influx cannot be retained and external growth will be in vain. Such a realization will not lead to defeatism. Coupled with trust and persevering labor it will give intelligent direction to our labors, and will encourage and sustain in the use of co-operating with the Lord in building soundly.
SEVEN CHURCHES 1959

SEVEN CHURCHES       Editor       1959

     That the most fruitful field of evangelization is with the children of New Church parents is a principle of the Academy which the General Church adopted at its inception. But we have never held that our own children are the only field of evangelization, that we must look only within for the sources of increase. We could not do so and be faithful to the teachings of the Writings; for in them we are told that the increase of the Lord's kingdom will be not only from those who are within the church and their children, but also from those who are outside the church and their children (AC 1610).
     The truth of this teaching has been illustrated by experience, and its implications are coming to be realized more and more.

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Although most of the increase in the membership of the General Church has been from within-largely, we believe, through New Church education-a substantial number have come from the Christian churches. At the same time, it has become more and more evident that to be effective, the evangelization of children from the Christian world must be preceded by the evangelization of their parents. That spiritual increase is a prior requisite; for if the inspiration to love the doctrine and life of the New Church does not come from the home as well as from the church and the school, something is lacking that can with difficulty be supplied.

     Point is given to the teaching that the increase of the church is to come from without as well as from within by the statement that the seven churches of the Apocalypse describe all those in the Christian churches who have religion and out of whom the New Church is to be formed, and that all of these are called to the New Church by the Lord and invited to enter it. These churches represent men and women who are in states that differ from one another but yet have this in common, that they are all the states in Christendom out of which the New Church can be formed because those who are in them are capable of approaching the Lord alone and repenting of the particular evils that characterize them.
     From the internal sense of the messages to the seven churches, as expounded in the Apocalypse Explained and the Apocalypse Revealed, we may learn much about the general states of reception that exist in the Christian world. By study and reflection we may come to see how the truth of the Heavenly Doctrine may be accommodated to those states. Yet we may never assume that what is taught in the Writings about the seven churches has application only to those who are outside of the church. The increase of the Lord's New Church is to conic from within as well as from without. Those who are within the church as an organization must have the church as a spiritual communion within them, and true, spiritual increase takes place as this comes about.
     If the messages to the seven churches contain general truths for those who are interested in church extension in an ultimate sense, they contain truths also for those who are interested in self-examination and the establishment of the spiritual church in their own hearts and minds. One of the states there described may exist in our own minds, or potentially in the minds of our own children, and it is only as these states are recognized and repented of that the Lord's church is formed.

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Church News 1959

Church News       Various       1959

     PEACE RIVER, CANADA

     Since our last report, our activities up in the north have included a Christmas concert which was great fun for young and old. The children acted the Christmas story according to the Gospel of Luke, with choral recitation from that Gospel. I believe it gave the participants a truly clear picture of the birth of the infant Lord and of the events that accompanied it. The smallest children did a little "peek-a-boo," hello, Santa, skit, looking through small hula hoops. Everyone enjoyed their sweet ways. The fireside play gave a great opportunity for variety numbers in a lighter vein Justin Hendricks played his guitar and sang; Gwen Wilkinson played two violin numbers, accompanied by Mrs. Carbury; Roberta Schaeffer, Kerry Dube and Marvin Friesen recited appropriate poems and Joanne Laport delighted us with her nimble tap dancing. When the wooden soldiers had finished their march, and the dolls had assembled, who should appear but Santa Claus! He found the large spruce tree decked out in Christmas clothing, and with gifts for everyone under its boughs. The festival ended with coffee and lunch served by the women.
     Soon after Christmas, Clarinda Hendricks became Mrs. Donald K. Peters in a lovely wedding-the first wedding to be held in the Dawson Creek church building. The church was decorated with spruce boughs, ribbon, and some lovely flowers. Mrs. Mabel Barrett played the wedding music. We are sorry to report that the Peters will not be living here, but have moved to Edmonton.
     A great big welcome to our new babies-Amy Marie Franson and the Friesen twins, Burton and Blair! For several weeks we all lived in great uncertainty as to their survival but now they are all in their respective homes, doing as well as any babies.
     Our ladies group has been meeting regularly, and we are struggling along with Divine Love and Wisdom. Recently we asked our pastor to help us by clarifying the doctrine of degrees. The ladies have decided to make a quilt to raffle in aid of funds for the church.
     Mr. Franson's frequent trips to the isolated members in the Northwestern United States are naturally felt by us all, but we know that they are of great use. Formal services and classes in Gorande Prairie have been discontinued temporarily for various reasons. However, the work of the church there has not ceased. Mr. Ed Lemky reported last week that a neighbor of his has become interested and wishes to have his children baptized into the New Church.
     LORAINE CARBURY

     DURBAN, NATAL

     A fitting way to start the Christmas celebrations is with the children, so on Saturday, December 13, we held our children's Christmas party. There were about 50 children present. To start off the afternoon, a short Christmas play, charmingly done, was acted by the young children in the 7 to 20 year-old group. We had a little difficulty in keeping itchy fingers away from the pile of presents under the tree; but eventually the Rev. Wynne Acton presented the children with their gifts, and this was followed by what was probably the best part of the afternoon as far as the children were concerned the eating!

251



     The annual carol sing was held on Sunday, December 21, at the home of Mr. and Mrs. Gordon Cockerell. It was well attended, and the Christmas spirit seemed to pervade everywhere. A lovely rendering of "O Holy Night" was given by Mrs. Daniel Heinrichs, "Jubilate" was sung by Janelle Schuurman, and all the usual carols were sung with much gusto. After the carols we had a delicious tea, and I think we all felt that at last Christmas had begun.
     On Christmas Eve the children's service was held and was conducted by the Rev. Daniel Heinrichs. The church was beautifully decorated with evergreens. candles and gladioli. The little faces of the children reflected the beauty of the Christmas story. The tableaux, which once again were produced very well by Miss Sylvia Pemberton, were shown immediately after the service, and to watch the rapt expressions and shining eyes of the children gave proof enough that once again they had attained their objective.

      On Christmas morning the combined service was held at 9:30 a.m. It was announced at the service that any visitors who would like to partake of the Holy Supper could do so at a private service on the following Wednesday. The Holy Supper was to be administered the following Sunday for regular members of the congregation. The service was conducted by Mr. Acton. After it had ended, the usual greetings were exchanged and the various families went home to open their presents.

      On New Year's Eve the young people, with the wonderful help of the Rev. and Mrs. Daniel Heinrichs, organized a dance in the church hall, which was decorated and given the apt name, Hernandos Hideaway. The evening commenced about 9:00 p.m., and there were dancing and games. At midnight, after we had sung Auld Lang Syne, a delicious smorgasbord was spread, and everyone ate their fill. The party eventually broke up around 2:15 am. It gave a wonderful start to the new year.
     The children celebrated Swedenborg's birthday on January 21st with a supper at the church hall, where they were served curry and rice. All seemed to enjoy themselves. They were given a short talk on the scientific life of Swedenborg by Mr. Heinrichs, and then a short talk by Mr. Acton on the way the Lord came to Swedenborg. There were a few games just before the children went home. The adults celebrated the occasion with a talk on Swedenborg on January 28th.
     It is felt in the Society that this year's tennis championships at Wimbledon will have the unexpected pleasure of seeing two of the church's most distinguished players. On a Sunday afternoon at the home of Mr. and Mrs. W. Schuurman "open house" is held on the tennis court. Our attention has been drawn to the amazing combination made by the Rev. Messrs. Acton and Heinrichs! So, anyone who is in England, head for Wimbledon.
     To get down to the more serious aspects of sport, our hats are off to Renee Schuurman for the wonderful success she and her fellow South African, Sandra Reynolds, have had in Australia for the last six months. The two of them carried off four of the five titles in the various states, and Renee was in the finals of the Australian Championships, but unfortunately was defeated. We wish her luck with her forthcoming trip to the Continent and England, and we hope that this year she might even get to the United States. We hear that Forest Hills is not far from Bryn Athyn, so you may yet see another South African over there.
     SERENA DE CHAZAL

     THE CHURCH AT LARGE

     General Convention. The NEW-CHURCH MESSENGER reports that the Boston Society celebrated World Day of Prayer in conjunction with neighborhood churches; that the El Cerrito Society is celebrating Lent with a series of lectures in which the speakers are clergymen from the Lutheran, Protestant Episcopal and Presbyterian churches; and that the New York Society invited all of the neighborhood clergy-Community, Protestant Episcopal and Hungarian Reformed churches-to take part in its centennial celebration and in the installation of the Rev. Clayton Priestnal as pastor.

252


At the service in New York the address, on "The Healing of the Mind," was given by Dr. Alfred Uhler, a consulting psychologist.
     It is reported also that one of the newest projects of the Public Relations Bureau is the production, under Mr. Robert Kirven, of a series of slides with script telling the story of the work of the General Convention. Other such projects are planned for the future.

     The NEW-CHURCH MESSENGER reports that twenty-six ministers and one lay-leader attended the Ministers Institute held in Urbana, Mach 3-S 1959. The Rev. Ernest Martin served as chairman and was responsible for the arrangements. Leaders and trainers were Dr. Richard Wallen and Dr. Marrie Creelman, both from Cleveland, and the theme was "The Problems in Pastoral Counseling." Although the reactions of those in attendance varied somewhat, the report states, the concensus seemed to be that it was well worth while.
     With an enrollment in 1957 and 1955 of 7 and 15 students, respectively, and a current enrollment of 50, Urbana Junior College anticipates an enrollment of 120 students in 1960. This is expected to include 30 resident students, to be housed in completely reconditioned and redecorated dormitories.
     The Swedenborg Press announces that it is now located at 5710 South Woodlawn Avenue, Chicago 37, Illinois. All requests for free literature should now be made to this new distribution center.

     General Conference. The National Missionary Board and the Missionary Society of the New Church began in March one of the greatest missionary efforts in the history of the Conference. Display advertising appearing in certain national and local newspapers and in selected periodicals invites readers to write for information about the New Church to the New-Church Enquiry Centre. Each inquirer will be sent a letter, the first two of a series of twelve lessons on New Church beliefs, and a card on which he may enroll for the rest of the course. The remaining lessons will he sent weekly, and nos. 4, 8 and 12 will be accompanied by a form on which questions can be submitted for answer by a minister. The final letter will give details of the New Church organization and information about further literature. The series of lessons, which covers all the basic doctrines has been prepared by the Rev. Clifford Harley, an able and experienced lecturer and author. The campaign will be concentrated mainly in the months March through June. The lessons are available also, at a small charge, to members of the New Church, who may obtain them direct from the New-Church Press, 20 Bloomsbury Way, London, W.C. 1.
     Tape recordings have been under discussion for some time in the Conference Council, and the North Lancashire ministers have been asked whether, with Council support, they will do some experimental work and see whether the tape recorder has positive uses within their Province. A tape recorder was first used in Conference at the 150th Session, in 1957, when its use was first discussed.

     Austria. The Vienna Society, which had existed for seventy-five years under lay leadership, and with only occasional ministerial visits, now has the Rev. Horand Gutfeldt as its first resident pastor. As a result of efforts made last summer by Convention and its Board of Missions, the Society now has its first church owned property, a residence for the pastor. Services are still held in the Y.M.C.A.

     Japan. Convention's Board of Missions has also assumed responsibility for repairs to the new church building of the Tokyo Society made necessary by flood and other damage caused by a typhoon last September.


     SWEDENBORG SOCIETY

     Mr. Douglas W. Toby, the Honorary Treasurer of the Swedenborg Society, was called to the spiritual world early in February. Mr. Toby had been a member of the Society for twenty years, and since 1951 a member of the Council.

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He held the office of Honorary Treasurer from 1955 until the end of 1958, when he offered his resignation because of illness. Tribute has been paid to him as a valued and respected member.

     SWEDENBORG GENOOTSCHAP

     The Swedenborg Genootschap (Society) celebrated its 50th anniversary with a reception held on April II, 1959, in the hall of the building at 29 Nassauplein, The Hague, Holland.
FRONTISPIECE 1959

FRONTISPIECE              1959

     The photograph of Mrs. Robert MacFarlan Cole which appears as a frontispiece to this issue was intended for publication in April, as indicated in the contents page of the issue for that month. We understand that it was inadvertently omitted when the issue went to press.
ACADEMY OF THE NEW CHURCH 1959

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1959

     Annual Joint Meeting

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held on Friday, May 22, 1959, at the Assembly Hall, Bryn Athyn, Pa. It will be preceded by a Society supper.
     President Willard D. Pendleton will deliver an address.
          E. BRUCE GLENN,
               Secretary.

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GENERAL CHURCH CORPORATIONS 1959

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1959




     Announcements
     The 1959 Annual Corporation Meetings of the General Church of the New Jerusalem will be held at Lake Forest College, Lake Forest, Illinois, on Saturday afternoon, June 20, at 3:00 p.m., Central Daylight Time. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary.
SWEDENBORG SCIENTIFIC ASSOCIATION 1959

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1959

     The Sixty-second Annual Meeting of the Swedenborg Scientific Association will be held in Bryn Athyn, Pennsylvania, in the Auditorium of Benade Hall, at 8:00 p.m., Wednesday, May 20, 1959.
     There will be reports and election of officers, after which Bishop George de Charms wilt deliver the Annual Address, entitled "Appearance and Reality."
     MORNA HYATT,
          Secretary.
ACADEMY OF THE NEW CHURCH 1959

ACADEMY OF THE NEW CHURCH              1959

     SCHOOL CALENDAR: 1959-1960

     Eighty-third School Year

     1959

Sept.     11 Fri.     Faculty Meetings. Dormitories open
     12 Sat.     8:00 a.m.     Student workers report to supervisors
               3:00 p.m.     Opening Exercises
               3:30 p.m.     President's Reception
               8:00 p.m.     Formal Dance
     14 Mon.      7:30 a.m.     College registration
               8:00 a.m.     Secondary Schools registration
     15 Tues.      7:30 a.m.     College registration
               8:05 a.m.     Chapel: Secondary Schools
               8:30 a.m.     Classes begin in Secondary Schools
     16 Wed.     8:05 a.m.     Chapel and classes begin in College
Oct.     23 Fri.     Charter Day
     24 Sat.     Annual Meeting of Corporation
Nov.     25 Wed.     Close for Thanksgiving after classes
     30 Mon.     Classes resumed
Dec.     19 Sat.     Christmas Recess begins

     1960

Jan.     4 Mon.     Classes resumed
     29 Fri.     First Semester ends
Feb.     1 Mon.      Second Semester begins
     22 Mon.      Washington's Birthday Holiday
Apr.     2 Sat.     Spring Recess begins
     11 Mon.      Classes resumed
     15 Fri.     Good Friday
May     20 Fri.     Annual Joint Meeting of Corporation and Faculty
     30 Mon.      Memorial Day Holiday
June     16 Thur.     8:00 p.m. President's Reception
     17 Fri.     10:30 a.m. Commencement Exercises

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TWENTY-SECOND GENERAL ASSEMBLY 1959

TWENTY-SECOND GENERAL ASSEMBLY              1959

     LAKE FOREST COLLEGE ILLINOIS JUNE 17-21, 1959

Wednesday, June 17
     10:00 a.m.      First Session of the Assembly
               Episcopal Address: Bishop George de Charms
     3:00 p.m.      Second Session of the Assembly
               Address: Rev. Bjorn A. H. Boyesen
     8:00 p.m.      Assembly Social

Thursday, June 18
     10:00 a.m.     Third Session of the Assembly
               Address: Rev. Dr. Hugo Lj. Odhner
     1:00 p.m.      Theta Alpha and Sons of the Academy Luncheons
     8:00 p.m.      Fourth Session of the Assembly
     Address:     Rev. Karl R. Alden

Friday, June 19
     11:00     a.m.      Divine Worship
               Sermon: Rev. Elmo C. Acton
     3:30     p.m.      Holy Supper Service
     8:00     p.m.      Fifth Session of the Assembly
               Address: Rev. Norbert H. Rogers

Saturday, June 20
     10:00 a.m.      Sixth Session of the Assembly
               Address: Rev. Norman H. Reuter
     3:00 p.m.      Corporation of the General Church
     7:30 p.m.      Assembly Banquet
               Toastmaster: Mr. Harold P. McQueen

Sunday, June 21
     11:00 a.m.      Divine Worship
               Sermon: Right Rev. Willard D. Pendleton
VISITORS TO BRYN ATHYN 1959

VISITORS TO BRYN ATHYN              1959

     People coming to Bryn Athyn who need assistance in finding accommodation will please communicate with the Hostess Committee. Please address letters to: The Hostess Committee, c/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.

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NEW EVANGEL AND ITS PRIESTHOOD 1959

NEW EVANGEL AND ITS PRIESTHOOD       Rev. LOUIS B. KING       1959


No. 6

NEW CHURCH LIFE


VOL. LXXIX
JUNE, 1959
     "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." (Revelation 14: 6)

     The angelic messenger of the text was the third whom John beheld in the spiritual world. After the twelve tribes had been sealed, and the seventh seal opened, he saw an angel flying through the midst of heaven, and saying, "Woe to the inhabiters of the earth" (8: 13). Soon after this, another "mighty angel' was seen coming down from heaven, carrying a book which John was commanded to eat (10: 1). And now an angel is seen flying in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth.
     These three angelic messengers represented the successive revelation of Divine truth whereby the Last Judgment was effected and the New Church was first established in heaven. The angel of the text represents the Lord Himself. The everlasting gospel is that same truth which the Lord preached on earth, but rendered more glorious-adapted and illumined as to its internal sense for rational comprehension by men. And that Divine truth is now to be delivered to men on earth: to every nation and kindred, to every tongue and people.
     The new evangel, the everlasting gospel of the New Jerusalem, announces the universal reign of the Lord God Jesus Christ in His glorified Human It announces that He is the one God of heaven and earth who, in person, is in the midst of the sun of heaven, and who is in essence immediately present on all planes of creation, from without and from within. This is the supreme doctrine of the angelic heavens-the doctrine which, in fulness of time, descended from God out of heaven to establish the crown of all the churches that had hitherto existed.

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In and through this heavenly doctrine there is to be effected, with those who will be of the New Jerusalem, a direct approach to the Divine Human itself-a direct approach to that Divine natural which the Lord assumed in the world and subsequently glorified, even to ultimates, that the Divine Human might have immediate access to the minds of men in and through its own fully glorified ultimate.
     This is the Word which was in the beginning: the absolute and final truth, previously veiled in representatives, which descended to become flesh, was glorified, and was then revealed anew in rational form, everlastingly manifest to the interior, rational mind. This is the Spirit of truth, revealing all the truth that can be known by the finite mind about God, heaven, the church, the laws of regeneration, and the order and progression of the glorification. As the Spirit of truth it opens the internal sense of the Word, expounding all previous scripture as prophecy of the assumption and glorification of the Human and of its final manifestation to men as the Lord Jesus Christ in His second coming, immediately present with men in ultimate reality.
     In order that this truth might be known, and become a living thing in the minds and hearts of angels and men, the new evangel has been given. The Divine Human has not always been present with men in its own glorified ultimate. Prior to the assumption and glorification of the natural degree, the Divine Human from eternity was present only above and inmostly within creation, and thus was present with man, mediately or correspondentially, from without.
     Yet this was all that was necessary in the beginning for the men of the Most Ancient Church were born into the Divine order of human life. By influx through the soul, and thence into the will, the Lord had an immediate touch with man's conscious life. From infancy, universal concepts of truth, clothed in the correspondential forms of nature, entered their minds from without as sense experiences. This was the Divine Human, correspondentially present from without. However, the Divine of the Lord, flowing immediately into the will and thence into the understanding, which made one with the will, endowed them with a perception -a spiritual sight and celestial feeling of the particulars and singulars of truth; there being no need for previous instruction from without, as is the case with the men of today (AC 895).
     Such perception was not only a sensing that truth was true and that good was good. it was actually an interior revelation of the particulars of truth which they enjoyed because of their immediate contact with the Divine Human above the heavens, which inflowed immediately into the will.

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     Note here that God created man is His own image and likeness, and caused him to be born into the Divine order of human life, that he might enjoy the highest of human faculties, namely, that perception which both sees and feels that good is good and truth is truth, and this without recourse to rational argument, scientific instruction or sensual proof. But that faculty is opened with those only who are regenerate-those in whom the interior of the rational is opened to receive the immediate touch of the Divine Human. With the most ancients these conditions were met, the Divine Human above the heavens having immediate access to the will from within. Hence it is said of the most ancients that they were celestial men and that they enjoyed interior revelation, heavenly perception, and rationality in an eminent degree.
     But when the human race fell from its integrity this immediate touch of the Divine Human with the finite, human mind was cut off; celestial perception was lost and the will itself was perverted-closed up, infilled with hereditary evil, never again to be re-ordered or even regenerated. Then, lest the human race itself perish, the Lord in His Divine mercy provided for a separation in man of the understanding from the perverted will; this that a new genius, called the spiritual, might be established, and also a new church, termed representative, through which the Divine of the Lord might touch the human mind mediately from without.
     To the first men of the spiritual genius the Divine of the Lord represented itself in the human of an angel, thus mediately. Later, the Divine was represented through the media of correspondential images in the written word, images becoming more and more gross. We should note, however, that from the time of the first indication of man's fall, the Lord foretold His advent, through scripture prophecy, and thus began to prepare for His coming in the flesh into this world. That advent had as its end the renewing of an immediate contact of the Divine Human with the rational mind of man; but this time the contact would be from without, through the senses into the understanding, and thence into the new will which is called conscience.
     In the fullness of time, then, when the Divine of the Lord was so heavily veiled by representatives that it could no longer be seen of men, and when human life had degenerated to the lowest corporeal level, the Lord came. The Divine above the heavens, the Divine celestial and spiritual from eternity, bowed the heavens and came down: assumed, according to order, the natural degree then existing with men and took on the totality of hereditary inclinations to evil then extant in the human race, this by assuming the maternal human.
     The organic body and mind of the Lord Jesus Christ were composed of created substances, and therefore provided a most ultimate representation of the Divine Human above and within creation.

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The material body of the Lord Jesus Christ served as a medium in and through which the Divine Human of the Lord, as to person, might reveal itself to men. But the essence of the Divine Human could not be revealed until, by the processes of elimination and glorification, that is, the putting off of the human from the mother and the putting on of the Human from the Father, the natural degree was made Divine-became Divine substantial and was thus united to the Divine celestial and spiritual which were from eternity. This was effected fully by the passion of the cross, and was thus coincident with the final subjugation of the hells and ordination of the heavens. Then for the first time the Divine natural existed actually; the Divine Human was present with men in its own ultimate, fully glorified, and providing immediate access from without to all planes of creation.
     Yet this Divine miracle of the resumption of immediate contact between the Divine Human and the finite human mind could not become a living reality in the minds of men until they were capable of acknowledging it with the understanding and receiving it in the will. It was seventeen centuries later, therefore, that the Lord made His second advent as the Spirit of truth, revealing in forms of rational truth the glorified Human as to essence, immediately present on all planes of creation; thus bringing into full effect in the minds of angels and men the accomplishments of the First Advent, and thereby providing the means of opening the interior rational degree of the mind that the Divine Human of the Lord might once again have an immediate touch with man's conscious spirit; this time, however, from without through the new understanding, and thence into the new will of regenerate man. Only so could that perception which had been lost be restored.
     This, then, is the significance of the new evangel that without it the First Advent would have been of no avail; that without its acceptance by an increasing number of men today the human race would perish. To evangelize the new evangel is, in the strictest sense, to preach the everlasting gospel of the Lord's second advent. This is a priestly use, the highest use in which man may participate. There is no greater truth to be made known to men than that the Lord has made His final coming, to bring into full effect the results of His glorification. The very salvation of the human race depends upon the preaching and reception of this new evangel.
     How, then, is it to be preached? It is to be preached courageously, unequivocally, directly, with clarity and purity; gently, because from the good of charity, and with no other end in view than the good of charity; yet ever with the Divine pattern of evangelization to be found in the Writings kept firmly in mind. In this connection, it is significant that in the beginning of nearly every work of the Writings, if not in the first number, a clear appraisal of the state of the Christian world and of Christian doctrine is made.

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Then follows a concise statement of the Heavenly Doctrine and testimony to its authority
     If evangelization of the Lord's second coming is our sincere desire we will not fear to be distinctive, that is, to be motivated and directed even as to our methods by the Writings themselves. Rather will we fear the temptation to accept the direction of self-intelligence, to over-accommodate, soften, popularize, or in any way change or distort those genuine forms of knowledge which in the Writings have been Divinely ordered to convey to the interior, rational mind the knowledge, acknowledgment and eventual perception of the glorified Divine Human of the Lord.
     It is a fact that Divine truth in itself is incomprehensible to men. Accommodation is necessary. But the Lord Himself provides for this. Man is warned against adding to or taking away from the Word. A conscious love of truth in man-a sincere desire to announce it in purity just as he sees it-coupled with the unselfconscious instrumentality of his organic mind and body, will provide just the right and necessary accommodation.
     Love is greater than wisdom. Good is more effective than truth. Therefore love, manifesting itself in the goods of charity, prepares the way for accommodation and reception of the truth. The insinuation of the good of charity is the layman's essential responsibility in church extension. Public preaching, or annunciation of the new gospel, is the essential use of the priesthood. But the layman who makes the church first in his heart, his thought and his life, cannot but affect those with whom he has contact, and thus insinuate the goods of charity into those whom the Lord in His Divine providence would lead into the church. When the truths of the Writings are given, however, they must be given in their purity, without any effort on the giver's part to soften or adapt them by adjoining to them something of his own self-intelligence. The goods of charity previously insinuated will provide for accommodation of the truth and for reception of it.
     The Lord is unceasingly mindful of His kingdom on earth and in the heavens. He alone provides for its growth, raising up human instruments in his own good time and providing them with opportunities to cooperate with Him in that highest of all uses.
     As New Church men eager for the growth of the New Church we have a twofold responsibility: first, to read and meditate upon the Word of God as it is given to the New Church, that doctrine may be derived from it as the authority in life; second, to apply that doctrine to life in order that the church may exist in ultimates. For the church is not merely where the Word is possessed; it is where the Word is rightly understood, yea, where it is increasingly understood. Upon the development of interior doctrine depend the very life and vigor of the church.

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In this connection it is the supreme duty of the priesthood to engage in never ending study of the Writings; to penetrate, successively and progressively, the appearances of truth in and through which the glorified Human of the Lord makes its direct approach to the rational mind.
     And as this Divine doctrine is seen and acknowledged in the Writings, it is to be preached from a love of saving souls; with the realization, however, that it can never be fully understood or contained by any finite mind, no matter how far regenerated, but must to eternity be approached more and more immediately in and through the Writings.
     The new gospel is for all men-to be evangelized fearlessly, without proprial taint, for the salvation of the human race. And the future reality which it envisions is a universal New Jerusalem with spiritual and natural increase beyond our fondest imagining. In that day a new race of men will arise with whom the interior rational mind will be opened and successively regenerated: and as this gradually comes to pass, perception-the highest of God-given faculties, which the Lord intended from the first to crown regeneration-will eventually be restored.
     To this end the Lord has made His second advent as the Spirit of truth clothed in forms Divinely ordered and addressed to the rational mind; and to this end it is our responsibility to know, love and live the truth, that the Divine of the Lord may truly be among men. Then, as it is in heaven among the angels so upon earth will men acknowledge the Divine, behold and worship the Divine Human, and forever dwell securely in the ultimate sphere of the Divine proceeding. Amen.

     LESSONS:     Daniel 7: 1 -14. Matthew 24: 29-42. Arcana Coelestia 9925.
     MUSIC:     Liturgy, pages 478, 479, 473, 476.
     PRAYERS:     Liturgy, nos. 99, 122.
ADVENT OF THE LORD 1959

ADVENT OF THE LORD              1959

     "When the end of the church is at hand the Word is opened and a new church established. This is meant also by the Lord's coming; for the Lord is the Word, and when the Word is opened the Lord appears. That the Word was opened wizen the Lord came into the world is known; that it has now also been opened by the revelation of its spiritual sense can be seen in the White Horse, and in Heaven and Hell, and that now is the end of the church in Last Judgment" (Apocalypse Explained 612).

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GATES OF THE CITY 1959

GATES OF THE CITY       Rev. KENNETH O. STROH       1959

     A New Church Day Talk to Children

     Do you know how cities were built in olden times? Often a city would be built on a hill, so that it could look down on the surrounding valleys. Inside the city, the houses would be built close together, with streets between the rows of houses, and there might be a palace. Around the outside of the city there was a high, thick, stone wall, strong enough to keep out all enemies. And in certain places in the wall there were big gates of iron that could be closed at night. Such a city was Jerusalem, the center of the Jewish Church.
     But the city about which we read in the book of Revelation is very different. This city was seen many years ago by the disciple John when he was in the spirit, and was taken up into a high mountain in the highest heaven. There, in a vision, he saw what the Lord's New Church was going to be like: he saw how it would look to the angels of heaven. That is the church to which you will belong when you grow up: the church to which-anyone can belong if only he will love and worship the Lord as He has revealed Himself in His new Word, the Writings of His second coming, which are called the Heavenly Doctrine of the New Jerusalem.
     The new Word is said to be of the New Jerusalem because, to the angels, the New Church appears as a beautiful city. It is called the holy Jerusalem. And John was allowed to see this city, coming down from God out of heaven.
     The New Jerusalem is far more wonderful and beautiful than any city in this world could ever be. When John saw it, he said that the glory of God was there, so that the city was shining with a bright light that sparkled like a very precious stone. It was a very large city and when an angel measured it, he found that it was square, and that the length and the breadth and the height of it were equal. The wall of the city was made of jasper, a white stone that shines like clean snow in winter; and at the bottom of the wall, the foundations were made of precious stones that shone and sparkled with red, blue, green and yellow-with all the colors of the rainbow. The city itself was made of pure gold, and the street also was of gold. This was indeed a splendid and a beautiful city; and when the angels look down to earth, to see the Lord's New Church, they see it as this holy city, the New Jerusalem.

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     Would you not like to see this glorious city, to see its walls of white jasper and the foundation stones of many colors? Would you not like to go into it and see the beautiful homes and the golden street? You can do these things when you become angels, if you know where to find the city and how to get into it. And in this world you can learn how to find it, and how to enter into it. How, then, do you suppose that you can enter into the city?
     John tells us that the holy city has twelve gates, three on each of the four sides, and that on the twelve gates are written the names of the twelve tribes of Israel. He tells us also that above the gates are twelve angels, one at each gate, who keep guard lest anyone who does not belong there should try to enter. These are not like any ordinary gates in this world.
For the twelve gates are twelve pearls. Each gate is made of one great, exquisite pearl. And the most wonderful thing of all is that these gates are never shut; for there is no night in the holy city, and people can go in at any time.
     How, then, can you find these gates, so that you may go in through them? There is only one way to find them, and that is by learning to know about the Lord and to love Him. That is why the angels are there to guard the New Jerusalem, which is the New Church. For the New Church is holy because it is the Lord's church. The New Jerusalem is holy because it is the Lord's city. Those only can go into it who love Him and obey the teachings of His Word. The angels will not let any others pass through the gates.
     You cannot be in the Lord's New Church. You cannot live in the heavenly Jerusalem, just by signing your name on a roll of church members, by going to church to pray and to listen to the minister, or by giving money to the church. These things are important, and should be done. But the most important thing of all is to learn what the Word tells about the Lord, and to learn to love Him: for it is those who love Him who have their homes in the heavenly Jerusalem. In this world we cannot really tell who loves the Lord and who does not, for here people can hide their true feelings. But in the other world people's true feelings shine out from their faces; and the angel guards can tell at once who are worthy to enter through the gates of pearl, and who are not.
     The Lord has invited all people to come and dwell in His holy city. That is why He sent His disciples forth into the whole spiritual world on the nineteenth day of June in the year 1770, to tell all the people there that the Lord God Jesus Christ rules heaven and earth. And that is why, also, He gave His new Word-the Heavenly Doctrine of the New Jerusalem, sometimes called the Writings-so that all people might know the way to the holy city.

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     The gates of that city are never shut. And you, too, can enter into it. You, too, can come into the Lord's true church as you grow older, if you will learn to obey the Ten Commandments because the Lord has given them: if you will learn not to steal, lie, cheat, commit adultery and be covetous, because the Lord has said that these things are wrong. For as you learn these things, as you learn to put out of your lives everything that defileth or worketh abomination or maketh a lie, you will be learning to love the Lord above all else. You will be learning to love the Lord more than yourselves. And if you truly love the Lord, you will find that heavenly gate of pearl through which you will enter into the New Church, which is the New Jerusalem and the holy city, to go no more out forever.
     The Lord said. "I am the door: by Me if any man enter in, he shall be saved" (John 10: 9). And as those love the Lord who obey His commandments, it is written also in the Word: Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (Revelation 22: 14). Amen.

     LESSON:     Revelation 21: 9-27.
     MUSIC:     Liturgy, pages 468, 425, 438.
     PRAYERS:     Liturgy, nos. C12, C16.
MEMORIAL TO BISHOP ACTON 1959

MEMORIAL TO BISHOP ACTON              1959

     Three years ago the Pittsburgh Society of the General Church of the New Jerusalem adopted the following resolution at its semi-annual meeting:
     "In expression of our personal affection for Bishop Alfred Acton, and in sincere appreciation of his monumental services to the New Church in the fields of theology, philosophy, education and Swedenborgiana,
     "We the Pittsburgh Society, in meeting here assembled, do establish in our library a memorial to Bishop Acton consisting of a complete set of the theological, philosophical and scientific works of Emanuel Swedenborg, to be obtained through contributions of our members.
     Mr. Daric F. Acton was later appointed chairman of a committee to implement this resolution. No further report has been received, but we understand that several works by Bishop Acton which it is desired to include in the memorial are no longer available. For the information of those who may be interested a list is published on page 291.

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SELECTING AN OCCUPATION 1959

SELECTING AN OCCUPATION       Rev. DAVID R. SIMONS       1959

     Use is the product of the will acting through the understanding. As certain angels declared: "We define use as doing good from love by means of wisdom. Use is good itself. Since these three-love, wisdom and use-flow into the souls of men, it can be evident whence comes the saying, that all good is from God. For every deed done from love by means of wisdom is called good; and use also is a deed. What is love without wisdom but something fatuous? What is love together with wisdom, but without uses, but a state of mind? But use, love and wisdom, not only make man, they are man" (CL 183: 3).
     It is plainly taught in the Writings that the loves which produce genuine uses are love to the Lord and love toward the neighbor. These loves cause a man to act honestly, justly, faithfully and zealously in his occupation. Every man who shuns evils as sins, and does his work to the best of his ability, performs that work from the highest possible love.
     It is also taught plainly in the Writings that a New Church man can add to his sincerity in the performance of his work an understanding of the extent, range and purpose of his occupation. If he serves others through an occupation that cares for the body, he can know that the body exists for the sake of the mind and spirit, and thus be free to enter intellectually into the performance of his occupation. Occupations which are followed from a religious motive-from an insight into the inner values of the work accomplished and a love thereof-should therefore be done more faithfully and sincerely, if not more efficiently. In this way the higher uses of the eternal spirit promote and perfect lower uses. The freedom to do work from a religious conviction is a most precious gift. It leads to a prosperity that is not confined to externals, but that enriches both the mind and the spirit as well.
     The ideal interconnection of uses exists in the Gorand Man of heaven. There every angel has his place. "There every use is representative of all the uses of the whole body, and thus in every use there is the idea of the whole, and thereby an image of man" (Love xiie).
     This interconnection of uses may be seen further when we reflect that for everything we can do for the body, there is a parallel thing which serves the mind, and above that another parallel thing that serves the eternal spirit.

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For example, as the body must be fed with proper food if it is to be healthy and free, so the mind must have its foods-its knowledges and interests-if it is to grow and be free; and above the mind, the human spirit must have its food. As the Lord said: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matthew 4: 4). "I have meat to eat that ye know not of. My meat is to do the will of Him that sent Me, and to finish His work" (John 4: 32, 34).
     The point here is that the relationship between external and internal uses is more than one of simple parallelism; the various levels of use are interconnected by correspondence. For this reason, when we perform external uses, internal uses are performed at the same time. The manner in which we feed the body has its effect on the mind and on the spirit, as well as on the body itself. That the body is better nourished when the mind and spirit are cared for at the same time is clear from the following teaching: "The correspondence [of receiving food for the body with the reception of knowledges for the mind] manifests itself with a man when he is being fed with food. For if this takes place while he is speaking and listening, the vessels which receive the chyle are open, and he is more fully nourished than when he is alone (AC 6078) Again, "He who enjoys material food for the nourishment of the body is better nourished by such food if at the same time he is cheerful in spirit and is engaged in conversation about such things as are favorable thereto, a sign that there is a correspondence between the spiritual food of the mind and the material food of the body" (AC 5576: 3). "Food corresponds to good, and drink to truth, and on account of this correspondence food and drink nourish the body better when at dinner or supper a man is at the same time in the delight of conversation with others about the things he loves than when he sits alone. . . When [alone] the vessels in him which receive the food are constricted, but when [with company] they are opened" (AC 8352: 3).
      However, the uses of eating do not serve the body only, they serve the spirit as well. The teaching is that "[spirits and angels] enjoy their food when man enjoys his food" (SD 3566). "Moreover," we read, "the correspondence [between natural and spiritual food] is such that when a man is being fed with food, the angels with him are in the idea of good and truth, and: wonderful to say with a difference according to the [various] kinds of food. Therefore, when man is receiving the bread and wine at the Holy Supper, the angels with him are in the idea of the good of love and the good of faith" (AC 5915).
     The implications of this correspondential relationship between lower and higher uses are tremendous and far reaching. They mean that our most external acts, our most menial occupations, can be performed in such a way as to promote internal uses, and this not merely indirectly but directly.

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In the feeding of the natural body, in providing for pleasant and worthwhile conversation, in cultivating an environment that is conducive to the assimilation of natural food, we are providing also for the nourishing of the spirit and for the strengthening that comes from the presence of the angels with their delights. And may we assume that this is confined merely to occupations which relate to the feeding of the body? When we are clothing a child with love and care, would not this relate to the clothing of the mind and invite appropriate states? When we are cleansing the body, and bringing it into a state of order, is not this purification the basis for a higher purification, that of the mind and spirit? When we see the implications of these teachings when we understand how very closely all the degrees of use are bound together, we can rejoice in the opportunities to serve inmost uses that the Lord has put before us, whatever our occupations may be.
     Looked at from another angle, we can see that all uses are equal in that they are the products of man's co-operation with the Lord, with Divine truth in ultimates. A priest goes directly to the Word, and there seeks solutions of the problems of life by collecting and organizing the truths of doctrine for the perfecting of the human spirit. A teacher matches the truths of Divine revelation with human experience to see the rational order of creation, and seeks to convey that order to his pupils. A mechanic also deals directly with the laws of order. Every part of an engine acts according to specific laws. Each part has a place in relation to the whole, and it must be shaped and ordered to harmonize with all the other parts if the engine is to work smoothly and efficiently. Are not all of these men dealing equally with the laws of order, the laws of Divine truth? Does not each one of us equally in our occupations, have the opportunity of seeing the truth in and through our work, of seeing order and purpose, of seeing the Lord Himself in ultimates? Cannot each one of us, therefore, perform his use from the highest purpose of all, that is, from the truth? We may see, then, that although uses themselves are separate according to degrees, as they relate to man and through man to the Lord, every use presents to those who perform it an opportunity to serve the neighbor fully.
     All men, it is true, are born to perform the highest uses, that is, to do their work sincerely and intelligently for the spiritual welfare of their fellow men. But all men are not equally endowed. As the well-known parable teaches, some are given more talents than others. The Lord, flowing through the heavens in the creative act, is infinitely aware of certain needs there, and forms souls to fill those needs. We are taught, in connection with the reasons that men die, that "wherever forces fail, they are balanced, and of the providence of the Lord men are brought thither [into the spiritual world].

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Thus also the kingdom of the Lord is cared for, the welfare of which is universal providence" (SD 5003).
     The question to which each one of us would like to find the answer is:
What use was I created to perform? Related with this are other questions: What occupation should I endeavor to follow? How should I go about selecting my life work? We know that we can perform the highest use in whatever position in life we must fill by the spirit in which we work. But are we not better suited to some positions than to others? Who can be certain that the occupation in which he serves is the true ultimate of the use of which his inmost soul is the form?
     We believe that an understanding of the formation and quality of our physical bodies sheds direct light on this problem; for use has a soul, and it has a body which is the occupation that gives it form. The human soul is, inmostly. a form of use from the Lord. However, this inmost soul is received, clothed and covered by a soul from the father. Because of hereditary evil, the perfect use, the life force of the inner soul, is covered over, and in consequence it loses its direct influence over the formation of the body. For this reason the natural body is not a form directly corresponding to the inmost soul from the Lord, although that soul gives freedom and rationality, and ever presses to be received. Thus man's spiritual body, his character, is not the inner form of his natural body. It is formed, we read, "out of the things that the man does from his love or will" (HH 475). An ugly body may well house a beautiful spirit and a beautiful body may be the home of a devil; for our natural bodies are not the corresponding forms of our spiritual bodies.
     This was not always so. In the Most Ancient Church, the body was truly the correspondential form of the soul. Before hereditary evils were acquired and accumulated, generation by generation, the bodies of men were ultimate forms and true likenesses of their souls and minds, so that when men passed from this world to the next, their spiritual bodies were similar to the bodies they had possessed on earth.
     One indication in the Writings of the close interrelationship of mind and body is the teaching that as men's minds were elevated spiritually-the steps of which elevation are described in Genesis as the steps of natural creation-their bodies also were elevated. As they were raised to become upright spiritually, their bodies also were raised; they looked up, and stood up, to walk erect. Further, their faces and gestures were as thin veils through which their spiritual character, their inner uses, shone freely. Life from the Lord flowed in, unchecked by the perverted forms of evil. The use which was the man's soul formed its own body in complete correspondence with itself.

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     This close connection of mind and body continued until the time of the flood, so that when men became giants in their own eyes, when they became conceited and puffed up by self-love, their bodies actually followed suit, and a race of giants sprang up on the earth: the Nephilim, the Anakim, and the Emim, the terrible ones, whose remote descendant, we are taught, was Goliath, the giant whom David slew with a stone.
     With the fall, with the gradual increase of hereditary evil, the close harmony between soul and body decreased. The soul still inflowed to construct the body in the human form, to give it freedom and rationality, and to impart to each individual certain distinct characteristics; but it could do this only in a very general way. Although our bodies are not the forms that correspond to our inmost souls, still, in spite of hereditary evil, the Lord provides a body in which every man has the opportunity for natural and spiritual development, for the ultimating and the perfecting of his use.
     Similarly, while every occupation is a body for some particular use, while each kind of work ultimates certain specific spiritual affections, still, in our day, we believe, it is not known to us what those affections are, and this because of the effects of hereditary evil. Our minds are not sensitive to the relationship. They are not perceptive enough to recognize, as could the men of the Most Ancient Church, the specific occupation that fits with and expresses the spiritual soul. This does not mean, of course, that there are no such occupations! All of us will certainly discover them after death. But it does mean that only rarely if ever, in our day, does the individual find the exact work which corresponds to his soul. Nevertheless, some occupations are more suited to the individual than others; and if we would promote uses to the best of our ability we must try to discover which occupation best fits us. We must prepare ourselves to enter into it; and, once in it, we must work wholeheartedly and intelligently to perform it.
     Experience indicates that some people are more suited to certain occupations than others. Some love to work with people: others prefer to work with things. Some love to discover and to learn; others need to be actively busy doing things. Some men are very exact, accurate, and fond of detail, while others are more affectional and are content with generals. There are scientists and there are artists. Children seem to be born with an ear for music, an eye for form, or a hand for taking things apart and putting them together again. There are those who hear a clear call to certain uses, who seem always to have known what they wanted to do in life. But far more numerous are those who hear no clear call whatsoever. These people are puzzled by the need to make a choice. They wonder what their place in society really is. They question how the idea that every man is born to perform a particular use applies to them. But they have not been forgotten.

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The truths of the Heavenly Doctrine enable every man to take positive steps in the right direction, and, better still, to be content and delighted with the occupation he has chosen.
     The Writings make it possible for us to take specific steps toward discovering what occupations we are suited for by showing us, first of all, the relative values of occupations. Education in the light of the Writings has as one of its ends the developing and bringing out of those qualities which each individual has from the Lord, and the preparation of the individual to use them. As these abilities become apparent they can be matched with the needs of society, and the individual will then be in a position to choose an occupation best suited to his form of mind.
     We believe that those teachings which relate to the selection of a marriage partner have a direct bearing on the selection of an occupation, especially those teachings which have to do with similitudes. "For those who desire love truly conjugial," we read, "the Lord provides similitudes; and if [these are] not given on earth, He provides them in the heavens" (CL 229). A similitude is someone who has a similar spiritual and natural disposition to our own; one whose qualities are harmonious with ours, and who can thus be conjoined with us in a spiritual union. Ideally, there is but one combination, one man and woman who are created for each other. But since our states of life are not ideal, the Lord has accommodated to our needs by providing similitudes. This teaching about similitudes is equally true in regard to occupations. Ideally, as in the Most Ancient Church, there is but one occupation for each man. However, for the man of our day, we can paraphrase the teaching about marriage and say: For those who desire to enter the occupations for which they are best suited, the Lord provides similitudes, that is, occupations which, although they may not be the exact ultimates which fit them as individuals, are yet harmonious forms in which their souls may find full expression.
     For the individual man, as we have seen, every occupation presents an opportunity for the highest uses. No matter how menial or how exalted his work is, the end and purpose from which he does it can make it a use for him. But this is not true for society. Society depends upon a variety of occupations and a balance of services. In a well ordered society there must be things done for the physical body, the mind, and the eternal spirit. If any of these are lacking, the whole society suffers. An understanding of this is an important element in the selection of an occupation.
     Because they know the truths of the Heavenly Doctrine. New Church men have distinct responsibilities to the world of men. The fact that we have grown up in the church, or have come into it, places us in a peculiar position as far as the spiritual needs of society are concerned; for we possess the knowledges of Divine revelation which are essential to the spiritual welfare of the human race, and this has a profound bearing not only upon the way in which we are to perform our uses but also upon the selection of a particular occupation.

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The questions we must ask ourselves are: Why were we led into the New Church? Why have we been privileged to know the truths of the Heavenly Doctrine? What are our responsibilities toward the truth we know?
     It has been said among us that we have been led into the New Church because there was no other way in which we could possibly have been saved. True though this may be, there is, we believe, an even higher purpose. We have been given the truth of the Heavenly Doctrine for the sake of the uses we can perform, not only to ourselves, that is, for our own regeneration, but for the sake of others. Each of us has received from the Lord special talents which enable us to be of use to others: to our marriage partners and our children through the establishment of truly New Church homes, to our fellow New Church men, and to those outside of the New Church; and the principal means through which we perform uses are the occupations we select.
AMONG ALL NATIONS 1959

AMONG ALL NATIONS              1959

     An abbreviated version of the Rev. Hugo Lj. Odhner's First Elements of the True Christian Religion has been translated into Yoruba, a Nigerian dialect, by the Rev. M. O. Ogundipe and Mr. M. A. Ariyibi. This version has now been mimeographed in a thousand copies and sent to the New Church Mission at Owo, Nigeria.
     The original booklet was meant as "an introductory Catechism adapted to the needs of schools, homes and missions." It was printed in a Sesuto translation by the late Rev. Twentyman Mofokeng in 1936, and in a Zulu version by the late Rev. M. B. Mcanyana which has seen two editions. The English edition was printed in 1927 and again in 1942, but is now out of print, the remnant of the stock having been lost in the Benade Hall fire in 1948. A mimeographed version, adapted by the Rev. F. E. Gyllenhaal for use in the General Church Religion Lessons was later published. Last summer that version was issued in a Swedish translation.
     The modest booklet has thus presented a brief outline of the Heavenly Doctrine in five tongues-a small step among others toward the time when the gospel of the Lord's second advent, like that of His first, will, in various ways, "be published among all nations (Mark 13: 10). It has even been reported that a manuscript translation of the catechism has been made into Chinese, but never published.

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LAITY AND EVANGELIZATION 1959

LAITY AND EVANGELIZATION       E. BRUCE GLENN       1959

     The General Church, since its beginnings in the Academy movement, has accepted education as a duty of internal evangelization. Schools were early established, governed by the Divine leading of the new gospel-the good news first proclaimed on June 19 1770. This vision of New Church education sprang from the acknowledgment of the Writings as a rational revelation, and from the recognition of a need for a strong laity, versed in the doctrines of that revelation. It was an accepted concept in 1899 when it found its definitive statement in the twelfth principle of the Academy declared by Bishop W. F. Pendleton:

     "The most fruitful field of Evangelization is with the children of New Church parents. In order to occupy this fruitful field of work, New Church schools are needed, that children may he kept in the sphere and environment of the Church, until they are able to think and act for themselves"?

     In the six decades since Bishop Pendleton's statement this evangelistic use has grown steadily, in both concept and extension. And the growth of our schools has served, apparently at least, the growth of the church and its societies. However, it is not our purpose here to examine New Church education, its uses and limitations, but rather to ask a question of its product: What are the further duties of the laity, once educated, toward the growth and spread of the church? What evangelistic responsibilities devolve upon the men and women of the church after they have themselves received the truth of the Lord's second advent-now that they are able, in Bishop Pendleton's words, "to think and act for themselves"?
     The Lord once said very simply to His disciples, "Freely ye have received, freely give." There is a recognized danger in our development of a distinctive environment, that we may develop young men and women who complacently keep for themselves that which they have received-that our societies may become centers of spiritual inbreeding and thus of spiritual sterility. There has been a growing concern in recent years that emphasis on the internal evangelization of education has led to neglect about spreading the Word of the New Church beyond our borders. Missionary activities, individual and organized, have developed and stimulated thought among us. Many a layman may have wondered, as a result, "What is my place in this field?"

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     In approaching a general answer, it may be well to ponder more fully the final words of the twelfth principle of the Academy quoted above- " . . . they are able to think and act for themselves."
     First it may be observed, even if it is obvious, that the educated layman does not divorce himself from the spiritual guidance of a trained and enlightened clergy. But he does use his educated rational to understand for himself the doctrines set forth by the ministers, and to apply them to all the phases of his life. And his authority, like that of the ministers who lead him, is the rational Word. To think and act for ourselves is not to think and act from ourselves, but from a faith that we make our own by rational acceptance and application. To every adult of the church the promise is given: Nunc licet intellectualiter-Now it is given to enter with understanding into the mysteries of faith."
     Nor is the phrase, "to think and act for one's self." to be interpreted as having self as the end, but only as the means. And one of the ends toward which the means of individual understanding of the doctrine must look is that of sharing it with others. Is the layman fitted to enter this use?
     To understand rationally implies an ability to communicate what is understood. Especially would this seem to be true when the concepts understood are the basic truths of life, applicable to all men. There is much said today about men's inability to communicate with one another in an increasingly specialized society; and the New Church is often accused of employing a jargon all its own. But the things of which the Writings treat are every man s, at once as broad and as intimate as the Decalogue. The educated laity of the New Church ought to have the ability to tell others of our faith. If we find ourselves hesitant, we may ask ourselves whether the potential failure is one of understanding or of will. The power of spiritual influx into a sincere mind and thence into fitting words did not cease after Old Testament days. It is the heritage of everyone who properly invites it.

     "There is a correspondence of the tongue with the intellectual part of man, or with his thought, like that of an effect with its cause. Such also is not only the influx of a man's thoughts into the movements of the tongue in speaking, but also the influx of heaven" (AC 1159).

     And, in speaking of the speech of spirits, whose ideas "flow solely into words that are fitting," this is added:

     "The case with this is nearly like that of a man who speaks without any thought of the words he is using, being simply in the meaning of the words; then, in accordance with the meaning, his thought falls readily and spontaneously into words; the inner meaning is that which calls forth the words" (AC 1638).

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     It would be folly to suggest a strict analogy between spiritual and natural capabilities in the use of language, or to claim for the New Church man the ancient "gift of tongues." But it does seem reasonable to suppose that a man who knows the doctrines can express them in communicating with his fellow man, if he sincerely desires to do so.
     For to communicate our faith, desire must be added to understanding. And this desire can come only from an affection of truth for the sake of use. We are frequently frustrated by the realization that an expressed interest in the church is only intellectual curiosity. We ought also to consider whether we do not give a similar impression when speaking to others about the Writings. To speak about the truth is not the same as to speak from it; one is of the mind only, the other is of life and communicates a living affection along with knowledge. And such an affection, looking toward use, desires to share its knowledges with others.
     The man of the church cannot regard himself as a member of an intellectual elite. We are not the owners of the truth, but its trustees: and our trust is not for ourselves but for use, for others, indeed for the whole of mankind. That such a trust entails guardianship against corruption or dilution must be acknowledged, but the truly charitable nature of the guardianship cannot be lost sight of. The disciples whom the Lord called together on June Nineteenth and sent out to teach the new gospel of His reign-they had not been drawn from groups intent on preserving the law for themselves. They were not scribes and Pharisees whose knowledge was not matched by charity. The disciples were men from many walks of life, secular men whose only qualification for their new work was a devotion to the truth given them, and who wished from that devotion to give it to others. The New Church man's acceptance of Divine truth is not complete without a similar devotion and desire. "Freely ye have received, freely give."
     The opportunities for evangelization offered to the layman are as manifold as his contacts with others. Every man you meet is a potential New Church man. To view this idea as a heart-warming idea with little practical application is to skirt the arid desert of cynicism about our fellow men; indeed, it is to question the power of Divine purpose. Most New Church men are engaged in uses shared mutually by others who do not share our faith. To deny the possibility of their interest in the truth we hold to be Divine, even while accepting their part in the work to which we apply that truth-this is surely an unsatisfying and unproductive view to hold.
     In his occupational uses the layman has a peculiar opportunity for evangelization, unmatched in one sense by the potentialities open to the clergy (though we must remember that only the minister can complete the work we may begin).

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Between men working together sincerely there is respect, whether it be in the diligent digging of a ditch or the delicate manipulation of surgical instruments. And where there is respect there is attention to the expression of views and beliefs; whether they concern the careless use of the Lord's name while digging the ditch, or the providential ordering of the human body, in a post-operational discussion among doctors.

     And yet discussion of our faith with our associates is not our most powerful means of evangelization. Ralph Waldo Emerson wrote: "What you are stands over you the while, and thunders so that I cannot hear what you say." And we are told in the Writings that "man's speech represents his thought," but `his action represents his will" (AC 4292). The layman of the church who in charity justly, faithfully and sincerely performs the office of his calling is, even when silent, an unconscious evangelist. He is speaking the truth clearly by serving it for its own sake.
     "The love of truth for its own sake," wrote Bishop W. F. Pendleton at the close of his Principles of the Academy, "is the love of truth for the sake of the truth itself, and thus for the sake of the Lord, who is in the truth, and not for the sake of self and the world; a love that will lead a man to sacrifice himself for the sake of the truth, and not the truth for the sake of himself; a love that makes him willing to give up fame, reputation, gain, friends, even his own life, for the sake of the truth; that causes him to be regardless of consequences to himself, where it is necessary to uphold the standard of the truth."
     This was a thrilling vision to the young General Church sixty years ago. To the sophisticated world of today it may sound old-fashioned to be willing to sacrifice even life itself for the sake of a religious conviction. For political faiths, yes, even occasionally for humanity's sake: but for the sake of the Lord in His second coming we are given little opportunity to offer up our lives.
     And yet in a deeper sense that is, simply and exactly, what is required of us. We are asked to be martyrs as surely as were the early Christians; not in the sense of blood and death, but in the more exact meaning of the word "martyr" -as witness to the truth newly offered mankind. And our witness is made true by our daily carrying into our lives among those with whom we work, the truths with which for all men's sakes-we have been entrusted.

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VISION 1959

VISION       G. A. DE C. DE MOUBRAY       1959

     The eye is the organ which receives the stimuli of physical light, as the understanding receives the stimuli of spiritual light. The correspondence of "to see" is, therefore, "to understand" (AC 2651). Vision actually corresponds in various ways to all the activities of the understanding. Indeed, by the "eye" in the Word is signified the interior sight, or the understanding (AC 2184).
     In neither case, physical or mental, is vision possible without the operation of the will as the impulse within the act of vision, for vision is indeed an act. This would probably be denied by many scientists, who would explain the whole process as a chain of mechanistic causation, initiated by radiation from the object seen and leading through the eye into the brain and thence into consciousness. However, it only requires careful observation of one's self to become convinced that purposive causation, that is, an act of the will, must play the essential part. In the measure that, with our eyes open, the will can become inactive, we see nothing. The field of vision does not become black, as it would if the eye were so damaged as to be incapable of functioning, but we notice nothing. Putting it in another way, vision depends on the act of looking. In practice, our minds being the flighty and restless things they are, the most minor stimuli are sufficient to excite them into looking.
     Precisely the same is true of the activities of the mind to which vision corresponds. "If you were to remove loves, or, what is the same, desires (cupiditates), for these are of love, thought would instantly cease" (AC 33).
     Physical vision, and by correspondence spiritual vision also, depend on an additional factor -the development in the mind of a set of patterns, on which the recognition of the nature of the objects of sight depends. This fact agrees with the doctrine that our perception in matters of the spirit is limited by the extent of our knowledges (AC 10,400: 4, 1802: 3; AE 825: 3, 1177: 2; CLJ 14; Verbo 28: AR 414). Without such patterns we pick out no detail whatsoever: we see nothing. The infant at birth having no patterns in the mind, sees nothing. This is true. I believe, for the first few days, if not the first week of life.
     The curious statement, that the rays of our internal sight are nothing but ideas (AC 1869: 2), would seem to be relevant and confirmatory.

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In other words, it is by means of ideas that we perceive ideas. It is worth noting in this connection that the word "idea" centers in the concept of form, following its derivation from Plato's philosophical term, "idea." Classical Latin took the word over from the Greek with the same limited meaning; Swedenborg, however, used the word with the wider meaning that it has in modern English.
     The patterns by which we learn to sec with our physical eyes are developed gradually by intelligent thought acting in the field of experience, provided there is interest. We form patterns in the fields of our interests. In animals and infants, these interests are the affectional side of their instincts. Outside the field of their instinctive interests they observe nothing, and so, we may conclude, form no mental patterns Among adults, it is obvious that those who have no botanical interests will observe little of the distinctive structure of different sorts of flowers: those who have no interest in period furniture, architecture, or ladies' fashions will take in none of the distinguishing characteristics of objects in these categories which they sec around them.
     By correspondence with these patterns of physical things, our spiritual vision depends upon our "truths from good -on the patterns of thought formed under the impulse of our spiritual interests. Now, in the earlier phase of regeneration to the spiritual degree we do not possess truths from good, but truths leading to good. Hence we have no perception. in the technical sense in which Swedenborg uses the word. When we attain to truths from charity we have the semblance of perception that is called conscience. It is only when we attain to celestial love to the Lord, and so have truths written on the heart, that we attain perception in the full sense of the term (Jeremiah 31: 33; AR 121, 354, 920). Indeed, upon our attaining the celestial degree, love, affection and interest all undergo a transformation: they no longer act merely as the sources of energy by means of which the intellect throws out its cold and meager beams into the world around it; scarcely able, by its own monochromatic light, to distinguish truth from falsity. In the spiritual stage the intellect had to flounder about in comparative obscurity, investigating the terrain on foot, that is, having to reason about faith and its truths (AC 2708). Now, however, the flaming flood of light from the Lord's Divine Human pours through the celestial will into the intellect and beyond (AC 2715). Vision becomes unerring, even if still subject to finite limitations. The eyes of the spirit have become sensitive to the red end of the spectrum as well as to the blue-to the esse of reality as well as to its existere.
     We have spoken of our "interests, as that is the word which calls up a vivid picture in the modern mind. But it is rarely, if ever, used in the Writings.

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It occurs neither in the Swedenborg Concordance nor in Rich's Index to the Arcana Coelestia. In its place Swedenborg uses "affection though affection no doubt has a wider meaning than interest. It will help us in our study of the Writings to realize this. From this point of view the most significant definition is the following: The life's love of anyone cannot exist without derivations, which are called affections. . . . The derivations of heavenly love are affections of good and truth, properly called dilections (dilectiones)" (DP 106: 2). In the 1949 edition, Dick and Pulsford translate this word as "ardent desires." Lewis and Short's larger dictionary states very shortly that dilectio is a late Latin word meaning "love." Some interests are undoubtedly of the nature of ardent desires.
     To give more body to the picture of spiritual vision we have in mind it would seem worth while to continue the quotation. "Love dwells in its affections as a lord in his domain or as a king in his kingdom. The domain and sovereignty of these loves is over the things of the mind, that is, over the things of man's will and understanding, and, consequently, over the things of the body. The life's love of man, by means of its affections and their consequent perceptions, and by means of its delights and their consequent thoughts, rules the entire man; the internal of his mind by means of affections and their consequent perceptions, and the external of his mind by means of the delights of the affections and their consequent thoughts" (ibid.).
     Affection, in a fully integrated personality, can be looked upon as the life's love active in circumscribed and subordinate fields. We can often think of them more significantly as interests. Under the impulse of these interests we gradually, step by step, form for ourselves patterns which become the unconscious tools by which we identify the objects, physical and spiritual, around us, and by which we think about them. From a higher vantage point, with ideas drawn from the memory coming into play as patterns, we look upon spiritual facts as organized units, that is, philosophically, in the form of doctrines.
GOSPEL OF SALVATION 1959

GOSPEL OF SALVATION              1959

     "The Lord cannot act contrary to His own Divine order, and His order is that man should examine himself, see his evils, resist them, and this as of himself, yet from the Lord. This does not indeed at this day appear to be the gospel; nevertheless it is the gospel, for the gospel is salvation by the Lord" (Brief Exposition 52: 2).

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EASY YOKE 1959

EASY YOKE       Rev. MARTIN PRYKE       1959

     For man to find the way that leads to heaven, he must shun evils because they are sins against God. He must practice genuine repentance, which is to examine himself as to motive as well as deed, to acknowledge his sins before the Lord and pray for His aid, and to commence a new life by ridding himself of those evils which he has found in himself. He must be aware of the power of evil which emanates from the hells, and so recognize the need for keeping a constant watch and maintaining a constant effort in shunning evil.
     In the pages of Divine revelation we are frequently reminded of these things, and rightly so; for man is indeed frail and is easily led away into a life of sensual pleasure if the dangers in it are not marked clearly for him. Yet that frailty may also lead him to despair if the task is made to appear too large. While we need words of warning, we also need words of encouragement, lest we think the burden to be too heavy for us and give up the struggle. In such words of the Lord as these, "My yoke is easy and My burden is light" (Matthew 11: 30), we are given comfort, and in the Writings is added the rational basis for the assurance they give.
     We fall into states of despair because we look only on one side of the picture of human life; we see only the power of evil, note only the weaknesses of our own proprium, observe only what is wicked about us. Instead, we might look on the other side and observe the power of good, note the strength of the childhood remains implanted in us, and see the wisdom and mercy shown by a large part of mankind.
     Furthermore, there has been a tradition within the Christian Church that salvation is impossible without our actually foregoing the things of this world. It is believed that we are called upon to make personal material sacrifices which many of us would find it very hard to make: perhaps because we unconsciously recognize that it must be fruitless to do so, as far as the spirit is concerned. It has been believed that we are called upon to renounce the riches and honors of the world, to give up all bodily pleasure, to continue in pious meditation with a sad countenance, and even to make a vow of celibacy, if we are to reach the highest spiritual attainments. In brief, the good life is painted in sombre, dull and lifeless colors, and only evil is left in gay hues!

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     All this tends to make us think of the life that leads to heaven as being a very hard and difficult one -one that is almost impossible to the more ordinary mortal. This, however, is to see but one small part of the whole, and it leaves us with an entirely distorted view. It will be useful, therefore, to consider the other aspect, and to understand in what sense it may be said that the Lord's yoke is easy and His burden light.
     In the first place, the world is not to be renounced by man in the sense in which that is usually understood. The world is to be used, not renounced: why else does it exist and we live in it? We read: "In order that man may receive the life of heaven it is necessary that he should live in the world, and engage in its business and its employments, and then by moral and civil life receive spiritual life. In no other way can spiritual life be formed in man, or his spirit be prepared for heaven" (HH 528). The life of this world, together with its joys as well as its sorrows, its light along with its darkness, is to play a part in our spiritual preparation. It is the stage on which we walk. It cannot fulfill its function if it is renounced. We cannot learn charity toward the neighbor if we cut ourselves off from him. The material world must, of course. be seen only as a means to the spiritual world. It must be seen in its proper place, and not raised up to a position of prime importance; but this must be done without renunciation of the world.
     Man's life is said to be civil, moral and spiritual. Civil life is to live in obedience to the law of the land; moral life is to obey the moral code-the unwritten law-of the society in which we find ourselves: and spiritual life is to will good to the neighbor. Spiritual life must rest, however, in the moral and civil lives which are the more ultimate "or it would be like dwelling in a house without a foundation." Spiritual life cannot continue unless it is ultimated; it cannot remain purely theoretical or abstract, but must operate in man's conscious life if it is not to die. "For moral and civil life is the activity of spiritual life, because spiritual life consists in willing well, and moral and civil life in acting well."
     On this basis also, then, we can see why life in the world cannot be renounced. It is vital as a basis and containant for spiritual life. Renunciation of natural life and pleasures destroys this function; it is a life without use or service to the neighbor, and, being fruitless, it is a life without joy. Moreover, it suffers from the deadly taint of self-merit, man thinking that by making personal worldly sacrifices he earns for himself, or merits, a reward in heaven. The Lord Himself said: I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil" (John 17: 15).
     It is not difficult for man to order his civil and moral life. We are trained to do so from childhood, trained to obey the civil law and the moral code; and we recognize that only by doing so can we avoid the penalties of the law and the consequences of being outlawed from society.

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Our love of self, our desire to preserve our reputation and our wealth, are sufficient to keep us obedient civilly and morally. Such a life is, for the most part, the life of all around us; but the internal content, of course, is not always the same. The spiritual man lives the same kind of civil and moral life, but not because of merely civil and moral laws or because of fear for reputation or possessions, but because such a life is in accordance with Divine laws, and because it looks to the spiritual welfare of the neighbor.
     When a man begins so to live, that is, to live from a will for the good of his fellow man, then the heavens are brought into communication with him, and through the heavens the Lord is present. He is then adopted and led by the Lord, and the good that he speaks and does is no longer merely civil and moral in origin or intent but is from a source that is spiritual
     Now, despite what we may at first think, it is not so difficult to take the step from acting with sincerity and justice from fear of the loss of honor, reputation and gain, to acting in the same wax' from an acknowledgment of the truth that this must be clone to conform with Divine laws. When we are faced with decisions, we must cease wondering what will help us, and ask instead what is the will of God. By continuing to do this, we may gradually infill our external habits with a spiritual content. It is, of course, vital that this be done, lest we cleanse only the outside of the cup and the platter; but the Writings point out that this crowning step need not be so difficult as we are inclined to imagine.
     The idea is expressed in another way where it is said: `That it is not so difficult to live the life of heaven as is supposed may be seen from the fact that it is only necessary for a man to think, when anything arises to which he is inclined, and which he knows to be insincere and unjust, that it ought not to be done because it is contrary to the Divine commandments" (HH 533). If a man forms a habit of so thinking, of putting each decision to the touchstone of what is or what is not Divinely commanded, then he is gradually consociated with heaven, if he rejects evil because it is Divinely forbidden. He then sees more clearly from that interior light what is insincere and unjust, and can shake off such evils readily, for he has come to be able to recognize them quickly for what they are, and gradually he comes to abhor them. Thus we are enjoined in another place: "Think as you talk, in favor of God and religion, and justice and sincerity, and you will be a man" (DP 311).
     This need not be so difficult, if we will but apply ourselves. "When man has made a beginning, the Lord quickens all the good that is within him, and enables him not only to see evils but also not to will them, and finally to hold them in aversion" (HH 533).

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Is it not true that, with the Lord thus working on our side, His yoke is easy and His burden is light?
     Nevertheless, it is well for us to remember that the difficulty of thinking in this way, and of resisting evils, increases as man commits evils from his will. This is another way of saying that evil habits which have been confirmed in thought and life are much more difficult to remove. Such confirmation blinds a man even to the existence of evil, and when he sees it he immediately justifies and excuses it.
     In this field we have a particular warning where we read: "This is the case with those who, in adolescence, plunge into evils without restraint, and then at the same time reject Divine things from the heart" (HH 533). It is incumbent upon those who are placed in charge of young people to remember this teaching. Unless the young are restrained from establishing evil habits, these will become more and more confirmed in them, so that it will be increasingly difficult to remove them later. Before maturity young people cannot exercise an adult judgment, and it is unjust to place them in positions which require such judgments of them. They must be prepared gradually for maturity, and not thrust into its responsibilities before they are equipped to meet them.
     There remain two points which we do well to remember if we are to understand how it is that the Lord can say: "My yoke is easy and My burden is light." Instead of letting ourselves be bowed down with a sense of the immensity of the hells, the power of evil and the weakness of our own desire, let us remember that the infinite power of God Himself is exerted on our side in the battle. The Lord constantly seeks to guide us to His kingdom; His creation was brought into being, and is sustained, for no other purpose; His Divine Providence looks constantly to that end. He has not set snares in our path: He does not rejoice at our difficulties; He does not desire our punishment or suffering. Instead He seeks to place His easy yoke upon us, to comfort us with His rod and staff, to nourish us with the living manna. His infinite love and wisdom reach out to help us, if we will only enlist their aid. How, then, can we despair? How can we believe that the way is difficult? We go through the "valley of the shadow" because we see only what is evil and turn our backs on what is good, and on the Lord Himself from whom the good comes. We may come out of the valley, and rise from our knees to praise His name, if we will but remember the tender mercies of His Providence and be strengthened by the sure promise of His uplifting arm.
     One other word of encouragement: let us not think that we must fight all our evils at one time, or that the whole of hell must be assailed in one battle. The fixed time of this world is a merciful blessing; within its framework we may make a host of small, individual decisions and struggles, instead of facing one overwhelming attack.

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Each minute brings its own problem; let that be faced without regrets for the past or undue concern for the future. Let us face each problem as it arises, meeting life step by step. In that way the task will appear less awesome, and victory will seem within reach; for a host of little victories will amount eventually to one vast conquest.
NATURAL MIND 1959

NATURAL MIND       Rev. FREDERICK L. SCHNARR       1959

     Every infant born into the world, besides having a soul and body, has a basis in real spiritual substance for the development of a human mind. This spiritual substance is of three degrees. The lowest degree is that in which the natural mind is formed; the middle degree is that in which the spiritual mind can be formed; and the highest degree is that in which the celestial mind can be formed. With an infant, these degrees of substance are actual. They are the means whereby the soul communicates with the body: that is, the soul, receiving the influx of life from the Lord, transmits that life by means of these three degrees of spiritual substance to the physical body. This operation, whereby the Lord gives life to man, is entirely above man's consciousness and is therefore beyond his control. While there is this actual use of the three degrees of spiritual substance with an infant, however, there is also a sense in which their use is only potential; that is, in regard to the development of the human mind. For it is only as knowledges and loves are formed, and are impressed upon them, that these substances finally become the basis for the mental plane of man's conscious life.
     If we are to understand what the mind really is, the Writings tell us, we must not only know about the three degrees of spiritual substance which everyone is given as a basis for the mind; we must know also that there is an influx from the Lord through that substance which gives everyone the capacities of freedom and rationality. Now, in regard to these two capacities, there are three sets of terms which many have found confusing-freedom and rationality, good and truth, the will and the understanding. These sets of terms are closely related, and the nature of the mind and of its growth cannot be understood until the distinctions involved are realized. The capacities of freedom and rationality are influxes from the Lord: that of freedom gives man the power of acting as he pleases because it makes him feel that life is his own; that of rationality gives him the ability to reason, to think, and to see what is true.

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     Now these capacities would be useless unless the Lord also provided something for man to think or reason about and something for him to do. These are all the things of good and truth, whether they be natural or spiritual; all the various things of creation that man observes through the senses; all the ideas which he forms by means of them, provided they are true, and all the uses he does; all the things of spiritual truth which he learns from the Word, and all the actions he does because of them. All of these goods and truths are means which the Lord provides for the formation of the human mind, for the development of a will and an understanding. The will and the understanding are the result or the end, for they together make the mind and thus the entire man. The will means all of man's loves, and the understanding all of his thoughts, his wisdom. Because man is responsible for the nature of the will and the understanding that are formed, he is responsible for his eternal dwelling place in the spiritual world.
     In the opening and development of each of the three degrees of the mind these abovementioned things must all be present; that is, the ability to think and act, the means by which to think and act, and the result of the thinking and acting, which is the formation of the will and the understanding. With these general teachings in mind, let us now turn our attention to the nature and growth of the natural mind.
     All men enter first into the life of the natural degree of the mind. We would note that although the Writings refer to it as the natural degree: it is actually the ultimate spiritual degree of the mind, since all things of the mind are really spiritual. When ordered, this natural degree of the mind is the plane of conscious life of the natural heavens; when disordered it is the plane of life of the hells; and when partially ordered and partially disordered it is the plane of life of men on earth. It is the plane of life on which the natural and the spiritual world meet and communicate. Such is not the case with the two interior degrees of the mind, namely, the spiritual and the celestial degrees. These two degrees pertain only to the life of the spiritual and the celestial heavens, and while they may not be opened in this world through the life of regeneration, they are never opened here for conscious use (DLW 236-241). It may therefore be said that while man is in the world he has two minds, one conscious and the other unconscious, or one natural and the other spiritual. The natural mind is for use in the natural world, and is opened and formed through such things as are in the world: the spiritual mind is with man potentially while he lives in the world, and if it is opened through the life of regeneration it becomes the mind which he will use in the life of heaven (AE 790).

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     Because the things of the natural mind can impress themselves upon the organics of the body, and because all evil and falsity reside in the natural mind, it follows that the structure of the natural mind is affected radically and perverted by hereditary evil. This is so much the case, the Writings tell us, that the spontaneous reaction of the natural mind is utterly contrary to that of the spiritual mind, and it cannot be amended except by a complete reformation. The natural mind is full of evils of every kind, because the love of evil is in that mind with its derivative delights of thinking, willing and doing evil (DLW 270-276: AE 969: 2). Thus the natural mind, until it has been re-formed and re-ordered, is actually an image of hell, and is the reason that the hells can be present with man.
     The natural mind is itself divided into three degrees, generally named the sensual, the middle-natural, and the rational (AE 1147; AC 4038, 1056). The natural mind is able to ascend through these degrees toward the life of heaven by being formed from goods and truths, or it is able to descend through them toward the life of hell by being formed from evils and falsities (DLW 274). For while man's natural mind from birth is in the perverted state of hell, still, this state has not yet been confirmed, and need not be confirmed, by the man himself. The Lord in His mercy has provided that a new element shall be placed in the mind, an element which in itself is neither good nor evil. This element is knowledge, and it provides a foundation of order in the disordered natural into which new affections and delights may inflow from heaven. Now there are various kinds of knowledge, with their accompanying affections and delights, which actually distinguish the natural mind into three degrees called the sensual, the middle-natural and the rational (DLW 67, 239, 256). To see this more clearly, let us turn our attention more particularly to the teachings concerning these three degrees of the natural mind,
     The sensual degree of the natural mind, variously referred to as the corporeal or external sensual degree, is the lowest or ultimate life of the mind, It is the plane of material ideas and corporeal delights, all of which arise from the activity of the five senses. In it there is built up a memory of space-time concepts from the world -scientific and sensual things. Here reside all the inherited inclinations to evil and falsity, plus any inclinations to natural good received hereditarily.
     Because all the interior things of man's will and understanding enter into this degree of the mind and fix themselves in the material ideas and corporeal delights which pertain to it, man does not put off this degree after death, but retains it everlastingly as a fixed basis for his spiritual life. Because it is the home of evil, hereditary forms, of gross and materialistic ideas of time and space, and of merely worldly and corporeal loves, the Lord in His mercy causes it to become quiescent with good spirits and angels, so that they will no longer be hound and tempted by it.

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With evil spirits, however, this plane is retained as the ruling and most active part of the mind, for the things of this sensual plane of the natural mind are the all of their life (AR 435; AE 543; AC 5077, 10,236).
     The natural degree of the natural mind is variously called the middle degree and the interior sensual. It is that degree which senses the things of the corporeal memory; calling them up from their slumber, and combining and organizing them into active and living series of actual experiences or fanciful desires and delights. It is the imaginative plane of life, which is especially active throughout the periods of childhood and youth. In those states of adolescence wherein the objects of visual imagery seem especially to dominate the mind, the youth lives in a world of "let's pretend" and of fairy-like fantasy. The mind's actions are purely imitative of things seen and heard; and its imagery changes rapidly as the unstable emotions and delights of the forming mind flit by in quick succession.
     With the gradual accumulation of knowledges, however, the imaginative plane takes on a new use. As the mind becomes enmeshed in the countless concerns and responsibilities of adulthood; as it experiences the disappointments, disorders and griefs of failure; it turns to the world of the imagination to find a place in which to live its ideals and its dreams. Here, by rearranging and using the forms in the corporeal memory, man strives to discover or invent means whereby he may accomplish his desires. The power of the imagination lies in the fact that the forms from the corporeal memory which are used become symbols of interior thoughts and loves. As they meet in new patterns and organizations these symbols suggest new ideals and dreams. When the imagination is rightly ordered, that is, when it is not an end in itself, its life is a basis for rational and spiritual thought, for its forms are representative of heavenly things. When the imagination is not ordered and directed by rational thought, however, but is allowed to run riot, to seek disorderly and perverted delights without restraint, it becomes the means for the satisfaction of our most evil lusts. Because the imagination is free to wander where it will, without its character being seen by others, it is a useful mirror in which man can see clearly the real nature of his delights (TCR 42, 335; AC 3020, 3337, 4408).
     The rational degree of the natural mind is the highest plane of conscious life which man can enjoy in this world. It is based on the memory of immaterial, rational and intellectual ideas, or, what is the same, on universal concepts. This memory, which is called the interior natural memory, is formed from the conclusions drawn analytically and analogically from the great variety of cognitions, scientifics, and imaginations which have been gathered and stored up in the two lower degrees of the natural mind (AC 4570).

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     The Writings tell us that that which especially opens a communication between the natural or imaginative degree of the natural mind and the rational or highest degree of the natural mind is the learning of what is civil, decorous and honorable (AC 5126). As the mind matures and reflects upon such things, it begins to form conclusions or concepts concerning such abstract qualities as honesty, virtue, charity, mercy and other like things. It begins to see moral values and universal laws. True, it does not yet grasp the real meaning and import of such immaterial ideas; nevertheless, there is a certain perception that such things exist. As the mind develops, through analogical and analytical reasoning about these knowledges, there is gradually formed the interior natural memory which has been mentioned.
     Now this interior natural memory is the base upon which and from which the rational degree of the natural mind is formed. Here, through a more mature and greater use of analogical and analytical modes of thinking, the mind is able to compare one immaterial and abstract idea with another, in such a way as to form rational conclusions and judgments concerning those things which before could be perceived only generally and vaguely.
     In the rational degree of the natural mind man conducts all the everyday affairs and concerns of worldly life that are beyond what is merely habitual, corporeal or imaginative. Here he forms his opinions, theories, judgments and conclusions concerning the problems of civil and moral life, concerning the investigations of scientific research and discovery, and concerning the abstract questions of philosophy and theology. This type of thought, however, no matter how perfect or intellectual it may be, does not necessarily establish communication with the spiritual or heavenly degrees of the mind: it is not necessarily rational because it is learned in many things, even in the knowledge of spiritual truths. True rationality does not pertain to the understanding alone, but to the will and the understanding together. That is why the Writings tell us that a truly rational man is one who has learned the truths and goods of civil, moral and spiritual life, and has endeavored to apply them in the work of reformation and regeneration (AC 5126). Man must have the knowledges of truth from the Word, and from them shun evils as sins, before the Lord can build good loves in the rational degree of the natural mind. Only when such good has been built can there be communication with the higher degrees of the mind; only then can they be opened and formed as the eternal plane of man's heavenly life.
     The ordering of the three degrees of the natural mind-the sensual, the natural and the rational-is the work of reformation and regeneration.

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Man's work is to order the external things that pertain to the whole natural mind. He is to use his freedom and reason to make higher things rule lower things. He is to control and direct the delights of the senses through a knowledge and use of rational or spiritual truth. He is to order the degrees of truth in his own mind, so that spiritual things come to rule over natural ones and reason over scientific observation. Only when man works for such order can the Lord rebuild the perverted and disordered degrees of the natural mind; placing in them good and orderly loves and changing them from images of hell into images of heaven. This is the unceasing endeavor and work of the Divine love: a love that flows constantly into every human mind, ever searching for a receptacle, a means whereby to give itself more fully to man and to bring him every possible delight, happiness and peace of heavenly life.
SOME GENERAL CHURCH USES 1959

SOME GENERAL CHURCH USES              1959

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from preschool through Grade 12. Address inquiries to: Pastor-in-charge. Rev. Karl R Alden. Bryn Athyn, Pa.
     GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, sermons, doctrinal classes, children's services, etc. Address: General Church Sound Recording Committee. Bryn Athyn, Pa.
     GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
     NEW CHURCH EDUCATION. Published by Religion Lessons Committee monthly, September to June, both inclusive. Subscription, $1.50 per year. Editor: Rev. Karl R. Alden.

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IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     The March issue, English edition, of UMCHAZI reflects both interestingly and comprehensively the life and thought of the General Church Mission in South Africa which publishes it. The Rev. A. Wynne Acton, editor, and the Rev. Aaron B. Zungu, assistant editor, contribute, respectively, a talk to children on David and Goliath and a sermon entitled "The Appearance of the Word to Different States. Mr. Zungu is known through his occasional contributions to NEW CHURCH LIFE; and here, as usual, there is clarity of exposition and sound doctrine well accommodated. A thoughtful and well documented address, "The Appointed State of the Church." given by the assistant superintendent, the Rev. Daniel W. Heinrichs, at the open session of the Ministers Meetings has more than intrinsic interest; it is indicative also of the doctrinal capacity of the Mission clergy, and as such is most inspiring.
     Of particular interest is a series of six short papers written by the students at the Young People's School held last July, and read by them at the celebration on the last day of the school. The writers and their subjects are: Mercury Camane, "God"; Ishborn Buthelezi, "The Spiritual World"; Judah Mcanyana, "The Church"; Osborn Mthunywa, "Conjugial Love"' Lamech Camane, "Heaven"; Hugo Buthelezi, "Hell." We do not know, of course, with what background these young people entered the school; but these papers, reflecting a simple yet firm grasp of fundamental truths, bring out the value of such an undertaking and should be encouraging to those who organized and conducted the school. They may be read with interest by all who have wondered to what extent the doctrines are understood by the lax members of the Mission. The report of the Annual Ministers Meetings, Notes from the Superintendent, and a questions and answers department conducted by the Rev. Aaron B. Zungu complete a very interesting issue.

     In the spring number of the THETA ALPHA JOURNAL, received some time ago, the high standards set by the editors are well maintained. A wide variety of subjects is covered by the feature articles. Sylvia Synnestvedt Mellman's consideration of "Teaching Religion in the Home," based on the experience of eleven years of isolation in Oregon, will be of interest to more than isolated families, for some of the problems on which she touches are common to all homes. Janet Heilman Doering contributes a thoughtful article on "The Spiritual Uses of Touch in Marriage."

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In different vein, and differing from one another are: "A Plea for the Artistic Approach," by Beth Synnestvedt Johns; "New Church Women and World Affairs," by Louise Barry Rose; and "The Use and Direction of the Imagination in the Growth of a Child's Mind," by Rita Kuhl Brueckman. These articles furnish convincing proof, if such proof were needed, that the interests of intelligent New Church women are by no means circumscribed.
     There are affecting and appreciative memorials to Wertha Pendleton Cole and Miss Dorothy Evelyn Davis, who as outstanding New Church women educators profoundly influenced many daughters of the Academy, and a warm welcome to Miss Morna Hyatt as Principal of the Girls School. The Rev. Karl R. Alden. Director of the Religion Lessons program, is represented by an address entitled "Consecration' and the annual reports of the Theta Alpha Religion Lessons Committee and the Festival Lessons Committee are printed. The editor invites consideration of the always pertinent topic, "Gossip"; and in a pleasant little sketch, "Horses, Horses, Horses," by Sue Coffin, a junior in the Girls School re calls the horses in the lives of her sisters and herself. An issue of this kind leaves the reader awaiting the next one with lively interest.
BISHOP ACTON MEMORIAL 1959

BISHOP ACTON MEMORIAL              1959

      (Continued from page 265)

     The following works by the Right Rev. Alfred Acton are no longer available:

     Original Works

Memorable Relations adapted (Golden, Silver and Copper Ages). Extracted from NEW CHURCH LIFE 1900-1901

Dreams. Extracted from NEW CHURCH LIFE          1908
Nature of the Spiritual World. (Academy Book Room)          1914
Sermons on the Ten Commandments          1914-1917
The Origin of Man (paper). (SSA)          1922
An Introduction to the Study of the Hebrew Word. (ANC)          1925
A Classified List of Swedenborg's Works Prior to 1746 (paper). (SSA)          1919
The Crown of Revelations. (Academy Book Room)          1934

     Translation

The History of Creation. (ANC)          1911

     Edited by

Cuno, Swedenborg and Ernesti (translated by C. Berninger). (Academy Book Room) 1947

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The June calendar readings from the Writings comprise the last three chapters in the first part of Conjugial Love: the chapters on polygamy, on jealousy, and on the conjunction of conjugial love with the love of infants.
     Very little need be said here about the teachings concerning polygamy. It is of interest to note, however, that the Mohammedans are said to have their own heaven, distinct from the heaven of Christians, and that the Mohammedan heaven is of two degrees. In the lower part there is polygamy. None are admitted into its higher part save those who renounce polygamy and who also acknowledge the Lord Jesus Christ as equal to God the Father. Note that it is taught that they acknowledge the Lord as equal to the Father, but not as one with Him.
     The book Conjugial Love is at least the second draft that Swedenborg wrote of the work. The first draft is lost, but two of Swedenborg's indexes to it survive. A study of these indexes reveals an interesting thing concerning jealousy. In the first draft, Swedenborg placed his treatment of jealousy in that part of the work which treats of disorders in connection with marriage; in the published version he placed it in that part of the work which treats of the proper order in marriage. Swedenborg was led by the Lord to see that jealousy is essential to love truly conjugial. Good jealousy, however, is not a fear lest self lose something desirable; it is a jealousy for the married partner, lest he or she be seduced into evil and thus into eternal damnation.
     In reading the chapter concerning the conjunction of conjugial love with the love of infants it should be carefully observed that the love of infants here means the love of children after they have been born. Confusion has arisen from identifying it with the love of bearing children-the love of having children. That is part of conjugial love itself.
     Next month we begin to read the Lord's teachings concerning the states of disorder that can arise in connection with marriage. It is well that every adult in the church know what these teachings are, for they, too, are part of the Divine revelation of the Lord's second advent.

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TESTIMONY OF THE WRITINGS 1959

TESTIMONY OF THE WRITINGS       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By

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

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     When the authority of the Writings is under discussion, it is customary to introduce as evidence the statements made in them and elsewhere about the source of the Heavenly Doctrine and the plenary nature of Swedenborg's inspiration. Critics have objected that when the credibility of the Writings is the issue, their unsupported testimony should not be taken as conclusive, since it is a part of what is to be proved. That the point must be conceded need cause us no concern; for while that testimony should by no means be discounted, the facts are that the credibility of the Writings does not rest upon Swedenborg's testimony, and that his testimony is fully supported.
     It is upon the doctrine of the Divine Human that Swedenborg's claim to have been commissioned by the Lord rests, and it is by that doctrine that his claim is to be evaluated. The Divine Human is the Divine love in human form, and in the doctrine revealed concerning it in the Writings the Divine love can be seen in human form. That is the authority. The self-evidencing reason of love, and the self-evidencing reason of truth-these are what testify to the truth of the Writings, and therefore to their authority. When men approach them with open minds, when they read and study and reflect upon them in a humble and teachable spirit, the Writings bear witness of themselves and need not the testimony of any man. In them is seen the Divine wisdom within this is glimpsed the Divine love; and Swedenborg's testimony then becomes confirmatory of what is evident in every page-that these are indeed the Lord's works and the Lord Himself, given and revealed through His servant.

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GENERAL ASSEMBLY 1959

GENERAL ASSEMBLY       Editor       1959

     One of the most direct uses of a General Assembly is to the center in which it is held. The need for many people to think, plan, organize and work together harmoniously, to give of their best efforts in contributing unique skills, and this for a long period, can immeasurably strengthen the church in their midst. Despite its obvious natural advantages, therefore, it would not be in the best interests of the General Church as a whole for Bryn Athyn to reserve that opportunity for itself. Three years a go the members of the church in Great Britain gladly availed themselves of the opportunity, with distinguished results and, we believe, lasting benefits to themselves. This year the Chicago District will be our host at Lake Forest College, and those who recall the Assemblies at Shady Side will look forward eagerly to the occasion.
     The General Assembly is unique in conception. There are no delegates. The Assembly consists of all the members of the General Church in attendance, and although it has executive functions it is not a business meeting. Its purposes, reflected in its program, are to seek from the Lord a deeper understanding of the Heavenly Doctrine and an increase of zeal for promoting the uses of the church, to care for and renew faith in the things of the church, to take counsel for the development of the church's uses and consult for its welfare, and in so doing to strengthen the bonds of unity and friendship. These are uses which must from time to time be renewed. It is our conviction that they are most effectively done in a gathering of as many as can come together such as we have this month. May there be a blessing!
PERENNIAL CHALLENGE 1959

PERENNIAL CHALLENGE       Editor       1959

     The preoccupation of many secondary schools, colleges and universities with the challenge offered by the new competition will doubtless be reflected in some of the Commencement addresses given this spring. Its patrons may rest assured that the Academy will not be trying to produce a new type of graduate. The challenge faced by New Church education is the perennial one: to train young men and women in the theology and philosophy of the Writings so that they can rationally evaluate scientific materialism, respect fact when they find it, but refuse to be bluffed or overawed by unsupported hypotheses presented as proved facts. It is to make the doctrine and life of the New Church seem more desirable than the pragmatic goals that are offered by the world, and to dispel the more subtle illusions which are spun by merely natural good.
     Nor are we concerned about our leadership.

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As long as the Academy of the New Church is the only institution in the world offering New Church education on the secondary and college levels it will of necessity lead, as it occupies, the entire field. But the Academy is not an end in itself; it cannot be, and remain true to its purpose. It exists specifically for the sake of the General Church, more generally for the sake of the New Church as a whole. When Providence opens the way, and men moved by love of it prepare themselves to walk in the way, the Academy will welcome other New Church institutions of higher learning. It will gladly share with them, without dissension as to pride of place, that field of evangelization which experience has proved to be the most fruitful the children and young people of the church.
SHALL NOT PREVAIL AGAINST IT 1959

SHALL NOT PREVAIL AGAINST IT       Editor       1959

     After Peter had made that confession which the Lord declared to be the rock on which He would build His church, the Lord added: "and the gates of hell shall not prevail against it." In oriental speech the gate of a city is equivalent to its power. These words were therefore understood by the disciples to mean that the powers of the kingdom of death should not overcome and vanquish the church, and they have always been so taken by Christians. This view is sustained by the Writings. In all the things of hell, they teach, there are gates through which falsities from evil exhale; and these words of the Lord are a promise that such falsities will not dare to rise up against those of the church who are in goods and truths from the Lord, or to destroy the truths of faith and the good of charity.
     However, the Lord's assurance has also another meaning which is not so generally seen. The Greek word rendered "prevail" is correctly translated, for that is its meaning in a hostile sense, but it also means "to be strong against" anyone. Thus the Lord's words here are not only a promise that the church will not be overcome by the hells, they are also an assurance that the hells will have no strength to withstand the church! This is of vital importance; for the church is militant not only in resisting the assaults of evil and falsity but also in displacing evil and falsity and thus extending itself into new territory.
     A gate is at once an entrance and an exit. In the mind of every man there is a gate of heaven and a gate of hell. The latter is open to evil and falsity therefrom, to the evils and falsities by which the hells enter the mind and the mind passes into hell and with those who are in evil and falsity, and that is all men before regeneration, it is the gate of hell that stands open. But in the words quoted we have the Lord's assurance that evil and falsity, no matter in what force they man the gate, shall have no strength against the spiritual truth and good that make the Lord's church.

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The loves of self and the world, the folly and insanity they breed, the lust and fantasy in which these ultimate themselves, cannot withstand the advance of good and truth. Against these the gates of hell shall not prevail because they are powerless.
CHURCH OF EPHESUS 1959

CHURCH OF EPHESUS       Editor       1959

     The seven churches mentioned in the Apocalypse really existed. An early Christian traveler who followed the Roman road from Ephesus to Laodicea would have reached them in the order in which they are named. Yet the Divine messages recorded by John were not addressed to them, but to those whom they represented: the men and women in the Christian world from whom the New Church will take increase, because they are capable of acknowledging the Lord in His Divine Human as the one God of heaven and earth and of performing actual repentance.
     That the names of the seven churches are here used as symbols has been recognized from the fact that the messages are not addressed to them but to their "angels," Only from the Writings, however, can it be known that by the angels of the seven churches are meant the societies of the New Heaven. By this revealed truth we are taught that acceptance in faith and life of the doctrinals contained in the messages to the seven churches formed the New Heaven; and that similar acceptance will form the New Church on earth-from adults in the Christian world, from the children of New Church parents, and from those men and women who are in the church. but in whom the church has not yet been established.
     Although the names of the seven churches are symbols, they were not taken arbitrarily; that would have been contrary to the law of correspondence and representation. Thus Ephesus was to Asia as Corinth to Greece, a great and wealthy port in which east and west met. Its citizens were noted for their licentious and luxurious living and for the fanatical worship of Artemis, the personification of exuberant natural production. This may help us to understand why Ephesus was chosen to represent those who have little regard for the good of life but are concerned mainly with what they conceive as truth. For when men thus devote themselves exclusively to the things of the intellect they have nothing but scientifics, yet worship knowledge as the source of power and the sure means to all the abundance their hearts can desire.
     To identify the modern Ephesian may not seem easy. When we have regard to the state of the Christian Church, there cannot be many in the churches who are in the knowledges of good and truth, and thus in the knowledges of such things as are of heaven and the church.

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But there are those in the Christian churches who, by training if not from confirmation, regard the good of life as secondary to the dogmas they do possess; there are those whose concern with Christianity is primarily an intellectual thing, and whose interest in theology far outdistances any interest in religion; there are still those who put faith in the first place because they believe that when it has been given the good life automatically follows.
     And both within and outside of the churches are questing minds which find no satisfaction in orthodox creeds, yet are searching for a system of belief rather than a mode of life.
     Wherever these characteristics are found we may assume, without passing spiritual judgment, that we are encountering the church of Ephesus. And from the internal meaning of what is said to that church the approach indicated would seem to be, in general, the following. Doctrine is essential, its study is to be encouraged, and high standards are to be maintained. In the Writings wherein He has made His second coming the Lord has revealed Divine doctrine. But doctrine is given as a means to an end; and if it becomes an end in itself, a sole preoccupation, men will eventually lose whatever of rational light they may possess and will become sensual, natural, and degraded.
     Our own children and young people are also to be brought into the church. To prepare for this is one of the uses of New Church education; and in this the message to the Ephesian church counsels us to put doctrine in its rightful place. The youngest child can be told that the Word tells us about the Lord and heaven and teaches us how to live. As the Writings themselves are studied in adolescence the emphasis can be, as it now is, on application to life. For doctrine is in its rightful place only when two things are believed and done: when it is believed that without Divine doctrine the good of life cannot be attained, and when doctrine is studied as a means to attaining that life.
     However, we may not assume that because we have been brought into the church, the church has necessarily been established within us! All the states represented by the seven churches may exist among us; and to whom it may concern the message to the church of Ephesus is a warning and a challenge. The simple charity which is the first state of the church with every man should be given a spiritual quality through intensive study of the Writings. But we should never become so absorbed in the study, fascinating as it may be, as to forget its only legitimate purpose-that there may be a return to charity; not the first simple charity, but a charity made spiritual by the interior truths which have been learned, understood and loved.

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Church News 1959

Church News       Various       1959

     GENERAL CHURCH

     Authorized Candidates in the Theological School of the Academy will assist and gain experience of pastoral work in the following societies during the summer: Mr. Kurt H. Asplundh in Glenview and Pittsburgh, and Mr. Douglas McL. Taylor in Kitchener and Toronto, Canada; their assignments beginning on July 1st.

     PITTSBURGH, PA

     The Pittsburgh Society has been busy. Once a month we have had a visiting preacher, who has given a class and a sermon and has usually addressed the Sons. In this way our pastor has a rest-usually by occupying another pulpit! He preached once in Detroit and once in Glenview, and reports that he and his wife had a delightful time on each occasion. In February, the Rev. Dandridge Pendleton gave a most enlightening class on the Lord's temptations, showing how, when the Lord came. He first conquered the lowest hells and at last even put the heavens in order. The class gave an understanding of the tremendous power and mercy of the Lord. Each visiting preacher has brought his wife, which has made his visit doubly delightful. The Rev. David Simons gave a fine class in March on the control of the will, and on how the Lord continually gives opportunity to change the will in order that we may attain to heaven. The entire society was invited to a reception at the home of Mr. and Mrs. Gareth Acton after the class. The Rev. Ormond Odhner visited us in April. In his class he contrasted the teaching and preaching of social reform in the Christian churches with the doctrine of the New Church. The New Church stresses individual salvation and individual responsibility to the Lord. We could not but note the great affection in which Mr. Odhner is held and remembered as a former assistant to the pastor.
     Changes have been made to bring out the beauty and simplicity of our chancel, and more are planned. The choir stalls, which have not been used and which have crowded the chancel, have been removed. Two new chairs for the officiating priests have been added. Mrs. Edwin T. Asplundh is in charge of the committee making these changes, and she is consulting architects as well as church authorities about the work.
     Our school finds that the public school cannot now give manual training to the seventh and eighth grade boys, or teach sewing to the girls, because it is overcrowded. The pastor asked Mr. Homer Schoenberger, a master craftsman, to instruct the boys. Mr. Schoenberger agreed to teach them the use of tools and, as they have no shop, to show them how to fix up all the woodwork around the church and school building that needs repairing or remodeling. The boys enjoy the work and their instructor; in fact, they even scant to work on Saturdays. Mrs. Philip Horigan is teaching the girls sewing and this, too, has been highly successful. Miss Thelma Pike, a student in the Academy College, came for one happy week of practice teaching. The enrollment in the school has increased by four, the John Alden family having moved into the city
     In the last three months we have had three socials. The February party took the form of a cabaret supper. The cabaret motif was carried out in the decorating and the arranging of individual, candlelit tables at the sides, with space cleared on the floor for entertainment. The talent produced for dancing and singing numbers was amazing, and there was a master of ceremonies who carried the program along with a touch of wit and fun that was almost professional.

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Mr. and Mrs. Gareth Acton arranged the whole affair. In March, a card and game party, sponsored by the Women's Guild, was held after Friday supper. The proceeds, about $50.00, completed the payment for our new stage curtain. Mrs. Charles Ebert, Jr., took an active lead; Mrs. Bert Nemitz, too, was active, because as housekeeper she has seen the needs in the building. April brought us an April Fool party. The invitations read, "Come as you are when you receive this invitation-and we did The auditorium was decorated like a spring garden, with window boxes and flowers everywhere, and the stage looked like a real window on which raindrops were gently falling. Mrs. Quentin Ebert was the chief artist, and Mr. and Mrs. Harry Abele were the chief host and hostess. It was a lively evening of dancing and fun, with some fine singing in close harmony. Students home at Easter for the spring vacation added to the fun.
     Pittsburgh welcomes Miss Zoe Iungerich bark into the fold. We all love Zoe, and are glad to have her home again.
     We feel that we are growing. The Holy Supper service on Good Friday and the Easter service were the largest and most inspiring we have had.
     LUCILE S. BLAIR


     KITCHENER, ONTARIO

     The elementary school of the Kitchener Society is on the upswing and this year has an enrollment of 26 children. The teaching duties were handled mainly by Miss Rita and Miss Judith Kuhl. It was with mixed feelings that we saw Miss Rita married to Mr. Erwin Brueckman in December, and learned that Miss Judith had decided to return to Bryn Athyn in the fall. However, in March we had the pleasure of meeting our new teachers for the next school year: Miss Josephine Odhner and Mr. Dirk van Zyverden, both of whom will graduate from the Academy College this June. We have been fortunate in having this year also teaching assistance from Mrs. Roderick Heinrichs and Miss Cora Lee Woodworth.
     Much of our activity during the current year has to do with new building projects. Last September, the Rev. Martin Pryke spoke to us on how the Toronto Society went about building its new church and school. In November, most of the Society went to Toronto to help in celebrating the dedication of their building. At a men's forum in February a plan was presented for the building of houses by the men of the Society, the profits to be turned over to our church building fund. All winter long, after class on Friday night, the A.B.C. Club (Aught to Build a Church Club) has been meeting at informal open houses which have been greatly enjoyed as well as adding several hundred dollars to the building fund. The first big step was taken at the semi-annual meeting in March, when the Society voted in favor of selling its present property in order to obtain a new building.
     Although we all have fond memories of our present building and grounds, we are all looking forward eagerly to the day - not too far distant, we hope-when we can move to a new' location, and with renewed spirits perform our society uses more fully.
     All of our regular activities were carried on during the fall and the winter. In addition, the Women's Guild held a rummage sale which was very successful and the Sons put on a variety night for the ladies which proved entertaining, if nothing else. Mr. Childs has added to his busy schedule a young married people's class.
     During the winter an informative series of doctrinal classes on ritual was given. More recently there has been a series of classes on betrothal.
     Special occasions have been numerous. They started last August, when the Society welcomed Candidate Kurt Asplundh, his wife Martha and their small baby for a month's visit. Mr. Asplundh was kept busy, preaching four times, and talking at a men's supper and to the women. We all enjoyed the opportunity to get to know him.
     In October we had a most pleasant visit from Bishop Pendleton, who spoke to us about his recent travels abroad and about the growth of the church.

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During his visit he preached on Sunday, and, in lighter vein, joined us one evening at a Hallowe'en masquerade party.
     In February, the Rev. Ormond Odhner helped us to celebrate Swedenborg's birthday. We heard from him a stimulating address on "Swedenborg and Deism."
     The Christmas season was heralded as always by the tableaux, presented on December 21st, which always seem to remind us of the true Christmas season. On Christmas Eve, one hundred and eighty people crowded the chapel for the children's festival service.
     During most of the winter one of the most popular spots for the Society proved to be the Sons sponsored rink behind the school. Young and old, hockey players or figure skaters, everyone enjoyed themselves; and mother nature co-operated by providing an ideal Canadian winter-if you like skating l
     Many changes have taken place in Kitchener. There have been seven baptisms and four marriages since last summer. Several new couples have joined us, and some have left. In October, Roderick and Rachel Heinrichs moved into the Society after their marriage in Bryn Athyn, and Nancy and Floyd Reid moved to Kitchener from the West. In March we said farewell to Denis and Rhona Kuhl, who moved to Windsor. Ontario. We were glad to see Carolyn Kuhl back from England after almost a year, but sorry to see Cora Lee Woodworth leave after a year and a half, during which time she helped to take care of the pastor's family and assisted as a part-time teacher. We are also very happy to see Mr. George Schnarr recovering from the illness with which he was stricken in December, and we look forward to seeing him around soon.
     GILBERT NIALL

     LONDON, ENGLAND

     Michael Church got off to a good start in 1959. Under the supervision of our Inspector of Works. Mr. Geoffrey Dawson, the decorators took over in January and gave the interior of the church a completely new look. Blue, as representing truth, was chosen for the chancel wall, with the side walls a deep cream and the wall facing the chancel a warns pink, while the woodwork has been restored to its natural state and waxed. The over-all effect of subdued restfulness has completely silenced the few fainthearted protests that were first made against this rather revolutionary change from our previous conservative color scheme. The staircase and the schoolroom have also received modern treatment, with good effect.
     Because of difficulties in fitting in another date, the children's New Year party was held while this work was in progress, so the festivities had to take place in the schoolroom. Although it was a tight squeeze no one really minded, for the day was cold and raw and contrasted strongly with the welcoming warmth of a blazing fire and the colorful decorations of balloons and streamers, as well as the tables laden with the things that delight the hearts of children everywhere. Under the happy guidance of Miss Marilyn Little, assisted by young Erik and Elisabeth Sandstrom, the fun after tea was fast and furious, and it was a measure of the success of their ingenuity that even the youngest of the children had a very jolly time.
     On Sunday, January 25th, the Society held its official celebration of Swedenborg's birthday. After a provided luncheon partaken of by 52 members, the Rev. Erik Sandstrom opened the program by welcoming a new member to the Society, Mr. Norman Newton of Vancouver, who is now working with the B.B.C. in London. He then gave a short address in which he reminded us boxy the charge of insanity had frequently been made in the past against Swedenborg by those who desired to bring his great achievements into disrepute, and boxy important it still is for New Church people to be able, if necessary, to refute similar charges. To give point to the pastor's remarks extracts were read from the authentic biographies by Cuno and Robsahm which clearly brought to view the high integrity, great learning, and essential simplicity and kindness of this unique man whom the New Church so highly honors. Between readings. Miss Elizabeth Pethard sang for us "On Linden Lea" and "The Lost Chord," accompanied by Mrs. Stanley Wainscot.

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Several visitors from Colchester, including Mr. and Mrs. John Cooper and Mrs. and Miss Ruth Motum, joined in our celebration, and we had been able to welcome Miss Alethe Asplundh from Bryn Athyn at the morning service.
     The Society's annual general meeting took place on Sunday, March 15, after a bring-your-own lunch. The meeting was held in an atmosphere of friendly good humor, and all the officers were reelected. Mr. Alec Craigie took the opportunity to compliment the Board of Finance on its wise and economical handling of the Society's monetary affairs.
     On March 19th the Women's Guild held its postponed annual meeting, the
     president and the secretary, Miss Isabel Robertson and Mrs. Ellen Colebrooke, being re-elected. Attendance at the Guild meetings has been maintained and we have had some fine addresses from lay speakers, including one on "The Land of Canaan" by Miss Elizabeth Pethard, who illustrated her talk with articles and photographs obtained during her travels there. Another very successful meeting was one at which Mr. Stanley Wainscot projected slides showing some of the secrets of nature as revealed by the high-powered microscope.
     It is not often that a secret shared by so many is kept so well; but one or two folk had learned that the Rev. Erik Sandstrom would be celebrating his 50th birthday on March 21st, and the opportunity was immediately seized by all to mark, in some small measure, the high esteem and affection in which the Society holds its pastor and his wife. So it came about that after morning service on Sunday, March 21st, Mr. Sandstrom was completely taken by surprise when he was presented with a Wilton carpet for his study by the Society, and also with a birthday cake gladly made by Mrs. Victor Tilson on behalf of the Women Guild. Mrs. Sandstrom was presented with a bouquet of flowers. Glasses were raised in time-honored fashion to wish our pastor many happy returns, and it can surely be said that never was a wish more sincerely expressed.
     On Easter Sunday, after a provided lunch that was well patronized, our celebration opened with the singing of that lovely Easter hymn, no. 103. The theme of the program was Resurrection; and the first speaker was Mrs. Alec Craigie, who depicted the passing of a man into the spiritual world, his awakening and his reactions to his new state. The tale was delightfully told. Mrs. Craigie was followed by Mr. Geoffrey Dawson, who gave an excellent paper dealing with the resurrection of the spirit, in which be showed that the things of man's proprium must die before he can be born again and become a "living man from the Lord." The final speaker was the Rev. Erik Sandstrom, who summed up the aspects of death and resurrection in all things of nature, of man, of the church and of the Lord. Organ music was provided by Mr. Victor Tilson, and a newly formed trio consisting of Mr. Norman Turner and young Erik and Elisabeth Sandstrom delighted us with some Elizabethan compositions. The congratulations of the pastor and of the Society were extended to Mr. and Mrs. Percy Dawson, whose wedding anniversary happened to be on that very Sunday and was the reason by the unusually lovely floral decorations on the chancel during morning service.

     Obituary. Our deep sympathies are extended to Mrs. Ivy Waters and her children as we report the passing into the spiritual world of her husband Mr. Gilbert Owen Waters, OBE., on March 31, 1959, in his 55th year, after a long period of illness and of pain that was intensified in the last two years. The funeral service was conducted at the South London Crematorium by the Rev. Erik Sandstrom on April 7th in the presence of a large number of relatives, friends, colleagues and subordinates. Mr. Waters was a member of Michael Church, and after their return from Jersey, Channel Islands, to North Wimbledon he and his family were frequent visitors. A former pupil of Peckham Rye School, and the last surviving son of Mr. James E. Waters, his life's work took him into the field of aviation, and during World War II he held a high position in the Fleet Air Arm.

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Although accustomed to great responsibility, he was modest and thoughtful of the needs of others in his private life; and his bright, cheerful nature enabled him to persevere through much physical suffering with outstanding courage and patience. As Mr. Sandstrom said in his memorial address:
"Well may those nearest to him be proud of him, and well may we all be grateful for such an example of the triumph of mind over body."
     ISABEL ROBERTSON

     THE CHURCH AT LARGE

     General Convention. Held in January, but reported only recently, the Annual Meeting of the Swedenborg Publishing Association was informed that 4,000 copies of the paper-back edition of Spalding's book Introduction to Swedenborg's Religious Thought, had been sold. Steps were taken toward setting up a display of the Association's publications in the Wayfarers' Chapel; the Chapel Board will also be approached for permission to set up a non-profit bookstore at the Chapel. At the meeting of the Board of Directors which immediately followed the corporate meeting it was decided that the spirit of the NEW CHRISTIANITY be continued, as far as possible, by the publication from time to time in the NEW-CHURCH MESSENGER of articles to be edited by Miss Elizabeth Randall.

     General Conference. Last fall the Rev. Clifford Harley was invited by the New Atlantis Foundation to give a lecture on "The Philosophy of Swedenborg." This lecture has been published by the Foundation, and the Swedenborg Society has a limited number of copies for sale.
ANNOUNCEMENT 1959

ANNOUNCEMENT              1959

     In the November issue of 1919 an announcement was made of the decision of the Executive Committee to increase the subscription price of NEW CHURCH LIFE from $2.0O to $3.00 per annum.

     Since that time the cost of publication has increased from $1,800 to $11,400 in 1958. The total income from subscriptions last year amounted to $3,055.
     The Board of Directors of the General Church has therefore authorized the Treasurer to increase the subscription price to $5.00 per annum, effective July 1, 1959.
ACADEMY BOOK ROOM 1959

ACADEMY BOOK ROOM              1959

     A second printing of the first edition of First Songs for Little Children is now available and may be obtained from the Academy Book Room, Bryn Athyn, Pa., at $1.00 per copy. The paper-covered volume now offered has the advantage of a plastic spiral binding which keeps the book flat when opened at any page.

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GENERAL CHURCH CORPORATIONS 1959

GENERAL CHURCH CORPORATIONS       STEPHEN PITCAIRN       1959




     Announcements
     The 1959 Annual Corporation Meetings of the General Church of the New Jerusalem will be held at Lake Forest College, Lake Forest, Illinois, on Saturday afternoon, June 20, at 3:00 p.m., Central Daylight Time. Notices have been mailed.
     STEPHEN PITCAIRN,
          Secretary
BRITISH ASSEMBLY 1959

BRITISH ASSEMBLY       GEORGE DE CHARMS       1959

     The Forty-fourth British Assembly of the General Church of the New Jerusalem will be held at Colchester, England, on Friday, Saturday and Sunday, July 17-19, 1959, the Rev. Alan Gill presiding.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop.
TWENTY-SECOND GENERAL ASSEMBLY 1959

TWENTY-SECOND GENERAL ASSEMBLY              1959

     LAKE FOREST COLLEGE, ILLINOIS, JUNE 17-21, 1959

Wednesday, June 17
     10:00 a.m.      First Session at the Assembly
               Episcopal Address: Bishop George de Charms
     3:00 p.m.      Second Session of the Assembly
               Address: Rev. Bjorn A. H. Boyesen
     8:00 p.m.      Assembly Social

Thursday, June 18
     10:00 a.m.     Third Session of the Assembly
               Address: Rev. Dr. Hugo Lj. Odhner
     1:00 p.m.      Theta Alpha and Sons of the Academy Luncheons
     8:00 p.m.      Fourth Session of the Assembly
               Address: Rev. Karl R. Alden

Friday, June 19
     11:00     a.m.     Divine Worship
               Sermon: Rev. Elmo C. Acton
     3:30     p.m.     Holy Supper Service
     8:00     p.m.     Fifth Session of the Assembly
               Address: Rev. Norbert H. Rogers

Saturday, June 20
     10:00     a.m.     Sixth Session of the Assembly
               Address: Rev. Norman H. Reuter
     3:00     p.m.     Corporation of the General Church
     7:30     p.m.     Assembly Banquet
               Toastmaster: Mr. Harold P. McQueen

Sunday, June 21
     11:00 a.m.     Divine Worship
               Sermon: Right Rev. Willard D. Pendleton
VISITORS TO BRYN ATHYN 1959

VISITORS TO BRYN ATHYN              1959

     People coming to Bryn Athyn who need assistance in finding accommodation will please communicate with the Hostess Committee. Please address letters to: The Hostess Committee, c/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.

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FAITH FROM A CELESTIAL ORIGIN 1959

FAITH FROM A CELESTIAL ORIGIN       Rev. ERIK SANDSTROM       1959


NEW CHURCH LIFE

VOL. LXXIX
JULY, 1959
No. 7
     "And Abimelech took flock and herd, and manservants and maidservants, and gave unto Abraham; and restored to him Sarah his wife. And Abimelech said, Behold, my land is before thee; dwell in that which is good in thine eyes. And unto Sarah he said, Behold, I have given a thousand of silver to thy brother; behold, it is unto thee a covering of the eyes to all that are with thee, and with all; and she was vindicated." (Genesis 20: 14-16)

     The Word is in itself the omnipresent, living Divine law, operating according to the ends of the Divine love. It is, therefore, in very truth the Lord Himself. This living law of God has formed for itself written testimonies which are called the Word because the Lord is revealed in them, and they are the source of doctrine and constitute the only authority in the church. Yet the three forms of the Word which we now have do not make the church. It is a true understanding of them that makes the church, and the church is such as is that understanding; and in this connection it should he noted that any true understanding of the Word must be based upon the acknowledgment of the Lord and the shunning of evils as sins, which are the two essentials of the Word on which "hang all the law and the prophets."
     We would consider, then, the nature of the understanding of the Word that makes the church. That understanding is what is called faith: and as the understanding of the Word may be rich or poor or false, so also may faith. But whether rich or poor, as long as it is a true faith, it is from a celestial origin, and not, as may be supposed, from the rational. It is true that the rational supplies the material out of which faith is formed; but if the light in which the things of faith are viewed is that of the rational, then there is no genuine faith: no uplifting from the earth, no ushering of the spirit and heart into the kingdom of God.

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For the rational, apart from its soul, is a product of the earth, and that which is born of the earth belongs to the earth. Only that which is born of heaven can enter into heaven. For this reason the Lord does not pronounce His benediction upon those who are rich in knowledges; His blessing is upon those who, whether rich or poor in that respect, do acknowledge that their spirit itself is poor, and in need of the touch of the Divine. (See Matthew 5: 3.)
     The origin of faith which is termed celestial is internal charity, and concerning this matter we read: "The cognitions of truth and good which precede faith appear to some persons as though they were of faith, but yet they are not. Their thinking and saying that they believe is no proof that they do believe, nor that such cognitions are of faith; for they consist only in the thought that it is so, but not in an internal acknowledgment that they are truths; and the faith that they are truths, while it is not known that they are, is a kind of persuasion remote from an internal acknowledgment. But as soon as charity is implanted, then those cognitions become of faith; but no further than there is charity in the faith" (F 31).
     It may be seen, therefore, that the rational, that is, the cognitions of truth and good which are there, constitutes as it were the matrix of faith; and that when these cognitions are brought into conjunction with charity, inflowing from within, something new is formed out of them. This new thing is much more than the natural-rational. It is spiritual in its essence, and it is from a celestial origin. There is real light in it, the light of heaven; wherefore it is itself an eye that truly sees: that sees, not the fallacies that pertain to the sphere of the senses, but truths-all of which have application to life itself with its everyday problems, tasks and blessings. This is the true Ephraim in the kingdom of Israel-a genuine understanding of the Word in the light of the Word; or, what is the same, a spiritual faith established within the individual, the doctrine of the church with man.
     The difference between the natural-rational truth that man has before regeneration and the spiritual-rational truth that is with him after regeneration is the difference between Sarah as a sister and a wife. In the historical sense, Sarah was actually both; for, as was customary in those days. Abraham had married a close relative in order to keep the blood of the family pure and unmixed. Sarah was the daughter of his father, but not the daughter of his mother. It is recorded that Abraham twice made use of this circumstance. The first occasion was in Egypt, several years earlier, when Sarah was still Sarai and Abraham was still Abram. Then, too, he was afraid of the king of the land. For "Sarai was a woman beautiful to look upon.

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And it shall come to pass [said Abram], when the Egyptians shall see thee, that they will say, This is his wife; and they will kill me, and will make thee to live" (Genesis 12: 11, 12).
     In this instance, the things which are related concerning Abram and Sarai represent the early instruction which precedes the formation of the rational, for by Egypt in the story knowledges derived from the senses are signified. The second instance was, as recorded in our text, when Abraham sojourned in Gerar and was the guest of Abimelech, the king of the land. Each king took Sarah into his harem on the assurance that she was Abraham's sister; but each was prevented from actually taking her as his wife. In each of these stories the internal sense is similar.
     The leading principle is represented by the fact that Sarah was the daughter of Abraham's father, but not of his mother; by which is meant that that which is being formed in the intellectual part of the mind during the process of regeneration is born from the celestial as a father, but not from the spiritual as a mother. The case, in brief, is this. There is an influx of good from the Lord through the remains which are stored up for this use in the internal recesses of the mind. That good is Terah, the father of Abraham and Sarah-the celestial creative and formative power in the mind. But there is not a like influx of truth; for, as we read, "if spiritual truth were to flow in as good does, man would then be born into everything of reason, and at the same time into everything of knowledge, so that he would have no need to learn anything" (AC 2557. The same is taught in the following: "The spirits who are with man, both those who are conjoined to heaven and those who are conjoined to hell, never flow into man from their own memory and consequent thought, for if they were to flow in from their own thought, man would know no other than that the things which are theirs were his own . . . But yet an affection which is of the love of good and truth flows in with man through them from heaven" (HIT 298). The affection that does flow in is the celestial, which operates in secret; and the memory and thought that do not flow in from the good spirits who are with man constitute what is called spiritual truth; which, if it did flow in, would take away the as-of-self with man. In a word, then, affection flows in through the spiritual world from the Lord, but not thought. Thought is formed from the world, as it were, by means of the senses; and by virtue of this order of Providence the freedom of judgment is preserved with man.
     It is because of these things that faith appears to be a product of man's own making. He collects the knowledges which constitute as it were the material out of which faith is built, and it seems to him that he does so "in the sweat of his face" (Genesis 3: 19).

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He reflects upon those knowledges, but with an uneasy feeling that they do not bring rest and quiet to his soul, for through them his conscience acts upon him and in their strength he repents with toil and suffering of the heart. Yet in all this there is a driving power that is not his own. It manifests itself to his consciousness as an affection for knowing, an affection for understanding things, and an affection which induces him to live according to the laws of the kingdom of God in spite of himself. This affection is the origin of what is called, in the Lord's mercy, self-compulsion. It is the wind from heaven which "bloweth where it listeth," and we hear the sound thereof' (John 3: 8). Man is reborn of it, born from above. It is the father of the new man; and "so is everyone that is born of the spirit" (ibid.).
     The faith that is so born is clearly very different from the faith which we inherit from our fathers or derive from our environment. The latter faiths are without light and without conviction. We have such faith because it is the thing to have, and because it seems rational enough, and because we dread the effort involved in really investigating to see whether it is or is not in agreement with what the Lord has revealed. For church purposes it seems to us a useful thing to have, and it gives us a certain hope and comfort. But it does not really affect us! There is no real sight, no actual perception, that the things which belong to faith are really true, but only a general acceptance. Faith does not shed a glow over our existence; it does not order the many impressions we receive into a unified pattern, into a grand and purposeful whole. Nor does it inspire us to organize our own lives into a unified pattern in which each individual act and thought reflects all the rest. It is cold within us, this faith and it is also barren.
     Yet this faith serves as a preparation. If we have been properly instructed it is not, despite its shortcomings, a false faith. It, too, is a child of the Lord, for, as has been said, there is a secret affection from heaven that is working in it; but it is a young child, one who has not yet come to maturity. It is full of self-assurance, and is marked by contempt for whatever dogmas do not agree with man's own belief. And it is profoundly satisfied that it has come into existence by its own power and its own intelligence. The doctrine of the church is contained within it but is as it were dormant.
     This is Abimelech of Gerar. In the state represented by him man thinks only from external logic, only from the knowledges in his memory; and he takes Sarah, believing that she is but the sister of Abraham and desiring her for a wife. This is what is referred to in the Writings as "consulting the rational" in the establishment and development of doctrine (AC 2511).

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     But the doctrine of the church should not he so established, for it is not from a rational origin, or should not be. The true doctrine of the church is spiritual from a celestial origin. It is born of God into the rational, but not from the rational; and when it is born it stands forth as a spiritual creation whose father, or origin, is the affection of heaven. It is an individual creation, varying with every man and woman, but is in accord with all its fellows in the kingdom of God. It is infilled with the love of the heart, the spirit of charity, and the touch of the life-giving hand of God is upon it. It takes the rational into its bosom and forms out of it as it were a wife, who is brought before Abraham.
     In this state the rational is the servant of faith, not that which has authority over it. Man does not depend upon the rational for conviction, but only for confirmation and illustration. He does not reason from below, but sees or perceives from above; for now, and not before, he is in light.
     Abimelech therefore "took flock and herd, and menservants and maid- servants," that is, rational goods and natural goods and also rational truths and natural truths, and gave to Abraham (AC 2564). And "he restored to him Sarah his wife. And Abimelech said, Behold, my land is before thee. Dwell in that which is good in thine eyes"; that is, the doctrine is before you; dwell in everything where there is good and which good can possess. And Abimelech said unto Sarah: "Behold, I have given thy brother a thousand of silver"-an abundance of rational truths now to be adjoined to the good of charity. "Behold, it is unto thee a covering of the eyes to all that are with thee"; for the spiritual truths now born do as it were cover themselves with those rational truths, or, as Abimelech said, "and with all" (AC 2570. 2573).
     When Abimelech has thus spoken Sarah is "vindicated"; for the preceding state of the natural-rational does no harm if it finally conies to realize its own true position. Instead it then serves a use in that it bestows riches upon Abraham.
     But we, like the apostle Thomas, have a long way to go before we can leave behind the state in which our belief depends upon our own rational and logical confirmation, and before we come to see from the all-revealing light itself that the thing is true, that is, a vessel of love. "And the Lord said unto Thomas . . . blessed are they that have not seen, and have believed (John 20: 29). Amen.

     LESSONS:     Genesis 20. John 20: 19-31. Doctrine of Faith 31.
     MUSIC:     Liturgy, pages 500, 490, 572.
     PRAYERS:     Liturgy, nos. 13, 113.

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DRAMATIC POWER OF THE WRITINGS 1959

DRAMATIC POWER OF THE WRITINGS       SYDNEY B. CHILDS       1959

     Those blessed by being born to New Church parents are introduced early in life to the dramatic power of the literal sense of the Word in both the Old and New Testaments. As children they have read to them the story of Samson, upon which a wonderful opera has been written. They are taught about Daniel's remarkable life and his power over the kings of Babylon. Almost from infancy they learn the Lord's Prayer; and they are told about the miracle of Christmas, when our Savior was born into the world. They hear also about the blessing of Easter.
     Teaching from the Word provides for the implantation of remains which will be of great significance in regard to salvation, when in maturity the former child is faced with the ever-increasing responsibilities and burdens of adult life. In adolescence, and in early manhood and womanhood, the child of New Church parents learns of that which surpasses all miracles-the Lord's second coming in the Writings. In the Academy of the New Church the boy or girl is given a splendid opportunity to awaken the mind to a new and wonderful revelation, which, we are told, is to lead to a New Church that is to become in time the crown of all the churches. It would appear likely that untold centuries must elapse before the growth of a genuine New Church on earth can be fully realized.
     In early manhood or womanhood the responsibilities of life and the problem of survival in a largely materialistic world may be keenly discerned. The young man, for example, may be drafted to serve in the armed forces of his country. Four wars in which the United States has been engaged have occurred during the lifetime of the writer; and a fifth war, which could lead to the destruction of civilization, has been threatening for years, and might come at any time.
     The purpose of this article is primarily to dwell upon a single quotation from the Writings, in which the dramatic power of the words is self-evident and is analogous to that of the Scriptures. It is believed that there are many passages in the Writings which have similar power, but one may be sufficient for illustration: "deeds follow the body to the tomb, but the mind rises again" (CL 530). Here in a few brief words is a key to our own salvation and to man's resurrection. All men will rise after death, but only the good man will discover the way to heaven.

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The evil man will awaken in the spiritual world, only to reject the kind ministrations of angels; and he will soon seek kindred spirits, who, unfortunately, are to be found only in hell.
     The good or salvable man, while in our world, will more and more regret and grieve over the evils of will, thought, or bodily act. The evil man will not regret such things, but will rather gloat over them. He will find delight in adding to the misfortunes of others. His deeds will follow him to the tomb; yet his mind will not rise again, but will instead sink into the mire of hell.
     After the crucifixion the Lord rose as to his Divine mind and glorified body. He then said to His disciples: "All power is given unto Me in heaven and on earth." Sooner or later, a good man enters after death into the bliss of an angelic society which is suited to his genius. Thereafter power will be given to him to serve in a use that will contribute to the welfare of the angelic heaven and toward the salvation of men on earth. The evil man will find his chosen place in hell, there to serve evil in hatred of all others and, as far as is possible, to bring about the damnation of men on earth. But here, as in the case of all evil loves, there will be restraints on the newcomer.
     What a magnificent bit of drama there is in the few brief words quoted above from the Writings! The whole life of a well disposed man is portrayed. Such a man will be delivered immediately after death, once and for all, from memories of the bitter conflicts of temptation, natural and spiritual. He will forget the frightful cruelties of a world largely dominated by the selfish love of dominion and by the love of riches for their own sake. He will forget the trials; tribulations, adversity and physical pain in his own life and in the lives of those dear to him. He will enter into the blessed realm of those whose lives are openly dedicated to the service of the Lord. The Lord Jesus Christ, the God of all the universe, will open the good man's eyes to see and partake of the ineffable joys of heaven.
     The passage quoted from the Writings (CL 530) is concerned with Divine laws governing the imputation of good or evil which decides every man's lot after death, that is, the judgment which decides every man's final destiny in heaven or in hell. That judgment is known only to the Lord. The introductory statement in this number is of primary importance. While the explicit reference is to the presence or complete absence of conjugial love, the passage would seem to apply to any form of good or evil. Thus imputation of guilt after death is made, "not according to the deeds as they appear outwardly to men, yea, nor as they appear before a judge, but as they appear inwardly before the Lord, and from Him before the angels, which is according to the quality of the man's will and the quality of his understanding in them.

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There are various circumstances in the world which mitigate and excuse crimes, and others which aggravate and incriminate. But after death imputations are made, not according to the circumstances that are the externals of the deed, but according to internal circumstances of the mind, and these are regarded according to the church in everyone."
     The meaning of this statement is best explained by a further quotation from the same number. "For example, a man impious of will and understanding, one who has no fear of God or love of the neighbor, and therefore no reverence for the holy things of the church: after death he is accounted guilty of all the crimes that he committed in the body, and his good deeds do not come into remembrance; because his heart, from which they issued as from a fountain, was turned away from heaven and turned toward hell, and the deeds of everyone flow from the place of his heart's abode."
     What wonderful and yet simple language discloses to the mind of the reader the sublime truths governing every man's individual judgment after death! No man born on earth who reaches maturity in this world can escape the laws governing his lot after death, because such laws are inevitable and are under the continual dispensation of God. Such laws are now revealed in the Writings through the Divine mercy, and they are of infinite compassion. The supreme tragedy-the lives of evil men and the existence of the hells-can be understood only by the angels, and by good men on earth, as a dispensation permitted by the Creator to maintain inviolate man's freedom to turn toward God or away from Him. Herein are marvelous truths, yet problems of interpretation may arise even for the God-fearing man to dwell upon unduly. For example, we are told in the Writings that all who die in infancy or childhood are assured of salvation; this assurance would apply also to all who are born defective as to their minds, at whatever age they die.
     While we may rejoice that all who die as infants or children will enter heaven and become angels, it is sometimes difficult to understand why the man who reaches maturity must face the burden and hazards of regeneration. Also, there is the frightful risk that some of those who attain adult life will, after death, find themselves in hell; and since we are taught that the hells are eternal, the question may arise as to why a man is allowed to be born when he will lead on earth a life of evil the result of which is condemnation to hell after death.
     The Lord, while on earth, said of Judas Iscariot that it were better that this man had never been born. It would seem manifest, from our limited human viewpoint, that every man who turns toward hell on this earth, and who will presumably enter hell after death, would be better off never to have been born.

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After all, birth is not of the individual man's choosing, and even at best the lot of the mature man at death is subject to doubt. It is suggested that the real answer to the dilemma here outlined is that the matter lies in the hands of God and is beyond the range of our finite insight. There are, it would appear, mysteries that we cannot penetrate, and we must leave to the Almighty the laws of creation and of providence governing the lot of men.
     It is believed also that the problem here outlined may be a source of spiritual temptation for the devout in the church. We may reflect on the sublime truth that the Lord's love is for the salvation of all men. That the supreme love of God for all mankind often fails to achieve its design is a great tragedy.
     The Lord came into the world nearly two thousand years ago to enable mankind to attain salvation. That He failed partly in this greatest of all miracles is attested by the crucifixion and by the deadly perversion of truth in the Christian Church following the Council of Nicea.
     Yet the Lord, in His resurrection, offered salvation to all men who desired that blessing at the time of His sojourn on earth and through all the centuries that followed. He promised His second coming, now effected in and through the Writings. The General Church of the New Jerusalem accepts the Writings as the Word of God. We may affirm that this acceptance is not only the cornerstone of our church as a spiritual institution but is also most truly the rock upon which our world and the whole universe must rest. For the Lord chose to be born on our earth. Those who became the Lord's disciples when on earth were the nucleus of true Christianity, and those who are privileged to see the Lord in His second coming are the nucleus of the New Church.
     Mere knowledge of the Writings is not enough, however; we must live them. That is not an easy task. Yet nothing that is worth while in life comes easily. We do not easily obtain success in our chosen occupations. The surgeon spends some six to eight years in obtaining the knowledge and developing the skill that enable him to save the lives of his patients. So it is in all the learned professions. With the severe competition now prevalent in the arts and in business, creative or administrative achievement may be attained only by arduous labor and the overcoming of many obstacles. We are reminded of the judgment on Adam and Eve: that man must labor in the sweat of his brow, and that woman must suffer in childbirth. As New Church men we cannot ignore the facts of life. We know that for some reason permitted by the Lord we live in a world threatened by one crisis after another; civilization faces the threat of total destruction in a short span of time.

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     Yet we are told also, in Divine words of prophecy in the Writings, that the New Church is to be the crown of all the churches! Here again is a wonderful truth that is unknown except to those of the New Church. We know also of correspondences. The serpent, in a good sense, represents prudence. The Lord told His disciples to be prudent as serpents and harmless as doves. Through our continued efforts to shun evils as sins against God we can regenerate and thus become harmless as doves; through the Writings, and as their truths are confirmed by the sciences, we can achieve some measure of true prudence. But as New Church men we acknowledge that Divine Providence governs all things, and that prudence, while needed, is as nothing in comparison with Divine Providence.
     Still, it is believed that some glimpse of the future is given to the wise and honest man of the church, especially when the mind can be elevated above the existing misfortunes of the individual and of mankind. Thus it would appear not unreasonable to hope, and even to assume, that the civilization founded by the Lord at His first coming, and inspired to new heights of achievement and realms of spiritual insight through His second coming, can scarcely be destroyed if the Lord's promise is to be fulfilled. If the Writings on earth were to be completely destroyed through a catastrophic war of annihilation, it can hardly be conceived bow the New Church could grow into the crown of all the churches. Even if some men survived, what foundation would there be for worship, for instruction and for education?
     The Lord is constantly guarding His church through the dispensations of His providence. Let us remember His words after His resurrection: "All power is given unto Me in heaven and on earth." If we truly believe these words we have nothing to fear. If we can be loyal to the truths revealed at the Lord's second and final coming, we may rest assured that no worldly calamity, such as a war to destroy civilization, will be permitted. At the same time, we must be aware that a grave danger does exist. It has been said, wisely, that only little children are unaware of the threat of catastrophe facing our world, and of the grievous anxieties caused by such a menace.
     In conclusion, we may ponder and reflect on the message Divinely given in the Writings, since the church is with those only who both know and love its teachings. The words which inspired this article are of vital import to every New Church man in his inevitable struggle to be reborn, to be regenerated. "Deeds follow the body to the tomb, but the mind rises again." Of the New Church we may say: "This is the Lord's doing, it is marvelous in our eyes.

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STORGE 1959

STORGE       Rev. GEOFFREY S. CHILDS       1959

     The family relationship-that of mother and father to children, and of children to their parents-is influenced by two of the most powerful operations of the Holy Spirit. These are: the sphere of conjugial love, and the sphere of storge or love of children; and they are among the most powerful in creation because of their surpassing uses. Conjugial love and storge are primary means to the first end in creation, which is a heaven from the human race. It is the Lord's first purpose to give man eternal happiness-a purpose that springs from the infinite tenderness of the Divine love. That this purpose may be achieved children must be born and protected, in order that they may live to adulthood and be free to choose eternal happiness. The sphere of conjugial love flows from the Lord, and is carried by His Holy Spirit into creation, in order that children may be born; and in conjunction with this sphere of conjugial love, as it were an offspring of it, is storge, which sees to the protection of those who cannot protect themselves.
     "It is of creation," we read, "that the things created must be preserved, guarded, protected and sustained; otherwise the universe would go to destruction." This end is achieved "mediately through the Lords love implanted in fathers, mothers," and those who care for children. "That their love [for children] is love from the Lord with them they do not know, because they do not perceive the influx" (CL 391). Storge arises from Divine love flowing secretly into the inmost of the mind: especially is this love awakened by a stirring of innocence within the heart of the mother. This stirring first occurs secretly, beyond the knowledge of the mother, early in the period of gestation; for then, we are told, the highest angels are present, guarding the potential new angel, and inmostly awakening in the heart of the mother innocence that will respond overwhelmingly to the innocence of the newborn child (AE 710: 2). That this is true is seen not only from the Writings but also from the Gospels in the words of Mary, the earthly mother of a Divine child. It is seen first in her general willingness to submit to her God-"And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word" (Luke 1: 38). And the actual birth of storge is seen within the inspired words of Mary when talking to her cousin Elisabeth: "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior.

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For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things" (Luke 1: 46-49).
     "That infants are innocences is known, but that their innocence flows in from the Lord it not known. It flows in from the Lord because He is innocence itself" (CL 395). "The Lord's innocence inflows into the angels of the third heaven, where all are in the innocence of wisdom, and passes through the lower heavens, but only through the innocence of the angels there, and so into infants [both[ immediately and mediately. Infants are scarcely otherwise than as sculptured forms, yet still they are receptive of life from the Lord through the heavens" (CL 396). Now we have seen that there is a stirring of innocence within the mother even before the infant is born. At birth, and thereafter, this maternal innocence is conjoined to the innocence of the infant. Then is born, consciously and fully, the love that is called storge; that love of children which has its soul from innocence. Thus we are taught that "unless parents also receive that influx [of innocence] into their souls, and in the inmosts of their minds, they would be affected in vain by the innocence of infants" (CL 396).
     Because infancy is the time when the deepest remains are implanted, infants are especially under the Lord's auspices, and they are blessed with influx from the inmost heaven. Such primary influx from the celestial angels is never regained unless man attains the highest state of regeneration-the sabbath state of the seventh day. The celestial time of infancy is the period of the garden of Eden: a paradise that is lost to man with growth and that may be regained only by a lifetime of faithfulness. With infants, the celestial influx "passes through their interiors, and in its passing through their interiors are affected solely by the innocence; for this reason innocence is shown in their faces and in some of their movements and becomes evident. It is this innocence by which parents are inmostly affected, and that gives rise to the love that is called storge" (HH 277e).
     We are taught that the sphere of storge "principally affects the female sex, thus mothers, and the male sex, or fathers, through them" (CL 393). The case with storge is as with conjugial love itself; for conjugial love flows first into the woman, and through her into her husband. So is it also with the love of children. This is because man's primary orientation is intellectual, whereas woman's is affectional; and it is the affectional that first receives love, in this instance, conjugial love and storge. That women are the first receivers of storge is seen even from childhood; for it is the love of little girls to care for and play with dolls-to them the images of living babies.

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Little boys have no such instinctive affection, nor is it aroused in them until the time of fatherhood. It appears that the love of infants with mothers arises from "their nourishing them in the womb out of their own blood, and thence the appropriation to infants of their own life, and thus from sympathetic union. But yet this is not the origin of that love; for if, unknown to the mother, another infant were substituted for the true one after birth, it would be loved with equal tenderness as if it were her own. Besides, infants are sometimes loved by nurses more than by their mothers. It follows from these considerations that this love is from no other source than the conjugial love inherent in every woman" (CL 393), from which springs storge. Storge is a continuum of conjugial love, both through uses and through the fact that innocence is the ruling factor in each love.
     The effect of all these teachings concerning love of children is that storge arises from the conjunction of innocence in infants with innocence in parents. That conjunction is on an interior and protected plane, and it cannot be destroyed except with the most perverted of human beings. Unless innocence in parents were stirred to embrace the innocence of infants, "it would be as tender seed falling upon flint, or as a lamb thrown to a wolf. The conjunction [of innocence in parents and in children] is effected by means of the bodily senses, especially with the parents through touch" (CL 396). This is seen, the Writings teach, especially with the mother, who delights in holding, embracing and kissing the infant. With both parents the communication of storge is especially through the touching of the child by the parents' hands. This was shown by the Lord, who, from the innocence of His Divine soul, loves little children with a depth beyond measure. For once, in Judaea, He spoke to His disciples about the innocence of little children, and how those only who are in innocence attain heaven. Then He "took them up in His arms, laid His hands upon them, and blessed them" (Mark 10: 16). Through His hands there was influx and blessing; even as in baptism there is a special influx through the touch of the priest upon the infant.
     The implication of the teaching is that the deepest association between parents and their children is during the infancy of their offspring. For we are taught that "in the degree in which the innocence with infants recedes, affection also is remitted, and conjunction, and this successively even to separation. Storge recedes from parents according to the recession of innocence with children . . . even to the [eventual] separation of the children from the home; and among beasts and birds even to the rejection of them from their presence, and forgetfulness that they are of their stock" (CL 398).
     The appearance here is that the family relationship is to end when the children become adults, and in one basic sense that is true.

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With adulthood, man comes into his own liberty and rationality; where before his parents were his guides and mentors, man is now on his own. He is to guide himself according to his own conscience. This is taught in the Rite of Confirmation, in which the candidate is told: "You are no longer to shun evil and do good from your parents, but from the Lord alone. The Lord is now to be your Father, and the Church your Mother" (Liturgy, p. 81).
     The natural or selfish storge of parents would deny this teaching, for in the selfish love of children there is a strong desire to hold on and rule. Natural storge would deny adult status to children, keeping them in the brood and under submission. The approach of spiritual storge, or the true love of children, is quite the opposite. With spiritual storge there is a deep delight that children, on becoming adults, have accepted the Lord and the church as their guides there is a true willingness to let go the previous relationship, together with a sincere well-wishing. One difficulty in the breaking of the parent-child relation when the child has become an adult is that for years the liberty and rationality of the child have been in the hands of the parents. When the child reaches maturity, his own rationality and liberty are in their first states; he still has a great deal to learn. On the other hand, the parents have reached middle life, have learned much from life, and could probably guide the new adult much better than he can guide himself. Yet, and this is crucial, parents must grant to their adult children the same freedom that the Lord gives to His adult children-the freedom to guide one's self, even though this leads to mistakes and errors. Freedom is nothing unless it includes freedom to err-to choose wrong as well as right, evil as well as good. The Lord suffers deeply when man chooses evil, yet He does not interfere with man's basic freedom to do so; and although parents may suffer deeply when their adult children err, they must not interfere if they would obey Divine revelation. If they do interfere, their inner motive is not from heaven but from the love of dominion; for in all such tampering there is a denial of the basic qualities that make a human being: liberty, or free choice, and rationality. Enforced denial leads only to rebellion, to bitterness and to much heartache.
     Is there nothing left, then, when children become adults? Is the deep family relationship simply broken upon the rocks of independence and pride? The answer is that family ties are not to be broken on earth, and not necessarily after death. One tie is to be broken, the bond that is forged by parental government and the resulting submission and dependence of the child. That is the bond in childhood, and it rightly belongs to the period of childhood. But other ties, very basic ones, remain, and these are all ties of affection.

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With children, some of the most powerful of heavenly remains are associated with mother and father. Parents are truly the Lord and the church to an infant, not just intellectually but affectionally and emotionally. While man remains on earth, all his heavenly affections are associated with something in space and time. In infancy, the deepest love of the Lord and the neighbor are linked with the mother and the father; the mother and father are living symbols of the neighbor, the church and the Lord to a child. This association of things spiritual with things natural is not broken until after death, for not until then does man rise entirely above the things of person, time and space. Throughout their earthly life the child and adult associate the deepest remains with their parents.
     Parents too, have deep spiritual remains associated with their children, for the storge that stirred in their hearts during the infancy of their children was a stirring of genuine innocence; and as long as they live on earth, parents associate these deepseated remains of innocence with their children. There is this affectional tie in a family throughout life on earth. After death families meet again, and the same deep bonds of affection hold throughout external states. But when the spirit comes into internals, his inmost remains are dissociated from the things of time and space and person. Love of the Lord and the neighbor are felt as they are in themselves, dissociated from any parental image. In this way depths of innocence are separated from their attachment to one's own children, and innocence is then felt as it is in itself.
     In this internal state association is according to loves, and to loves alone. If parents and their adult children still dwell together it is because their spiritual loves are very similar. But the relationship is that of adult with adult; and the earthly parent-child relation is not only dissolved, it is actually forgotten. The relation of angel to angel is much deeper and far more sensitive than any family relationship on earth. The loves of the angels are immeasurably deeper than man's, for there is an internal closeness that no family closeness can approximate.
HEAVENLY FREEDOM 1959

HEAVENLY FREEDOM              1959

     "Heavenly freedom is that which is from the Lord, and in it are all the angels. The quality of this freedom may be seen from the fact that everyone who is in it communicates his blessedness and happiness to another from inmost affection, and that it is a blessedness and happiness to him that he is able to communicate it" (Arcana Coelestia 2872).

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MRS. BESSE EDMONDS SMITH 1959

MRS. BESSE EDMONDS SMITH       Rev. KARL R. ALDEN       1959

     Extracts from a Memorial Address

(Delivered in the Bryn Athyn Cathedral, April 20, 1959.)

     The kingdom of heaven is a kingdom of uses, and death is the gateway that leads into that eternal and glorious kingdom. Man is so formed as to his spirit that he cannot die. Every love that he has, every affection and thought, every truth and good: all those qualities which, when taken together, make up his personality and his character, are inwoven into the very substance of his spirit. All these qualities man takes with him to the spiritual world: nor does one particle of them adhere to the material body which is separated from them at death, and which, like a worn-out garment, is reverently laid away, never again to be utilized by the spirit who has now entered into the fulness of his real life.
     Today we are met together to commemorate the passage into the spiritual world of Besse Edmonds Smith. For Mrs. Smith, a deep student of the Writings, this will be no unfamiliar adventure. She is fully aware of the three states in the world of spirits-the state of externals, the state of internals, and the period of instruction; but for her that period will be short, if she experiences it at all, for she had learned long ago to think from the Writings. A few hours before she died she said: "More than anything else. I thank the Lord that I was able to make a contribution to New Church music."
     Her career was a most remarkable one, in which the leading of Divine Providence can now so clearly be seen. Born into the Protestant Episcopal Church, she loved its music, but not its doctrine. With a musical father, and an ambitious mother, she trod the pathway of a musician from earliest youth; but so overpowering in her mind were the doctrines of the New Church that, once she had received them, she forgot her natural birthday, and ever after celebrated each year August 12th, the date of her spiritual birthday!
     Once our friend had come into the church she never ceased to read and read the Writings. In 1905 she came to Bryn Athyn, and from September, 1906, to June, 1946, she taught in the Academy schools. She produced the Social Song Book in both of its editions, and, with the aid of the Rev. W. B. Caldwell, the children's Hymnal.

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She was an indefatigable worker, producing Gilbert and Sullivan operas every three years, cantatas, and the music for pageants. She taught the theological students sacred music, and gave classes in music appreciation for adults. Every year she taught the high school two new Psalms and two new Hebrew songs. In addition to all this, she never ceased to give private lessons, and she delivered many papers on the use of music which were based on her deep study of the Writings. Fortunately, many of these are preserved for posterity in the journals of the church.
     It has been recorded of her that she inspired by setting an example, for she was a thorough worker who threw all her vigorous energy and zeal into whatever she saw needed to be done. Since she was practical as well as esthetic, she accomplished her ends. Difficulties hindered her, but she faced them with courage. Bishop W. F. Pendleton always supported her requests, because he saw that Mrs. Smith was capable of fulfilling the musical needs of the General Church. The Bishop saw that she was well prepared to speak and write for the cause of New Church music, and that her organizing was methodical, orderly and full of initiative. Directing all her qualities and abilities was an outstanding spirit of devotion to the support of church music.
     She was one of the Academy's devoted teachers. A former pupil has written of her that to those who do understand and appreciate her, Mrs. Smith will perform the most lasting use: her Spirit will inspire them to give of their best to the school and the church.
     Thus it may truly be said that Besse Edmonds Smith was faithful unto death, and that even now she will be rejoicing in the wonders of the spiritual world.

     [EDITORIAL NOTE. It is hoped that an account of Mrs. Smith's life and work can be prepared for publication shortly.]
TRUTH OF PEACE 1959

TRUTH OF PEACE              1959

     "This truth, which is called the truth of peace, is the very Divine truth in heaven from the Lord, which universally affects all who are there, and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things and provides all things, and that He leads to a good end" (Arcana Coelestia 8455).

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EPISCOPAL VISITS TO THE SOUTHEAST 1959

EPISCOPAL VISITS TO THE SOUTHEAST       ROBERT WILSON       1959

     MARCH 21-APRIL 5, 1959

     It was one of those "firsts" which are always so interesting and enliveningly new-this first episcopal visit to the three groups of the Southeastern States: Atlanta, Ga., East-central Florida and Miami, Fla. These visits began when Bishop De Charms, accompanied by Mrs. De Charms, landed in Atlanta on Saturday, March 21st. And we will let our local correspondents in each place tell the story from there.

     1. ATLANTA

     The first thing to take place in the Atlanta Group was a buffet supper and meeting at the pretty new home of Mr. and Mrs. Thomas Wheeler, who have just moved back to Atlanta from Florida. Before supper began, toasts were proposed: to the Church, in welcome to the Bishop of the General Church and his wife, and to the Atlanta Group. A most delicious and bountiful supper, prepared by Mrs. Wheeler and other ladies of the group, was then enjoyed by some 40 members and friends.
     After the tables had been cleared and the living-dining room rearranged, Bishop De Charms gave us a most illustrative talk on the general subject of "How The Lord May Be Known." This stimulated many and lively questions and much discussion for some time afterwards; not the least of the questions being advanced by several newcomers who had come for the meeting.
     Next morning we had our church service, conducted by the pastor. It included a talk to the children by the Bishop on the story of Palm Sunday, an Easter sermon and the administration of the Holy Supper. This was at the home of Mr. and Mrs. Stuart Synnestvedt, our host and hostess on many a happy occasion in Atlanta during the past three years. Following the service, another fine buffet meal prepared by the ladies was served to all; and, in concluding the meetings, the pastor called upon the Bishop for some closing words. In complying. Bishop De Charms acknowledged his pleasure and enjoyment in having this opportunity to meet the Atlanta Group, and offered his best wishes and blessing to all.
     So ended a most memorable and pleasant occasion which everyone will remember for months and years to come, we feel sure.
     MDR

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     2. EAST-CENTRAL FLORIDA

     Spiritually and socially, our Bishop's recent visit to our group was an inspiration none will forget. Our only regret is that it was so short. But, thinking more charitably, we realize that his time must be shared with many. So the two days he and his wife spent with us were active ones, indeed.
     Upon their arrival, they were rushed to Oak Hill, to the home of Mr. and Mrs. Harry Hilldale, for a co-op buffet supper. The attendance of sixteen people created a lively, sociable meal, with toasts to the Church, the Bishop, the Group and our pastor, Mr. Rich, to enhance it even more.
     After songs and reminiscent chatter, we gathered in the living room for a class by Bishop De Charms which compared the idea of God which the Christian Church has gathered from the Word, with that of the New Church. A lively discussion followed, bringing out many facets of the subject which affect each and all of us.
     On the second day, the Bishop and Mrs. De Charms visited in Maitland, at the home of Mr. and Mrs. Lewis Nelson, for luncheon and the afternoon. Returning to New Smyrna, they spent the supper hour with Mr. and Mrs. William Zeitz.
     That evening, Wednesday, March 25, a service attended by fifteen adults was held in the Zeitz's home, and the Holy Supper was administered. The Bishop's sermon, on Peace, made it a truly inspiring service to all. An informal coffee hour followed, during which each of us expressed his feelings of gratitude to our charming visitors. As a group we urged their return-soon.
     MOLLIE G. ZEITZ

     3. MIAMI

     As readers can see from the above, the Bishop and Mrs. De Charms had already had a very full five or six days by the time they arrived in Miami on Thursday, March 26th, having come down from Daytona that day with the pastor in his car.
     However, we gave them all of 24 hours to recover! For our first event in the Miami Circle, just recognized as such this past year, was on the following (Friday) evening. This was a meeting at the hall which we rent for our church services, a Women's Club in northeast Miami. After a brief service of worship, the pastor made quite an introduction of the Bishop, as this was the first time some of our members and friends had ever met the Bishop of the General Church.
     Following this introduction, the Bishop replied with appropriate words expressing his pleasure at being with us. He then gave an address on "How God May Be Known through the Word."

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As in the other groups, a considerable questioning and discussion were stimulated and enjoyed by all. The formal meeting then being closed, the pastor invited everyone to meet and talk with the De Charms while light refreshments were served by a committee of ladies.
     The next day (Saturday) we all gathered at the hall once more, this time at 5 p.m. for a children's Easter Service. The children brought forward offerings of flowers, Bishop De Charms gave them an Easter talk, and the whole service was enjoyed by the grown-ups as much as the children, since, at the pastors invitation, everyone had attended who could get there. Afterwards, some 65 adults and children enjoyed a buffet supper served by another ladies' committee. This was punctuated at the end by two small and pleasant happenings. First of all, on behalf of the Circle, Mr. Edward Collins presented to Bishop De Charms for Mrs. De Charms a beautiful orchid in appreciation of their visit. Then the pastor showed, piece by piece, a beautifully simple silver communion service which was just now being donated to the Circle. The pastor said the donors had expressed a wish not to have their names announced; but it proved almost impossible for him not to give away some hints in the course of his speech!
     Next morning was Easter-and a lovelier day you never saw for Easter. Over 60 persons gathered for, and were inspired by, the Easter service, sermon and communion. And, of course, following the service, everyone had their cameras out for group pictures! Then we all drove a short distance to a restaurant where, in a private room, a buffet luncheon was served, at the end of which toasts and speeches, with songs accompanying, were proposed and spoken to by our pastor and Messrs. Robert Wilson, Philip Smith and Capt. Dean Smith, with Bishop De Charms making appropriate closing remarks.
     But, as our pastor remarked just here, "This was not the end." For, during the week that followed, the De Charms visited many of the people of the Circle in their homes, and were able to get a little holiday as well. And, finally, to the surprise of some who had not heard the announcement, on the following Sunday, April 5th, Bishop De Charms preached at the service again. So ended a fine and stimulating occasion in the life of the new Miami Circle.
     ROBERT WILSON

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IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     The following quotation from the Urbana Junior College catalog appeared recently in the NEW-CHURCH MESSENGER, under the title "But is it New-Church?" "The New Church in its broadest sense is not an organized body. It is composed of all those persons who diligently seek the highest good and purest truth in all things, finding these basic elements of life in a God who, in essence, is Love and Wisdom. A further characteristic of the New Church in this broad sense is the conviction that any pursuit of love and wisdom, good and truth, must find its ultimates in practical use and service." The editor does not answer the question he poses: our readers will, no doubt, reach their own conclusions. It is customary for some New Church writers to ignore the distinction between the church universal and the church specific. The quotation may be accepted as descriptive of the former; but it is apt to be misleading unless it is also shown that there is a specific church consisting of those who seek and find in the Heavenly Doctrine, and whose uses derive their quality from the spiritual truth of the Word as revealed therein.

     A correspondent in the NEW-CHURCH MAGAZINE thus approaches the question of the status of the Writings. "Surely the Writings, whenever they are describing themselves, claim to be a revelation, whereas the Old and New Testaments are, in fact, something quite different: they are living things, which is why they are sometimes referred to as a 'beast;' and indeed as the Lord, since they come living through the mind of the Lord through to the sensual plane of thought. A revelation, on the other hand, demonstrates the intricacy and beauty of something which already exists, and bears the same relationship to the Word as an anatomical diagram does to the living animal. A revelation is the drawing back of a curtain, but the living Word is what is found behind the curtain."
     "To sum up," the writer concludes, "if the Writings are a revelation of the Word then they cannot be a Word in the same sense as that which they reveal. They are Divine Theology, but not the subject of Divine Theology." The argument here is difficult to follow. Are the Old and New Testament Word, as given, more living than the Writings? Do they not hear the same relation to the living Word as the Writings? As a Divine revelation are not the Writings, too, through the mind of the Lord, though to the rational plane? These and other questions invite answers.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The first part of the work Conjugial Love is entitled "The Delights of Wisdom Pertaining to Conjugial Love." It sets forth the high ideals of the New Church concerning marriage, and it delineates carefully the spiritual and eternal purposes for which the Lord has instituted the conjugial relationship between male and female. The work does not end there, however. Swedenborg, under Divine inspiration, was led to treat also of the disorders that can and do arise in connection with marriage and sex. This he does in the second part, which is entitled "Scortatory Love-the Pleasures of Insanity." The first three chapters are covered in the Calendar Readings for July. These are on the opposition of conjugial love and scortatory love, fornication and concubinage.
     It is undoubtedly true that nothing else in the Writings has so completely divided New Church men into opposite, usually bitterly opposite, camps as have certain teachings found here. Many people have completely rejected them, and for this reason, at least in part, have been led to deny the Divinity of the Writings. The General Church, which from its very inception has championed the Divine authority of all the teachings of the Writings, has perforce accepted these particular teachings as being from the Lord Himself.
     Basic to these teachings all of which base to do with states of disorder, is the truth that there is, with males, a corporeal sexual drive-call it "sexual necessity," if you will-and that "with some men the love of the sex cannot without harm be totally restrained from going forth into fornication" (CL 450). Surely, no modern doctor of medicine or psychiatry would disagree with this; although it is true that both psychiatry and medicine can do more today than formerly to aid such men in their distress.
     But, granting the existence of this sexual drive, what then? It is taught that it is far better if the lust of fornication can be restrained; but that the lust itself is light-not good, but light-if it looks to marriage and prefers it to adultery; and that it is grievous in the degree that it looks toward adultery or "variety" (CL 452-454). And concerning those who cannot restrain their love of the sex it is then taught that care ought to be taken lest by immoderate fornications conjugial love be destroyed (no. 456); and that with those who cannot "yet" enter into marriage, but still cannot control their lust, the "conjugial"-that is, a holy love for the institution of marriage itself-may be preserved, if the love of the sex be confined to one who is neither a virgin nor a married woman (nos. 459, 460).

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     In the chapter on concubinage are found teachings which some have considered even more objectionable. Recall, however, that the Writings teach that marriage is so holy, and is so much the basis of all human society, that divorce is permissible only on grounds involving adultery. It is possible, nevertheless, that a husband and wife may find themselves so mismatched-spiritually, mentally and naturally-that they can no longer abide living together as man and wife. For them, the Writings say, separation, without the right of remarriage, is permissible.
     What, then, of those men with whom the love of the sex cannot without harm be totally restrained from going forth"? Even with them, it is taught, the "conjugial" may be preserved through concubinage apart from the wife.
     My own explanation of this teaching is as follows. Any such man would surely recognize that he was living in a state that was anything but ideal and spiritual, that he was succumbing to a bodily lust he could not control. Any of his acquaintances who knew of his acts would recognize the same thing. Neither the man himself nor his friends, therefore, would in thought confuse his state with marriage itself; thus the ideal of marriage itself could be preserved in the mind.
     To one who believes the Writings to be the Word of God, only one course is open if he should find in the Writings a teaching with which he may not at first agree. He accepts that teaching as a Divine truth, and judges his own preconceptions to be wrong. We believe that these particular teachings have been given to the New Church by the Lord Himself in order to preserve on earth that priceless pearl of life, conjugial love.
MEN OF THE CHURCH 1959

MEN OF THE CHURCH              1959

     "Those who are in the good of charity constitute the internal of the church; those who are in few truths and yet long to be instructed, thus who from good are in the affection of truth, constitute the external of the church; but those who are in the delights of external truth are the most external, and constitute as it were the circumference and conclude the church" (Arcana Coelestia 9276: 2).

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MODE OF THE SECOND COMING 1959

MODE OF THE SECOND COMING       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

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

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Last month the thought of the church was again directed to the second advent of the Lord. The mode by which the Lord made that final coming is well known to all New' Church men and women. He came, not in person, but in the Word; not in the flesh, but in and as the Spirit of truth. It is interesting to note, however, that the Lord initiated His second coming by appearing before Swedenborg in person, and that He appeared before him as God-Messiah: thus identifying the Divine Human with the Lord who had been born in Bethlehem, and the Lord so born with Jehovah. Thereafter the Lord revealed through Swedenborg the internal sense of the Word-first as drawn from the letter of Genesis and Exodus, and then as heavenly doctrine for the New Jerusalem-and inspired Swedenborg's writing of what was thus revealed.
     This, we are taught, was the second coming of the Lord. In thus making His advent the Lord came, as always, to the minds of men, and essentially by the same mode that He had used before, namely, by means of a man. The Old Testament Word had been given through Moses, the prophets and other inspired writers; the gospel had first been spoken by the Lord Himself as Divine Man on earth, and then written through the evangelists; the Apocalypse had been given through John; and in making His second advent the Lord has again given a Divine revelation through a man, His servant, Emanuel Swedenborg. The distinctions between the Lord's two advents should not be blurred; but this consistency in and similarity of method may usefully be stressed in discussing Swedenborg's claim as being unique but not without precedent.

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MYSTERY OF EVIL 1959

MYSTERY OF EVIL       Editor       1959

     A contributor suggests in this issue that why the Lord creates certain men, knowing they will choose hell, is a mystery that must be left in the hand of God. We would prefer to say, as some angels said of the Holy Supper: "It is a mystery, but still it is one that may be understood"; although, as the Writings state, it can best be understood by spiritual ideas.
     The Lord's kingdom is a kingdom of uses, and He creates only for use. In the beginning all uses were provided, but when man originated evil in himself there arose uses which are of permission. Henceforth evil became a remedy for evil-the indispensable means by which, not through which, evil could be cured. For those who would choose heaven could enter into their chosen state only through regenerative temptations, which are induced by evil spirits. For the sake of this end-a heaven from those men and women who would choose that destiny-the Lord could do no other than create men who will choose hell, but who, in achieving the fullness of their desired state, will be made to perform uses necessary for the salvation of the good. Hell was never essential to the Divine economy; but when man had originated evil, he could be raised from his fallen state only by the permission of evil.
     It has sometimes been asked whether it would be better not to be born at all than to be born and go to hell. But this is neither fair nor helpful. The alternative to being born is so far beyond our imagining that we have no basis for comparison, and hence for answering the question. Because we have been born with immortal souls, we can no more imagine ourselves unborn than we can imagine ourselves dead. The real answer to the problem must surely lie in a deeper understanding of the Lord's love, mercy and providence, and also in a fuller comprehension of the true nature of the hells and of the lives of those in them.
CHURCH OF SMYRNA 1959

CHURCH OF SMYRNA       Editor       1959

     We are instructed that all things of the church have reference to four generals: doctrine, life according thereto, faith according to life and temptation. As the seven churches represent those from whom the New Church can be formed, the messages addressed to them deal with these four things; and the teaching is that doctrine is treated of in the epistles to Ephesus and Smyrna. By Ephesus those are meant who put doctrine in the first place and not the good of life. The opposite, putting everything of religion in the good life and nothing in doctrine, is not represented by Smyrna, for in that there is nothing of doctrine, but by Pergamos.

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The church of Smyrna represents those who are in good as to life, but who are in falsities as to doctrine.
     The distinction here is important. Under the law of homogeneity, those who are in falsity cannot be in the good of life, or spiritual good, which is the spiritual truth of the Word applied to life; they can only be in good as to life, which is natural and therefore interiorly evil. That is the state represented by Smyrna. The main falsity of those who are in it is, we are told, that they do not acknowledge the Lord's Divine Human, and therefore do not approach Him. Their difficulty is that they know no otherwise than that they are in good and truth. Their defect is that they do not realize the vital relationship between doctrine and life.
     Because of its very nature, the Smyrnean state can be more easily recognized by those who encounter it than it can be acknowledged by those who are in it. Spiritual judgments are, of course, forbidden, but when we meet those who avow the characteristics of this state the general approach that may be made seems clear. The doctrine of the Divine Human should he presented as central in our theology, as that Human is itself central in our religion; and rational argument used to show that a man cannot act other than he really believes. If a man thinks wrongly about God and religion, he cannot really act well.
     Our children and young people may be helped to avoid the Smyrnean state as long as New Church education continues, as in the past, to make the Divine Human central, and seeks primarily to present the Lord as Divine Man in accommodation to the successive planes of the growing natural mind. They may be helped also if our education continues to insist that there is an absolute truth, which is the truth of the Word, and seeks to inculcate both respect and affection for that truth as "the fountain of wisdom, the source of life, and the way to heaven."
     For those who are already within the organized New Church the warning in the message to Smyrna seems obvious. There are certain things which a man holds to be true-the things by which he lives; and if the man of the church does not draw these things from the Writings, but adopts them from the culture that surrounds him, his doctrine will be false and the quality of his life will be affected accordingly. Thus a professional or business man who makes no real attempt to see the application to his field of the Writings, but follows the accepted code with a few vague ideas about use to the neighbor added, may be very little different from his colleagues. The call here is to think from the Writings in every field of endeavor, and through them attain the good of life.

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Church News 1959

Church News       Various       1959

     THE ACADEMY OF THE NEW CHURCH

     Joint Meeting

     President Willard D. Pendleton addressed the Annual Joint Meeting of the Academy Corporation and Faculty on May 22, his subject being "A New Opportunity in New Church Education." Although this was the hottest evening of the year, he was heard attentively by the largest group ever to attend this open meeting- over three hundred.
      The new opportunity referred to by the president is offered by the anticipated mushrooming of the Academy's enrollment in the next decade. The address was concerned especially with the place of the Junior College in this prospective growth and the challenges faring the Academy and the General Church in their response to this important phase of New Church education.
      President Pendleton noted the interdependence of the various levels and uses of education within the Church, and stressed at the same time the distinctive nature of each separate level and school. The importance of the Junior College he characterized thus: "It is at this stage in the development of the human mind that the student begins to think and reason for himself.
     It is a critical period in the educational process, and much depends upon the way in which the highly organized knowledges of those fields of learning into which the student is entering are interpreted. . . . If the truth is to be seen, they must be ordered by doctrine from the Word."
     On the use of the college to the church, President Pendleton referred to the enrollment of 1946-1947, which presented a temporary challenge to the administration and staff similar to that offered by the long-range opportunity now ahead. Of 104 students in the college that year, four are now priests of the General Church, eight are members of the Academy staff, and twenty have taught in one or more of the schools of the General Church. Nearly all the rest are active members of the church.
     The address concluded with the speaker quoting his own remarks at the time of that earlier challenge-a statement even worthier of reflective consideration by the membership of the church today: "If the affirmative response of the church is withheld until all signs are favorable, higher New Church education will never he more than it is today. In this respect we must be men of vision; we must look to the future, although what can be done at any time must be determined by the present."
     The president's address, which will be published in the JOURNAL OF EDUCATION, was preceded by the annual reports of the heads of the Academy schools; which reports will appear in the same journal.
     E. BRUCE GLENN

     ST. PAUL-MINNEAPOLIS, MINN.

     Since the Rev. Ormond Odhner left us in 1957 no report has been made of the activities of our Circle, so a general report beginning with September, 1957, will be made.
     After discussion with our visiting pastor, the Rev. Jan H. Weiss, our Circle decided to try holding regular Sunday services, using the tape-recorder for that purpose. The wonderful sermons, meeting in the various homes, and the very real help of our technician, Mr. Lloyd Johnson, have made the plan a real success.

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     During his monthly visits our pastor conducts a service, gives a class for the adults, and also conducts an inquirers' class and a young people's class. About a year ago, Mr. Weiss spoke of the fact that the General Church was supporting his ministrations in the mid-West district, and that every Circle in that district should do everything in its power to support those ministrations. The response to this call for support was such that our treasurer, Mr. Robert Coulter, now informs us that the mid-Western district is independent of the financial help of the General Church.
     In October, 1958, we had a visit from Bishop De Charms, who gave us a class on "True Morality" and conducted a service. He also conducted a resurrection service for Mr. Vitus Boker, the oldest member of our Circle and one who will be long remembered.
     In September, 1957, the Bertil Larsson family from Detroit joined our Circle and for a year we enjoyed their company and support. They are now living in Seattle. Tore and Annabel (Regelman) Gram and their three children are back with us after a stay in the east. On April 19, 1959, Timothy Jerome, third baby of the Jerome Huseby family (Karin Johnson) was baptized.
     HELEN G. BOKER

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The 62nd Annual Meeting of the Swedenborg Scientific Association was held on Wednesday, May 20, 1959, at Bryn Athyn, Pennsylvania, with an attendance of 49 members and 24 guests.
     Officers for the coming year were elected as follows: President: Edward F. Allen; Board of Directors: Miss Morna Hyatt; Randolph W. Childs, Charles S. Cole, Marlin W. Heilman, W. Cairns Henderson, Hugo Lj. Odhner, Joel Pitcairn, Kenneth Rose and Leonard I. Tafel.
     The following officers were elected by the Board of Directors: Vice President: Mr. Charles S. Cole; Editorial Board: Rev. W. Cairns Henderson, Executive Editor, Messrs. Edward F. Allen, Hugo Lj. Odhner and Lawson A. Pendleton; Treasurer: Miss Beryl G. Briscoe; Secretary: Miss Morna Hyatt.
     The Secretary reported that the Board of Directors has authorized the reprinting by photo-offset of the two volumes of the Animal Kingdom. This work has not been published for over a hundred years. It is hoped that a substantial portion of the publication costs can be met by subscriptions. A little over a year ago plans were made for the publication of a work compiled by Mr. Harold F. Pitcairn and entitled A Partial Concordance of the Rational Psychology. Miss Briscoe has been assisting in editing this book. It is now almost ready for the printer.
     A committee consisting of Messrs. Robert Johns (chairman), John Echols, Lawson Pendleton, Kenneth Rose and King Wille has been appointed by the President to study our organization and to make recommendations to the board for widening interest in and increasing the usefulness of the Association.
     The Treasurer reported a balance in the General Account of $2076.48, and in the Publication Account of $1986.52. Miss Briscoe pointed out that dues and subscriptions are about $254.00 less than the cost of the New Philosophy. One hundred and sixty-five books were sold during the year. The number of members remains 271.
     The Rev. W. Cairns Henderson, reporting for the Editorial Board, said that the warning against complacency about the future of the NEW PHILOSOPHY voiced in his last report had proved to be justified. For good and sufficient reasons the new writers then mentioned as being in prospect are still in prospect, and the task of finding suitable copy for the journal continues to be a difficult one. However, a scheme has been initiated to encourage young writers; and a long- range planning program will be started in the fall which, it is hoped, will bear fruit in due course, ft is hoped that contributors will make it unnecessary to consider reducing the number of issues per year.
     The President considered in his report the difficulties of discussing science and philosophy at the present day. Recent advances have shown us how little we know. It is fortunate indeed that the early members of this Association were unable to correlate Swedenborg's philosophical works with the science of their day, because we would now be faced with the task of supporting the science of 1912 as well as Swedenborg's philosophy.

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Many in the church believe that all the essentials of philosophy can be found in the Writings; but, as Mr. Allen pointed out, this does not rule out the use of the philosophical works as ancillary to the Writings.
     Mr. Kenneth Rose presented a resolution honoring the work of Mrs. Robert M. Cole and Mrs. Thorsten Sigstedt.
     Reports from chapters of the Association in Glenview, Illinois, and Kitchener, Ontario, were read.
     The Annual Address, written by Bishop De Charms, was entitled "Appearance and Reality." Because of Bishop De Charms' illness the paper was read by Dr. Hugo Lj. Odhner. The discussion that followed brought out the importance of Swedenborg's philosophical works to the church in our day. The address and the reports will appear in the July-September issue of the NEW PHILOSOPHY.
     MORNA HYATT.
          Secretary.

     THE CHURCH AT LARGE

     West Africa. As stated in the NEW-CHURCH HERALD, the Conference Council has felt compelled, by a unanimous decision of all members, to relieve the Rev. Michael Obasan Ogundipe of his post as Superintendent of the New-Church Mission in West Africa, and, in addition, to inform him that he is no longer recognized as a minister of the church by the General Conference. The official statement, dated April 15, 1959, gives no reason for the action taken; but it is added that proper provision is being made for the local control of the Mission, and that the Council and to Overseas Missions Committee will report on this matter at the forthcoming Annual Meeting of the General Conference.
NO MISTAKE 1959

NO MISTAKE              1959

     New Church readers have sometimes been disturbed by the statement in True Christian Religion no. 840, that Augustine, the famous Bishop of Hippo, lived in "the third century"; for he actually lived between 354 and 430 AD., and was consecrated bishop in 395 AD. But the Swedish expression, trehundratalet, literally, "the three hundreds." means between the years 300 and 400. Swedenborg turns the Swedish expression into Latin by using in tertio saeculo, which translators have rendered literally as "in the third century"; thus causing a misunderstanding.
     H.L.O.
INFORMATION SOUGHT 1959

INFORMATION SOUGHT              1959

     The Sound Recording Committee would like to know whether there are users of their tapes who would like to receive recordings of joint services, that is, services including a talk to children as well as the sermon. The committee would appreciate receiving this information, and any other ideas about types of material desired but not presently being offered. Guidance as to the possible demand is most helpful in trying to develop new types of offerings. Please address letters to: The General Church Sound Recording Committee, Bryn Athyn, Pa.

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CORRECTION 1959

CORRECTION       Editor       1959




     Announcements




     Wayne Edward Hyatt, whose baptism is reported in NEW CHURCH LIFE, January, 1959, page 50, was born May 3, 1958, not May 5, 1958, as reported to this journal.

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General Church of the New Jerusalem 1959

General Church of the New Jerusalem       FRANK S. ROSE       1959

     FORTY-FOURTH BRITISH ASSEMBLY

     PRESIDENT: THE RIGHT Rev. WILLARD D. PENDLETON

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Forty-fourth British Assembly, which will be held at Endsleigh School, Lexden Park, Colchester, Friday, July 17th, to Sunday, July 19th, 1959.


     Program

Friday, July 17th
     8:00 p.m. Reception

Saturday, July 18th
     11:00 a.m.     First Session. Presidential Address
     1:30 p.m.     Luncheon
     Afternoon Outdoor Program
     5:30 p.m.     Tea
     7:00 p.m.     Second Session. Address by Mr. Percy Dawson: "The Acknowledgment of the Word since the Second Advent"
     9:30 p.m.     Open House for the Open Road at 41 Ambrose Avenue

Sunday, July 19th
     11:00 a.m.     Divine Worship. Preacher: Rev. Erik Sandstrom
     1:00 p.m.     Luncheon
     2:30 p.m.     Third Session. Address by the Rev. Frank S. Rose: "Into the Light of Heaven"
     4:45 p.m.     Tea
     6:00 p.m.     Holy Supper Service

     Accommodation

     Those still requiring accommodation should communicate immediately with Mrs. John F. Cooper, 33 Lexden Road, Colchester. Phone: 2631.

     FRANK S. ROSE,
          Secretary.
UMCHAZI 1959

UMCHAZI              1959

     Official organ of the General Church Mission in South Africa. It is proposed to issue the English edition twice yearly at a subscription in this country of $1.00 per year. Anyone interested in supporting this use of the Mission should write to the editor: the Rev. A. Wynne Acton, 129 Musgrave Road, Durban, Natal, South Africa.

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NEW CHURCH AND THE LEADING OF THE HOLY SPIRIT 1959

NEW CHURCH AND THE LEADING OF THE HOLY SPIRIT        GEORGE DE CHARMS       1959


No. 8

NEW CHURCH LIFE

VOL. LXXIX
AUGUST, 1959
     (Delivered to the First Session of the Twenty-second General Assembly, Lake Forest College, Illinois, June 17, 1959.)

     We have looked forward with keen anticipation to this Twenty-second General Assembly, for which we feel there is a somewhat greater need than usual. This is because relatively few of our members in the United States and Canada could attend the Assembly in London, England, in 1956, and, in consequence, for the large majority there has been a gap of five years since the last general gathering. For this reason we take a very special delight in welcoming you to the Assembly now opening.
     First of all, we would express our deep appreciation of all that the members of the Immanuel Church have done to provide so adequately for the welfare and comfort of all our visitors. This has called for careful planning and organization, in which many have given wholehearted co-operation. With gratitude we enter into the fruits of their labors. I know that in many ways it is easier to hold an Assembly in Bryn Athyn, but there are positive values to the church to be derived from occasional meetings in other societies. Not the least of these is the opportunity thus afforded for some to attend who could not otherwise do so, and for many from other parts of the church to become personally acquainted with the host society.

     That which brings us together is a vision that we share in common-a vision of the Lord in His glorified Human as now revealed in the Writings of His second advent. Only as we see and know the Lord can we worship Him. As He appears, so is He present to us, and His presence is the living and formative soul of the church. It is the Divine of the Lord that makes the church with each one of us; and because the Lord now appears in a new way, a way that changes our whole concept of religion, our vision of Him cannot fail to produce a new and distinctly different church.

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     In its essence the church is the love that the vision of the Lord inspires in each individual heart. It is a supreme desire to serve the Lord, to learn and do His will-a desire that leads one to search the pages of revelation for Divine instruction and guidance. This voluntary approach to the Lord in humble supplication for His help opens the way for the Lord to lead us by His truth, and teach us, that He Himself may gradually build His church in our minds and in our lives. This is what is truly meant by the leading of the Holy Spirit, on which alone the establishment and preservation of the church depend.
     This is why it has been said that the New Church must be a reading church. In it, nothing must stand between the individual and the immediate presence of the Lord as He appears in His Word. A faith that is based solely on confidence in the teachings of other men is not sufficient. It can serve to impart knowledge, but not an inner perception of the truth. This only the Lord Himself can give because He alone can speak to the inmost heart of man. Hence the teaching that the Holy Spirit does not pass from man to man, but only from the Lord through man to man, and in special, through the clergy to the laity (Canons, Holy Spirit IV). We understand this to mean that what we learn from parents, teachers, or the ministers of our church, while it serves as an indispensable aid to spiritual understanding, can impart no perceptive vision of the Lord except as it leads each one back to the Writings, the fountain of Divine truth, there to inquire for himself "what God the Lord doth speak" (Psalm 85: 8).

     There is a sense in which this need for each one to approach the Lord directly in His Word is a distinguishing characteristic of the New Church. There is a need now that did not exist in earlier dispensations. It arises from the fact that the Lord, by the glorification of His Human, has taken to Himself the power to operate in a new way for man's salvation. Since the Divine Human has been revealed, the Lord operates by means of it in a way that was never possible before. This is why it is said in John (7: 39) that "the Holy Spirit was not yet; because that Jesus was not yet glorified." Before His advent into the world the Lord taught men and led them by what is called the "Spirit of God." Concerning this we read: "The Spirit of God and the Holy Spirit are two distinct things. The Spirit of God neither did, nor could operate on man except imperceptibly; whereas the Holy Spirit, which proceeds solely from the Lord, operates on man perceptibly, and enables him to comprehend spiritual truths in a natural way; for the Lord has united the Divine Natural to the Divine Celestial and the Divine Spiritual, and He operates from these two through that" (Nine Questions V).

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     It is important to realize what is meant by the "imperceptible" operation of the Spirit of God as distinguished from the `perceptible operation of the Holy Spirit. By the Spirit of God the Lord led and taught men as little children are led and taught. Because of their innocence, their trust and confidence, their willingness to be led, little children accept as truth what is presented to them. They do so without discrimination; and yet, because they are under the influence of good spirits and angels, who stir in them heavenly affections and loves, they spontaneously recognize truth when it is presented, and readily acknowledge it. They perceive that it is so, without in the least understanding how it is so. They are dependent, therefore, on those who teach them. They can think only according to what they are taught, and have no judgment of their own by which to distinguish what is true from what is false. As far as they are taught the truth they accept it affirmatively with delight and affection, but without rational understanding. This is the only way in which men could be led and taught during the infancy and childhood of the race. The Lord, by His objective appearance as the Angel of Jehovah, could teach them concerning Himself. He could lead them to acknowledge and worship Him from the heart. He could cause them to recognize His presence in all things of His creation, to see therein the reflection of His love, His wisdom and His providence, and all this spontaneously from affection, with no thought of inquiry as to how this could be true. The Spirit of God, therefore, could produce only a faith like that of childhood, which, because it lacks individual understanding and judgment, is necessarily a blind faith. This is why it is said that those who belonged to the Most Ancient and Ancient Churches, although they enjoyed celestial perception, and spiritual insight beyond anything that is possible to men in our day, still worshipped an invisible God, a God whose operations were to them utterly mysterious and incomprehensible.
     Before the advent of the Lord, therefore, religion was not regarded as a matter of rational understanding, but rather as an emotional response to truth objectively presented. Worship consisted of representative acts and rituals that gave outward form and expression to spiritual truth. This idea of religion carried over into the Christian Church, in spite of the fact that the Lord, by His teaching during His life in the world, had awakened in men a desire for rational understanding, and had opened the way to the ultimate attainment of that desire. Inspired by such teachings as the Sermon on the Mount, and urged by an irresistible longing to understand spiritual things, Christians began to subject the Scriptures to logical analysis, to reason about them, and formulate doctrines from them. But they were still in a state of spiritual adolescence. Their minds were not yet sufficiently mature to penetrate the sensual appearances of the literal Scriptures.

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They had not the knowledge that was necessary for the attainment of truly rational understanding. And above all, there was as yet no rational Divine revelation to guide them. Because of this their efforts were abortive. Their reasonings led to no solution, but came to an end, admittedly in an impenetrable mystery. Religion remained for them essentially a matter of affection, of emotion, rather than of understanding.

     But now the Lord has made His second coming. His Divine Human stands revealed in the Heavenly Doctrine of the New Jerusalem. From this Divine Human proceeds the Holy Spirit, the "Spirit of Truth that leadeth unto all truth." By means of the Holy Spirit, the Lord now operates perceptibly, enabling man "to comprehend spiritual truths in a natural way," and thus to "enter intellectually into the mysteries of faith."
     This indeed is a marvellous thing. It introduces man into a new relationship to the Lord. It brings to fulfillment the promise made by the Lord to His disciples when He said: 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" (John 15: 15). It lifts man out of spiritual childhood, with its dependence upon others, its external bonds and restraints, into the freedom of spiritual adult age. But together with that freedom there comes a new and grave responsibility, the responsibility to seek and accept above all things the leading of the Holy Spirit. In practice this means that each one must approach the Lord directly in the Writings, looking to the plain teaching of the Writings as the only source of authoritative Divine instruction and guidance. This instruction and guidance is what is truly meant by the operation of the Holy Spirit, and this is why it is said that "the Holy Spirit in its proper sense is the Word" (Canons, Holy Spirit V).
     We would point out that by "the Word" here is meant the Heavenly Doctrine of the New Jerusalem. The former Scriptures, as they have come to be traditionally understood, are not meant, because the have ceased to impart a true vision of the Lord. Nevertheless, as far as they are understood in the light of the Writings, both the Old and the New Testaments also serve for the operation of the Holy Spirit. As far as the genuine internal sense of the former Scriptures is unfolded by the Writings, the Divine Human appears therein, and from
the Divine Human the Holy Spirit proceeds. But as this takes place the Old and New Testaments become a completely new Word. The Lord as seen in them is transfigured, even as He appeared to His disciples in the mount when "His face did shine as the sun, and His raiment was white as the light" (Matthew 17: 2).

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Then the former Scriptures become a veritable and inseparable part of the Heavenly Doctrine itself, so that all three revelations together constitute a single indivisible Word through which the Lord appears and speaks to men in His glorified Human.
     The Holy Spirit is the Divine truth proceeding from the Divine Human of the Lord, as it touches man's heart and forms his spirit within him. By man's spirit is here meant his understanding, and just as far as man's understanding is formed by the Divine truth of the Word does he become truly intelligent and wise. There is, however, no royal road to wisdom. The enlightenment of the Holy Spirit is not, as many suppose, an inner light that comes suddenly, mysteriously, without effort, and apart from knowledge and experience. Spiritual light does indeed inflow from the Lord out of heaven. But spiritual light, like that of the natural sun, is in itself invisible. It becomes visible only as it is reflected from objects, the objects of nature as they are registered upon the mind by the senses of the body. Inflowing light can produce no conscious perception in an empty mind. It can do no more than illuminate whatever a man has acquired by learning and experience. Light comes from within, but all visible forms of truth must come from without. This is why the Lord can teach only by means of a written Word. Indeed the written Word consists of nothing but symbols whereby are presented mental pictures, objects of thought Divinely ordered to reflect truly the light of heaven, and so make spiritual truths visible and comprehensible to men. Only as man receives these forms of the Word into his mind, by reading and study, can the Lord speak to him directly to stir his will and guide his thought.

     It is foretold that the Lord at His coming will "make all things new (Revelation 21: 5). This is because the operation of the Holy Spirit makes it possible, for the first time in the history of the race, for man to "comprehend spiritual truths in a natural way." What does this mean?
     There are two distinct worlds, the world of nature, into which man is born, and the spiritual world in which he continues to live after the death of the body. The natural world, we are told, is a world of effects, and the spiritual world is a world of causes. Man's mind is actually in the spiritual world during his life on earth, while his body is in the natural world. But, still, as long as he lives in the body, man ascribes all things to nature, and is aware only of the material world. He wakens to a conscious and objective realization of the spiritual world only after death, and then his natural memory becomes quiescent. Only by means of Divine revelation can man on earth be given to know even that there is a spiritual world. Such knowledge is necessarily abstract, subjective, visionary, as contrasted with the concrete experience of the senses through which he knows the world of nature.

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By the teaching of the Word man's internal or spiritual mind may be enlightened, that he may perceive spiritual truth, acknowledge it, and live according to it, and this without in the least understanding how this truth is related to the world of nature. Such was the enlightenment of the Most Ancient and the Ancient churches. They possessed little or no scientific knowledge. The invisible forces of nature were entirely unknown. As to the external or natural mind, they were in the darkness of ignorance; wherefore, as the church with them declined, and they lost their perception of spiritual truth, they fell into gross superstition and magic.
     Since the first advent of the Lord, however, and especially in the Christian world, men have insisted upon a progressive investigation of the interiors of nature. They have focussed attention upon the discovery of scientific facts, and have laid bare the hidden forces of nature and the laws by which they operate. The result is that, in our day, the external or natural mind of man has been enlightened to an astonishing degree, but there has been no corresponding advance into spiritual understanding. There is no knowledge concerning God, or heaven, or the spiritual world; no assurance of a life after death; no idea as to the Divine end or purpose of human life.
     Now the Writings tell us that "when the internal man alone is enlightened, and not the external also, or when the external man alone is enlightened and not the internal also, it is as when one sleeps and dreams, and as soon as he awakes remembers his dream, and from it draws various conclusions, but all imaginary. Or he is like one walking in his sleep, and fancying that the objects he sees are seen by daylight" (TCR 109). The reason is that when the internal man alone is enlightened, spiritual truth can be seen and acknowledged; but how it acts as the cause of natural things, how it brings them into being, governs and directs them so that they may serve the eternal ends of the Lords providence, this still remains a mystery. On the other hand, when the external man alone is enlightened, knowledges of nature can be multiplied indefinitely, and effects can be catalogued and ordered into more and more complex sciences, without man discovering the real causes that lie back of these phenomena. By the revelation of His second advent, the Lord has made it possible for man, for the first time, to understand the true relation between the spiritual world and the natural world. "The interior reason of this is that in the world the Lord put on also a Divine Natural, and from this, not only is the internal spiritual man enlightened, but also the external natural; and unless these two are simultaneously enlightened man is as it were in shadow; but when both are enlightened, he is as it were in the light of day" (TCR 109).

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     The whole purpose of the Lord's second coming then, is that man's internal mind, and his external mind, may both be enlightened, and that thus he may be gifted with a rational understanding of both spiritual and natural truth. It is that man may discover the spiritual causes of natural phenomena, and thus learn how the Lords providence operates in the natural world, how He controls the forces of nature, how He bends all things to His will and causes them to serve man's spiritual and eternal welfare. As far as man understands this, he can consciously co-operate with the Lord in promoting His Divine ends. He can learn how to use the forces of nature intelligently and wisely for the purposes for which they were Divinely intended, and in so doing can, as never before, "enter into the joy of his Lord" (Matthew 25: 21).

     To seek this new kind of wisdom, in order that we may serve the Lord in this new way, is therefore the manifest destiny of the New Church. But it is a goal that is far distant, and one that can be reached only by means of long and persistent struggle. It is one that requires all those who receive the Lord in His second coming to help one another, to unite in an organized pursuit of this common objective. This need is what has given rise to the General Church of the New Jerusalem, the whole purpose of which is to provide channels of co-operation, instrumentalities of greater use and service, whereby all may work together, under the immediate leading of the Holy Spirit. The magnitude of the task is almost beyond human imagination. But we know that the truth of the Heavenly Doctrine has infinite power to accomplish it. If only we search out that truth, remain faithful to it, allow it to form our minds and build our understandings, slowly, step by step, generation by generation, it cannot fail to lead us in the path of genuine wisdom.
     This is why the first instrumentality to be established by the General Church is a priesthood, dedicated to the lifelong study of the Writings and devoted to the single purpose of teaching the truth, and leading thereby to the good of life; and this by helping the individual members of the church to approach the Writings for themselves, and to understand the truth directly from the Writings, as the Lord Himself alone can teach it.
     Because the external mind must be simultaneously enlightened, the second instrumentality established by the church is a system of education, whereby the arts and sciences may be taught in such a way as to keep the mind open to spiritual truth; and as this education is developed, each succeeding generation may be better prepared for a rational understanding of the Heavenly Doctrine.
     A third instrumentality, without which the others could not be successful in the long run, is the establishment of a university, wherein specialists in theology may be able to undertake profound research in the Writings and share their findings with scholars proficient in the sciences, that the discoveries of natural truth may be brought into harmony with the teachings of revelation.

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     And, finally, the church itself-its societies, circles, groups and individual homes-provides the arena wherein the teaching of the Writings, as far as it is received and understood, may be applied to life; the life of charity and mutual love, the life of devotion to use; and especially to those uses which look to the further establishment of the church as the kingdom of the Lord with men.
     But the state of the church, the preservation and gradual perfection of its organized uses, depend, in the last analysis, upon just one thing, the operation of the Holy Spirit; that is, upon the immediate instruction and guidance of the Lord as He comes to each one in the Heavenly Doctrine of the New Jerusalem. On our individual search for the truth our personal loyalty to it, our faithful endeavor to apply it to the daily conduct of our lives, the whole future of our church depends. May this Assembly inspire our hearts anew, and strengthen our determination, day by day, earnestly to seek and follow the leading of the Holy Spirit.
REPORT OF THE ASSEMBLY 1959

REPORT OF THE ASSEMBLY       Editor       1959

     Publication of the Report of the Twenty-second General Assembly begins in this issue with the printing above of the text of the Episcopal Address by Bishop George de Charms which was delivered and discussed at the first session. The report will be continued in the issues for September and October and will contain the text of the other addresses, the Journal of the Proceedings, the reports of officials, and accounts of the banquet and other features of the program. A complete index of the report will be included in the Index for 1959, under the sub-entry "General Assembly, Twenty-second."
     EDITOR

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FREEDOM 1959

FREEDOM       Rev. BJORN A. H. BOYESEN       1959

      (Delivered to the Second Session of the Twenty-second General Assembly, Lake Forest College, Illinois, June 17, 1959.)

     The Writings state that "the Lord guards freedom in man as the man guards the apple of his eye" (DP 97). The meaning is similar in the "law of the Divine Providence that man should act in freedom according to reason" (DP 71-99); likewise in the teaching that `the Lord preserves the faculty of freedom and the faculty of reason in man unharmed and as sacred in the whole course of His Divine Providence" (DP 96).
     It would, however, be well to ask what human freedom really is. Most men undoubtedly think of freedom simply as the ability "to think and will from one's self, and of being able to act without check as one thinks and wills" (AC 5428). But this is what man thinks when he considers freedom only from a natural point of view, the Writings add. (See AC 5428 and DP 73:2.) It is consequently not a genuine freedom.
     The Writings make it perfectly clear that freedom without order is impossible. We learn that not even the Lords freedom is without order. Thus we read: "The man who by means of falsities respecting the spiritual things of the church has become natural, must needs think of the Divine Omnipotence as superior to order, and thus of a Divine Omnipotence without order . . . but, my friend, this is all idle talk. The Divine Omnipotence is not without order; God is Himself order; and all things were created from order, in order, and for order, because they were created from God. There is an order into which man was created, namely, that blessing or curse depends for him upon his freedom of choice in spiritual things . . ." (TCR 502).
     On one occasion Swedenborg relates how certain persons in the world of spirits maintained that, if the Lord's power must be exercised according to established laws of order, it would not be infinite but finite, and consequently only a power, but not omnipotence. But they were given as answer: "There is no contradiction in acting omnipotently according to the laws of justice with judgment, or according to the laws inscribed on love from wisdom; but there is a contradiction in claiming that God can act in opposition to the laws of His justice and love, which would be to act from what is no judgment or wisdom" (TCR 74: 4)

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     The truth is, in other words, that the laws of the Divine Omnipotence are also the laws of the Divine Essence, that is, of the Lord's infinite love and wisdom; and their government is what is called the Divine Providence. Through its laws the Lord provides, in His omnipotence, whatever is according to the order of His love and wisdom, and He foresees and leads away from whatever is contrary to this order. For this reason whatever is according to order is really something, while whatever is contrary to order is in reality nothing; it merely appears as something, and should so appear, for our freedom's sake. That the Lord can act only according to His own Divine order is therefore not a limitation, nor is it a limitation that He takes man's freedom into account in all that He does. It is rather the proof of the infinite wisdom inherent in His omnipotence. And for this reason it is written that "one of the laws of the Divine Providence is that man should act from freedom according to reason" (DP 71).

     There is, however, a great difference between the Lords freedom and man's. The Lord is in Himself completely free, because He alone can act without hindrance entirely according to His own order, which is also the only reality. It is "the Word, which was in the beginning with God, and was God, and by whom everything was made, which was made" (John 1: 1-3). In this same order, which is the Lord, is also "life." that life which is "the light of men" (John 1: 4); and this means that God alone is the origin of His own life as well as of all life, and can use it howsoever He wills. The Lord's life is therefore in itself infinite and uncreate, omnipotent and omniscient. By its infinite power the Lord both creates and maintains the entire universe with all that is therein. He alone is therefore the Creator and author of all things, and has therefore alone complete authority and consequently complete freedom. Nothing real limits Him, and still less anything unreal. He alone is infinitely free, because He alone can act according to His own infinite love and wisdom; and He neither wills nor can will anything else, because this alone is good and true-infinitely good and true. If this is predestination, then are also the Divine freedom and the Divine predestination one and the same thing. It is as if one should say that the only predestined thing is that God alone should be completely free, and that in His infinite freedom He takes also man's freedom into account, and even the freedom of other creatures. (See TCR 478: 3, 491, 499.)
     In this connection it may be of interest to note a few extracts from the Writings about predestination. Thus it is written that "it is according to the laws of the Divine Providence . . . that every man can be reformed and regenerated, and there is no other possible predestination" (DP 202e). The teaching that "the end of creation is that there shall be a heaven from the human race" has the same meaning (DP 323).

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"Any predestination other than to heaven is contrary to the Divine love, which is infinite" (DP 330). "That any of the human race should be condemned by predestination, is a cruel heresy" (ibid.). "Thus all men were predestined to heaven and no one for hell" (DP 329). "Man himself is to blame, if he is not saved" (DP 327). For "the laws of permission are also laws of the Divine Providence" (DP 234-274). However, "evils are permitted" only "for the sake of the end, which is salvation" (PP 275-84).
     From these extracts from the Writings it is clear that the Divine Providence continually works for man's salvation, yet always in such a way that man shall be able to be reformed and regenerated as by his own efforts, while he at the same time acknowledges that it comes to pass by the Lord's power alone. And it is in this acting as if of oneself that human freedom lies.
     The very acknowledgment of God as the only Creator and maintainer of the universe requires also the concomitant acknowledgment that all created things-that is, all things except the Lord Himself-are only vessels, which receive life from Him. They have, therefore, neither authority nor freedom in any complete sense in and of themselves. These are with them never more than a gift from the Lord, which in the Lord's love has been given them to appear as if it were their own; and this because it is love's essence to give its own to others so that it seems to them as theirs. The freedom and power of created things are therefore only appearances of the Lord's freedom and power. But they are nevertheless not mere appearances, but real appearances of the Lord's will-yea, in truth, so real that man's freedom seems both to have its origin and to dwell in man himself, and to be completely under his own control. Yet it is in actuality only a sense of freedom, although a real sense of it. It is a freedom within certain limits. For in this matter, as in all others, when the Lord created the universe, He did it by limiting His own infinity. The order which in the Lord Himself is infinite has therefore, become limited in creation or finite.
     The freedom, which man enjoys is consequently a limited freedom. It is a measure or image of the freedom which the Lord has And the same thing is in greater or lesser degree true also of other created things.

     It may, perhaps, seem strange to talk about freedom in relation to other creatures and things than man. But it is well to note the Writings' own unequivocal teaching in this matter: "Without some kind of freedom of choice in all created things, both animate and inanimate, no creation could have taken place; for without freedom of choice in natural things for beasts there would be no choice of food conducive to their nourishment, and no propagation and preservation of offspring; thus, no beasts. . .

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Unless there were something analogous to freedom of choice in the earth's soil, in the seed sown in it, in all parts of the tree that has grown out of it, and in its fruit, and again in the new seed, there would be no plant life. Since freedom has thus been implanted in all created subjects, in each according to its nature, why should not freedom of choice have been implanted in man according to his nature, that he may become spiritual?" (TCR 499).
     The Writings point out at the same time, however, that "a beast breathes from a natural freedom of choice, but man from a freedom of choice both in things natural and in things spiritual . . . . A beast is born with all the ideas that are attendant upon its natural love in matters pertaining to nutrition and propagation, but a man is born destitute of connate ideas, having only the capacity to know, understand and become wise, and an inclination to love both himself and the world, and also the neighbor and God" (TCR 480). The Writings note further that an animal is borne along by its natural affection and knowledge, and if it learns anything new, this consists only of such things as agree with its affection and knowledge and are added thereto; but it cannot be subject to thought and understanding with them. (See PP 96: 4.)
     In other words, the freedom which exists with animals and other lower things is not comparable with human freedom, but is strictly limited by their native inclination. It is, so to speak, a freedom within very narrow limits-one might say within for them strictly predestined limits. Their freedom appears therefore, in comparison with man's, rather as a type of necessity.
     The reason is also clearly revealed in the Writings: "Beasts," we read, "have no rationality or ability to understand, and no liberty or ability to will freely; consequently they have no understanding or will, but in place of understanding they have knowledge, and in place of will they have affection, both of which are natural" (DP 74). This is exactly what we usually call instinct in contradistinction to human reason and freedom, It is a relatively low appearance of freedom.

     What we have learned about the freedom of animals and other lower things serves, however, to illustrate that the concept of freedom is far from a simple and single concept within the realm of creation. The truth is that there are not only several kinds of freedom, but also several different degrees within each kind. That the appearances of freedom in the mineral, plant, animal and human kingdoms are of altogether different kinds is evident; also that they extend from such kinds as have almost no freedom to kinds in which the freedom seems very great indeed.

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The one extreme seems just about identical with necessity and predestination, while the other seems almost without any limitations. Each kind of freedom is thus at the same time a certain measure. With all creatures lower than man, their special measure is, moreover, fully employed, provided only that the prerequisites exist. Each lower creature is carried along to this fulfillment by its inborn affections, and can do nothing else. This may indeed not be what we normally call freedom, and it is certainly not comparable to human freedom; yet the lower forms of creation-at least the relatively higher of these forms, such as the mammals-have certain possibilities of variation in their actions within their limits; that is, a certain freedom of choice within the boundaries of their affections.
     But man has, according to the Writings, both an altogether different type, as well as an incomparably greater measure of freedom, than any other creature. While an animal is irresistibly carried along by its affections, man has been so created that he may, yea, ought to form and develop his character as by his own efforts. And it is in this ability that the highest possible likeness to the Divine freedom lies. Yet it should always be noted that even man's freedom is just exactly what it is here said to be; that is, only a likeness, and, at best, an image of the Lord's freedom, provided it is rightly employed. It is this that the Writings mean when they say that man has been given by the Lord the faculties of freedom and reason, while the animals merely act from native affection and knowledge.
     It may be worth while to note more fully the Writings own words in this matter: "What rationality and liberty, which are proper to man, are, can be most clearly understood by a comparison of man with beasts. For beasts have no rationality or faculty of understanding, and no liberty or faculty of willing freely; consequently they have no understanding nor will, but in place of understanding they have knowledge, and in place of will they have affection, both of which are natural. And as they do not possess these two faculties, they have no thought, but in place of thought they have an internal sight which by correspondence makes one with their external sight . . . . By their affection by means of their knowledge they are borne along without rationality or liberty" (DP 74). "There is an appearance that beasts are able to will and to understand," we are further told, "but they are not able to do so . . . . There is, it is true, something of the civil and moral in their knowledge; but this is not above their knowledge, because they have no spiritual which gives perception of the moral and consequently they have no ability to think analytically about it" (DP 96: 4). [Italics added.]
     "With man it is otherwise," we read further. "He has not only affection from natural love, but also affection from spiritual love, and affection from celestial love. . . .

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Consequently a man can be raised up from natural knowledge into spiritual understanding and from that into celestial wisdom; and from these two-understanding and wisdom-he can look to the Lord, and thus be conjoined with Him, whereby he lives forever. But this exaltation in respect to the affection would not be possible unless man had from rationality the faculty of elevating his understanding, and from liberty the faculty of willing it" (PP 75)

     But we could quote the Writings for many hours on this subject. What we wish to point out first of all is simply that human freedom differs essentially from all other types of freedom in the fact that man alone, of all created things, is endowed with the ability to form his own affections, and even the quality of his own ruling love, as of himself; and, that it is exactly in this ability that the greatest likeness to the Divine freedom lies. Secondly. we wish also to draw your attention to the fact that man's freedom is consequently only a potentiality at birth, that is, a possibility of developing freedom, and that it is exactly this that is meant in the Writings by a faculty. While the freedom of a beast is an actuality, which it enjoys from the beginning of its life to its death, within the compass of its affections, man's freedom is consequently something which must be attained or carried into effect as by himself through the course of his life by his co-operation with the Divine Providence.
     In other words, it is extremely important to realize the difference between freedom as a faculty and freedom as an actuality. When, in everyday speech, we say that man-differently from all other creatures-enjoys freedom and reason, and especially freedom and reason in spiritual matters, we speak then essentially and for the most part of freedom and reason as faculties, and we should realize that as such they are and remain nothing but a Divine gift. They are nothing to be proud of, for man should under no circumstances claim these faculties as his own. It is also worth noting that our faculties of freedom and of reason are intimately conjoined and dependent on each other. Thus it is stated in the Writings that "without these two faculties man . . . would not be a man . . . . Man has will from no other source than that he is able to will freely as if from himself; and to will freely is from a faculty continually given him by the Lord that is called liberty. And man has understanding from no other source than that he is able to understand as if from himself whether a thing is in harmony with reason or not; and this is from the other faculty continually given to man by the Lord, which is called rationality. In man these two faculties are conjoined like the will and the understanding in this respect, that man has the ability to understand because he has the power to will; for willing is not possible apart from the understanding; the understanding is the consort or mate of the will, without which it cannot exist.

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This is the reason that the faculty called rationality is given together with the faculty called freedom, and also the reason that if you take away willing from understanding you understand nothing. Moreover, in the measure of your willing you have the ability to understand, provided the aids that are called cognitions are both present and opened, for these are like tools to the workman" (DP 96). [Italics added.] It is further stated that "the Lord has His residence in man, both in the evil and in the good, in these two faculties; and it is by means of them that He conjoins Himself with every man. It is from this that an evil man as well as a good man has the ability to understand, and in consequence has in potency the will of good and the understanding of truth; that he does not have them actually is because of abuse of these faculties" (DP 96: 5). [Italics added.]
     It is also clearly stated that these faculties are not in the proper sense man's own, but the Lord's with him. They cannot be claimed or appropriated. Yet they are never taken away, but can always be used if man only so wills (DLW 425: 3). If they are not used, or if they are abused, it is because man has confirmed himself against their right use. In this sense they are said to be taken away from those who are in hell. (See DLW 425: 2.) That is, although the faculty remains, if men only wish to use it, it is nevertheless, with the evil, as if it did not exist, because they refuse to use it.

     Thus, all human beings-the angels in heaven as well as men on earth, yea, even the devils of hell-have both freedom and rationality in the sense that they possess these faculties; that is, the possibility or potentiality of freedom and reason is never taken away from anyone. It is these two faculties that the Lord preserves unharmed and as sacred in man in the whole course of His Divine Providence, for without them man would not be man; he would not be able to be reformed and regenerated, neither would he be immortal or have eternal life. (See DP 96.)
     However, the fact that man is always in possession of these faculties does not mean-and this is the most vital part of this treatise-that he in all circumstances actually possesses and enjoys real freedom or real reason. The fact is rather quite often to the contrary, for it should be obvious that, for example, a newborn child is neither free nor reasonable. And there are also many others, who, in spite of the fact that they have and retain the faculties of freedom and reason, are quite unable, or at least for the time being unable, to attain real freedom or reason.
     But let us listen to what the Writings themselves teach: "It is one thing to act from freedom in accordance with reason, and another to act from freedom itself in accordance with reason itself.

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Only such as have suffered themselves to be regenerated by the Lord act from freedom itself in accordance with reason itself; all others act from freedom in accordance with thought to which they give a semblance of reason. And yet every man, unless born foolish or excessively stupid, is able to attain to reason itself, and through it to freedom itself. . . . Here it will only be told who those are, to whom freedom itself together with reason itself or rationality itself, cannot be given; also to whom they can scarcely be given. Freedom itself and rationality itself cannot be given to those who are born foolish, or to those who have become foolish, so long as they remain so . . . neither to those who are born stupid and gross, neither to those who have become so from the torpor of idleness, or from any disease that has perverted or wholly closed the interiors of the mind, or from the love of a beastly life. Neither can freedom itself or rationality itself be given to those in the Christian world who totally deny the Lord's Divinity and the holiness of the Word, and have maintained this denial confirmed in them to the end of life. Neither can they be given to those who attribute all things to nature and nothing to the Divine . . . for such are atheists. Freedom itself and rationality itself can scarcely be given to those who have strongly confirmed themselves in falsities of religion, for a confirmer of falsity is a denier of the truth. . . . Infants and children cannot come into freedom itself and rationality itself until they are grown up; for the interiors of the mind in man are opened gradually" (DP 98).
     The gist of these teachings is that man-in spite of the fact that he possesses the faculties of freedom and rationality-may yet be without, and, indeed, very often is without real freedom and real understanding. This is the more obvious, if we realize that man, ever since the Fall, is born with hereditary tendencies toward evil and falsity, which, just because they are hereditary, are not essentially his own-provided, of course, he has not confirmed them by the use, or, more properly speaking, by the abuse of his faculties of freedom and reason. It is a fact, however, that these evil tendencies are felt as man's own in the degree that they come forth, and that they therefore seems to himself as his own love and will, and consequently as his very proprium. Whatever is done from the love or will is, moreover, felt as freedom. (See AC 9585.) That such freedom is merely a seeming freedom, and not genuine, should, however, be obvious. Therefore the Writings also declare that man comes into a state of freedom for the first time when he has become regenerated. Before this he is in a state of slavery, for it is slavery when cupidities and falsities rule, and freedom when the affections of good and truth do so. How this is no man ever perceives as long as he is in a state of slavery, but only when he comes into a state of freedom.

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When he is in a state of slavery . . . he supposes . . . that he is in a state of freedom, for he is then carried away by the delight of the cupidities and their pleasures; and because this is done by delight, it appears to him as freedom. Every man, while he is led by any love, supposes himself to be free; whereas it is the diabolical spirits that are carrying him away, and this the man supposes to be the greatest freedom . . . . Yet man never comes into a state of freedom until he has become regenerated, and is led by the Lord through the love of what is good and true" (AC 892).
     The following extract from the Writings further explains the same teaching: "There is infernal freedom and there is heavenly freedom. Infernal freedom is that into which man is born from his parents, and heavenly freedom is that into which man is reformed by the Lord. From infernal freedom man has the will of evil; while from heavenly freedom he has the will of good, the love of good, and the life of good; for . . . a man's will, love and life, make one with his freedom. These two kinds of freedom are opposites of each other, but the opposition is not evident except so far as man is in one and not in the other" (AE 1151: 2). [Italics added.] In yet another passage it is added: "Those who are in the love of evil have no other perception than that infernal freedom is freedom itself, while those who are in the love of good perceive that heavenly freedom is freedom itself; and consequently, both to the good and to the evil the opposite is slavery. Yet no one can deny that either the one or the other of these is freedom, for there cannot be two kinds of freedom, in themselves opposite, which are both freedom itself. Nor can it be denied that it is freedom to be led by good, and that it is slavery to be led by evil; for to be led by good is to be led by the Lord, and to be led by evil is to be led by the devil" (DP 43).

     Thus there are not only many kinds of freedom, belonging to the various creatures according to their nature; but there are also many different kinds and degrees which relate only to man. And it is worthy of note that some of these are genuine and others false. It is also evident that the freedom is exactly such as is the love. And this, too, is explicitly stated in the Writings: "First it must be seen that all freedom is of love," we read, `yea, to such an extent that love and freedom are one. And because love is the life of man, his freedom is also of his life; for every enjoyment that man has is of his love, nor is any enjoyment given in any other way, and to act from the love's enjoyment is to act from freedom; for a man is led by enjoyment as a thing is borne along by the current of a river. Since, then, there are many loves-some harmonious and some discordant-it follows that there are likewise many kinds of freedom; but in general three: natural, rational, and spiritual. Natural freedom every one has by inheritance.

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From it man loves nothing but self and the world; his first life is nothing else. And as from these two loves all evils spring . . . it follows that man's natural freedom is thinking and willing evils; and when he has confirmed evils in himself by ratiocinations he does evils from freedom in accordance with his reason. That he is able to do so is from his faculty that is called freedom, and his confirming them is from his faculty called rationality" (DP 73). [Italics added.] We might note here that it is this natural freedom which, when it is merely natural, has previously been called infernal freedom. "But rational freedom," we read again, "is from the love of reputation with a view to honor or gain. The enjoyment of this love lies in appearing externally as a moral man, and because man loves such a reputation, he does not defraud, commit adultery, take revenge, blaspheme; and because he makes this a matter of reason, he acts from freedom in accordance with his reason in sincere, just, chaste and friendly ways; yea, from his reason, he even speaks well of such conduct . . . . Spiritual freedom is of a love for eternal life. No one can come into this love and its enjoyment who does not think of evils as sins, and in consequence does not will them, and at the same time looks to the Lord. As soon as anyone does this he is in that freedom; for no one has the power not to will evils because they are sins, and therefore not to do them, except from an interior or superior freedom which is from his interior or superior love. At first such a freedom does not seem to be freedom, and yet it is; and afterwards it also so appears. And then man acts from freedom itself, in accordance with reason itself, in thinking, willing, speaking, and doing what is good and true. This freedom increases as natural freedom decreases and becomes subservient, and it conjoins itself with man's rational freedom and purifies it . . . ." (DP 73).
     It is an unmistakable result of these teachings that man's actual freedom must be acquired by him as of himself; or, what is the same thing, man must learn as by his own efforts to become truly free in the same manner as he is reformed and regenerated by the Lord by means of instruction and guidance from without. And because this can be done only by means of the intellect, the Writings say: "Every man is led by the Divine by means of his intellect. If he were not led thereby, no man could be saved; and from this it is that the Divine leaves this with man in its freedom, and does not check it" (AC 10409: 4).
     It is further noted that "the intellect in a man grows and increases from his infancy to his maturity and consists in an intuition of things, from such things as are of experience and science. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual.

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The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man had such an intellectual . . . he could not do this of himself, thus neither could anything be appropriated to him. Let it also be known that it is man's intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good" (AC 6125). [Italics added]

     We shall not here take the time to show that the knowledge of spiritual truth and good can be obtained only from Divine revelation, that is, from the Word. We take it for granted that every New Church man acknowledges this. However, if so, it becomes fully evident that genuine human freedom can be attained only through an honest study of, and an equally honest application of those Divine laws of order for human life which the Lord has revealed in the Word. For it is primarily through the Word that the Lord leads man, and to be in this manner led by the Lord as of one's self is to be free. (See HD 142.) But to be led by self alone-that is, by self in the sense of the connate proprium-is to be not free, but in spiritual slavery; and this because, as stated above, the connate proprium is not really one's own, but hereditary. Through the Word man is consequently in communication with the heavens, and through heredity with the hells, and is by this means in a state of equilibrium between an influx of good affections and genuine truths from the heavens on the one side and evil affections and falsities from the hells on the other side. And it is this state of equilibrium which is called freedom of choice. (See TCR 475 if, and many other passages in the Writings.)
     Such a freedom of choice is, however, quite clearly not the same as real freedom. Real genuine freedom is a state of living as of one's self according to the Lord's laws of order, that is, by one's own consent and co-operation. It is the freedom to live according to one's established affections, because they are good. This is the end in view. Man has the possibility of reaching this state, because he is constantly given by the Lord the faculties of freedom and reason. They are, so to speak, the sources of power, by whose power man is able to choose as of himself. Only what has been chosen through their operation is consequently in the proper sense one's own, This constitutes, so to speak, a new proprium, or, what is the same thing, a new genuine will; provided, of course, that that which has been chosen is good and true. Otherwise it is merely a confirmation of or addition to the old hereditary proprial will. Freedom of choice is, in other words, only a pre-requisite for the obtaining of real freedom. As such a pre-requisite it is indeed of vital importance, but it is not freedom itself.

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     Note also that such freedom of choice does not in actuality exist with any one, until-by means of some instruction from the Lord's Word and some being according thereto-one has received from the Lord spiritual cognitions and affections as a counterbalance to ones inherited tendencies and one's acquired evil habits and false concepts. It is because no man has such cognitions and affections at birth that he is born without any real freedom, even though he possesses the faculties of freedom and reason. It is also for the same reason that it is of such vital importance that our children and young people in the New Church shall be given an education and upbringing in accordance with the new revelation which the Lord has now given in and with His second advent. This thing is vital in order to prepare them for a genuine spiritual freedom, which they cannot otherwise attain. Neither can a grown-up person become truly free without similar instruction. For on every occasion when the Lord's previous revelations to the human race have been threatened with destruction from wrong interpretations and heresies, and the influx from the heavens has consequently been impeded, and with it man's spiritual freedom, the Lord has come with a new and clearer revelation just exactly in order to restore man's freedom. And the same thing has now happened again for the last time in and with the Writings of the New Church. Without these Writings there is thus now no real hope for genuine spiritual freedom on earth, no, not even for any genuine external freedom; for even this cannot be maintained and developed except insofar as it is guided by the internal. (See DP 281, LJ 73, 74.)

     Thus we may now also finally understand why the Writings teach that the Lord operates in man and endows him with real freedom only through his conscience. For by conscience-that is, by a genuine conscience-is meant exactly those cognitions and affections that are obtained from the Word and by a life according to it. That such a conscience has its beginning in the remains of good affections and genuine truths, which have been implanted in childhood and youth, is also openly taught. For no genuine conscience can be established suddenly, nor on any other foundation than teaching from the Word. Without such a conscience man has no power to resist in temptations, no, not even any real reason to resist. Strange as it may, perhaps, seem, real freedom is consequently not possible except as a result of a certain compulsion during childhood, while we are as yet not free, nor is it possible without some self-compulsion in mature years.
     Thus, it is written: "Man ought to compel himself to do what is good and true and speak what is good and true. The arcanum herein contained is that a man is thus gifted by the Lord with a heavenly proprium, for this heavenly proprium of man is formed in his thought, for . . . in all self- compulsion to what is good there is a certain freedom, which is not discerned as such while the man is engaged in this self-compulsion, but still it is within. . . .

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This is the case most of all during temptations, for in these-when the man compels himself to resist the evil and the falsity which are infused . . . by evil spirits-there is more of freedom than is possible in any state out of temptation. For although, at the time, the man cannot comprehend this, there is an interior freedom, from which he wills to subjugate the evils, and which is so great as to equal the force and strength of the evil that is assailing him; for otherwise he could not possibly wage the combat. This freedom is from the Lord, who insinuates it into the man's conscience, and by means of it causes him to overcome the evil as from what is his own" (AC 1937). The Writings also teach us that "to compel ones self is not the same as to be compelled; for no good ever comes from compulsion, as when a man is compelled by another man to do what is good" (ibid.) But "in compelling ones self there is freedom, that is, what is spontaneous and voluntary, by which compelling one's self is distinguished from being compelled' (AC 1947). It should, however, be noted that a certain amount of compulsion in childhood, when man in any case is not free, is often necessary-although even then the aim should be to encourage some semblance of self-compulsion, and thus, as far as possible, some semblance also of free co-operation.

     Thus the Lord protects and preserves man's freedom in the most wonderful way! He gives us the faculties of freedom and reason, that we may have the ability to become free. He keeps us in a state of equilibrium between influxes from the heavens and the hells, that we may have freedom of choice. He leads and guides us through His revealed Word, and tries to bend our affections and thoughts with the greatest possible patience and infinite mercy, so that our freedom to think and love, and, as far as possible, to act, as of ourselves, is never wholly destroyed. And it is the Lord's will that we should also have the greatest respect for one another's freedom, and especially for one another's spiritual freedom. Yet we must never forget that freedom is possible only within the compass of Divine order. The Lord has given us His Word that we may know something of this order-that our understanding may be instructed, and in order that we may receive the truth and exercise self-compulsion, and so become reformed and regenerated as of ourselves. Thus is genuine freedom impossible without cooperation with the Lord. It is dependent on at least some reciprocity, whereby we respond to the Lords striving for our salvation with a corresponding striving of our own to learn of Him and obey Him, as of ourselves. And it is the same in everything in life. We cannot rightly receive anything without giving something in exchange as of ourselves.

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It is the same in our work, in our pleasures, and in our relation to the church. Unless we give something of our own efforts, we can receive no blessing. This is our responsibility. Freedom can not be attained, therefore, without the acceptance of duties and obligations. It can be won only by shunning evil as sins against God-by shunning old preconceived notions and evil habits, and perhaps especially by shunning our lethargy and unwillingness to work for and support the church. For true freedom is never a freedom to do whatever we will, when our will is faulty, and least of all is it the freedom to withhold our needed co-operation, work and support. For such a thing would rather be a negation of freedom. Genuine freedom is, therefore, to respond to the needs within and about us. It can never be attained in this day without living actually, busily and wholeheartedly according to the Lord's Word in His second coming that is, without forming our whole way of thinking and all our habits from the living teachings of the Heavenly Doctrine. "Ye shall know the truth, and the truth shall make you free" (John 8: 32).
COMMENCEMENT ADDRESS 1959

COMMENCEMENT ADDRESS       GEORGE C. DOERING       1959

      (Delivered at the Commencement Exercises of the Academy Schools, Bryn Athyn, Pa., June 12, 1959.)

     It is a privilege to be with you on this happy occasion. Just thirty-one years ago I was in the position of those who are here graduating. I remember, almost as yesterday, the thrilling excitement and joy of it. Also remembered is the inspiring address given by Mr. Frank Wilde of New York, the father of one of your teachers. He clearly pointed out the deep obligation of the graduates to make full use of the truths given here. May you of the graduating classes today have similar excitement, joy and a sense of obligation arising out of your years of study.
     In this month of June, there are thousands of other Commencement exercises held throughout the country. To my observation, and I think it is correct, those other Commencements are attended only by those graduating, by a scattering of the faculty, and by some of the family and close friends of the graduates. We see those here; but we also see all of our faculty, all of the members of our Corporation who could possibly attend, and a great number of men and women other than these. Why is this so? I think there is a meaning in this. All of us are here today because of our deep love for the Academy and the unique work in which it is engaged.

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That love comes from our belief and firm conviction:

     1) That the Writings are the Word of God.
     2) That the Divine truths taught in the Writings provide the means for a happy and useful life in this world and to eternity.
     3) That the education of minds to receive the Writings is the primary means of establishing the Lord's New Church.

These principles are not new. But I restate them to refresh your determination to keep them ever before you. We are here also to honor the achievements of you who are graduating, and to assure you that we are personally interested in your welfare and look to you for the continuance and future growth of the Lord's New Church.
     Commencement, of course, is only a beginning-a beginning of a new life in which the real rational is just coming into play; in which, more and more, the decision making will be up to you, and where, more and more, the discipline necessary for an orderly life must be self-imposed. Your training has had one essential aim-life in accord with the Divine command that we should love the Lord above all things and the neighbor as our self. The opposite is "love of the world and of self." The former envisions a life of use for the welfare of the neighbor, the latter a utilitarian life for the gratification of self. In taking your place in the world, whether it be by additional formal education or by employment in which practical experience teaches, you have the choice of adopting one or the other of these two philosophies. Worldly success and accomplishment can come from following either course. But it is only by following the Lord's commandment that you can fulfill the purpose for which you as individuals were created and for which you were trained in these schools.
     And now, I would like to address my remarks particularly to those members of the graduating class who intend further formal education. To them I would like to present a few reasons favoring attendance at our Junior College.
     In the first place, Swedenborg himself expressed the view that universities would be the means for the spread of the New Church. In a letter to Dr. Beyer of February, 1767, respecting, "how soon a New Church may be expected," Swedenborg wrote: "The Lord is preparing at this time a New Heaven of those who believe in Him." He then told of seeing spirits and angels "descending and ascending and being set in order," and stated:

     "The universities of Christendom are now first being instructed, whence will come new ministers: for the new heaven has no influence over the old [clergy] who deem themselves too learned in the doctrine of justification by faith alone" (Vol. I Posthumous Theological Works, pps. 569, 570).

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     While Swedenborg was probably referring to universities in the spiritual world, the vision and truth there expressed are equally applicable here. The Writings, above all, are a rational revelation addressed, as no previous revelation had been, to the adult rational mind. Swedenborg was not mistaken in suggesting that it would take many minds in many universities to probe the depths of the new truths, so that through these studies the world could truly be made new. The point is, that by returning here to college, you as students can increase the possibility of bringing on earth Swedenborg's vision of universities. It is clear that a greater junior college attendance could have a snowball effect. If you attend, your children will probably attend a full-fledged senior college, and your grandchildren, in turn, may attend a university offering a vast number of post-graduate courses in all the fields of learning. In other words, by attendance you not only obtain a valuable education, but also serve a use for the growth of the church as a whole. More students create more needs, on both natural and spiritual levels; and where needs or uses arise, the Lord in His providence provides, if man co-operates.
     A second reason for attending the Junior College is the direct teaching of the Writings. In the Arcana (nos. 10225-9) we find the statement:

     "But with those . . . who are under twenty years of age, truths and goods have not been so set in order as to enable them to go forth into the army [of the church] and into warfare [against falsities and evils] because
. . . they do not as yet from themselves discriminate and form any conclusions; consequently they cannot as yet by means of the rational dispel anything of falsity or evil; and they who are not able to do this are not let into combats." [Italics added.]

     In coming to our Junior College you will be given an orderly introduction into the deeper doctrines of the church-those doctrines which show how the Lord through his church can make all things new.
     During your secondary school years, you were taught that the Lord Jesus Christ is the one God; you learned about heaven and hell, Divine Providence and the distinctive New Church ideal, conjugial love. These are the basic tenets of our faith. But in junior college you can gain an understanding of the Word and the Writings that cannot be reached at a younger age. You can gain some knowledge of those spiritual scientifics which include the doctrine of remains-those spiritual and celestial affections implanted by the Lord without which no man can be truly educated or saved; the doctrine of correspondences and degrees, whereby the constant interrelationship of the spiritual and natural worlds is explained; the doctrine of influx, which shows how the Lord operates into his created universe and also how the hells invade the hereditary proprium of man and many other fascinating scientifics, which can be applied to all fields of human endeavor and give rational understanding and purpose to those endeavors.

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It is these rational truths of eternal value which make imperative the eventual establishment of a New Church university, or universities, for fulfillment of the purpose of the Academy bequeathed to it by the Lord in his second coming. Being a student of the Academy, you are also a part of making all things new; and this not only for the sake of yourselves or your families alone, but for the sake of all mankind, since the use of making all things new extends into all conceivable uses in the world.

     Now let me touch upon three reasons, or, as a lawyer would say, "alleged reasons," sometimes advanced for not attending our Junior College. The first of these is that our Junior College does not prepare for any specific trade or work in life. The answer to that is easy. No junior college does! A junior college is intended to give a broad cultural or academic foundation. Aside from certain one or two-year strictly technical training schools or courses such as secretarial or business correspondence, etc., our complex modern society requires at least four years of college for training in any of the specialized fields. Additional post-graduate training is necessary for the professions.

     But there is also a further answer. Remember that we are here in this instance considering the student seeking employment or a job after one or two years of junior college. The business world of today, when employing young non-college graduates, is still more concerned with "character" than anything else. Actually it relies upon so-called "on the job" training to supply the technical skill required. Character, in the business sense, means the basic virtues of integrity, loyalty, courtesy, common sense, diligence and devotion to duty. These virtues can nowhere be better obtained than here at our Junior College, where the instruction is in and from the truths of the Writings concerning man and his spiritual destiny. Accordingly, they are here taught far more than the external ends involved. They are taught so that the student can gain the true philosophy of "use" that must be applied to everything of everyday living for real human success.

     A second alleged reason for not coming to our Junior College is that other colleges do not give credits for all the courses here. This is false.

     Other colleges familiar with our school give full credit to our Junior College work so as to permit graduation in two more years if there is no change in the major course of study. However, where the second year student changes his major to some specialty, like engineering, he probably loses credits for our second year religion and philosophy courses and may have to make up some deficiencies in certain technical subjects. But this is true of any second year change from the academic to a specialty. It is interesting to note that many of our students, after transfer to another college, have publicly expressed their belief in the superiority of our Junior College courses.

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This superiority is shown by the fact that a majority of our transferee students have gained scholastic honors in other colleges or graduate schools. All of this is a matter of record, not of opinion.
     A third reason often given for not coming to our Junior College is the objection to coming back to almost the same classrooms and facilities, largely the same teachers and practically the same environment. This is probably the principal reason for not returning, although the student often will not realize or acknowledge it. And, on the surface, this seems to be a pretty good reason. Do not feel guilty about having such objection, because it is the urge of youth to want a change and the challenge of new fields to conquer. From this urge, when rightly ordered, comes real development and progress. Your faculty, the members of the Corporation, and all loyal supporters of the Academy are also keenly aware of this objection. While a partially separate junior college has already been achieved, the problem of complete separation is being seriously studied and practical plans are being formulated and considered. Within the coming years, the dream of all of us will come true-a separate college campus with separate buildings and dormitories, a college faculty devoted solely to the college, separate social life, separate athletics, and other activities separated from those of the Girls School and the Boys School.
     How soon we realize our dream and achieve the vision of Swedenborg and the Academy founders for a New Church university in its fullest sense depends in large measure on you graduates attending college here in the coming few years. And it also depends upon your affirmative reaction to the training here given. You, as students, have as much to contribute toward the vision of a New Church university as we parents and teachers. This is also your Academy. Its future rests in your, as well as our hands. By attending now you can help its external growth, and you can also prepare yourselves to be the future ministers, teachers, wives, husbands and parents charged with the responsibility, and zeal, for the preservation and growth of our Academy.
     In determining whether to return to our Junior College, please keep in mind the teaching of the Writings that the hells are constantly endeavoring to infest and destroy the goods and truths in man. Accordingly, when you long for the apparently greener fields elsewhere, the bigger campuses and athletic teams, the impressive sororities and fraternities, remember that these are the merely worldly loves which the hells delight in exciting to arouse your discontent against the Academy. The Writings also point out that during the "years of early manhood" there is the greatest likelihood of succumbing to these loves (AC 5280). However, there is a counterbalancing force to preserve freedom. The Writings state that the moment the loves of the world and self flow in and predominate, then, if we acknowledge their nature, the angels can avert and reject them (AC 6206).

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     Moreover, your choice should also take into consideration that, although the world has made marvelous material and scientific progress, it is almost entirely without spiritual or even moral objective. The many universities in the world are preparing their students to explore and pierce still further the scientific frontiers concerning nature. But the really challenging frontier is the spiritual and moral one-a philosophical one concerning man. How the new scientific discoveries are to be used will depend upon the philosophy that is guiding them. And this is the tremendous challenge which lies at the doorstep of our own small college. It is in this college alone that the Lord in his second coming has the power to lead to true thought and philosophy concerning man and his society: concerning man's true rational ability and spiritual purpose, concerning man's ability to govern himself in the light of God's laws.
     The vision of Swedenborg and the Academy founders of a New Church university was, and still is, for the purpose of making all things new. That use extends into every conceivable use in the world and is for the sake of all mankind. Whether or not you decide to attend our Academy Junior College, remember that the Lord in His providence will open to every seeking mind the means of contributing to this use. This is the Lord's work; and in this work we must have faith. May all of you have the courage of the man who came to the Lord with his afflicted child and said, with tears: "Lord, I believe; help Thou mine unbelief" (Mark 9:24).
PRE-EMINENCE OF THE WORD 1959

PRE-EMINENCE OF THE WORD              1959

     "If this commandment had not involved within it at the same time this meaning, it would not have been pronounced by Jehovah Himself, that is, the Lord, in a living voice upon Mount Sinai with so great a miracle; for all peoples and nations know without immediate revelation, and moreover their laws decree, that man is not to be killed, as also that adultery, theft, and false witness are not to be committed. Neither is it to be believed that the Israelitish nation was so stupid as alone to be ignorant of what all other nations on the globe know. But the revealed Word, being from the Divine itself, over and above this stores up in its bosom higher and more universal things, namely, such things as are of heaven, thus which not only concern the life of the body, but which also concern the life of the soul, or eternal life. Herein the Word differs from, is separated from, and is pre-eminent over, all other writing" (Arcana Coelestia 8902e).

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HEAVENLY BETROTHAL 1959

HEAVENLY BETROTHAL       Rev. ELMO C. ACTON       1959

     (Preached at the Twenty-second General Assembly, Glenview, Illinois, June 19, 1959.)

     "And the Spirit and the bride say, Come. And let him that heareth say, Conic. And let him that is athirst come. And whosoever will, let him take the water of life freely. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus." (Revelation 22: 17, 20)

     All spiritual joy is from the conjunction of good and truth. This conjunction is the heavenly marriage-the conjugial in heaven and on earth, the source of every blessing to the angels of heaven and the men of the church. He who perceives the beauty of this marriage will pray daily for its fulfillment. With desire he will eagerly await the coming of the Bridegroom that when the day of the wedding arrives he may he ready. "Behold, the bridegroom cometh: go ye out to meet him." "Blessed are they which are called to the marriage supper of the Lamb."
     The spiritual affection of truth awakens in the man of the church this desire for the heavenly marriage. The spiritual affection of truth is the love of truth for the sake of the good of life, and the good of life is the oil within the lamps which kindles and preserves the desire of the bride for the bridegroom. "The Lord inflows with man from the Divine good of the Divine love, and is conjoined to the man of the church in the Divine truth, thence by the bridegroom and bride is understood the conjunction of the Lord with the church" (AE 1189). The Divine truth with man which joyfully receives the influx of the Divine good is not the mere knowledge of truth, for knowledges in themselves are dead and lifeless, but the affection within, the spiritual affection of truth which is the only affection with man in which the kingdom of the Lord can be established.
     The Bridegroom is the Divine good inflowing from the Lord into the heart of him who shuns evils as sins against God. When this good inflows into the sphere of man's thought it creates the spiritual affection of truth, the bride. The betrothal is the solemn promise of this affection to look to no other conjunction, to seek continually for a fuller reception of the Divine good; and on the Lord's part it is the assurance that this will come to pass. The betrothal is a dedication of the spiritual affection of truth, conjoined with the Divine good, to bring forth the spiritual and natural uses of the church.

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The quality of the uses depends upon the fulness of the internal conjunction of the spiritual affection of truth with the Divine good.
     The intense desire of the spiritual affection of truth, as bride, for conjunction with the Divine good of the Lord's Divine Human, as Bridegroom, opens the interiors of the mind for the reception of celestial joys and the perception of interior Divine truths. This conjunction is the source of conjugial love with the men and women of the church. This love more than any other ascends towards heaven and opens the interiors of the mind. "No other love," we read, "labors for these openings more intensely, or opens the interiors of their minds more powerfully and easily, than conjugial love." (CL 302). How deeply moved we should be by the holy and precious words of the betrothal of the Lord and the church!
     The words of the text are the words of the betrothal of the church, as bride, to her Lord, as Bridegroom. They are spoken from a heart full of an inmost longing for the coming of the nuptial rites. And the spirit and the bride say, Come: and let him that heareth say. Come: and let him that thirsteth come; and whosoever will let him take the water of life freely." This is the first desire of the bride for the Bridegroom, a desire a rising in the understanding from a vision of the beauty and blessedness of the heavenly conjugial. "Surely I come quickly." This is the promise of the Lord as Bridegroom that He will certainly take to Himself the church as His bride. "Yea, come, Lord Jesus." This is the second and full consent of the bride. It comes from a desire for conjunction arising in the will that has been implanted by a life according to the truth.
     "'And the spirit and the bride say. Come,' signifies that heaven and the church desire the Lord's coming. `And let him that heareth say. Come.' signifies that he who knows anything of the Lord's coming and of the New Heaven and New Church, thus of the Lords kingdom, should pray that it may come. `And let him that is athirst come.' signifies that he who desires truths should pray that the Lord may come with light. And let him that willeth take the water of life freely,' signifies that he who loves truths, will then receive them from the Lord without his own work" (AR 955).
     The signification of these words is more fully understood when we reflect that they conclude the description of the beauty of the holy city. New Jerusalem, and the blessedness of life of those who dwell therein. The city is first seen descending from God out of heaven; then it appears as a bride adorned for her husband. Her beauty is then described in words which create a desire to dwell within her walls. Her gates of pearl, her walls of jasper, her street of pure gold, like unto clear glass, and the glory of her light-"the glory of God did lighten it, and the Lamb is the light thereof."

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Finally, within the city the pure river of the water of life, clear as crystal, and the tree of life in the midst bearing twelve manner of fruits which are for the healing of the nations; the beauty and glory of all this proceeds out of the throne of God and the Lamb.
     This is a representative picture of the New Church. First it is seen as the Heavenly Doctrine; and then when the doctrine is received with affection, and applied to life, it appears as a bride clothed with the Divine truths of the Word. These truths filled with good from the Lord are then described; and every truth of the New Church, when loved and lived, is seen to contain and reflect the glory of God and the beauty of the life of heaven-the pure gold of love to the Lord and the neighbor. All this is finally revealed as proceeding out of the Divine Human of the Lord, as being the kingdom of the glorified and risen Lord-God our Savior and Redeemer, Jesus Christ. Surely one who knows this beauty of the Word of the Lord in His second coming, and who has enjoyed something of the blessedness of a life according to the Heavenly Doctrine must pray daily that the kingdom of the Divine Human may come quickly. Give Him no rest till He establish, and till He make Jerusalem a praise in the earth" (Isaiah 62: 7).
     The beauty and power of this vision is increased when we reflect that it is not only a conclusion to the book of the Apocalypse but to the whole of the `Word in its representative series, and that in it the beginning and the end are joined together. The tree of life which was planted in the garden of Eden is restored in the holy city, now with the fruit for the healing of the nations from their spiritual diseases. Also, the river of the water of life again flows, now as clear as crystal. The kingdom which the Lord God planted in the first man, and which man destroyed, is again established in the kingdom of His Divine Human. By the glorification of His Human the Lord restored what man had destroyed: and now, in His second advent, the full glory of that kingdom is revealed in the spiritual sense of the Word. In the Garden of Eden, Divine truths were seen only representatively; in the New Jerusalem the Divine truth shines forth in its full glory and strength. In the Garden of Eden the joys were all joys of the spirit: in the holy city the joys of the spirit will find the fulness of their delights in the ultimates of life as well. Surely one who sees the glory and beauty of this new kingdom of the Divine Human is driven to pray earnestly for its coming. "Thy kingdom come. Thy will be done as in heaven, so upon the earth."
     But that this prayer may be answered, man must hunger and thirst for the kingdom of the Lord. To hunger and thirst is to desire from the heart and the understanding. This is the spiritual affection of truth, the womb in which the New Church is conceived and born.

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And he who is in the spiritual affection of truth reads and meditates upon the Word, especially upon the Word of the second coming, that he may receive from the Lord enlightenment to behold the beauties of its spiritual sense and its application to the uses of life. "Blessed are they which do hunger and thirst after justice." The Lord quenches such thirst; for "those who desire truths for any spiritual use, the Lord will give from Himself through the Word all that is conducive to that use." "Unto him that is athirst I will give of the fountain of the water of life freely." In the Holy Supper the Lord gives man the bread and wine which satisfy his spiritual hunger and thirst, and therefore in that supper, when worthily partaken of, the whole purpose of the Advent is fulfilled.
     The truths of the word are the garments of the bride which prepare her for the nuptials. But these truths are not the knowledges of the spiritual sense of the Word taken in from without, they are those truths seen in the light of the sun of heaven-in the light proceeding out of the throne of the Lamb, out of the Lord's glorified Divine Human. These are the living spiritual truths of the Word which clothe the man of the church in preparation for the marriage of the Lamb. He who is so clothed cannot but pray for the coming of the Bridegroom, and await daily the marriage ceremonies. "Come" is mentioned in the text three times to signify this full and wholehearted desire. And such spiritual desire is assured of fulfillment: "Behold I come quickly." The Lord here gives the bride full assurance of the certainty of the marriage, for in the spiritual sense `quickly" means certainly, surely. The desire for the wedding having been expressed by the church, and the assurance of its celebration having been given by the Lord, the church expresses its humble acceptance of the Lord's will, "Yea, come, Lord Jesus." These are the words of betrothing to the spiritual marriage (AR 960). Following the betrothal, there is preparation for the marriage. The marriage itself is the reception of the Lord in His second coming in the spiritual sense of the Word. It is this marriage that we celebrate today, the marriage feast of the Lamb; for now all things of the Apocalypse are fulfilled and the marriage of the Lamb has come. May we pray for its reception; may we hunger and thirst after its justice; may we speak from our hearts the holy words of the betrothing, "Yea, come, Lord Jesus"; and may our lamps, through the shunning of all evils as sins against God, be filled with the oil of the new love to the Lord and the neighbor, that we may this day join with all the heavens in the celebration of the marriage feast of the Lamb and proclaim with those of the New Heaven and the New Church on earth, the Lord Jesus Christ reigns. Amen.

     LESSONS: Isaiah 62. Revelation 22. True Christian Religion 508.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     "A general judgment like this is allowable: 'If in internals you are such as you appear in externals you will be saved, or will be condemned.' But a particular judgment, such as 'You are such in internals and therefore will be saved, or will he condemned,' is not allowable" (CL 523). Thus is it written in the last chapter of Conjugial Love, and a remarkable teaching it is.
     Which one of us would dare to make a final spiritual judgment even upon ourselves? The act we just performed may indeed have been good in its external form, but what was the ultimate motive behind it? Was it all tinged with desire for reputation, honor or gain, either here or in the hereafter? And even if we should conclude that the motive behind this particular act really was good, can we also say that good motives constitute the ruling love of our lives? Or, if the act we just performed was evil in its external form, can we be certain that there was no possible excuse for it, no possibility of Divine forgiveness? We cannot make a final spiritual judgment upon ourselves. How, then, can we make such a judgment upon anyone else? We can indeed judge his acts, but not the "thoughts of the heart"; and it is these which save or condemn.
     All of this leads to the last teaching given in the doctrinal part of Conjugial Love: "From all these considerations comes now this final conclusion: that not from the appearances of marriages, nor from the appearances of scortations, is it to be determined respecting anyone, whether he is in conjugial love or not. Wherefore, 'Judge not, that ye be not condemned' (CL 531).

     A truly conjugial marriage would be a "happy" marriage, of course. But a marriage which was really no more than a mutual admiration society would also appear as a "happy" marriage, as long as the mutual admiration continued. On the other hand, two married partners trying to shun their own evils as sins, sincerely trying to make those mutual adjustments necessary in any marriage, might very well experience many moments of external unhappiness, and might even appear to others to be unhappy: but because of the "thoughts of the heart" of each, both would be well on the way to the attainment of that most precious pearl of life, love truly conjugial. In them the church, the Lord's church, would be building up; and everywhere in Conjugial Love it is taught that conjugial love and the church go forward hand in hand in man.

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OR FIGS OF THISTLES? 1959

OR FIGS OF THISTLES?       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     One of the most common errors to which modern man is prone is that of isolating the ends which are desired from the means by which they are to be attained. The doctrine of discrete degrees supplies the necessary corrective. End, cause or means, and effect are integral parts of a homogeneous series, and as such they cannot be separated, for one will always qualify the other. Nothing that is basically wrong can ever lead to that which is fundamentally right. Therefore the Lord said that men do not gather grapes of thorns, or figs of thistles.
     In recent years we have seen the results that follow when this error mars the attempt to solve political problems. Ideologies have flourished that would not have been tolerated had it not been that men, in concentrating on an apparently good end, have become blinded to the moral depravity of the means adopted to its attainment. Too many men have become the victims of insidious propaganda through their very concern for the welfare of society; and all too often those who should have been best equipped to criticize false ideologies are their protagonists.

     However, the same tendency to separate ends and means could enter into the development of education and the upbuilding of the church. If the product of education is to be a mind capable of acknowledging the Divine Human, and if the church is to be the Lords and able to perform its true uses, then the means employed for the attainment of the end must be those which the Lord Himself reveals, and the love which seeks those ends must also be from Him. Any other means come from man's own loves, and the results they produce will not be the Lord's, but man's.

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CHURCH OF PERGAMOS 1959

CHURCH OF PERGAMOS       Editor       1959

     By the church of Pergamos are meant those potential New Church men and women in Christendom who place everything of the church in good works and nothing of it at all in truths of doctrine. This is the opposite of the state represented by Ephesus, which puts the all of the church in doctrine and not anything in the good of life. It should be noted, however, that those who are in the Pergamos state do have religion, and worship according to it. They know about the Lord and they have the Word but they do not approach Him, and they do not search the Word for the truths of doctrine.
     This state of Christian gentilism must be widely prevalent in the modern world. There are many men and women who faithfully practise religion-either that of some denomination or a personal cult-and who try sincerely to do what is good. Raised in a nominally Christian culture, they know about the Lord and have some familiarity with the Bible. But they do not really know who the Lord is, do not know that He is the one God of heaven and earth: and although the Bible may mean many things to them, it is far from being the inspired and revealed Word of God, and therefore a necessary source of instruction. Disgusted with theological controversy, although they usually know little about it, they are apt to conclude that a good life is all that is necessary: that if they just do the best they can, and steer clear of theology, the outcome, somehow, will be a happy one. And they tend to believe that if they commit themselves to God, He will lead them to what is good in some mysterious way; or to assume that man knows of himself what is good, the only obstacle being the desire of his baser nature to do the opposite.
     When we meet those who express the Pergamos view, we may agree with them that men are saved by what they do, not by what they say. Where they are wrong is in trying to separate the two. If men are not saved by faith alone, neither is there any salvation by good alone! The quality of a man's good is always derived from the truths with which it is united; and as the spiritual truth of the Word alone teaches what genuine good is, and the Lord is the only source of that good, they must learn to look to the Lord and the Word in a new way; approaching Him alone, and patiently searching the Word for the truths by which they will henceforth live.
     The Pergamos state undoubtedly exists within the organized New Church. In our schools we shall be ready to meet it as long as we continue to teach religion courses which are basically courses in doctrine. It is true that all religion is of life; but if this is divorced from the idea that the life of religion results from the application to human situations of the teachings of the Word, then the truth is perverted and becomes a dangerous falsity.

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     However, the adult New Church man may also he in the Pergamos state, if he thinks that he can live a New Church life without searching the Writings for instruction. Man enters into spiritual life as he enters into medical or legal life-through instruction, study, application, experience and temptation. There is no other way; and it is the way of truth, of the truth of doctrine.
BOOKS OF THE WORD ARE . . . 1959

BOOKS OF THE WORD ARE . . .       DONALD L. ROSE       1959

Editor of NEW CHURCH LIFE:

     I am writing about a well-known argument concerning a term. No doubt arguing is among the least admirable and least fruitful of the ways in which a New Church man occupies his time; moreover, the most barren of arguments are those about terms-see in this connection Arcana 3348. Howbeit, the propensity to argument is an inheritance we are not likely soon to give up, and some arguments seem capable of being perpetuated for generations to come. One such argument is about the term "the Word," and whether it should or may be applied to the Writings.
     The terms "Holy Writ," "the Law," "the Word," "the Scripture," are not definitely settled in English usage. Even the term "the Bible" which has over the years taken on definite connotation, may be variously used. By secondary definition in the American College Dictionary Bible" refers to the Old Testament alone. The argument as to the application of the term "Word" to the Writings is not merely another question of English usage, for it is mainly concerned with the many passages in the Writings themselves in which the term Word (Verbum) is used.
     As arguments grow old, we learn to be more skilled in and familiar with the side of the argument which we choose to adopt. Let us hope that, as the years pass by, we will not only become more facile in the soundest facets of our position but will also weed out the shoddy ones.
     It is to one beneficial weeding out that this letter is dedicated. But, first, a plea to those who take up either side of this argument. In this concern over terms let us be zealous to pay attention to the context. How important is this matter of context! Notice, for example, how the Writings emphasize context in the use of the term "the Law." `We are carefully shown the various meanings of this term in different contexts. (See AC 6572, 7463, 8695; TCR 288.) We are given many quotations to show the distinct usages. (See Lord 8-11.) In its wider sense the term can be applied to "truth in general" (AC 9417).

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Any who would like a variation on the old argument are not without grounds for applying the term "the Law" to the Writings.
     It may be said that the most grievous scriptural error ever made was in misinterpreting Paul's use of the term the law" in Romans 3. This was through a failure to understand the term according to context. (See TCR 338; AR 417, 571; DP 115.)
     Now the term "Word" is used many, many times in various ways in the Arcana Coelestia. In no. 66 are listed the four general styles of "the Word." The reference is patently to the Old Testament only. This is not specifically said, but attention to the context makes it clear. We would be ill-advised indeed to lift this passage from its context and to try to prove by it that the New Testament is not part of "the Word" as that term is used elsewhere. This brings us at last to the shoddy fragment of argumentation which ought to be discarded permanently.
     There is a passage in the Arcana, no. 10325, which shows us which books of the Old and New Testaments are part of the Word. It is said: "The books of the Word in the Old Testament are-and certain books are enumerated. Others are enumerated as being books of the Word "in the New Testament"; and it is said that those books in each Testament which are without the internal sense are not the Word.
     In neither of these lists are books of the Ancient Word included. These books, such as the book of Jasher, are certainly part of the Word (SS 101-103; AR 11: TCR 266, 279) but they are not books in the Old Testament or the New Testament. Astonishingly enough, some have used this passage to prove that the term "Word" cannot be applied to the Writings. Indeed this line of reasoning has appeared in print as recently as the May-June issue of the NEW AGE, and, alas, it may even appear again some day.
     Arcana 10,325 contains a valuable teaching, as does also no. 66. Let us use the passage in its context, and learn from it; but let us not so stray from ordinary logic as to use it to cast doubt on that Word which was given before the Israelitish Word. And if we are concerned with the application of terms to the Writings, let us acquaint ourselves with the legitimate usages of those terms.
     We are told in the Spiritual Diary, nos. 1935-1955, that while we are intent on controversies, or on words and phrases, our ability to see the truth is diminished. We should not be surprised, therefore, when arguments generate monstrosities: but it is not too much to hope that even arguers will eventually learn to weed out the most flagrant abuses of logic and scholarship.
     DONALD L. ROSE

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Church News 1959

Church News       Various       1959

     THE ACADEMY OF THE NEW CHURCH

     Commencement

     Despite the allure of the General Assembly to be held elsewhere soon afterward, the Academy's 82nd Commencement was well attended by visitors from many church centers, as well as the usual large group from Bryn Athyn. This balance, and the importance of the Academy to the General Church as a whole, was attested to by the lists of graduates in the printed program. Ten states were represented, and four countries besides the United States.
     Valedictorians for these graduates were: for those receiving the baccalaureate, Bradley Smith; for the Junior College, Malcolm Cronlund; for the Girls School, Judith Nemitz; and for the Boys School, Dandridge Ebert.
     The Commencement speaker, George C. Doering, Esq., whose address is published in this issue, spoke to the vital importance of supporting and extending the collegiate work of the Academy, envisaging a New Church university of the future. His noting of the religious as well as the secular uses of the college was underscored, as always, by the Commencement's opening as an act of worship to the Lord, from whom flow all the truths the Academy strives to teach, and to whom as center all its uses look.
     E. BRUCE GLENN

     ACADEMY SCHOOLS

     Awards, 1959

     At the Commencement Exercises on June 12th, the graduates received their Diplomas and the honors were announced as follows:

     Senior College

     BACHELOR OF SCIENCE (Cum Laude): Louise Goheen Doering, Josephine Odhner.
     BACHELOR OF SCIENCE: Thelma Elizabeth Pike, Jane Elizabeth Scalbom, Bradley Gage Smith.

     Junior College

     DIPLOMA: With Distinction: Sylvia Richardson Buck, Gretchen Mirra Schoenherger
     DIPLOMA: Najat Khalil Abed, Barbara Jean Charles, Malcolm Murray Cronlund, Renee Adams Cronlund, Burton Friesen, Kent Bradfield Fuller, Robert Laurence Heinrichs, Raymond Bruce Jorgenson, Willard Dean Thomas

     Boys School

     ACADEMIC DIPLOMA: Jonathan Pearse Cranch, Michael Peter Croll, John Charles Doering, Charles Dandridge Ebert, Gerald Douglas Glenn, Terry Kimball Glenn, John Theodore Klein, Edward Brown Lee, Eugene Oscar Muth, Jr., Michael Rich, Alfred Daniel Sandstrom, Michael Price Tyler.
     GENERAL DIPLOMA: Wayne Victor Braun, James Murray Carr, Jr., Ronald Hugh Coffin, William Timothy Homiller, Terry Robinson McClarren, Paul Stephen Mergen, Perry Swain Nelson, Larkin Wade Smith, Carey Neal Smith, Marvin McDaniel Wade.
     CERTIFICATE OF ATTENDANCE: James Louden Cronlund.

     Girls School

     DIPLOMA: With Honors: Sharon Lee Betz, Karen Doering, Anna Elizabeth Kitzelman, Wendy Jane Rogers.
     DIPLOMA: Karen Ann Good, Judith Ann Nemitz, Kerry Pendleton, Anna Solveig Rosenquist, Ruth Ellen Thompson.

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     CERTIFICATE OF GRADUATION: Wilma Patricia Williamson.
     CERTIFICATE OF COMPLETION: Ulla Elisabeth Fornander, Waijny Kristin Fornander, Lavinia Vivian Lemky, Doris Margaret Zorn.
     OTHER CERTIFICATES: Faith Evelyn Craigie, Eva Monica Liden, Anne Marie Lindrooth, Bonnie Karen Linquist.

     Theta Alpha Award

     Miss Josephine Odhner received the Theta Alpha Award.

     MONTREAL, QUEBEC

     The activities of the Montreal Circle for the season ending in May, 1959, have been indicative of a sustained interest in the work of the church. We have continued to welcome the regular bi-monthly ministrations of our visiting pastor, the Rev. Martin Pryke, which have been the occasions for instructive and inspiring doctrinal classes and Divine worship. In alternate months, during the absence of our pastor, we have continued to benefit from the tape-recorded material so kindly lent to us from Bryn Athyn.
     Montreal was again represented in Bryn Athyn, this time by Felix duQuesne, who was attending the Academy schools. Our numbers have been augmented recently by the arrival of Mrs. Olive S. Finley and her son David, whose work has brought him to Montreal from Toronto. We also had the pleasure of welcoming Mr. and Mrs. Harry Furry of East Foxboro, Massachusetts, who paid us a brief visit during April.
     DESMOND H. MCMASTER

     NEW ENGLAND

     Massachusetts

     The Massachusetts Group joyfully welcomed the Rev. W. Cairns Henderson on May 16-17 for his regular visit. On Saturday evening, thirteen gathered at the new home of Mr. and Mrs. Francis Frost in Foxboro for the rite of home dedication. A doctrinal class on baptism was held, after which the impressive dedication service was conducted, with Mr. Henderson placing the Word in the center of the home. Refreshments were served in the social hour that followed.
     On Sunday morning service was held at the home of Mr. and Mrs. W. Harry Furry, with 25 present. We were privileged to be present at two sacraments. The sacrament of Baptism was administered for Stephen Eric Frost, son of David and Barbara (Simons) Frost, and little Stephen seemed to be delighted with the whole affair. This was followed by the regular church service and the administration of the Holy Supper.
     A delectable baked ham dinner was served after toasts had been proposed to our church, our host and hostess, and the two Frost families. Visitors were Mr. and Mrs. Acne Larsson and Mrs. Elmer Simons from Connecticut. Miss Dorothy W. Freeman from Abington, Mass., joined us for the first time. Miss Freeman was a member of the first General Church Society in Massachusetts, this society having been formed in Abington under the Rev. T. Stark Harris, the father of Mrs. Francis Frost.
     GRACIE M. TUPPER

     TORONTO, CANADA

     Since we moved into it, the sacraments and rites of the church, with but one exception, have all been performed in our new building. There have been four baptisms, three celebrations of the Holy Supper, three confessions of faith, one betrothal, two marriages, and one memorial service. We have welcomed with delight many visitors. Among these were the Rev. Karl K Alden, the Rev. Geoffrey S. Childs, the Rev. Henry Heinrichs and the Rev. Ormond Odhner, all of whom conducted services. Mr. Alden conducted the first missionary service in a series arranged by the Rev. Martin Pryke, to be held on the first Sunday evening of each month; Mr. Odhner was the speaker at our Swedenborg's birthday meeting.
     Our pastor has been giving a series of doctrinal classes based on Divine Love and Wisdom and emphasizing the doctrine of degrees. These classes have, as usual, been preceded by the Wednesday suppers prepared by the ladies of the Society.

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     The Ladies Circle, Theta Alpha and the Forward-Sons have held regular monthly meetings, the men and boys of the Society have been busy landscaping the grounds, and the children have been enjoying the new and wonderful school-to say nothing of the joy felt by the teachers. Mr. Pryke took a lively carload of eighth graders to Bryn Athyn for Easter week. This trip is becoming an established custom, which is due in part to the enthusiasm of the students.

     We have had a good many parties, especially for the children, but some for the young people and others for all ages. These have taken the form of dances, a carnival, a games night, just "parties" and banquets. Notable among these last were the Swedenhorg's birthday celebration, with, as already mentioned, the Rev. Ormond Odhner as guest speaker, and the Forward-Sons ladies night, at which Dean Eldric Klein gave an address. The fifth to eighth grades of the Carmel Church School visited our school, saw the Ontario Parliament Buildings, and enjoyed a refreshing swim in a nearby pool.
     The Ladies Circle sponsored showers for two of our brides: Mrs. Erdman Hendricks (Eileen Wilson) and Mrs. David Starkey (Margaret Eaglesham). In all, we seem to keep extremely busy.

     Time passes so quickly one wonders just where it has gone, and we all hope to find more time to perform the many, many little jobs that need to be done.
     MARION SWAIM

     BRYN ATHYN, PA.

     In March the Bryn Athyn Society voted to assume responsibility for the ninth grade, beginning in the 1962-1963 school year. Ninth graders in Bryn Athyn are at present students in the Academy schools. The decision to take this step was preceded by a special meeting of the Society the week before, when a detailed account of the expansion of the Academy, and the effect it will have on the society and school setup in Bryn Athyn, was given by Bishop Willard D. Pendleton as president of the Academy. At the same meeting, a special treasurer a committee presented by means of charts and figures a comprehensive analysis of our financial situation. Both these reports pointed to the imminent steps necessary in the development of both the Society and the Academy. More and more, we must separate the duties and responsibilities of each organization if there is to be the full growth and development that will contribute to the best performance 01 uses.
     The Bryn Athyn chapter of Theta Alpha met in April to hear an interesting paper by the Rev. Dandridge Pendleton on the subject of teaching religion in the primary grades. The Rev. Ormond Odhner addressed the banquet of the general body of Theta Alpha in favor of "A Biassed Mind in New Church Education." The class of 1947 were hostesses Mr. Odhner also addressed the Easter meeting of the Women's Guild on the subject of the Lord's temptations. At the April meeting of the Guild there was a panel discussion in which the social life of the Society was examined. At the May meeting, elections were held and reports reviewed the year's business.
     The Bryn Athyn Sons had an active series of meetings which included the young men of the Academy, a father and son banquet, a panel discussion of the assistance given to students by the Sons, and the career conferences which have become an annual event, and which this year included the girls.
     Spring is the season of concerts. We were privileged to hear some fine performances by the Curtis String Quartet; and in April the Bryn Athyn Orchestra, under Mr. Lachlan Pitcairn, gave an excellent concert which included Beethoven's Piano Concerto No. 1, played by Mrs. George Synnestvedt.
     Last spring seemed to be a season when our attention was taken up more than usual by our young people and children. A spring ball at Glencairn brought out all in their prettiest dresses, and a very successful picnic evening in the garden of Mr. and Mrs. Philip Pendleton brought out high school students and their parents in the very best of spirits. The eighth grade gave four performances of the play "Simple Simon" in the new intermediate building assembly room; the primary and intermediate grades had open house in their buildings; the elementary school band gave its annual, well attended performance; and the Boys Club, under the inspired direction of Mr. Leon Rhodes, gave us a circus which was a great and glorious production.

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To crown this emphasis on the younger set, a New Church Day banquet was given for grades 4-8, inclusive, at which the toastmaster and speakers were all members of the eighth grade that had just graduated. This was a successful innovation and one which we hope will be repeated.
     The children's banquet was held on Sunday, June 14th, on which date New Church Day was celebrated by the Society this year. The Rev. W. Cairns Henderson preached at the morning service, and the Rev. Karl R. Alden gave the talk at the children's festival service in the afternoon which was conducted by the Rev. Kenneth O. Stroh.
     It would be a rare Sunday if Bryn Athyn were left without a member of the clergy, but because of the Assembly in Glenview that almost happened on the following Sunday. However, Dr. Whitehead held the fort in noble style, not only giving a fine sermon in the morning but also lending his well-loved presence to a New Church Day supper at the Civic and Social Club. This was a delightfully informal affair, with Mr. Lawson A. Pendleton as toastmaster and speeches from Mr. E. Bruce Glenn. Mr. Richard Waelchli and Dr. Whitehead. A rape-recorded message from Bishop De Charms was heard, and a message was sent to the General Assembly banquet. This most pleasant occasion fittingly concluded another season of activity in Bryn Athyn.
     ZOE G. SIMONS

     DETROIT, MICHIGAN

     Greetings from Detroit! It has been nearly a year since news of us has reached NEW CHURCH LIFE, but we will try to enlighten you as to our activities during that time. Our pastor, the Rev. Norman H. Reuter, has been busy keeping not only his regular flock adequately fed, spiritually, but also a number of newcomers to the church. Some have recently been baptized, and others are being prepared for that occasion. Those baptized recently are: Mr. and Mrs. Ronald Shaw and their two children, Mr. and Mrs. Christie Brahm and their two children, Mr. and Mrs. Harold McClow and their two daughters, and Mr. and Mrs. Robert Brown and their daughter. The Browns other daughter Diane, died in April after an extended illness, and they have recently been blessed with a new baby.
     Once a month, our regular service, with a talk to the children included, is replaced by a children's service in the morning and a service of a missionary type in the evening. At the evening service Mr. Reuter presents the basic doctrines, usually speaking extemporaneously. This arrangement has proved to be very useful, and these services are well attended by the regular congregation as well as by newcomers. Refreshments are served after the service to help provide a friendly atmosphere in which discussion may take place. Supplementing these services is a discussion group which meets about twice a month.
     At our regular Friday doctrinal class this year our pastor completed a series on the whole of the work Conjugial Loge. More recently, a series of classes by Bishop De Charms on "The New Church and Modern Christianity" was presented.
     The children's religion classes are held on weekdays. The younger children meet either on Tuesday or Thursday after public school sessions end for the day, and the older children meet on Wednesday evening. Twenty-five children make up these classes, but this number does not include the five and six-year olds who have Sunday school during the sermon on Sunday mornings. It is quite a problem to gather all the children together for the classes when the homes are so scattered, but with our pastor and the mothers working together things seem to work out rather well. The children enjoy getting together for classes and on Sundays for church since, because of attending public schools during the week, they do not otherwise see one another.

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     What a happy occasion it was to have Bishop Willard D. Pendleton with us in November during the Thanksgiving weekend! We kept him extremely busy while he was in town. On Friday evening there was an open house, on which occasion Bishop Pendleton spoke by request about the teacher situation in the General Church, pointing out how serious is the problem of trying to meet all needs. In his address at the supper on Saturday evening he gave us an over-all view of the work and the problems of the General Church, such as we in one locality can scarcely gain for ourselves. His sermon on Sunday morning, on "Love to the Neighbor," provided an inspiring close to his episcopal visit. Mr. Reuter prepared a beautiful series of festival services for the Christmas season. It was not possible, for various reasons, to provide adequately prepared tableaux; instead there was a presentation of beautiful slides depicting the stories of the shepherds and the Wise Men, with informal singing of Christmas carols. The children's festival service on Sunday afternoon, December 21, began by a presentation of gifts from the children to the church, and closed with the presentation of gifts from the church to the children The address was on "The Shepherds." A light supper was served to all after the service. The adult service was held on Christmas Day, the subject of the sermon being "The Incarnation of Divine Love."
     As more of our young people attend the Academy, we can look forward to their visits home. They bring a great deal of Academy "spirit" with them, as well as friends from other societies.

     On Christmas Eve, about twenty young people went caroling, visiting many New Church homes and finishing at that of the Leo Bradins, who live in the country. It was a beautiful evening, with snow falling softly.
     The first week in February brought Dean Fidric S. Klein, as Academy representative, to visit us. At a luncheon for the children be showed slides picturing points of interest at the Academy, and questions were encouraged. In the evening Dean Klein spoke at an adult banquet, giving detailed information about the requirements for attending the Academy schools. It was a pleasure to have him with us and to be able to entertain him in our homes.
     It was most disappointing again to have to postpone the starting of our school. We can well see, however, that we must wait until more teachers are available. In the meantime, after much thought and discussion, it was decided to purchase a manse. A house has been bought which stands about half a mile from the church, and the Reuters will move in sometime in July. It will be much more convenient for our pastor to be near the church rather than eight miles away.
     During the winter our Women's Guild met nearly every month. Highlighting the meetings was a series of talks by Mr. Reuter-reflections on the distinctions between natural and spiritual affections, disposition and temperament, also virtues and vices. The Guild has been busy arranging monthly suppers, children's banquets, fairs, rummage sales, and, recently, a circus.
     In March we were pleasantly surprised to have the Rev. Henry Heinrichs visit us. He presented a thought-inspiring doctrinal class on "The Letter of the Word." A month later, an exchange of pulpits brought the Rev. Geoffrey Childs to Detroit with his wife. It was the first opportunity for many of us to hear him, and we enjoyed his class on "Deceit" and his sermon on "Divine Truth Bound' We are sorry to have lost several families through removals, but we are happy for them in the new lives they have entered into in other centers of the church.
     FREDA BRADIN

378


NORTHWEST DISTRICT ASSEMBLY 1959

NORTHWEST DISTRICT ASSEMBLY       GEORGE DE CHARMS       1959




     Announcements
     The Fourth Northwestern United States District Assembly of the General Church of the New Jerusalem will he held in Walls Walls, Washington, on Saturday and Sunday, August 22 and 23, 1959, the Rev. Roy Franson presiding by appointment to represent the Bishop.
     All members and friends of the General Church are cordially invited to attend.
     GEORGE DE CHARMS,
          Bishop
CORRECTION 1959

CORRECTION              1959

     Because of incomplete information, Mrs. Jytte Inge Eva Marerethe Leisted was wrongly described as Miss Leisted in the record of her baptism (NEW CHURCH LIFE, December, 1958, page 583.
SOME GENERAL CHURCH USES 1959

SOME GENERAL CHURCH USES              1959

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from preschool through Grade 12. Address inquiries to: Pastor-in-charge, Rev. Karl R. Alden, Bryn Athyn, Pa.
     GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, sermons, doctrinal classes, children's services, etc.
Address: General Church Sound Recording Committee, Bryn Athyn, Pa.
GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
     NEW CHURCH EDUCATION. Published by Religion Lessons Committee monthly, September to June, both inclusive. Subscription. $1.50 per year. Editor: Rev. Karl R. Alden.

381


IN DEFENSE OF SCRIPTURE 1959

IN DEFENSE OF SCRIPTURE       Rev. HUGO LJ. ODHNER       1959


No. 9

NEW CHURCH LIFE


VOL. LXXIX
SEPTEMBER, 1959
     (Delivered to the Third Session of the Twenty-second General Assembly, Lake Forest College, Illinois June 18, 1959.)

     The Christian World and the Bible

     We meet together as receivers of a new revelation of Divine truths concerning our Lord God, concerning the Word, concerning the immortal life that awaits us after death and the life which can prepare us for heavenly uses. These truths are now revealed because the world of human minds has entered a new phase of development in which doubts have shaken the foundations of Christendom, and the Holy Scriptures no longer command respect but are regarded, among the learned, only as a collection of literary gems, remarkable in view of their antiquity, but without real meaning for our times. The large universities expend their funds on the enterprises of those who deny all miracles and prophetic predictions and class the Lord Jesus Christ with other fallible men. The defense of the integrity and sanctity of Scripture has mostly fallen to the lot of men of smaller scholastic stature; and many of these feel themselves committed to uphold a merely literal interpretation of the Word and to champion those traditional falsities which the Writings show to have been destructive of the first Christian Church: the belief in a Godhead of three persons, in a vicarious atonement, in justification by faith alone in the predestination of many to hell-doctrines which are repulsive to rational minds.
     The absurdity of such doctrines is partly responsible for so many modern Protestants veering away from any definite doctrines and preaching instead a moral redemption through social service. As one writer puts it:
"In a world sick unto death the Church has turned to the panacea of ecumenicalism to present to the world a united front-united in disbelief."*
     * R. L. Harris, Inspiration and Canonicity, Zondervan Publishing House, 1957, p. 37.

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     After the Last Judgment had set men's minds free to deny as well as to perceive, the greater strides in human knowledge were turned into intensified attacks on the Bible. Geology showed the world to have been far older than the six or seven thousand years which Genesis seemed to allow for it. Astronomy opened the skies to display an infinity of worlds among which our puny planet was scarcely worthy of any special grace of God. Biology laid claims to tracing man's ancestry to brute creation rather than to the hands of God. And whether right or wrong, science seized the license to interfere in nature most hallowed spheres. Man grew large, and God as it were shrank in man's esteem. Heaven became for the typical "modern" man no more a Divine promise but a myth, at best a dream. The Bible-printed by the millions now-was no longer the Word of God, but simply the record of mankind's yearnings for a paradise on earth-a hope continually crushed and therefore turned into desperate inventions about a renewed existence after death.
     Since the Bible was regarded as a human production, literary and historical critics began to shatter the traditional forms of religious thinking among many. Not only was the authorship of the biblical books challenged, but their antiquity and historicity were denied. And since the world, even the learned world, has hitherto supposed the histories of the Word to be nothing but histories and to involve nothing deeper,"* the questioning of this history has meant that more and more people have lost all real faith in the Scriptures, and thus in the Lord.
     * AC 1886.
     This persistent assault on the Word, often disguised, is also an attack on the New Church. Let no one think that the New Church scholar need fear any natural truth that is properly verified. Yet it is increasingly clear from a survey of the myriad books and articles by those accredited as specialists in biblical research that the New Church stands almost alone in offering a rational defense of the integrity and holiness of the Word in its literal sense.* Only in the light of the Writings can the new findings in biblical and historical research be sifted and evaluated. A New Church translation of the Old and New Testaments is one of the needs that we cannot for long avoid meeting: for the English versions which we now use contain many errors, some of which stern from the falsities current in Christian thought. The recent Revised Standard Version not only takes liberties with the text to modernize it, but makes changes which disturb the series of the Gospel. It omits the doxology from the Lords Prayer in Matthew 6, and reduces the account of the woman caught in adultery (John 8) to a mere footnote.
     * See Canons, Trinity X: 4.

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     The Letter and the Spirit

     The Writings present a doctrine concerning the Sacred Scriptures which can he rationally seen and confirmed. In itself, as Divine doctrine, the Word is "infinitely above the human rational" and thus is not subject to man's reason. But "the rational is the very thing that receives the doctrine;" and if believed as accommodated in the Word, and if its spiritual truth is not tainted by man's rational, the doctrine becomes living in his mind and can then be confirmed hr all the knowledges he possesses, of whatsoever name or nature.*
     * AC 2519, 2531, 2533, 3394, 6047: 3.
     The Writings thus explain how the Word was constructed. They distinguish between the spiritual sense of Scripture and its natural sense, between the different styles of its text, between the true history and the made-up history. They also show how the symbols and the correspondential language of the ancients were often taken for the actual truth.
     The Old and New Testaments in their literal sense are not of merely historic importance, in tracing the Lords ways with man in past ages. For the Word, when received by human minds, is the foundation of the heavens from this earth, and the means hr which a conjunction can be established between mankind and heaven, and the Lord. In fact, we read that "the Word is not the Word before and until it is in the ultimate, thus until it is in the sense of the letter."* "The Divine truth is called holy, but only when it is in its ultimate, and its ultimate is the Word in the sense of the letter."** It is even said that "the Sacred Scripture is the fulness of God."***
     * AE 1087: 2.
     ** AE 1088: 2.
     *** TCR 6.
     When the Writings refer to the Word in its sense of the letter, this means the thirty-four inspired books of the Bible which they enumerate by name as containing a continuous internal sense.* Swedenborg had these books before him in the Hebrew and Greek when their internal sense was "dictated" into the interiors of his thought, out of heaven.** He assures us that "through the Divine Providence . . . the Word, as to every jot and tittle, and especially the Word of the Old Testament, has been preserved from the time it was written." It is also stated that "the Word as to the sense of the letter has from its first revelation not been mutilated,*** not even as to an expression and letter in the original text, for every expression is a support, and in some measure the letters."****
     * AC 10325; WH 16; HD 256.
     ** AC 6597; AR 43; TCR 779.
     *** In the MS. mutatum has been changed to mutilatum.
     **** AE 1085: 2. Cp. LJ 41: SS 14, 72.
     Scholars agree that the Hebrew Scripture and the New Testament text have been preserved during the centuries far more accurately and completely than any other ancient writings.

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Our present printed texts of the Hebrew Word are based on manuscripts dating back to the ninth century of our own era, and contain vowel points inserted by the so-called Masoretes to fix the sense.* Swedenborg in his Diary suggests that these Jewish scribes of the Dark Ages perhaps were aided by Divine inspiration.** But the world was vastly astounded a few years ago when, in a cave near the Dead Sea, a leather scroll of Isaiah w-as found with virtually the same Masoretic text, except for the use of a different vowel system. This scroll is now dated about too B.C.
     * SD 5621; SS 13; LJ 41.
     ** SD 2414.
     The Writings do not claim that all the copies of the Bible which men have transcribed or printed are infallibly accurate. Nor is mere age a guarantee of a more reliable text. In some early Greek manuscripts there are omissions or slight changes in the wording. Neither are Swedenborg's own translations sufficient, for his quotations are often paraphrases. In some instances he departs from the Masoretic text, and in one of these we note that his rendering is confirmed by the Dead Sea Isaiah scroll.*
     * See NEW CHURCH LIFE, 1956, p. 347.
     The Lord declared that one jot or one tittle should in no wise pass from the law till all had been fulfilled (Matthew 5: 18). The reason for this lies in the fact that in the spiritual sense all things cohere in a continuous connection, to the arrangement of which every word in the sense of the letter . . . conduces: wherefore, if a little word were taken away, the connection would be broken and the coherence perish."*
     * SS 13; LJ 41.
     The new truth which the Writings reveal is that the Divinity of the Word is not due to its antiquity, or the accuracy of its historical details or its scientific allusions, but solely to the presence within its language of a spiritual sense which in unbroken series treats of heavenly things. This does not imply that the Old and New Testament books do not contain true history. For they testify of the most essential fact of history, the incarnation of the Lord Jesus Christ. To evangelize that event was the sole purpose of the Gospels; and the manner of His coming could not be understood except on the background of Israel's history.
     Nevertheless, Swedenborg was the first Christian writer to show that the Bible, though inspired, was not always to be taken as actual history. Anticipating modern historical critics, he was led to see that the early chapters of Genesis did not describe physical events. They were legends, but sacred legends, containing Divine instruction about the spiritual states of mankind's infancy. In his preparatory period, Swedenborg had sought to defend the Mosaic account of creation and the Flood with all his scientific knowledge and religious zeal.

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But when the spiritual world was opened to him, he was given to see that these narratives were "framed so as to contain heavenly and Divine things, and this according to the method accepted in the Ancient Church." To confirm the Divine instruction he appealed to reason: "They who do not think beyond the sense of the letter cannot believe otherwise" than that the universe was created in six days. "But who, if he takes into consideration the particulars, cannot see that the creation of the universe is not there meant; for such things are there described as may be known from common sense not to be so"; as that there was light before the sun, and that woman was built from the rib of man.*
     * AC 8891.
     Shortly after their publication, the Writings must have had a special appeal to reasonable men. For scientific findings increasingly accorded with the teachings now revealed that Adam and Eve were not the first human beings; that the Flood was not universal: that all races did not stein from Noah; that the ages of the patriarchs were given in symbolic numbers; and that history, as far as the Bible related it, did not commence until the time of Abram.

     Rise of the "Higher Criticism"

     The Arcana Coelestia had pointed out that Genesis had two creation stories, in one of which the name of God was given as Elohim, which in the spiritual sense means the Divine truth, while in the other the name Jehovah was used, to indicate that Divine good is treated of in it.
     In 1753, four years after the first volume of the Arcana had been published, a French physician, Jean Astruc, wrote some "Conjectures" that the book of Genesis was compiled by Moses from several different records, one of which used Elohim for the name of God, another, Jehovah; and that this is why the Mosaic account contains an apparent repetition of the same events. Creation was related twice. The story of the Flood was also told in two accounts, which were interwoven.
     Some time elapsed before scholars took up with this idea, but it was gradually accepted by every biblical student of any note. The critical movement became known as "Higher Criticism." "Lower" or "Textual Criticism" simply seeks to determine the accuracy of documents and to fix the best possible text, and is, of course, as old as the Hebrew scribes. But "higher" or "historical and literary criticism" operated from a skeptical base, and devoted itself to dissecting all the biblical books into their elements and assigning the possible authorship, date of writing, and so on, in the light of existing knowledge of contemporary secular events. Its scholars belong to different "schools." and differ widely.

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But on the presumption of their own literary judgment they have divided the Hebrew text into four general documents (J, E, D, P) and into innumerable additions. And of course they differ in judgment. The Bible was put into a melting pot and emerged beyond recognition. The history of Israel was reconstructed, beginning as tribes spread over Canaan. The existence of Moses was even denied. If there was a wilderness journey, it was one without a Sinai, without the ten precepts, without an ark or a levitical order, and without miracles. The Pentateuch, the scholars said, came from legends pieced together during the Divided Kingdom, and revised after the return from Babylon.
     The Writings place the early part of Genesis back in hoary antiquity. They frankly state that Moses here took something from the Ancient Word, which itself was composed from different inspired documents. Indeed, Moses was seen by Swedenborg in the spiritual world, and then had with him his five books as well as the Ancient Word, from which he had quoted so exactly that "not a syllable is missing."* What Moses recorded in his books was not all original with him. The commandments and laws given in the desert resemble those of other nations of the Middle East.
     * SD 6107, 5605; TCR 279; AR 11: 2; SS 103; TCR 765.
     Less than a hundred years ago, Sumerian and Babylonian tablets were deciphered containing legends of creation and the Deluge, which, apart from their polytheistic trappings, showed certain marked resemblances to the Genesis accounts. Eagerly, critics jumped to the conclusion that the Jews had copied their account from Babylon's; although there is no reason to doubt that both had a common source in a primeval revelation. Strange to say, the Babylonian epics, originating many centuries before Moses, contain the same double tradition as the Hebrew'; indicating that the biblical story must have been intact long before Moses, and was not compounded, as the critics claim, in the seventh century B.C.*
     * A. H. Sayce, Monument Facts, London, 1910, p. 20.

     True History in the Scriptures

     The antiquity of man and the age of the world are not treated of in the Writings. Swedenborg uses the terms of his contemporaries when he tries to convince them of the absurdity of men lying in the grave awaiting the judgment for six thousand years! And when he notes that the Most Ancient Church flourished "thousands of years ago."* But the doctrine is definite that in the twelfth chapter of Genesis, and in those that follow, the historicals are not "made-up" but true history.**

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Thus the events relating to Abram, Isaac, Jacob and Joseph, as well as Moses, "occurred historically as they are written."*** The historicals are true, but at the same time representative of spiritual things: and "all the words are significative." Yet "no other historicals are recorded in the Word, and in no other order, and no words are used to express them, than such as in the internal sense may express these arcana."**** Thus the details of Abram's life are "true historicals"; the events "really took place."***** And the same is the case with the historicals in the rest of the books of Moses, in Joshua, in Judges, in Samuel, in the Kings, in Daniel, and in Jonah."******
     * CL 39, 75. Cp. HH 415, 417, cited in NEW CHURCH LIFE, 1919, p. 413.
     ** AC 1403.
     *** AC 1407, 1678.
     **** AC 1468.
     ***** AC 1783, 2135, 2015: 2.
     ****** AC 1709, 9942: 6.
     There was indeed a peculiar providence of the Lord over Israel, so that the things of the church might be represented.* And in the writing of the Sacred Scripture words were chosen which have the same significance throughout; "and this uniformly in both the historical and the prophetical books, although written by various individuals and at different times-a uniformity that would not be possible unless the Word had come down from heaven."**
     * AC 6025.
     ** AC 2607.
     As to the time when the various books were written, the Writings do not challenge the traditional view as far as it rests on literal statements.
After Moses had written his books, Joshua and Judges were composed. Then David wrote his psalms. Samuel and Kings were composed later.* The book of Jonah is said to contain particulars which are "historical and yet prophetical";** and the early Diary notes that Jonah being swallowed by a whale "actually occurred in the world, even as something similar "happened in fantasy to a spirit in the other life."***
     * AE 205; SD 2621; Lord     44; AC 6752: 4; AR 35: 2.
     ** AC 1188, 1709.
     *** SD 13911387, 1385.
     It should be noted that most of the books of the Bible are anonymous, except for the titles supplied by the Jews. The second book of Samuel treats only of events taking place after he had died; being called by Samuel's name probably because written on the same scroll as First Samuel. The book of Psalms is called "David" and the Lord so cited the Psalms. David, writing about himself, was not aware that he was the prophetic prototype and representative of the Lord's Human.* A great many of the psalms refer to incidents in David's colorful life, into which all kinds of human emotions seem to enter, even as they entered into the Lord's maternal heredity. But other psalms are ascribed to other authors or refer to later events, like the elegy of the Captivity, when the Jews sat by the rivers of Babylon (Psalm 137).

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Still, the Psalms can be called David's when the authorship is not being discussed.**
     * Cp. SD 2621; Lord 44; AE 205.
     ** See AR 38.
     That there was a Divine inspiration not only in the words but also in the arrangement in the Psalms and Prophets is clear from Swedenborg's statement that the summaries of the internal sense of those books had been compared with the Word in heaven and been found to conform with it.* "While I read the Word through from the first chapter of Isaiah to the last chapter of Malachi, and the Psalms of David, it was given me to perceive that every verse communicated with some society of heaven, and thus the whole Word with the universal heaven."** Each of the chapters in the prophetical Word corresponds to one of the societies of heaven. . . . There is a correspondence of the whole heaven with the Word in its series."***
     * SS 97.
     ** SS 113.
     *** Verbo 25.

     The "Second Isaiah"

     Even the Prophets contain historical accounts and allusions. And two problems have troubled thoughtful students since olden times. One of these concerns Isaiah, who was active a century and a half before the Exile. The first thirty-nine chapters of his book seem to have been written before the Captivity; while the last twenty-seven chapters picture the temple as destroyed, and name Cyrus as the Lord's anointed through whom Israel would be redeemed from captivity. Swedenborg, in a note in his Adversaria, voices a doubt that words or names not known to a prophet could be inspired into him "orally."* There is no disturbance of the sequence of the spiritual sense even if it is assumed that in the lifetime of Cyrus there was a "second Isaiah" writing during the Captivity, as most scholars now believe.
     * WE 6884 note; cp. AE 401: 18.

     Daniel. Is There Literal Prediction?

     A more delicate problem concerns the book of Daniel, which scholars now insist must have been written, not by Daniel in Babylon, but by someone in Judea about 165 B.C., during the Maccabee rebellion. They therefore say that it was not prophecy, but history in the guise of prediction.
     There are no insuperable difficulties in confirming the general accuracy of the events recorded in Daniel, and which are written in the third person. After much denial by the critics. Belshazzar, for instance, has again emerged as a historic figure in newly discovered cuneiform texts.

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But the stumblingblock for the critics is the exactness with which they see Daniel's prophetic visions to be fulfilled in history.
     It is stated that Daniel wrote down his visions of the night (Daniel 7: 1). Modern students object that these visions were too true to be prophecy. For they seem to describe in some detail the coming of Alexander the Great and the oppressive rule of Antiochus Epiphanes.
     But consider: if the record of Israel's history is true there were many instances of the literal fulfillment of prophecy. The test of a true prophet in Israel was that his predictions came to pass (Deuteronomy 13: 1, 3, 18: 22). The Lord Himself made predictions of things which shortly came to pass. Joseph's dreams, and those of the butler, the baker, and Pharaoh, were fulfilled according to their interpretations. The freedom of man would be endangered if he foreknew coming events or relied on miracles. But miracles did occur, and predictions were usually not understood until after the fulfillment. Further, the Lord "foresaw from eternity what each man's quality and chosen destiny would be";* and He can reveal this when necessary.
     * AC 3854, 3698.
     But in the case of Daniel, we are told in the Writings that the prophecy of the three empires to follow that of Babylon did not refer to temporal kingdoms. "Such kingdoms, one after another, have not existed on this earth."* And Bible students still differ as to whether the "fourth kingdom" refers to Syria or to Rome, for the allegorical language is ambiguous and can be applied in various ways. To the New Church man it is not essential when the book of Daniel was composed, or whether it is history in the garb of prophecy. The essential thing is that it is seen as an organic part of Scripture in which the spiritual teachings concerning the successive states of the spiritual church are embodied. And of this the Writings make certain.
     * Coro. 2.

     The Nature of Biblical Historicity

     When the Writings speak of the story of Israel as true history, it is well to reflect that history is always written from the point of view of the nation and the times, and often from personal bias. Whatever contradictions may appear in the biblical narrative, they are such as can be expected from a people whose turbulent passions the Lord could curb and bend only through miracles, promises and punishments. The Word would have been written differently if written in another nation.* But Israel was chosen because of its spiritual ignorance, and because its people could be saved through external obedience. Their very faults equipped them to picture the wilfulness of every human heart. The inspired scribes tell Israel's story with shocking candor, without hiding the most atrocious evils of their revered heroes.
     * AC 10,453.

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     To Israel it was a truth that Jehovah was a jealous God who ordered the ruthless massacre of enemy tribes and sanctified the crude laws of retaliatory justice, and who said to Isaiah, "I make peace, and create evil" (45: 7). It was no contradiction for Israelites to record that Joshua conquered the whole of Canaan, even though many cities were left in Canaanite hands. When Samson boasts that he slew a thousand with the jawbone of an ass (Judges 15: 16), that is an instance of the hyperbole which primitive peoples constantly employ. When Joshua bids the sun be still upon Giheon, it was a piece of poetry borrowed from the Ancient Word; which does not take away from the historical fact that time seemed to stand still while Israel overcame her enemies! The miraculous light of the spiritual sun can indeed take away all sense of time and cause two days' work to be done in one without disturbing the order of nature.*
     * AE 401:18.
     It seems likely also that the names of cities and peoples were changed in the record to their later forms, as Dan for Laish. Pithom and Raamses may not have been so called at the time of Moses. The coastal sheiks of Gerar who befriended Abram are called Philistines in Genesis, although the people actually so named entered Canaan centuries later. And it should not shock us to discover that camels were not used as yet in Abram's day, and that the word might originally have been "donkeys" or "asses"-which have the same genera] correspondence as camels. In his Adversaria, Swedenborg notes that although Moses wrote the Pentateuch, Ezra or some other inspired scribe may have added some explanatory notes to the manuscript.* Such editorial changes might well have served, in the Divine Providence, to preserve a natural sense where the meaning might otherwise be confused.
     * WE 7067.

     The Unity of Scripture

     The miracle of Israel was that in her story that inner Divine purpose and those Divine laws which are secretly present in all history* are openly disclosed in part, and for the rest are couched in forms that can be unfolded into a spiritual sense. Even her history is essentially prophecy; and "the testimony of Jesus is the spirit of prophecy" (Revelation 19: 10). The Arcana Coelestia states that "in the internal sense of the Word the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and the thoughts, for these were foreseen and provided, because from the Divine."**
     * DP 251.
     ** AC 2523.

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     This inner thread of testimony concerning the incarnation and glorification of the Lord's Human marks the purpose of the Old Testament Scripture. It is an unbroken thread, or rather, a perfect web of doctrine which, like the inner garment of the Lord, could not be divided. The critics of the world have again crucified the Lord, scoffing at His Divinity, and are tearing into pieces the letter of the Word, which is His outer garments. But the spiritual sense is a "vesture without seam, woven from the top throughout." It is the woven tunic for which the soldiers had to cast lots. For the spiritual structure of the Heavenly Doctrine must be accepted or rejected as a whole.
     That the life of the Lord was in some ways foreshadowed in the Hebrew Scriptures, in the form of prediction of events, is clear from the New Testament. In scores of places the Evangelists show how the Lord's actions were in almost literal fulfillment of some prophecy, from His birth in Bethlehem to His final passion. After His resurrection "He expounded unto them in all the scriptures the things concerning Himself"-"beginning at Moses and all the prophets" (Luke 24: 27). And Paul and other Christians therefore spoke of the Jewish ritual as an allegory of the Lord's work of redemption.
     The Lord's advent and earthly life were historic facts and are suitably represented in the true historicals of the Old Testament, which begin with Abram. Even in the natural sense there are parallels. The Lord, like Abram, was a sojourner in Egypt; as Israel crossed the Jordan so Jesus was baptized there; as Israel suffered captivity and persecution and the destruction of the temple, so the Lord underwent humiliation, and the temple of His body was destroyed-to he raised up anew on the third day. In the Prophets and in the Psalms the progressive states of the Lord's glorification are variously prefigured. Even the function of John the Baptist is foreshadowed. The passion of the cross is alluded to by Isaiah in remarkable detail (chap. 53). It is as if the spiritual and the natural senses were woven together, with spiritual truths shining out from the "dark savings" of the prophets.
     In the New Testament, the Gospels weave, as in a tapestry from four strands, the graphic profile of the Lord's earthly life And then, in the
     Apocalypse, the clouds unroll to show the vision of the glorified Human in heaven.
     To disturb this picture is to desecrate it. Therefore the angel warned: "I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the city and the things which are written in this book."*
     * Revelation 22: 18, 19; LJ 41; SS 13.

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     To "add" or "take away" is, spiritually, to alter the doctrine of the spiritual sense from which the sense of the letter was "dictated by the Lord."* But the sense of the letter is the guard for the genuine truths hidden within, and holds them together as the body holds the viscera.** Indeed it is when the Divine truth is in its ultimate that it is holy, and becomes the Word.*** Not even a little word can be omitted without an interruption of the series of the spiritual sense.****
     * AR 959.
     ** SS 97; AR 916; Verbo 56; AE 1088: 2.
     *** AE 1088: 2; Verbo 14: 7.
     **** AC 7933, 5513.

     The Challenge to the Church

     "The Word in its whole complex is as one man as to all and single things, within and without; and because that man is as the Human of the Lord was in the world, therefore the Lord is called the Word, in John 1: 1."* And it is that Man which is crucified in the minds of simple believers when the critics seek to produce a new history of Israel and a new Gospel story; indeed a new "humanistic" religion, which, as they put it, is "demythologized-by the quiet amputation of every thing miraculous, predictive, or supernatural.
     * SD 5131.
     The New Church man needs to be cautious in reading the books and viewing the films produced to popularize the Bible or to revamp the Christian faith to suit a skeptical generation. Many of the elaborate assumptions of the critics of fifty years ago have proved to be houses built on sand. We need have no fear of the historical and archeological evidence which further research will unearth. The spade has usually reaffirmed what the pens of the literary critics have denied. Sixty years ago it was widely accepted that Moses and his people were illiterate. Today his age is shown as one of considerable culture and commerce, and the region of Canaan as using three written languages. Similarly with Abram. To quote Professor Albright: Abraham, Isaac and Jacob no longer seem isolated figures, much less reflections of later Israelite history they now appear as true children of the age, bearing the same names, moving over the same territory, visiting the same towns (especially Harran and Nahor), practising the same customs as their contemporaries. In other words, the patriarchal narratives have a historical nucleus throughout."*
     * W. F. Albright The Archaeology of Palestine, 1949, p. 236.

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     Similarly, recent finds of papyri containing fragments of a life of the Lord based on all four Gospels have strengthened the evidence that the Gospels were composed in the life-time of the apostles. The providential discovery of the Dead Sea Scrolls helps to confirm that the Jews were stirred by Messianic hopes in the days of John the Baptist.
     Despite all this, the modern trend is antagonistic to any acknowledgment of the Lord's Divinity, even as the Writings predicted when they note that "Anus should rule secretly even to the end."*
     * TCR 638; cp. 380.
     The New Church must ever remember that the unpardonable sin which robs the man of the church of the means of his salvation is the sin against the Holy Spirit-the denial of the Divine Human and of the holiness of the Word.*
     * Can. 115 v: 8; Ath. 84; AE 778: 3, 545: 2, 960: 15; DP 98: 3.
     The Lord protects men from such profanations in various ways. Some today do not know the Word except as a literary heritage, full of provocative sayings, which, as a Hebraic-Christian tradition, has formed the substratum of many of our customs and manners, but which need not be believed. Thus is the Bible mutilated in the minds of men, stripped of Divinity and denied historic reliability; fit only for dramatizing and for emotional appeal.
     But the New Church possesses another Bible, the holy Word itself which the Writings state is preserved without mutilation since its first revelation or its final writing; and which, once published, is to be "preserved to all posterity."*
     * AE 1085; AC 9349; LJ 41; EU 113.
     Let us not forget that the literal sense of Scripture is the vulnerable "heel" of the Son of Man, upon which the attacks of the hells are centered.* Although the Seed of the woman shall crush the head of the serpent of the tree of sensuous knowledge, yet the serpent will bruise His heel. And "if the foundations are overturned, what shall the righteous do?"
     * CLJ 62.
     The challenge must not be ignored. The New Church must indeed center its study upon the treasures of the internal sense, which are given to her for doctrine and for life. But with our many uses and scanty resources, we must also meet the critics on their own ground. In this the New Church is unique that it holds the key to unlock the Word, and knows that it is the presence of a continuous spiritual sense that is the criterion of its Divine authorship.

394


PETER, JAMES AND JOHN 1959

PETER, JAMES AND JOHN       Rev. KARL R. ALDEN       1959

     (Delivered to the Fourth Session of the Twenty-second General Assembly, Lake Forest College, Illinois, June 18, 1959.)

     Three of the Lord's disciples-Peter, James and John-occupy a unique place in the story of His ministry. They constitute an inner circle who alone were privileged to be with Him on a number of occasions. They represent three fundamental states in the establishment of the church, and, consequently, three all-important steps in man's regeneration.
     It is the purpose of this paper to search out the representation of each of these characters, and then to trace in the Gospel story the larger significance of that trait as it is found both in the church and in our own individual regeneration.

     "By Peter, James, and John at the transfiguration, as in all other places where they are named in the books of the Evangelists, were represented faith, charity, and the good of charity. That they only were present, signifies that no others can see the glory of the Lord, which is in His Word, than those who are in faith, in its charity, and in the good of charity" (AC. Preface to no. 2135).

     In the Apocalypse Revealed we are taught that:

     "By Reuben, Simeon, and Levi are signified truth in the understanding [or faith], truth in the will [or charity], and truth in act [or good works], the like as by Peter, James, and John" (no. 356).

     And:

"When they are together, they represented these three things as one. It is said as one, because there is no faith without charity, and there is no charity that is charity without works" (AE 821: 2). "As these three apostles signified these things, therefore more than all the rest they followed the Lord" (AE 821: 3). [Italics added.]

     Having set forth the fundamental representation of Peter, James and John as faith, charity and the works of charity, or truth in the understanding, truth in the will, and truth in act, let us now follow the life-story of each one of the three as it weaves itself into the Gospel account of the Lord's life on earth.

395




     I

     Peter represents faith in the Lord Jesus Christ. He was not named Peter by his parents; by them he was called Simon, which means "to hear," and in the spiritual sense "to obey." It was Simon who was drawn to the Lord, and it was Simon whom He surnamed "Cephas," which means "a rock": not a loose stone, nor a carved stone, but a mighty foundation rock-the rock upon which to build the vast cathedrals of faith in the Lord Jesus Christ, the one God of heaven and earth. The Greek and Latin equivalent of "Cephas" is "Peter"; and so, when the Gospels came to be written down in Greek, his name appears as Peter-Simon Peter.
     We propose to survey the life story of this apostle, bearing in mind at every turn of the narrative that he is the supreme New Testament symbol of faith, or truth in the understanding. Wherefore as we see this colorful character weaving his way through the Gospel story, we may also visualize the loom upon which the fabric of our own faith is woven-the faith that leads to regeneration, the faith of a living church. Such faith is subject to many vicissitudes! At times it is irresolute, at times almost cowardly. But anon, with the keenness of an eagle's sight, and with the strength of a lion, it sees and champions the eternal truth. The cycle of its variation is from the height of being willing to give all to the dark moment of bodily fear when, cringing from its accusers, it denies the Savior Himself.
     Who among us has not passed through the cold and the warmth of faith? Who has not experienced moments of inspiration, when he would surrender all to the living reality of his inner conviction, and then, in another situation in life, has denied the power of his faith by falling a prey to some base appetite! This was Peter, irresolute of character, yet clinging to the Savior with the greatest degree of fidelity, firmness and inward love; for even after his denial he went out and wept bitterly.
     Of Peter's childhood and youth we can form only a conjectural background. We know that he grew up on the wave-lapped shores of Galilee, with snow-capped Hermon to the north, and to the west the hills of Nazareth, behind which he must have watched the sun sink down to rest, pouring its glory upon the spot which was the Savior's home. Even in this obscurity we see a symbol of the faith that grows within us: for who can tell just what it is from which the earliest strands of faith are drawn? Whether it comes from truths in the memory, represented by Galilee; or from love to the Lord, represented by Mount Hermon; or from the temptations represented by Nazareth, which was in the tribe of Naphtali; we cannot tell. Faith, as we recognize it, comes to us full-grown-a man hearkening to a call, the call to repentance.

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It was not the Savior who first drew Simon from his nets. It was

"the voice of one crying in the wilderness, Prepare ye the way of the Lord (John 1: 35-37).

     It was the Baptist who arrested Peter's attention, and the Baptist represents the letter of the Word. How can New Church faith be declared, unless we become disciples of the letter of the Word? We must become readers, learners, students, filled with an abundant store of Divine revelation in ultimates. Such wealth gives appetite for more. It creates the desire to see the spirit within the letter, to see deep within the sacred page the living God!
     Andrew, Simon's brother, had been attracted by the preaching of John the Baptist, and when he heard John say of Jesus,

     "Behold the Lamb of God,"

he left the Baptist and followed Jesus. His first thought was to tell his brother Simon of the Messiah whom he had found. He brought him to Jesus, who said, when He beheld him.

"Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, a stone" (John 1: 35-37).

     Yet faith does not at first perceive that it must be supreme if it is to guide one's life to heaven. It takes time to learn the message, "Forsake all, and follow Me!" So Peter, after Andrew had called him, attached himself to the Lord, but he did not realize that he must be with Him continually. Therefore he went back to his home in Bethsaida, on the shores of Galilee, and resumed his occupation as a fisherman. We, too, must learn the lesson that our faith in the Lord must be in everything we do.
     After some months the Lord also returned from Judea into Galilee and gave Peter the final call. Matthew records it as follows:

     "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 said unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets and followed Him" (4: 18-20).

     Concerning this call we have the following from the Writings:

     "I was once asked how from being a philosopher I became a theologian; and I replied, In the same way that fishermen were made disciples and apostles by the Lord; and that I also, from my early youth, had been a spiritual fisherman. On this, my questioner asked, What is a spiritual fisherman? I replied that a fisherman signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner" (Intercourse between Soul and Body, no. 20).

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     On the occasion of Peter's call, Luke informs us that the Lord entered into his ship, and taught the multitude from it. Peter's ship represents the doctrine of faith, and from now on the Lord was to occupy the center of that doctrine, and to speak from it. After the discourse, the new-found Master bade them "launch out into the deep and let down their nets "and, lo, the nets, which throughout the long dark night had been drawn in empty, now enclosed a multitude of fishes. This is an abiding memorial to the abundance of truths that fills the mind when the Lord is made the center of our thoughts. With the Lord in the ship a multitude of fishes is secured (Luke 5: 1-6).
     We are not to think of Peter as a mere laborer. He owned his ship. He employed servants, as is stated in the Gospel account. He had moved from Bethsaida to Capernaum, was married and had children, and had acquired an ample house; for he is said to have entertained within its walls the multitude that followed Jesus.
     Peter now brought the Lord into his own home where his wife's mother was laid sick of a fever:

"and Jesus touched her hand and the fever left her And she arose and ministered unto them" (Matthew 8: 14)

     Note here that the Lord first entered into Peter's ship, then into his city, and lastly into his very house-his home. Here the application of doctrine to three different situations in life is represented-the doctrine which a man applies in his business, the doctrine which he applies to his fellow man in his social contacts, and the doctrine by which he governs his private life. Peter had not shut out the Lord from any of these fields. His faith was complete. Yet the home to which he brought the Lord had sickness, just as the mind which through faith draws the Lord within itself is not yet clean and pure and holy. The Savior must work within the mind, touching the hand of the diseased one, who here represents self-love. There is not room in the same mind for both self-love and the living touch of the Savior's hand.
     From now on Peter occupies the leading place among the disciples. In every list that is given, his name comes first. In many cases he is addressed by the Lord as the representative of the twelve, and frequently, when Jesus addressed them all in general, Peter answered for his fellows. To Roman Catholicism this forms the evident basis for the claim that Peter was the first of the Popes, but to New Church men it teaches quite another doctrine. It convinces us that faith must lead, and that without a heart-felt and enthusiastic faith the church will perish. For when faith is kept burning brightly it sheds a light that guides our faltering footsteps, even through the bitterest trial.

398




     II

     Peter's primary place is well illustrated by what happened after the Lord had fed the five thousand in the wilderness. Jesus had returned to Capernaum, and there taught the doctrine that He was the bread that came down from heaven; that unless men ate of His flesh, and drank of His blood, they had no part in Him. The results of this teaching was that the multitude which had followed Him-the rabble lusting for natural bread-melted away; and it is said that even many of His disciples walked no more with Him. With infinite pathos,

"Jesus said unto the twelve, Will ye also go away? Then Simon Peter answered Him, To whom shall we go? Thou hast the words of eternal life" (John 6: 67, 68).

     Nothing but an abiding faith can carry us through the darker moments of life, when all our efforts are for naught, and when even the things that we have cherished most are falling away. But there is still hope for us if we can retain a conviction in Peter's confession: "To whom, [Lord,] shall we go? Thou hast the words of eternal life."
     But there are moments in the life of religion when faith by itself is insufficient to witness the mighty deeds which the Savior came to perform for men. There were occasions when the two other disciples of the inner circle were companions of Peter-James and John, truth in the will, and truth in act. That faith may become perfect, it must be conjoined with truth in the will and truth in act, or with charity and the works of charity. And so it was that these three were set apart and witnessed many events that were unseen by the others.
     It was with Peter, James and John that the Lord entered the house of Jairus, where the dead child lay. And it was in their presence alone that He took her hand and said, "Talitha cumi," that is, "Little maid, arise!" What miracles cannot take place when the Lord is present with man in faith, charity and the good of charity? Dead affections spring to new life, and sorrowing households turn their mourning into gladness and their tears into joy. Again:

     "Jesus taketh Peter, James and John . . . up into a high mountain, and was transfigured before them. And His face did shine as the sun, and His raiment was white as the light" (Matthew 17: 1, 2).

     But while the other two disciples were speechless, Peter found words to clothe his wonder:
     "Lord, it is good for us to be here: and let us make three tabernacles: one for Thee, and one for Moses, and one for Elias" (Luke 9: 33).

     It is by means of faith that rare and sacred visions are preserved. We may not always see His face shine as the sun, but we may always keep a sacred tabernacle for Him in our own hearts.

399



     Finally, in the Garden of Gethsemane, when the last agony was to be endured, "Jesus taketh Peter, and the two sons of Zebedee, and began to be sorrowful and very heavy." When faith, charity, and charity in act rule in the human heart, we may go far into the understanding of the Divine work of redemption. We may perceive its import and its bearing, its mercy and its grace, but we cannot go all the way. When the Savior finally went to pray it was a stone's throw beyond the three. It was there that "His sweat was as it were great drops of blood falling down to the ground." He left the three to tarry and watch. But they could not! No human quality could! No faith could see, no charity could feel, no work of charity could embrace the despair and victory of that hour.
     Thrice Jesus came and went, and each time found them sleeping. In this we discern the gulf between that which is human and that which is Divine. The finite can never finally embrace the Infinite. Yet, nearest to God, and still the most receptive of His gifts, are man's faith, man's charity, and man's acts of charity-Peter, James and John.
     We are now in a position to understand why the keys of the kingdom of heaven were given unto Peter. Jesus had asked the question:

     "Whom do men say that I the Son of Man am? And they said, Some say that Thou art John the Baptist; some Elias; and others Jeremias, or one of the prophets. He said 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 Bar-jona; for flesh and blood hath not revealed it unto thee, but My Father which 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 he bound in heaven; and whatsoever thou shalt loose on earth shall he loosed in heaven" (Matthew 16: 13-19).

     Peter represents the rock of our faith in the Lord Jesus Christ as the one and only living God. It is this faith, and this alone, that builds the church in the hearts of men. It is this Jaith, and only this faith, that opens heaven to us, even while we are here on earth; and it is the lack of it that closes heaven. That which is bound by faith on earth is bound in heaven, and that which is loosed by lack of faith here can never be reunited; no, not even to eternity!
     Yet faith, by its very nature, is not constant. The sun rises and sets. Light follows darkness. Faith must ever be purified, lest it fasten itself upon natural objects and mistake them for spiritual ends. This is well illustrated in the life of Peter, who by now had become convinced that the Lord was the Messiah promised from of old, and that His kingdom was to be of this world.

400


And so, when the Lord told His disciples of His approaching suffering and death, Peter rebuked Him, and said, "Be it far from Thee, Lord!" This he did because he loved the Lord. But his love was not yet typical of the supreme faith that sees a risen Lord-a Divine Humanity. So the Lord said unto him,

"Get thee behind Me, Satan; for thou savorest not the things that he of God, but those that he of men" (Matthew 16: 21-23).

     III

     There are other incidents in Peter's life that show the forces of faith at work in the quiet chambers of the heart and mind, where religion is established in man. When tribute was demanded of the Lord. Peter was sent to take up the first fish that he caught, and draw from its mouth the coin that would pay the tax that had been demanded. Since the Lord had not come to destroy the law or the prophets but to fulfill, and since it was necessary to render unto Caesar the things that were Caesar's, it was logical that the fisherman, who represented the search for natural truth, should be commissioned also to supply the wants of the body from that natural enterprise. So do we all, no matter how brightly our faith burns. So do we all engage in the occupations of the world, and draw from them the bread of natural sustenance. Yet Peter should lead in this. There is no room for a religious faith that differs from the faith that governs our dealings in business.
     At the Last Supper it was Peter who eagerly demanded the name of the traitor. It was Peter likewise, when the Lord was washing the disciples' feet after supper, who declared:

     "Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head" (John 13: 8, 9).

     It was impetuous Peter who cut off the ear of the high priest's servant; and Peter, too, who raced on Easter morning to the sepulchre. Peter was outrun by John in the race; for the dictates of love are swifter than the slow processes of faith. Yet Peter was the first to investigate the tomb, while John held back. Of all the apostles Peter was the first to see the risen Lord; for we must have faith first, faith in the unseen realities of the world beyond, before we can come to love them (John 20: 2-8).
     But the most dramatic event in Peter's life was his earnest protestation:

     "Though I should die with Thee, yet will I not deny Thee" (Matthew 26: 35).

     This protestation he had made to the Lord at the Last Supper, on the Thursday night before the crucifixion. That was faith at its supreme moment.

401


But faith is never sure of itself until it has been tempted. It is not an abiding faith until it has become of life. And so, in the confused, strange happenings of the night before the crucifixion, Peter became unmanned. The throngs that came to take Jesus filled him with panic. With the rest of the disciples, he forsook the Lord and fled. At this point the Writings tell us that Peter is no longer the representative of the new and glowing faith of Christianity. He has assumed for the moment the representation of the nation into which the Lord was born: the nation with whom the church had died, and which was now about to kill the Son, that its lusts might go unchecked. It is as the representative of a dying church that Peter now thrice denies the Lord. But the dawn was coming-the dawn of a new day and a new faith.

     "Immediately, while he yet spake, the cock crew . . . and [he] went out and wept bitterly" (Luke 22: 60, 62).

     But Peter was not to live out his days in unaccepted repentance. Once again the Lord walked beside the shores of Galilee; once again the Divine Savior bade the fishermen lower their nets on the right side of the ship" (John: 21: 6); and once again a multitude of fishes was enclosed. John said to Peter, "It is the Lord"; and Peter, girding his fishers coat about him, plunged into the sea, that he might the sooner come to where Jesus was standing.
     Again the disciples received food from His hands-food representative of the Divine nourishment of the spirit. And then Jesus spoke with Peter alone. Thrice had the old Peter denied his Lord; but a new day had dawned, since Peter had seen the risen Lord. His mind was no longer thinking of earthly kingdoms. It was dwelling upon eternal mansions. It was rich with the faith of primitive Christianity. Now Peter was to be thrice forgiven.

     "So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea. Lord; Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith unto him a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He saith unto him the third time, Simon, son of Jonas, Invest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep" (John 21: 15-17).

     IV

     We now come to the part played by James in this drama. The Writings
     say that there is a parallel between Reuben, Simeon and Levi, and Peter, James and John. This is very helpful, for little is said in the Writings about James, but from what is said of Simeon we may grasp the truth.

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Of Simeon, the second son of Leah, it is said that he

"denotes faith in the will, which succeeds faith in the understanding, in the course of regeneration . . . Advancement is said to be made from what is external to things which are more interior . . . when it is made from the truth which is of faith to charity, for the understanding is that which proceeds from the will, and which manifests the will in a certain visible form" (AC 3868)

     The point to be noted here is this: There is much said about Peter in the letter of the Word because as the symbol of faith he is that understanding of truth that manifests the will. The will itself is invisible until it appears either in the form of faith, Peter; or in the form of the works of charity, John. From this we can see, as we study the story of these three disciples in the letter of the Word, why so much more is recounted of Peter and John than is said of James. For he represents the will from which faith is born and good works are done, but which is buried out of sight in the spiritual world of man's soul.
     We read further about the conjunction of

"The good which is of charity, and the truth which is of faith, in man . . . . The good which is of charity enters through the soul into man, but the truth which is of faith enters through the hearing; the former flows in immediately from the Lord, but the latter mediately from the Word. Hence thc wax by which the good of charity enters is called the internal way; and the way by which the truth of faith enters is called the external way. That which enters by the internal way is not perceived, because it is not plainly subject to sensation" (AC 7756). [Italics added.]

     In the light of this teaching we are prepared to understand why James is never mentioned by himself. In every list of the disciples his name appears. He is mentioned with Peter and John in Jairus home, at the transfiguration, and at Gethsemane, and he is twice spoken of with John. On one occasion, the mother of Zebedee's children came to the Lord and asked that her two sons might sit, the one on the right hand, and the other on the left, in His glory. Concerning this we read in the Apocalypse Explained as follows:

     "The reason that the mother of the sons of Zebedee. James and John, asked [that her two sons might sit on the Lord's right hand and left hand] was that by a mother was meant the church; by James charity, and by John the good of charity in act. These two, or those that are in them, are on the Lords right and left in heaven. To the right there is the south, and to the left the north, and in the south are they who are in the clear light of truth from good; in the north are they who are in the obscure light of truth" (no. 9)

     This request was also made by James and John themselves, and for the same reason.
     The other time when James was mentioned with John was when Jesus had set His face to go to Jerusalem, and because of that the Samaritan village would not receive Him.

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Angered at this, James and John asked the Lord if they should call down fire from heaven on the Samaritans (Luke 9: 45. 55).
     Concerning this we read in the Apocalypse Revealed, this was done "that it might be known that fire from heaven signifies testification, yea, proof that truth is truth, and in the opposite sense that falsity is truth, as here" (no. 599).

     Further, in Apocalypse Explained it is added that

     "A city of the Samaritans signifies false doctrine because the Samaritans did not receive Him" (no. 223: 21).

     From all of these facts it seems clear that the reason that nothing was said of James alone, but he is always spoken of together with Peter and John, is that truth in the will cannot be seen by itself, but it is always seen either with truth in the understanding, Peter, or truth in the act, which is John. Truth in the will is the connecting link between the two.

     V

     We come now to the study of John, who is truth in act, or the good deed done. Thick night brooded over the Sea of Galilee as seven men cast and recast their net into the dark waters, but in vain. Heart-heavy and discouraged, the water lapping about their ship, they toiled on through the night, but still they caught nothing. And now the early streaks of dawn silvered the mountains of Bashan to the east. And in that pristine twilight, when all the odors of a new-born day were wafted to them over the water, they heard a voice calling, saying unto them: "Children, have ye any meat?" The disciples turned themselves, and on the dim shoreline they beheld a figure. They answered Him, "No."

     "And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved said unto Peter, It is the Lord" (John 21: 5-7).

     When the ship was brought to land, they found a fire of coals with fish laid thereon, and once more they did eat with the Master, now the risen Lord. And after they had dined, Jesus drew Peter aside, and gave him the charge to feed His lambs and His sheep. Peter noticed John following, and said: "What shall this man do?"

     "Jesus saith unto him, If I will that he tarry till I come, what is that to thee?"

And turning to John, He said, "Follow thou Me."
     This command was addressed to John, not to Peter, as we are told in the Heavenly Doctrine (AE 250: 7, 785: 5).

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It was John who would follow the Lord and tarry till He came: John, the disciple whom Jesus loved; John, the author of the fourth Gospel; John, who received the vision of the New Jerusalem descending from God out of heaven, and who wrote the book of Revelation. Let us dwell upon this apostle, that we may come to understand more fully the spiritual glory that his life portrayed. For if Peter represented the faith of the church, and James the will to do that faith, John was the dramatic personification of charity in act, a remnant of which was to remain until the second coming of the Lord.

     VI

     Why was it that John alone of the twelve apostles was spoken of as "the disciple whom Jesus loved"? Surely the Divine loves all alike! Yet, by the very laws of creation, which involve the preservation of human freedom, the Divine cannot bless all in equal measure. For all do not receive Him in the same degree. It is in reception that man is blessed, and John represents that perfect reception which brings one close to the bosom of the Lord, and causes one to be called "the disciple whom Jesus loved."
     Our positive knowledge of John commences with the information concerning his mother, whose name was Salome. She was one of the women who followed the Lord and ministered to Him of her substance. Without doubt she was filled with the Messianic lore of her people. She must early have heard of the angelic vision to the shepherds, the long pilgrimage of the wise men. She must have wondered what these events presaged. (See Luke 8:3.)
     It was Salome who requested for her two sons that they

"should sit, the one on His right hand, and the other on the left in His kingdom" (Matthew 20: 20).

     She was also one of the women "looking on afar off" at the crucifixion, (Mark 15: 40). And when the long Sabbath of waiting was over, it was Salome who with Mary Magdalene and another Mary "brought sweet spices, that they might come and anoint Him" (Mark 16: 1). With such a mother it was little wonder that her sons. James and John, should represent faith in the will, and faith in act. And the Writings make clear to us that Salome made the request that her two sons might sit, the one on His right hand and the other on the left, because those two qualities do indeed surround the Lord.
     Reared through the tender years of childhood by this mother; hearing the Messianic prophecies from her lips: taught by her the glory of the Law and the Prophets; it is little wonder that, as the full tide of manhood swept over John, he longed for the day of Israel's glory!

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     His father Zebedee was a prosperous fisherman (Mark 1: 20), and into that calling he initiated his sons. The wind, the storms, and the quiet silence of the sea, alike provided the environment for deep thought, for contemplation of God's wonders. Many times as he watched the stars above the blue water, he must have questioned within himself, "When will the Messiah come?" "Will He appear in my day, or in the time of generations yet unborn?"
     For five hundred years the voice of prophecy in Israel had been stilled. Since the lips of Malachi were hushed, no seer had arisen to renew the hope of the children of God. Then, suddenly, John's ordinary life was broken in upon by the news that a prophet had once more appeared. "The voice of one crying in the wilderness" was heard in Judea; and the publicans, the peasants, the soldiers and the fishermen were gathering around him. Among these latter were the two sons of Zebedee. That for which their mother had prepared them now became a reality. Eagerly they became disciples of John the Baptist, and with fervid enthusiasm they accepted his stern gospel of repentance.
     Then, one day, the supreme miracle happened. The Baptist stood,

"and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God l And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto Him, Rabbi, (which is to say, being interpreted, Master,) where dwellest Thou? He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour" [four in the afternoon] (John 1: 35-39).

     John wrote at the end of his Gospel, that if all the deeds of the Lord had been recorded, he supposed that even the world itself could not contain the books that should be written (John 21: 25). We cannot help wondering what loving words filled the conversation of that first quiet evening with the Savior. We do know, at least, that John's devotion to the Christ was so kindled that he never henceforth faltered, as did his companion Peter. His love, his loyalty, his warm discipleship, were cast in a mold too strong to be broken by the tempestuous vicissitudes of the stormy days that were to follow. Truth of faith in the will may not be completed, but faith in act becomes the image of heaven on earth. It is imperishable!
     On the day following, John journeyed into Galilee with his new-found Master, and witnessed with Him the first of all the miracles-the turning of water into wine at the marriage feast at Cana. The miracle was a token of the reality of religion. It bespoke the fact that dull natural truth may, under the Savior's hand, be made the vehicle to convey to human minds and human hearts the joy-giving treasures of spiritual truth.

406


And this new wine was better, purer, more generous than the first. No earthly force can rob us of spiritual truth. Moth cannot fray, nor rust destroy; thieves cannot steal its glories; nor can the passing years destroy its youth. It is the symbol of that sweet conjugial love that grows in tenderness and depth with passing time, and, unlike the mortal life, feels but lightly the passage of the years!
     As yet there was no definite apostleship. With Jesus, John had gone from Jerusalem to Cana, and after the miracle of turning water into wine had resumed his old occupation as a fisherman. He did not as yet know that he was to be constantly with the Lord. But one day, he and his brother James, with their friends. Simon and Andrew, were fishing, when, standing by the sea, the Savior gave the formal call to apostleship: "Follow Me!"
     It was now that James and John received the surname, Boanerges- "Sons of Thunder." Christian art has done much to impair our real concept of John, for the artists have painted him as young and comely, and withal effeminate. Young and comely he may have been, but surely never effeminate! It is hardly likely that the Lord would have surnamed such a one Boanerges-"Son of Thunder!" However, the Writings give us the real reason why he was so called.

     "Sons of Thunder," we read, "signify the truths from celestial good. Celestial good is the same as the good of love in the will and in the act and this is what produces truths. From this it is evident why James and John were called the 'Sons of Thunder'" (AE 821: 4).

     Nor is John's supposed meekness of character consistent with his sudden fury against that obscure village of the Samaritans which would not receive the Lord, and upon which he desired to bring down fire from heaven. Charity in act is, indeed, gentle and mild; it reaches out its hand to the poor and unfortunate, and brings sympathy to the sick and the dying; but there are times when it wears the appearance of wrath and zeal. Every just punishment inflicted by a parent upon his child is, in very truth, love in act: but to the child it must ever wear the semblance of the lightning and the storm. It is John acting under his surname of Boanerges.

     VII

     At first John was just one of the twelve, but as the days of the ministry increased he was admitted into that more intimate group who alone could be with the Lord in His more transcendent moments. Into the chamber of death the Lord admitted Peter, James and John.

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They saw Him as He cast out the mourners, with their weird instruments of music; and they beheld while He took the little daughter of Jairus by the hand and said: "Talitha cumi," which is, being interpreted, "Damsel, I say unto thee, Arise" (Mark 5: 41). Again, the same three ascended the Mount of Transfiguration, and were shown the glory of the Lord, who stood before them: and

"His face did shine as the sun and His raiment was white as the light" (Matthew 17: 2).

     And it was to these three that Jesus disclosed the agony of His spirit; for He took them into the Garden of Gethsemane to watch with Him while He prayed. John could hardly be absent from these occasions; for it is by love that the heart is opened and real faith is born (Matthew 26: 37).
     But as the Lord's earthly life neared its end we find that John occupied, ever more nearly, a unique position. We have seen him at first as one of twelve, later with two others, and now, on the eve of the Passover, he has but one companion, Peter.

     "Then Jesus sent Peter and John, saying. Go, and prepare us the passover, that we may eat" (Luke 22: 7).

     Faith in the understanding, and faith in the act-it is by these that man prepares his heart to celebrate the Holy Supper!
     From now on he has no companion. He was the only disciple that leaned on Jesus' breast at the Holy Supper (John 13: 23). And to his care the Lord committed Mary.

     "When, therefore, Jesus saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman behold thy son Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home" (John 19: 26, 27).

     Concerning these two singular occasions we read in the Writings as follows:

     "As the breast corresponds to the good of charity, and the good of charity is to do good from willing good, therefore John, who represented this good, lay on the breast, or in the bosom of the Lord, by which is signified that the good of love in act is loved by the Lord" (AC 10087: 2).

     Again:

     "As John represented the church with respect to good works, and good works contain all things of love to the Lord and of charity toward the neighbor, therefore John was loved by the Lord more than the rest of the disciples" (AE 831: 6).

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     And further:

     "The reason the Lord called Mary the mother of John, was that John represented the church as to the goods of charity. These are the church in the effect itself. And therefore it is said that he took her into his own home" (CL 119: 2).

     And to John alone did the Lord give the promise:

"If I will that he tarry till I come, what is that to thee [Peter]? [John] follow thou Me" (John 21: 22).

     This was so because, as the doctrine states

"the good of charity would follow the Lord, and acknowledge Him even to the last time of the Old Church and the first of the New" (AE 8).

     Finally, John was the only one of the disciples who could not be put to death by the enemies of the church. For the beloved disciple represents that imperishable bond between heaven and earth which can never cease to exist, lest heaven itself perish. He represents the sincere heart, the determined act of goodness, the fulness of remains that carries righteousness across from church to church. "If I will," said the Lord to Peter, "that he tarry till I come, what is that to thee?"
     And in very truth John did tarry until the Lord came-came in the vision of the Apocalypse, came as the Ancient of Days, came as the Lamb slain from the foundation of the world. It was to John alone that the heavens could be opened in spiritual vision. For in the individual man naught fixes and establishes the vision of truth, and makes it into a new revelation, but the good of love in act. "I, John, saw the holy city, New Jerusalem, coming down from God out of heaven."
     Of this we are told in the doctrine:

     "By John are represented those who are in the good of love. For by the twelve apostles are represented all in the church. . . And as John represented the good of love, therefore the revelation was made to him; for revelation from heaven, which is such, cannot be made to any others than those who are in the good of charity or of love. Others can indeed hear the things that are of heaven, but cannot perceive them" (AE 8).

     So John fulfilled his destiny by receiving on the Isle of Patmos the revelation of Jesus Christ.

     VIII

     Faith and charity! Truth and goodness! How long have men disputed about their priority! Which is first, which is last, and what is their relation to each other? Peter and John! Peter was indeed called first, but he was destined to be crucified, to have his hands stretched forth by another, to signify the death of that first faith which he represented.

409


John was not the first called but he remained until the end. "If I will that he tarry till I come." He represents the one thing in all churches that has never grown old: the goodness of simple hearts, the sweetness of kindly deeds, the joy of uses faithfully performed!
     When a mother hears at her knees the prayers of her little child, she may rejoice in her heart, for she is imparting precious remains to that child; the remains typified by John-remains that pass from state to state, and never die. When, with a mother's love, she pours into his mind the stories of the Word, well may her spirit sing for joy; for she is building an eternal mansion in that child, she is laying the foundation for the loving performance of use by which heaven will be opened to him.
     The name John means "the grace of God." "The law was given by Moses, but grace and truth came by Jesus Christ." To each of us by what Peter represented comes our faith-weak, vacillating, inconstant; through James there gradually comes the determination of the will to ultimate our faith; but through John-the grace of God-comes our salvation, comes the opening of heaven to us, comes charity in act.
     When men came to build a worldly dominion upon the Gospel stories, they chose Peter as the symbol of power; and upon him they laid the title of first Pope. But when the Lord Himself would choose the disciple who should be supreme, He chose John. For John alone, who lay upon His bosom, was called the disciple whom Jesus loved. To him was committed the care of Mary. And when the prophetic revelation of a New Church was to be received, it was given to John. For love in act, true charity in life, has power to bring heaven down to earth; has power to draw us near to God; has power to redeem, to save, and to bless us to eternity.

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ON DOCTRINE 1959

ON DOCTRINE       Rev. NORBERT H. ROGERS       1959

     (Delivered at the Fifth Session of the Twenty-second General Assembly, Lake Forest College, Illinois, June 19, 1959.)

     The subject of doctrine is a very familiar one in the church. Both the clergy and the laity have considered it, studied it and discussed it many times. Yet it is always worthy of further consideration and reflection. For it is a vast and complex subject with many different aspects; and the human mind, with all its limitations, needs many successive new studies of its generals and particulars to form a clear, rational idea of it. Time does not permit a comprehensive presentation of the whole subject, however, but limits the scope of this address to only some of its aspects.
     What makes the subject of great importance to us is that it enters into and affects so many facets of the human mind and of life. Whether or not we recognize it and accept it, the fact remains that doctrine is closely related to the state and development of the church, of man's regeneration, and of both his spiritual and natural life.

     Doctrine and the Church

     That doctrine is closely related to the church is well known. There is no church whatsoever that does not have its doctrinal things or dogmas. These are its tenets and explications of faith, and the guiding principles of its practices. They set a stamp upon each church, expressing its character and distinguishing it from other churches. And without doctrine, the church, its faith and its religion, would be but names having no meaning.
     The Writings not only confirm this amply, but go on to describe the close relationship of church and doctrine: revealing in detail what the relationship is, how intimate it is, and how it varies according to the state of the church.
     They teach that doctrine has been provided and exists primarily for the sake of the church,* specifically the spiritual church. For the men of the spiritual church lack the clear perception of the most ancients and are relatively in obscurity, so that they can have no knowledge and understanding of truth, nor be receptive of good, except by means of doctrine and of knowledges from doctrine.**
     * AC 2500.     
     ** AC 2710, 2719, 2722.

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     With the most ancients, both doctrine and faith so much made one with their love, wisdom and life, that they did not think or speak of doctrine and faith as such; nor did they wish to do so lest it distract their minds from the essentials they perceived and loved. For this reason it was altogether as if they had no doctrine and no faith, nor was there anything with them that was specifically called faith or doctrine. But when the Most Ancient Church had to be replaced by the Ancient Church and its successors, it became necessary to provide men with new means of worship and regeneration. Distinct things called doctrine and faith then became necessary, and were provided by the Lord. Doctrine became so necessary that we are taught that the church is solely from doctrine, that it is founded upon doctrine, and that it is according to its doctrine;* and this so much so that we are specifically taught that the church cannot exist without doctrine.**
     * AC 530, 4189: 3; AR 903. 915; AE 730, 1088; Coro. 18; TCR 245.
     ** AC 769, 3556; AR 97: 4; Coro. 18.
     But even while emphasizing the dependence of the church upon doctrine, the Writings make clear that doctrine itself does not establish the church, because doctrine alone does not make the church; and that when a church is founded solely on and by doctrine it is in a perverted and adulterous state.*
     * TCR 245; AC 809, 1799: 3, 3857, 6637: 2, 10763; SD 4332.
     Clearly, then, the connection and use of doctrine to the church, though most intimate and necessary, are still relative. Indeed, they are subject to considerable variations. And these variations are to be carefully distinguished; not only that we may rationally comprehend what the Writings reveal, but also because it is only in certain circumstances that doctrine will perform vital services to the church in bringing it into existence, promoting it, and extending it. In other circumstances, doctrine will serve only to limit the church; perverting it, and finally destroying it.
     Both the church and doctrine exist on all planes of being. Inmostly they are said to be Divine. Internally they are heavenly. And externally, both the church and doctrine are natural. Both the church and doctrine are genuine, effective, and in their fulness only in so far as all their qualities and properties, from inmosts to outmosts, are simultaneously present in their external manifestations, and intercommunicate. So the true church, and the genuine doctrine of the church, involve Divine, celestial, spiritual, rational and natural things, by which the man of the church is affected both in heaven and on earth. In so far as any of these attributes are lacking to the church, it is defective. So is it also with doctrine.
     In general and in particular, the church itself is always the interior, and doctrine the exterior.

412


The church is the substance, and doctrine the form. The church is the living essence, while doctrine is the instrumental means by which the essence becomes apparent, is brought into being, is determined into effects, and so becomes expressed and confirmed. The relation and use of doctrine to the church are as those of the exterior to the interior, of form to substance, and of the instrumental means to the living essence. So, whereas both the church and doctrine are said to be in themselves Divine, since the Lord Himself is the church itself and is doctrine itself, and with men both are from Him;* it seems clear that the Divine which makes the church has regard primarily to the Divine good or love, which is the Divine esse, while the Divine which is doctrine itself has regard primarily to Divine truth or wisdom, which is the Divine existere. We are definitely taught that doctrine itself is Divine truth,** and in many places that it pertains to Divine truth. Of the church it is taught that the voluntary things of love constitute the church, not intellectual things; that the whole church is love or charity; and that the church is not unless it is of love and charity.*** Whereas of doctrine the burden of the teachings of the Writings is that it pertains to and is an aspect of faith, truth and knowledge;**** all of which are things of the understanding, which, in relation to the things of the will, are all exterior, formal and instrumental. Doctrine literally means teaching, and it serves the general use of teaching;***** whereas what is taught, both the end and the effect, pertains to the church.******
     * AC 768: 3, 2966: 2, 3364: 2, 5321.
     ** AC 3712.
     *** AC 709, 768: 3, 809.
     **** AC 1176, 1798. 2049, 2116: 3, 2762: 2, 3161, 3240: 2, 3364: 2, 3368: 2.
     ***** AC 3420.
     ****** AC 191, 799; AR 902.
     This relationship holds true in all those pairings that are so common in the Writings. The church relates primarily to love, and doctrine to wisdom. The church has to do with good, doctrine with truth. The church is concerned primarily with charity, doctrine with faith. The church is of the will and the state of life, doctrine is of the understanding and of what leads to the life of the church. Even when faith is ascribed to the church, doctrine remains relatively exterior, being then the truths that have been collected, co-ordinated and understood to enable faith to come into being. And when the truth of faith is said to make the church,* doctrine then has reference to the knowledges of truth that served to contain and to bring to light the truths of faith.
     * AC 2966: 2.
     It is to be kept in mind that though the church pertains primarily to what is interior, its scope is not restricted to it: nor is doctrine restricted to what is exterior. The church properly has regard also to what is exterior, and doctrine to what is interior. For in all the pairings mentioned, one part without the other is nothing.

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The church properly is to regard wisdom from love, truth from good, faith from charity, understanding from will, teaching from life, truth from faith, and knowledge from truth. Briefly, it regards what is exterior, formal and instrumental from what is interior, substantial and essential. On the other hand, doctrine is to regard love from wisdom, good from truth, charity from faith, will from understanding, life from teaching, faith from truth, and truth from knowledge. Briefly, doctrine regards what is interior, substantial and essential from what is exterior, formal and instrumental. In so far as this is done, the things of the church animate and qualify doctrine, and the things of doctrine serve and promote the church; so far, too, the things of doctrine and the things of the church are conjoined together, and they both become actual and genuine. And so we are taught that the state of life, love and charity, which makes the church, affects and qualifies the doctrine;* and, conversely, that the genuine doctrine of the church has charity and life as its end, and that otherwise it is nothing.** We are also taught that the church cannot exist without doctrine.***
     * AC 9192, 10406; DP 101.
     ** AC 3863, 5997.
     *** AC 769.
     In this connection, it is to be noted that doctrine itself does not establish nor make the church, because what is exterior, formal and instrumental cannot by itself establish and make what is interior, substantial and essential-no more than the body by itself, without the soul and spirit, can form a human being. But in so far as doctrine ceases to be by itself, and becomes conjoined with what is of the church, so far does doctrine fulfil its function and achieve its purpose, and so far it does establish and make the church. And so we are taught that the doctrine that is from and of charity, that is animated by charity and conjoined with it, forms the church and makes it,* even more specifically, that it is life according to doctrine which makes the church with man.**
     * AC 1798: 2, 3241, 3270, 4723, 6427.
     ** AC 2454, 6637, 10763; TCR 245; AE 725: 2, 799.
     Both in general and in particular, the relation and use of doctrine to the church are as those of the exterior, formal and instrumental to the interior, substantial and essential. And so, in general and in particular, the church cannot exist without doctrine.

     Doctrine and the Word

     One of the principal and specific reasons why this is so is that doctrine is the means by which the Word may be known and understood. This is a vital use, for all churches and their doctrines are from the Word?*
     * AC 1770.
     The reason is that the Divine good and the Divine truth, which inmostly make the church and doctrine itself, and from which come all things of the church and of a genuine doctrine, are contained within the Word.

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     Only in the Word are these things accommodated to man's apprehension and reception; and only through the Word can they be communicated to man in a way that will affect his mind and life, his understanding and will. But although all the goods and truths of love, charity and faith from the Lord required for the establishment of the church are present in the Word, and are there accommodated for man's use, they have no effect upon man whatsoever, nor upon the church, as long as they are not received by man-as long as they are not conveyed to man; that is, as long as man has no knowledge and understanding of what the Word contains. It is the use of doctrine to serve as the means by which the things of the Word may be conveyed to man, and received by him, so that he can know them, understand them and use them. And so we are taught that doctrine contains and teaches the knowledges of good and truth;* that there can be no knowledge of the contents of the Word without doctrine;** that all instruction in the world of spirits is by means of doctrine;*** that the Word can be understood only by means of doctrine;**** that since every one thinks and sees truths from and according to doctrine, they who are in genuine doctrine are in enlightenment when they read the Word, for doctrine is as a lighted lamp;***** and that on the other hand, they who read the Word without doctrine are in obscurity and may be drawn into any heresy,****** for the external sense without doctrine to direct and guide is bent in any direction.*******
     * AC 4481.
     ** AC 3419.
     *** HH 516.
     **** AC 10324, 10400: 3, 10763; SS 54; AR 320; AE 356: 2.
     ***** AC 9424; SS 54, 59; AE 356: 2.
     ****** AC 10252: 2; HH 311; SS 52; AE 816: 2.
     ******* AC 9409.
     The Word can be bent in any direction because its letter is composed of appearances or aspects of truth, accommodated to the apprehension of man's most external mind. This is the corporeal mind, which by itself grasps only sense impressions, and is under the influence of sensual affections. It can perceive truth only in sensual forms, which are very gross and limited in their ability to convey truth. Sensual forms can present to view only a very small part of truth, and only its most external aspect. The greater part of a truth, and its more interior aspect, remain hidden. So limited are sensual forms that a great many differing ones are required to communicate a reasonably correct idea of a single truth. Because of these limitations of sensual forms, the truth itself of the Word is for the most part hidden within its letter, and the things that can he seen there appear unrelated, and often contradictory. Unless man has the means to correlate and reconcile the things he reads in the letter of the Word, he cannot avoid accepting as true those appearances that agree with what he already thinks and wills, rejecting the rest, explaining them away, or overlooking them.

415


That the quality of a man's affections greatly influences what he sees in the Word and draws from it is very clearly taught in many places.* And they who read the Word without doctrine, seeing only those sensual truths which agree with their corporeal or sensual affections, are called "the dragon" in the Apocalypse.**
     * AC 7012: 2, et al.
     ** AE 714: 4.
     To counteract the influence of proprial idea and affections, to correct false ideas that have been formed from the Word, and so to correlate the things of the letter that their true meaning may appear in clearer light, a lamp and guide are needed. This is one of the great uses of doctrine. For the Word is seen and interpreted according to one's doctrine.* And in so far as the doctrine is genuine, that is, in so far as it is not allied with proprial loves but is conjoined with love to the Lord and charity, it serves as a lamp to shed light on the Word,** dissipating man's obscurity as to truth;*** for by doctrine, falsities are dispersed, and perversions corrected.****
     * Lord 65; AC 4966.
     ** SS 52, 54; AE 356: 2.
     *** AC 4844: 5.
     **** AR 52; AE 356: 2; AC 321.
     In interpreting the Word, and in correlating its various parts so that they unite together in presenting truth, doctrine strengthens the Word and supports it,* enabling man to have both a better understanding of it and greater confidence in it. And since genuine doctrine serves to correct-perversions and to disperse falsities, it is also a means by which man can defend himself in temptations, combatting the infernal forces that then assail him.**
     * AC 9424.
     ** AC 2709, 3448, 5044.
     So it is that through doctrine man is able to draw from the Word those things which are to establish and to make the church in him, and through him on earth among men; to amend the things of the church he has; and to defend them against assault.

     Doctrine as a Vessel

     The use of doctrine, however, is not confined to interpreting the Word and to conveying to man the things of the church from the Word. For we are taught that doctrines are vessels capable of receiving and containing interior things.* Divine and spiritual things are said to inflow into doctrine with man, enabling these things to be present with man, and to be operative with him, so that through doctrine conjunction is effected between the Lord, angels and men.** And here the teaching that all influx is according to the form of the receiving vessel is pertinent. The nature and character of the exterior form and instrument will always affect the reception and state of the interior substance and essence. Interior things will inflow only in so far as the exterior vessels are suitable and capable of receiving and containing them.

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Nothing can inflow if there is no vessel, or if the vessel is completely discordant. Relatively little will inflow into a vessel of limited capacity. And the influx will be distorted in so far as the vessel is defective and inharmonious. So we are taught that the interior things which inflow are determined and modified by doctrine.*** Thus all doctrine does not serve the church in the same way or to the same extent, and the man of the church is not to be satisfied with just any doctrine whatsoever. Only in so far as doctrine is genuine will it be able to promote the establishment and uses of the church. In so far as doctrine is not genuine, but is perverted, so far will it hinder the establishment of the church, and this even to destroying its essential things.
     * HH 227; AC 3508.
     ** AC 3365: 2, 5032: 3, 5044.
     *** AC 3539: 2, 5945.
     Doctrine, we are taught, must be received if it is to serve as a vessel into which Divine and spiritual things can inflow to affect man and to establish the church. Merely to have a knowledge of doctrine is not enough. Doctrine is received only in so far as it is made of the life, and only so far will the Divine and spiritual things inflow.* Hence the teaching that doctrine alone does not establish nor make the church, but a life according to doctrine.
     * AC 3464: 2, 5068; AR 8.
     Moreover, life according to doctrine is necessary to the church because it conjoins into a one all the various things pertaining to the church, including its doctrinals. For doctrines express and give form, bring to light and teach, all the various things and aspects of the church from inmosts to outmosts, distinguishing each from the others. Thus there are doctrines concerning the Lord; doctrines concerning the Word; doctrines concerning love, charity and faith; doctrines concerning worship: doctrines concerning reformation and repentance; doctrines concerning the spiritual world, the Divine Providence, conjugial love, and a great many others as well. Furthermore, to teach and to affect men, doctrine must be accommodated to the intellectual capacity and state of man, the varieties of which are beyond calculation. Thus, although the various things of the church, which are the concern of doctrine, are homogeneous and together make one, the doctrines themselves differ widely. They often appear to be quite unrelated to one another, and sometimes quite conflicting. Life, on the other hand, is by no means so various. For life itself relates to good, that is, to love and charity. When doctrine is conjoined to life, and especially in so far as life is the primary thing, life becomes a unifying principle. When doctrine is lived, it can be seen that all the various doctrines are concerned with one thing, being various aspects of life. Their connections and relationships then become more apparent, while their apparent differences and conflicts are seen to be mere appearances. And so we are taught that though the doctrines of men and of churches may differ greatly, life according to doctrine conjoins them and makes them to be one church.*

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But in so far as doctrine is the principal thing. especially in so far as doctrine is not applied and conjoined to life, so far doctrines, being diverse, separate and divide men and churches, bringing them into conflict, and so far there is no church at all.**
     * AC 3241.
     ** AC 4468, 6637: 2, 8152; AE 796: 2.

     While emphasizing life, we are not to conclude that the quality of doctrine is of no importance. As has been noted, influx is according to form, and a defective doctrinal form cannot serve the church well. For in so far as a doctrinal is false it will obscure the truth of the Word and cause evil to appear good. False doctrinals, then, instead of correcting errors, pervert faith, lead to evils of life when they are applied, and prevent the reception of genuine doctrine such as sheds light upon the Word.* For this reason, even the least falsity of doctrine is hurtful to the church.

     * AC 1679: 3; SD 4932: 2; AE 730: 2, 732: 2.
     The church is hurt even more in so far as any principle of its doctrines is false; for when the principle is false, all the doctrinal things derived from it and related to it, are likewise false.*
     * AC 4720.
     With man, to a greater or less extent, errors of doctrine are unavoidable. For the human intellect is limited and fallible. And so, when we are considering the harmfulness of doctrinal falsity, it is well to keep in mind the teachings that falsities of doctrine in themselves are not as direful as the falsities of evil. Although harmful, they do not necessarily prevent the establishment of the church.* Falsities of evil are those devised by man in order to justify the evils he loves and to attain his selfish and worldly ends. Doctrinals become such falsities when they are used as means to attain dominion, honors, gain and the like, or when they are hatched by man with this purpose in view. Such falsities, or perverted doctrines, spring from the love of evil, are closely conjoined with that love and its affections, and take their quality from them. For this reason they are said to close the way to interiors, leaving no avenue for heavenly things to inflow. Their inspiration is from hell, with which they conjoin the man; and because the qualifying affections are evil, they cause angels to recede, but invite the infernals to dwell in them.** These direful effects spring from the evil loves and affections which qualify these falsities and perverted doctrines. Falsities of doctrine that are not qualified by evil loves and affections, nor conjoined with them, are not so direful, even though they may be associated with evils of life.*** A man who learns a false doctrinal, but sincerely believes it to be true and to represent the Divine will, and who therefore tries to live according to it, will indeed he in falsity and evil, but he is not necessarily in the love of falsity and evil. He can well be in the affection of truth and good.

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In so far as this is the case, an essential of the church is present with the man, even though the falsity of his doctrine, and the consequent evil, prevent the full establishment of the church.
     * AC 5149: 2.
     ** LJ 58: 9; AC 4818: 3, 3464: 2.
     *** AC 1679: 3.
     Moreover, we are taught that in the Divine Providence no religion is permitted to exist in the world without containing among its mass of false doctrinals such essential truths as the members of that religion require for their salvation.* The doctrinal forms by which those essential truths are presented may be very crude, and the members of the religion may not he able to distinguish them from the actual falsities of their religion; but, still, in their believing the doctrinals of their religion, their faith will inevitably contain essential truths, and in their living according to their doctrinals, their lives will inevitably include some good such as pertains to the church. Thus, despite the doctrinal falsities of a church, some of its members can be regenerated, and by a life according to their doctrine he introduced into heaven.**
     * DP 254: 3.
     ** AC 5149: 2, 6725; SD 5451; LJ post. 23.
     These teachings by no means imply that, to all intents and purposes, false doctrinals are the equivalents or even the approximations of genuine doctrine. False doctrinals are detrimental to the church in so far as they are false. Their hurtful effects can be minimized and circumvented to some extent by the presence of innocence and of active affections for truth and good. But the harmfulness of a false doctrinal cannot be completely overcome except by the removal of its falsities. Man is to strive to correct his doctrine, and to be in the continual endeavor to attain to genuine doctrine itself. If he does not, it means that he is not sufficiently motivated by genuine affections for truth and good, and is content to remain in falsities and evils. It is also important for man to approach to the genuine doctrine of the church as fully as possible, because in so far as a man's doctrine is not completely made up of truths, its deficiencies will be supplied from himself; that is, from his own rationality and intelligence, which are influenced by his proprial loves. All doctrinal things from this source are false. Indeed, the perversion of doctrine is brought about by nothing else than the intrusion of what is from man.*
     * AC 3786: 2, 2538; AE 376: 37, 386: 4.

     Standards of Validity

     Doctrine is genuine, then, in so far as what is from man and of him is not intermingled with it. Or, what is the same, doctrine is genuine in so far as it is of the Lord and from the Lord with man and through man.* But, as is well known, man has no knowledge of interior states as they are in themselves, and so cannot judge them.

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Man has no consciousness of the Lord nor of His presence, and consequently cannot sensibly perceive the Divine flowing into him. Moreover, because of the limitations of his mind, man can never apprehend Divine truth itself, which is doctrine itself, but only appearances of that truth. These appearances constitute man's doctrine, and, in so far as they are from the Lord they inmostly contain the Divine.** For the reasons noted, man can never know beyond all doubt whether his doctrine is from the Lord or from himself. The Lord has therefore revealed in the Writings the nature of the genuine doctrine of the church as well as its quality. In this way the Lord has provided man with standards by which he may judge his doctrinal things, and the indications by which an idea of the purity of his doctrine may he formed.
     * AC 7004, 7006, 7009; AE 585: 7; TCR 779
     ** AC 3364: 2, 3365: 2, 3368: 2.
     Among the teachings is that doctrine is genuine in so far as it is from the Word, and its validity is determined by the Word.* But doctrine is false in so far as it is hatched from man's own rationality, and in so far as rationality is the final authority in determining the soundness of doctrine.** It is to be noted, however, that the rational does have a part to play in the reception and use of doctrine, for man can receive nothing without a rational idea and without rational confirmation.*** It is necessary, and quite according to order, for rational things to be adjoined to doctrine; but they are not to be conjoined with doctrine so as to be an intrinsic part of it.****
     * AC 3445, 5321, 9222, 9424; AR 489, 576.
     ** AC 2510, 2516, 2568, 2584, 2588.
     *** AC 2520, 2568, 2584, 2588, 2719, 3365; HD 257: 3.
     **** AC 2719, 2720.

     Another series of teachings is that doctrine is falsified and perverted in so far as it is hatched from the proprium, and in so far as proprial cupidities enter into it. This takes place when, in respect to the formation and use of doctrinal things, man has regard to his own gain, honor and dominion.* But doctrine is genuine, being from the Lord, and being made by man from the Lord, in so far as man has for an end the good of the neighbor, and the good of the Lord's kingdom.**
     * AC 10406, 4818: 3, 8149, 9317; LJ 58: 9; AE 160.
     ** AC 10406.
     The particulars of doctrine that are so formed from the Lord are of great variety, and may appear unconnected. Yet in so far as they are genuine and from the Lord, all the particulars together make one doctrine, which is the doctrine of charity.* For all the singulars of doctrine depend on the universals from which they are derived and to which they tend.** And the universal principle of the doctrine of the church, which is its life and soul, is the knowledge and acknowledgment of the Lord.***

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Again, we are taught that the acknowledgment that the Lord is God, and at the same time a life according to His precepts, is the whole of doctrine;**** for the two principal things of doctrine, which together make one, and which are the essentials of the church, are that the Lord's Human is Divine, and that love to the Lord and charity towards the neighbor make the church.*****
     * AC 2231.
     ** AR 903.
     *** AE 10: 2, 45; Can God 1: 1      **** AR 819.
     ***** AC 4723.
     Doctrine, therefore, and everything pertaining to doctrine, has regard to life and charity as its end.* Indeed, doctrine is said to be true in so far as it teaches life, love to the Lord and charity.** Even when it appears to concern the things of faith only, genuine doctrine still has regard to life; for true faith has the life of charity as its end. And so it is that the doctrinal things of the church are nothing but means for arriving at good.*** If doctrine does not lead to the good of life, love and charity, it is because man has falsified it, or because he has not used it properly.
     * AC 2228, 2982: 2, 3863, 4715.
     ** AR 97: 4, 902; AE 724.
     *** AC 5997.
     Since doctrine regards life as its end, its purpose must necessarily be to affect life. Of what use is doctrine except to teach how man must be? and of what value is doctrine unless man does what it teaches?* And when man does what doctrine teaches, he does good. Indeed, one of the definitions of good in the Writings is, that which is done according to the truth of doctrine.** All who are in good, thus all who are of the church, are introduced into good by doctrine.*** This good is specifically called the good of the church.**** We are taught that man may indeed be in good without doctrine, but he cannot be in the good of the church unless he applies doctrine to life.***** And so it is further said that there can be no Christian good except by means of doctrine,****** and that life and charity cannot be formed without doctrinal things?*******
     * AC 1799: 3, 2116: 3, 2952: 2, 1515.
     ** AC 4301: 2.
     *** AC 3767, 4270.
     **** AC 4489: 3.
     ***** AC 3310, 6427.
     ****** AC 8513: 3.
     ******* AC 2049: 3.

     Doctrine and Regeneration

     The effect of doctrine upon life is not limited to externals. For the good into which doctrine introduces man is not merely a natural good act, but has, we are taught, a spiritual quality.* When doctrine is first applied to life, it no doubt mainly affects the externals, and the good done may well be a natural good work for the most part. But since true or genuine doctrine has a spiritual principle, as a man persists in applying it to his life the doctrine will increasingly affect his interiors, determining his state of life as well as his actions. For we are taught that when doctrine is lived, and in so far as the good of life is regarded as the end and doctrine as the means to that end, the interiors of man, that is, his spiritual mind, are opened, and enlightenment becomes possible.**

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So we are taught further that man becomes rational in so far as he loves doctrine for the sake of life, and especially when he applies it to life;*** and that when doctrine and life are conjoined, both the understanding and will of man are affected, causing man to become a man of the church.**** Moreover, conscience, which properly is the new will of the regenerate man of the spiritual church, is formed according to the quality of his doctrine, in so far as he lives according to it.***** This is because when doctrinal things are loved and lived they become appropriated to man;****** constituting with him a plane into which Divine and spiritual things can operate, and vessels into which they can inflow and be present with him.******* For this reason, when lived, doctrine is said to prepare man for heaven,******** and actually to introduce him into heaven.********* The life of good and charity according to doctrine effects communication between the Lord, angels and men, and conjoins them.********** By a life according to doctrine, therefore, man is reformed and regenerated, progressively becoming a spiritual man, that is, an angel.***********

     * AC 4988: 2, 5032: 3.
     ** AE 82, 320.
     *** AC 3161: 2.
     **** AE 725: 2.
     ***** AC 2831: 2, 6208, 8521: 2.
     ****** AC 3162: 2.
     ******* AC 3365: 2, 3464, 3508, 5032: 3, 5068; HH 227, et al.
     ******** LJ post. 23.
     ********* HH 489: 3.
     ********** AC 3365: 2, 3464; AR 8.
     *********** AC 3310: 3, 3332:2, 3502: 2, 3690, 6765; LJ 38; AE 356: 4, 790: 5.
     The state of man's regeneration has a profound effect on his attitude towards doctrine, and upon its use to him. In so far as he is unregenerate, and also when he is in the first state of regeneration, doctrine is necessarily of primary importance, and all other things of the church are secondary. For in these early states man's mind is in obscurity, both because of ignorance and of the influence of proprial affections. And so he then has neither a knowledge nor a perception of the truths and goods and of the faith and charity of the church, nor of what the Word teaches. In so far as such knowledge and perception are lacking, man is entirely dependent upon doctrine to lead him in the way of regeneration, to teach him what truths and goods are, to shed light upon the meaning of the Word, to protect him from falling into heresies and into evils, and to introduce him into the faith and life of the church, which are the faith and life of love to the Lord and charity towards the neighbor. But as his regeneration progresses, which takes place by his thinking and living according to doctrine, man comes actually into the interior states of faith and of love and charity. As this takes place, the love and charity into which he had been introduced by doctrine, and which then animate him interiorly, become his motivating principle, and doctrine, from having been the primary thing, then becomes the secondary.*

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In regenerate states themselves doctrinal things take the last place, serving as means to express and ultimate the things of charity and love which qualify the man. In brief, at the beginning of regeneration, both in general and in particular, man regards the interior things of the church from doctrine, and is led into them by doctrine; but in regenerate states he regards doctrine from the interior things of the church, and to these he adapts doctrine.
     * AC 3310: 3, 3332: 2, 3502, 3539: 2.

     Doctrine and Enlightenment

     In accord with this is the series of passages which teaches that doctrine is necessary and useful to man in so far as perception is lacking to him.* For in pre-regenerate states of obscurity, man has no discrimination or enlightenment except by means of doctrine.** To such a man, doctrine is the sole means by which light may be received, and what is true and good seen;*** and so doctrine is said to be a lamp shedding light on the Word.****
     * AC 521, 1071, 2710.
     ** AC 9424; SD 5474.
     *** AC 1024, 10582: 3; HH 311, 489; AR 320.
     **** AC 10440: 3; SS 52, 54; AE 356: 2.
     The doctrine that man needs and that serves to enlighten him at the beginning of regeneration must necessarily be formulated by others, and learned from them.* For in states of obscurity man cannot distinguish truths for himself, and he certainly cannot depend on his intuition to see truth; and since he cannot perceive truths, which are the materials of doctrine, he cannot then formulate and develop doctrine for himself that has any soundness to it.** He is, then, dependent upon others for his doctrine. By his examining and confirming the validity of this doctrine by the Word, and especially by living according to it, the doctrine borrowed from others becomes the man's own and is of use to him.***
     * AC 10324; SS 59.
     ** AC 4844.
     *** SS 59
     But when man is in regenerate states, he then no longer needs doctrine from others.* One reason is that doctrine takes on the form of the mind of the person who develops it and gives it expression. Consequently, the doctrine learned from others is never perfectly accommodated to one's own mental form and state, and cannot fully serve his needs Another more important reason is that when man is in regenerate states, he is interiorly animated by love, charity and their affections, into which he had been introduced by doctrine. The light of doctrine is then no longer needed, for it is inferior to the light from the Lord and heaven which is communicated through love, charity and their affections. And so we are taught that man is in enlightenment from the Lord when he is in the good of charity;** thus when he is in the affection of truth for the sake of truth and good, and according to the state of that affection with him.***

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This is because the good of life opens the interiors of the mind, causing truth to appear in its own light;**** but when proprial affections reign, or when a doctrine which supports evil is confirmed by life, man cannot have enlightenment.*****
     * AC 5997.
     ** AC 5637.
     *** AC 938, 9424; SS 59.
     **** AR 82.
     ***** AC 10406, 10640.
     The enlightenment from doctrine shines, as it were, from outside man, and discloses the nature and quality of good and truth objectively and successively from exteriors to interiors. And however bright this light may appear to be, it is to a greater or lesser extent obscured and diffused by the rational and natural forms doctrine must have; while the enlightenment communicated by good affections shines from within man, as it were, and is spiritual light which causes him to perceive the interior essences of good and truth and thence their exteriors. This light is by far the brightest possible to man, its clarity being limited only by man's capacity to receive it, that is, by the state and quality of his affections.
     The perception man has from this inner enlightenment gives him the ability, and consequently the duty, to formulate doctrine for himself and for others. We are taught that, to begin with, man must use doctrine made by others who are in enlightenment;* that those who collect and make doctrine from the Word must be in enlightenment from the Lord;** that they who are in enlightenment from the affection of truth for the sake of truth make their own doctrine;*** and, indeed, that all the doctrine of the church is given by those who are in enlightenment when reading the Word.**** Such doctrine is made by man from the Lord in so far as the good of the neighbor and of the Lord's kingdom is the end in view.*****
     * AC 10324; SS 59.
     ** AC 9424.
     *** WH 8.
     **** AC 10548; HH 311; SS 57; AE 356: 2.
     ***** AC 10406.
     The teachings concerning doctrine and enlightenment clearly illustrate the point that the relation and use of doctrine to the church vary according to the state of the church. When the church is in process of being established with man, doctrine produces enlightenment; but when the church has been established, then doctrine is the product of enlightenment. Since the state of the church, that is, the state of love and charity, alternates during the course of a man's life, his state of enlightenment likewise alternates between light and shade. It may be concluded, then, that the doctrine formed by man in a morning state of enlightenment may serve in a later evening state to lessen his obscurity and to lead him into a new state of enlightenment.

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     Formation of Doctrine

     The formation of doctrine is an important subject which deserves our consideration, even though time factors will not permit a very thorough examination of it. Since the enlightenment required to form doctrine is due to the presence, quality and activity of good affections motivating man interiorly, and by his having love to the Lord and charity as his ends,* the doctrine formed in states of enlightenment must necessarily be the product of those good loves and affections. And so we are taught that genuine doctrine is from a celestial origin;** and also that all conception of doctrine is from good as a father.***
     * AC 2586, 9382: 2, 9424; DP 101; AE 585: 7.
     ** AC 2496, 2510, 2520, 2531.
     *** AC 2586.
     In connection with enlightenment and doctrine, it is always to be kept well in mind what the Writings teach concerning the false and deceiving lumen from the light of the world, and especially from the persuasions of proprial and sensual loves, which plunges the mind into spiritual obscurity even while imbuing it with the persuasion that it is brightly illuminated. Well worth keeping in mind, too, is the teaching that the spiritual enlightenment from good affections pertains to the interiors of the mind: and does not necessarily descend into the planes of consciousness during man's earthly life. It happens, then, that a man whose interiors are in clear enlightenment may consciously perceive none of that light, but believes himself to be in greater obscurity than others.
     These various teachings, when taken together, would seem to indicate that man ought to preserve the humility to avoid persuading himself that his light is actually spiritual enlightenment, and that the doctrine he formulates is, ipso facto, part of the genuine doctrine of the church. Man ought also to be humble enough not to avoid trying to formulate doctrine for himself, simply because he does not feel himself to be in a state of enlightenment.
     The source of all the genuine doctrine of the church, and of every least thing pertaining to it, is said to be the Lord alone.* It is not provided from the Divine directly, but through the Word; consequently, all the doctrine of the church must be drawn from the Word and from no other source.** Whatever is not from the Word must necessarily be from man, and is therefore false and perverted.
     * AC 2231, 2516: 2,3364,5321; Lord 63; HH 311; TCR 779; AR 902; AE 585: 7, 790: 5, 850: 2; Coro. 18.
     ** AC 3445, 5321, 9222, 9424, 10105: 2; AR 489, 576; AE 850: 2.
     The formation and development of doctrine begins from generals and proceeds to particulars by additions and explanations. As general principles of doctrine affect and qualify all the particulars, and as it is very easy, especially in the beginning, to adopt a false principle because of ignorance or of misunderstanding, great care must he taken constantly to examine the principles and the particulars of doctrine in the light of the Word, and to correct them as needed, that they may come to agree with the Word and he one with it.*

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Great care must he taken also that the additions to doctrine be from the Word, and not from self, and that the doctrinal explanations take into account all the teachings of the Word on a subject, conjoining them into a harmonious whole; and that they do not omit certain contrary passages, distort their meaning, or explain them away.**
     * AC 4720; SS 50; AE 778: 6; Verbo 5: 4,18: 4.
     ** AC     4720.
     In forming and developing doctrine from the Word, a beginning must always be made from the very externals and proceed to its interiors. The sensuous truths of the letter of the Word are the first things to be learned, and then the scientifics, which also are external truths of the letter. By collecting these scientifics, and by reflecting on their proper arrangement and significance, man begins to perceive more interior truths of the Word, which are its doctrinal things. These he sees in so far as he is in enlightenment through genuine affections of truth and good.* These doctrinal things of the letter of the Word are called the interior truths which are for the natural man; but he can have no idea, notion or conception of them except through sensuous and scientific truths.**
     * AC 3310, 3726: 2, 5432, 5637.
     ** AC 3310.
     These doctrinal things of the letter of the Word are properly part of the genuine doctrine of the church in so far as they agree and make one with the doctrine formed from the internal sense of the Word.* For any doctrine whatsoever, false as well as true, can be hatched from the literal sense of the Word when this is separated from the internal sense.** We are told that doctrine is delivered in the internal sense;*** and this to such an extent that we are clearly taught in many places that the genuine doctrine itself of the church is that which is formed from the internal sense of the Word, and is indeed the internal sense.****
     * AC 9375, 9409, 9425.
     ** AC 7233:     3.
     *** AE 435: 4.
     **** AC 9025: 2, 9030, 9424; WH 11: 3.
     However, we are specifically warned not to conclude that doctrine is to be formed directly from the internal sense of the Word, however many correspondences we may have at our disposal.* Doctrine is not first learned from the spiritual sense, but the spiritual sense may be seen only after true doctrine has been formed, provided the correspondences are known.** Without genuine truths of doctrine no one can come into the spiritual sense of the Word by means of correspondences.*** One reason for this prohibition evidently is that without genuine doctrine to guide him and to guard him against heretical conclusions, man must depend upon his own limited intellect to determine how to apply the correspondences and to interpret what the spiritual sense teaches.

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Against this we are warned, for it involves intruding what is merely human into doctrine, thus vitiating it. We are also taught that the pure spiritual sense by itself lacks fulness and has no power, and so can effect no conjunction of man with heaven and with the Lord.**** For fulness and power, and so for conjunction with heaven and the Lord, the sense of the letter of the Word is required.***** For the sense of the letter of the Word is the external of the doctrine of charity and faith, while the internal sense is that doctrine itself;****** so that the doctrine formed from the internal sense, and that drawn from the external sense, are properly one doctrine.*******
     * SS 56; Verbo 21.
     ** Verbo 21.
     *** SS 56.
     **** SS 53; Verbo 5: 4, 18: 4.
     ***** Verbo 5: 4,18: 4; SS 53.
     ****** AC 9409.
     ******* AC 9373.
     For these several reasons, man is exhorted to study the letter of the Word.* Indeed, man is directed to confine himself to the letter of the Word when he is in the effort to form doctrine. For we are not merely taught in general that the doctrine of the church is to be drawn from the letter,** but we are also specifically told that the doctrine of the New Church is solely from the sense of the letter of the Word, since that sense contains all things of the doctrine of the New Church, which is to be drawn from no other source.***
     * SS 56.
     ** SS 50, 54.
     *** AR 898, 902, 914; SS 53.
     These teachings that the doctrine of the church is to be drawn from the letter of the Word only are given because man's mental limitations prevent him, even when in angelic states, from entering directly into the internal sense without the danger of profaning it. They do not actually contradict the truth revealed elsewhere that genuine doctrine is the internal sense of the Word, and is to be from it. For that man may be able to draw the genuine doctrine from the Word, in spite of his limitations requiring him to confine himself to the sense of the letter, the Lord has provided that the essential things of the internal sense shall be present and apparent in the letter. All things essential to life and to salvation shine through the veilings of the literal sense of the Word, being like the bare face and hands of an otherwise fully clothed man.* These naked things in the sense of the letter of the Word are spiritual-natural truths, and serve for the doctrine of the church.** Man is to form doctrine from these things, and not from the clothed parts of the letter of the Word, in which the internal sense is hidden or obscure. In his study of the sense of the letter, man is to seek to discover these appearances of the internal sense, collecting them and comparing them. And these are the things he will he led to see, in so far as he is motivated by genuine affections for truth and good for their own sakes and is in the consequent enlightenment from the Lord.

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And as these things of the genuine doctrine of the church are drawn out of the Word by man, they will shed light on the more obscure parts of the letter, enabling him to perceive the things of the internal sense suitable for doctrine contained there, but which previously had been hidden from him. Thus progressively will the interior and genuine truths of the Word become apparent to the man of the church.
     * SS 35; AE 778: 6.
     ** AC 4769; Verbo: 7.
     The fact that a doctrine has been drawn from the Word does not in itself insure that it is a genuine doctrine of the church. For man, being finite, is always prone to error. Even he who sincerely seeks to apprehend the genuine truth of the Word may, and frequently does, misunderstand its teachings. He may draw false conclusions from what he reads in the Word; he may mistake an obscure passage, whose hidden truth can be perceived only in the light of doctrine, for one of the uncovered parts in which the truth itself is clearly exposed to view; he may place too much emphasis on one passage, and not enough on another: and he may read his own ideas into the Word even when he is in the effort not to do so, and believe he is deriving the ideas from the Word. For these several reasons, the doctrine a man forms from the Word may be quite false. And so we are taught that doctrine is not only to be drawn from the sense of the letter of the Word, but must also be confirmed by it.* Moreover, doctrinal things are only scientifics, mere matters of knowledge, until man sees from the Word that they are true, and so appropriates them to himself.** Both the doctrine learned from others, and that formed for one's self, are to be confirmed by the Word.
     * SS 50, 54.
     ** AC 5402.
     The confirmation required is not simply to search out passages from the Word which support the doctrine under investigation, and to disregard or explain away those which disagree. For in this way anything can be confirmed by the letter of the Word, even the most false and perverted doctrine.* The purpose of confirmation is to ascertain as far as is possible that one's doctrine agrees with the Word and makes one with it. For everything of doctrine that does not agree with the Word is unsound, and so is hurtful to the church.** In confirming doctrine, the end in view must he to examine it in the light of the Word to see whether the doctrine is true, and to correct those aspects of it which are found to be fallacious.*** The affection of truth for its own sake will lead man to want to do this,**** not only once, but repeatedly, that his doctrine may become increasingly true.
     * AC 4783: 2.
     ** AR 576.
     *** AC 6047: 2.
     **** WH 11: 3.

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     Doctrine and the Rational

     In conclusion, something must be said concerning the part played by the rational faculty. There is a striking teaching that the rational is not to be consulted with regard to doctrine.* The passages in which this teaching is given specifically concern the Lord, but they also have respect to man. It would seem, then, that in forming genuine doctrine, man would have to rely on his perception and intuition. But, as has been noted before, we are taught that this is not the case. Actually, rational considerations cannot be excluded, for faith is said to be blind in so far as a rational view is left out.** Besides, man can receive nothing of which he cannot have an idea from the rational,*** for it is the rational faculty that enables him to receive and to acknowledge the things of doctrine;**** and the proper examination and confirmation of doctrine by the Word can scarcely be accomplished without using the rational faculty.
     * AC 2511, 2519.
     ** HD 257: 3.
     *** AC 2520, 2719.
     **** AC 3365: 2.
     The teaching that the rational is not to be consulted in matters of doctrine, then, is not a total prohibition of its use. It is nothing but a command not to make rational things either the source of doctrine, or the standard of authority for determining the validity of doctrine. Both the source and final authority of doctrinal things are the Lord and the Word. Man's rational is in appearances and fallacies, and is merely human for the most part, so that doctrine cannot be begun or built from it.* The origin of doctrine is not the rational, nor anything of man's own intellect;** and whatever there is in doctrine that is from the rational or man's own intellect or proprium is false, however much it may be confirmed by reasonings.*** And so, when doctrine is regarded from rational things or any other human things, there is no perception of good and truth; or when man attempts to enter into doctrine from the rational, there result insanity and folly.**** Doctrines formed in this way are graven images-the objects of idolatrous and profane worship.*****
     * AC 2516.
     ** AC 2496, 2510.
     *** AC 8569: 5; AE 376: 37, 537: 13; AR 571.
     **** AC 2584, 2588.
     ***** AC 8869: 5.
     But though we are forbidden to regard doctrinal things from the rational, it is quite proper to regard rational things from doctrine.* And after doctrine has been confirmed by the Word, it is quite proper to add further confirmations from rational things. By this doctrine is enriched and strengthened.** In this way, rational things are adjoined to doctrine, but not conjoined and mingled with it, And by this adjunction, doctrine becomes of use to the church.***
     * AC 2568.
     ** AC 2568, 2584, 2588.
     *** AC 2719, 2720: 8.

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ASSEMBLY IMPRESSIONS 1959

ASSEMBLY IMPRESSIONS       KURT H. ASPLUNDH       1959

     When Swedenborg expressed hope for the growth of the New Church from the universities of Christendom, he could have made no reference to Lake Forest College-a small liberal arts institution affiliated with the Presbyterian Church, and founded one hundred years after the Last Judgment. Nor would the founding fathers of that college have envisioned a time when their institution would be instrumental in promoting the uses of the New Church. Yet such has been the case at the 22nd General Assembly of the General Church of the New Jerusalem, held on the Lake Forest College campus, June 17-21, 1959. The 93 acres of beautiful wooded land near the shore of Lake Michigan-thirty miles north of Chicago, less than twenty from Glenview-and about a dozen of the college buildings comprised the temporary home for most of the non-Glenview registrants at the Assembly. In addition, the Lake Forest College Field House accommodated six regular sessions and the Assembly banquet. Few Presbyterian institutions have been subjected to a more powerful New Church sphere than was evident at Lake Forest, with some six hundred New Church men and women present over the five-day Assembly. We can be sure, for example, that Whittington's music to the Psalms had never before reverberated through the lounge of New Hall, one of the dormitories, as it did one evening when a group of singers gathered informally round the piano there.
     The heart of this sphere was to be found, of course, in the six regular sessions of the Assembly, where the doctrinal addresses harmonized around the note struck by Bishop George de Charms in the episcopal address on "The New Church and the Leading of the Holy Spirit." A consistent re-emphasis through the sessions was on the individual's approach to the Lord in Divine revelation that he might thereby be led immediately by the Lord.

     But even a full and taxing program of Assembly sessions leaves time for social life between official functions! Here again the sphere of the church was evident to a high degree. Name plates prepared by the Assembly committee for each guest aided in breaking what little ice there may have been between New Church men as yet unacquainted; and as we learned our way about the dormitories, visitors young and old were soon getting along almost as one big family.

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     All had to have natural as well as spiritual food, and the College Commons, where the majority of the fourteen Assembly meals were served, formed a hub-or better, a hubbub-of the unofficial social life on the sprawling campus. Before, during, and after the cafeteria-style meals there was opportunity to chat with old and new acquaintances. From the Commons it was possible to stroll to the dormitories, or to share a ride to the Field House, or even to Glenview, for the next official function. Certainly, Assembly guests experienced no shortage of food on either the spiritual or the natural plane. This led to the single difficulty apparent at the Assembly-how to digest it all! Solutions were presented: on the spiritual level by the speaker who, having noted that we had been encouraged to be a reading church, warned that we must also be a thinking church. The size and beauty of the campus environs solved the problem of natural digestion, as it soon became evident that we were to be not only a reading and a thinking church but a walking church as well.
     Walking, and much of the socializing on the Commons terrace, would have been sharply curtailed if the weather had been contrary. But with due thanks to whichever sub-committee was responsible, the weather held perfect throughout-clear and cool.
     The impression should not be given that the entire Assembly was held at Lake Forest College, for such was not the case. The Glenview Society, having equipped itself with a modified Field House of its own-the spacious and well-proportioned Pendleton Hall-was more than adequately prepared to accommodate several Assembly functions right in the Park. These included the Assembly ball, the Sons of the Academy annual meeting, and three services of worship. It was a great addition to the Assembly to be able to hold these functions within the cradling embrace of a New Church community. Aside from the comforting assurance that New Church communities and buildings can accommodate the host of people now coming to General Assemblies from many corners of this country and many parts of the world, there was also better opportunity to see and greet the many members of the Glenview Society, whose labors made possible this gathering. Furthermore, a visit to Glenview during the Assembly quickly dispersed the notion that might have been instilled at Lake Forest that the church had no children under college or high school age.
     The 22nd General Assembly at Lake Forest and in the Park was well favored by good weather, was smoothly and efficiently run by the various working committees, and was thoroughly enjoyed by the guests. The Glenview Society deserves a great deal of credit for a job well done.
     KURT H. ASPLUNDH

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ASSEMBLY BANQUET 1959

ASSEMBLY BANQUET       FREDERICK L. SCHNARR       1959

     On Saturday evening, June 20th, the members and friends of the 22nd General Assembly met together in the Field House of Lake Forest College and enjoyed a banquet consisting, most appropriately, of both natural and spiritual food. The guests, numbering well over 600, were seated in groups of ten and twelve around circular tables. The tables, adorned with flowers and with programs picturing the woman clothed with the sun," helped to establish this gathering as one pertaining distinctively to the life of the New Church.

     Following the meal, the toastmaster. Mr. Harold P. McQueen of Glen- view, Ill., opened the program by proposing a toast to "The Church." The Assembly responded by singing "Our Glorious Church" with notable enthusiasm and conviction. Mr. McQueen then read messages of greeting from fellow New Church men in many parts of the world, all expressing the hope that the New Church would receive the blessings of spiritual prosperity. Thus was the Assembly prepared to partake of the food offered in the speeches of the evening, all of which concerned the spiritual prosperity of the church and the means of the firm establishment and growth of its life and uses.

     Mr. Walter Childs of Detroit, Mich., the first speaker, presented his subject as "A Challenge." Concentrating his remarks on the part that the family plays in the growth and development of the church, he divided his subject into two parts: the external growth of the General Church, and the internal growth of the New Church. Mr. Childs pointed out that in the early days of the General Church much more of our growth was through the families that had been organized into communities. Up to now, the church has been in the "with the few" stage; now, however, it faces the likelihood of being "with the many. The potential growth and responsibility are staggering. Mr. Childs noted the difficulty that most young families face, with our economy, industry and rapid communications making it almost impossible to establish new communities in the church. In the second part of his paper, Mr. Childs emphasized that if the church is to expand soundly as to its external form it must have a firm internal foundation. Parents must be diligent in family worship, and through direction and their own example introduce older children to the reading of the Writings, for the home is where the internal foundation is essentially built.

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     The Rev. Frank S. Rose, pastor of the Open Road Society in Great Britain, addressed the Assembly next on "The Way We Speak." He began by demonstrating humorously the different accents and dialects he has met in his travels through England and Scotland. He noted that in heaven there are variations in speech, even as there are on earth. Every heavenly society, indeed every individual angel, has a somewhat different manner of speech, and this because of the great variety of internal affections and thoughts. Mr. Rose observed that man, unlike the angels, has perverted the form of his speech because he uses it largely to hide his intentions and thoughts. What does this have to do with the church? As the Lord is sincerely received in His second coming, a new speech will be evolved. Certain words will drop out of use; our speech will become more poetical and musical. In time, the church will develop a speech similar to that of the angels-because it will be a speech of love. Our part in forming this new language is daily to guard the door of our lips, to see that what we speak looks to the welfare of the neighbor, not of self. Besides this, we will seek new expressions that ultimate properly our beliefs and ideals. This is just one of the many new forms of life that will be established with the growth of the New Church.

     The third speaker was a man well known to most, Charles S. Cole, Dean of the Academy College. Under the title "Adolescence and Welfare," he discussed the place of the New Church in the present development of modern man. He referred to Arcana 10.225, which describes the four states of man's preparation for intelligence and wisdom. Mr. Cole noted that "adolescence" here describes the beginning of the state of intelligence which commences after the twentieth year, and in which man first begins to think for himself and to be responsible for his thoughts and actions. Previously, the mind must have passed through the state of ignorance-infancy and then the state of instruction and the formation of a memory-childhood and youth. Mr. Cole felt that this passage, depicting the maturing of the individual, furnishes a key as to how the race approaches to wisdom. Historically, man is adolescent; there are everywhere obvious characteristics of adolescence, notably the race by various nations for intellectual superiority. The role of the New Church in the development of mankind is that of supplying the spiritual-rational culture now missing. It is called to a warfare through which a new intellect will be formed. That is the only hope for peace on earth.

     Addressing us on the topic, "The Saga of a New Church Man in Isolation," the last speaker, Mr. Norman Synnestvedt of Manistee, Mich., stressed the part to be played by every member of the church individually in aiding and providing for its firm establishment and growth.

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He mentioned some of the more discouraging aspects of spreading the church through individual efforts, and warned of the importance of keeping a balanced perspective on our part in the many uses of the church which obviously need to be done. Let us, he said, keep the general uses of the church always before us, and do all that we can to support them; but let us remember that "big things are made up of a lot of little things."

      Everyone can find a use to perform if we are all willing to take a part in doing the "little things." The uses of the church, small or great, are duties of charity which we should perform from affection. Many uses in the world also desperately need the influence and aid of sincere New Church men. The Lord gives each of us opportunities, however small, to perform vital and charitable uses every day. At this time, the influence of the New Church in the world will have to consist, perhaps, in trying to obey the Lord in performing the many small but important uses of charity that lie before it.

     After the speeches, Dean Eldric S. Klein of Bryn Athyn introduced a resolution of thanks to the Glenview Society and the Chicago District for the hospitality extended to all the Assembly guests. The resolution was warmly applauded. The Rev. Elmo C. Acton, pastor of the Glenview Society, responded by stating that it was a privilege to entertain the Assembly and that the work involved had been a joy.

     Mr. McQueen then called on Bishop De Charms to make some closing remarks. The Bishop pointed out that the spread of the New Church is entirely in the hands of the Lord. Its growth will come to pass in His own time. He will bring to pass the ends for which He has striven from the beginning of the world. Our hope is that we may have some part in the establishment and growth of the church. In this Assembly we have had set before us the fundamental teachings of the church, and meeting together we have partaken with the hosts of heaven. If we can hold on to the inspiration and retain the affections that have been stirred in us, keeping them ever before us so that they will affect our lives, then the blessings we have received will go with us. If this happens, the Lord will give us a part in the establishing of His kingdom on earth in His own good time. The Lord is providing for the spread of the church, not only in the church itself, but everywhere in the world; and He will lead in His own time to the ultimate establishment of His kingdom. We can leave this Assembly with deep gratitude to the Lord for the things we have received from Him, that we may enter as laborers into His vineyard.
     FREDERICK L. SCHNARR

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CAESAR'S TRIBUTE 1959

CAESAR'S TRIBUTE       Rev. WILLIAM WHITEHEAD       1959

     "Then saith He unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." (Matthew 22: 21)

     The Pharisees had set a trap for the new Messiah. After taking counsel together, they agreed to set before Him the problem of Caesar's tribute money. So they sent their younger disciples to join hands with the Herodians-a party of worldly Jews who were alleged to plot against Caesar in the royalist interests of the Herodian dynasty. These Pharisees of the Sanhedrin, therefore, were actually stooping to a secret alliance with a political faction with whom they had only one thing in common-a hatred of this proclaimed Messiah, in whose teaching they saw a real danger to all their ambitions to rule the Jewish state.
     Because the power of life and death belonged only to the Roman rule, they could bring about the downfall of this new teacher only by manufacturing evidence that proved rebellion against the Roman power. They sought, therefore, to catch Him in the utterance of illegal words against the letter of the law.

     The case was this: The civil law in Judea, unlike that of Galilee, was that the tribute tax was to be paid directly to the Roman government. But the party of the Zealots-the most orthodox group of the Jews-had taught that, Israel being a theocracy, and God its only King, it was unlawful to pay tribute to any foreign powers; that it was, indeed, a sin against God. Now, secretly, the Pharisees held the same view; but in practice they had submitted to Ceasar's tribute, even as, long ago, they had paid tribute to their former Babylonian and Persian conquerors. But now they saw an opportunity at once to pay fawning lip-service to their Roman masters, and at the same time to remove this Messiah who refused to serve the Jewish hierarchy in its fanatical dreams of world government.
     And so, with a pretense of respect for his orthodoxy and integrity, they greeted Him: "Master, we know that Thou art true, and teachest the way of God in truth, neither carest Thou for any man; for Thou regardest not the person of men. Tell us therefore, What thinkest Thou? Is it lawful to give tribute unto Caesar or not?"

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Thus they hoped that their own secret belief in the unlawfulness of Caesar's tribute would be boldly uttered by Him in plain words, as, "It is not lawful." But if He should say, "The tribute is lawful," the Jewish multitudes would be turned against Him, and probably also the insurgent Herodian party. To be stamped as a rebel against civil authority, or as a reactionary in favor of that authority-or in any case to cause a violent disturbance among the people-would mean that this Messiah could be handed over to the Roman court.
     And so, with praise on their lips and hatred in their hearts, they urged: "Tell us, therefore. What thinkest Thou? Is it lawful to give tribute unto Caesar, or not?"

     But as He looked upon them, He saw not their bland, pious faces, nor regarded the smooth words of their mouths. He looked upon the treacherous will that was in their hearts. He knew their desire to destroy His Divine mission. And He said, "Shew me the tribute-money." "And they brought unto him a penny," a denarius-a piece of the census tribute-money. Now this money was the symbol of all allegiance to the government of the Roman empire. It was the ultimate sign of all Rome's civil relations and uses. It was the visible image of all its temporal powers and values. The Jews had accepted it. They had eagerly sought it-what nation more than they? It was in circulation amongst them. Even the rabbis in their schools had a proverb that he whose coin was in circulation was king, and to be obeyed. This penny was more than metal, more than tax-money, more than a medium of exchange. It was the sign of pledged allegiance to the great civil order that kept watch and ward in the civilized world: even from the wild moor- lands of Britain, along -the blue fringes of the Rhine and Danube, and throughout the nations and tribes of three continents-a watch and ward for order and justice which, with all its imperfections and seeming harshness, had been the best friend of the Jews.

     Regardless of the human faults of Caesar's government, this tribute money was the solemn sign of a covenant-a contract to secure order and justice for all men; as long as it was accepted, both duty and right demanded of the Jews no treachery to Caesar. This was the penny of their king. It was stamped with a face and name that had naught to do with their treacherous dream of a Jewish world-kingdom.

     "And He saith unto them, Whose is this image and superscription? They say unto Him, Caesar's. Then saith He unto them, Render therefore unto Caesar the things that are Caesar's; and unto God the things that are God's.
     "When they heard these words, they marvelled, and left Him, and went their way."

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Their snare had been laid in vain; and yet not in vain, for a Divine instruction had been given thereby. The old order was about to pass away. The theocracy of the age of representatives was a doomed thing; for it had descended to a state in which all the truths and goods of a heavenly kingdom had been blindly, even passionately, rejected by the very leaders of the church. Indeed, the Jewish Church had builded so great a hierarchy of self-love that it could not even recognize those spiritual uses of the church now revealed by the Lord. It could not even remain loyal to the ordered civil and moral uses of that state which had protected it against its enemies.
     Clearly a theocracy-a government that was both church and state-was no longer possible, even in representative form. The day of the Old Jerusalem was utterly done, forever. The natural man, even of a church, was no longer competent to safeguard the uses of a genuine civil and moral order.
     A foundation had to be laid for a differentiation between the two classes of affairs which are to be kept in order amongst men; a differentiation which, even today, is thought of as a total separation of the sacred and the secular rather than as ordered degrees of uses-mutually cooperative, interdependent, and for the sake of a kingdom of heaven on earth; a kingdom in which men are to be good neighbors, living in natural societies and spiritual societies simultaneously and correspondently.

     As the Writings now make clear, the group of Jewish plotters who attempted to betray the Lord represent the natural man of all races and all times. The confusion of the natural man as to the duties and rights which belong to Caesar, and which to God, has led to the formation of spurious and false conscience, and hence to disorder for both church and state. For their total separation in men's minds has resulted in open paganism in many civil states, and in an impotent and paralyzed state of faith-alone in the Christian Church. To these states the printing-press bears witness every day of our lives.
     There is in our world a lack of balance as between the claims of the internal and external truths and goods of life. Thoughtful men sense this confusion of values, in which even the normal perspectives of natural life break down, and horrible hatreds, cruelties, and perversions of truth, honor, faith and loyalty break forth. The very concept of a spiritual way of life, a spiritual church, appears to recede more and more in favor of the increasing claims of civil power and a merely sensual way of life. The uses of religion have openly fallen under the shadow of false Caesars who are determined to destroy a faith in God. That this can be done only by force-by the betrayal of freedom of conscience in favor of government by compulsion-is no deterrent to the pagan mind.

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Indeed, the ancient Caesars were tolerant and mild in comparison with the trampling ruthlessness of that modern spirit which seeks to destroy even the universal church.
     What is the reason for this wickedness, this wrecking of the peace and order of all the finest things that human beings have managed to preserve throughout the ages? Why this sense of utter insecurity in men's minds? -a sense of fear for the future, of feverish anxiety about little things, a strange apathy and indifference about great things, and about it all the sphere of a great unhappiness.
     The reason is mirrored in this story of the deception of the Pharisees, a self-deception that arose from their inability to see the spiritual truth of the kingdom of God and its justice. To be loyal to the church, to them, meant antagonism to the just claims of Caesar. To them Caesar had become the symbol of all evil, because they looked upon him as a rival. He held the kind of power which they themselves secretly coveted as the supreme truth and good of the Jewish Church-to govern men through the letter of the Law. Yet it was the exercise of this kind of power in the church which the Lord had come to dethrone, and so aroused their fury. For let it be noted that the hereditary evil that is in every natural man ever seeks to silence any voice that challenges its supremacy, in order that its evil desire and corresponding falsity may rule in peace. This is the strategy by which the free expression of spiritual life was ever denied-to destroy the freedom of the individual spiritual man, even from his beginning.
     Happily for the man of the New Church, the Lord's teaching as to the just claims of the external man is now abundantly set forth in the Writings. We are able to see that not only are we placed by Providence in our particular environment that we may be best trained and prepared for our immortal destiny, but it is a vital part of our faith that we are to give to the external world of uses its lawful dues. It has claims upon us that we cannot ignore. We cannot deny many of the demands that it makes upon us without suffering injury or harm, without unbalancing and distorting our natural life. The image and superscription of Caesar is impressed upon the external man from the very beginning of life. Hence we owe, each man, his tribute to the uses of this world, and cannot justly escape our debt. The civil and moral order and disorder of our own day set before us duties which we are not to ignore. The Divine Providence has allotted to the external man a part to play in the world of nature and of natural men. Indeed, the very heritage of natural goods and truths into which we are born is a trusteeship, whose importance is not lessened by our inability to understand just why we have been given this specific heritage.

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     The image and superscription of Caesar signify the image of a world and a generation for which the external man was expressly created. All the truths and goods of the lower planes of life are for the sake of spiritual life; preparing its way, conditioning its environment-making highways in the wilderness for the coming of our God. And all these things which we justly owe to Caesar are set forth in the internal sense of the last seven commandments, as the ultimate basis for a genuine love of the neighbor.

     The final words of our text remind us that we are, most of all, to render unto God the things that are God's. Caesars may come and go. But it is the internal man that bears the image and superscription of heaven. The very nature and constitution of man involve that he is-of Divinely creative intent-to be a member of a society of heaven, in conjunction with his membership in the church upon earth.
     Loyalty and service to spiritual truth and good are our duty and privilege, the ordained means of nourishing the soul. Life in the church is not escaping the realities of life. It is facing them, by attaining a just balance between the needs of the body and the soul. This is the genuine realism of life, the life in which angels and devils struggle within us for the mastery. It is not the false so-called realism which denies the existence of a spiritual world, and insists that the only security of human society lies in the improvement of creature comforts in the world of nature and the natural man. It is the realism of the man who listens to the voice that said: "unto God the things that are God's."
     To the Lord Jesus Christ, as Ruler and Master, is due the supreme allegiance of all who are of the church, which is called the "human heaven." For the truth is that heaven upon earth, the integrity and purity of the church, depends upon the building of the heavens. Hence the teaching that by the Lords kingdom is especially meant the angelic heavens. As all true thoughts and good affections inflow into man on earth from the Lord through the angelic heavens, so the church descends from the Lord out of the heavens, and is heaven on earth only according to the reception of this influx; according to the loyal performance of those uses which belong to the Lord. And these uses and services are to be to the Lord, not to any angel or man. Indeed, we are definitely taught that "the Divine of the Lord makes heaven, and not the angels from anything of their own" (HH 8).
     Thus, although the internal man is stamped with the image and superscription of God, yet no sovereignty may be ascribed to the coin. The sovereignty belongs to Him whose image and likeness appear before us, and to none other.

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Indeed, a truly spiritual church can live only where the Lord is acknowledged and followed as the only source of eternal life, and where man, with all his self-intelligence and self-will, sees himself, in all humility, to be as nothing. And that church dies in which men believe that they can make or save the church from their own state of wisdom or goodness; or especially where they claim power and authority over Divine revelation itself, interposing human authority between God and the individual man. Indeed the church may die with us in many ways. It dies when the external man diverts all the thought and life of the church to lower truths and lesser goods-the things which belong to Caesar. It dies when the living flow of Divine doctrine changes into the worship of human creeds; for human thought in itself so readily crystallizes into credal forms that the life of perception fades, leaving behind only traditional knowledges, which in themselves cannot withstand the ever-changing gyres and spheres of progressive spiritual life. Genuine truth proceeds only from the Divine good, from that "Spirit of Truth" which the Lord promised should be given to His disciples in His second coming.
     These things which we owe to God are set forth in the internal sense of the first three commandments, as the ultimate basis for the genuine love of God. To "render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's," means that if man renders obedience and service to those uses set before him by the Divine Providence, in the revelation and experience given to him in his own day and generation, he will receive genuine good-the good of love to the neighbor and to the Lord; for this good is from the Lord, who is good itself, love itself, life itself.
     This is the meaning of the Christian religion; and it was embodied for all time in the answer given to the lawyer who asked: "Master, which is the great commandment in the law? Jesus said unto him, 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." Amen.

     LESSONS:     Psalm 2. Arcana Coelestia 9296: 2. 3.
     MUSIC:     Liturgy, pages 451, 586, 470.
     PRAYERS:     Liturgy, nos. 107, 49.

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     A Brief Exposition of the Doctrine of the New Church was avowedly written and published as a preparation for the True Christian Religion. It is a detailed analysis of the formal doctrines of both the Roman Catholic and the Protestant churches, and contrasts them with the doctrines of the New Church.
     A strikingly beautiful summary of the latter is found in no, 43 of the work under study. If this is compared with "The Faith of the New Heaven and the New Church in its Universal Form" (TCR 2), one great difference is immediately observed. Here the doctrinal summary stresses the necessity of man's doing good as of himself, with the acknowledgment that it is really from the Lord.
     Surely, it is almost impossible for anyone to read the Brief Exposition and fail to see what the General Church has always taught, namely, that the Old Church is utterly consummated and dead, and that, as we read in no. 102, its faith and the faith of the New Church cannot be together in the same mind without the destruction of everything of the Lord's church in man. The New Church must break away from the old, as completely as Christianity broke away from Judaism.
     But what is meant by the teaching that the Old Church is consummated and dead? It does not mean that all your Old Church relatives and friends are going to hell! It does mean that the Old Church is no longer capable of teaching genuine spiritual truth that directly prepares man on earth for heaven. The function of the Lord's church on earth is to teach such truth; and when a church can no longer perform that function it is dead, even though people belonging to it can still be saved as individuals. If good in heart, they learn the genuine truth in the world of spirits, and thus are prepared for heaven.
     Now, Roman Catholic dogma changes very, very slowly, and as far as we know there has been no change at all, in the last two centuries, in any of the Roman doctrines treated of here. Protestant doctrine, on the other hand, is now changing rapidly. Many who read the Brief Exposition will therefore ask, from their intimate acquaintance with Protestants, whether what is here said of Protestantism still holds true today.

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     Admittedly, many leading Protestant theologians are now giving up the old doctrine of a trinity of persons in God; for they have come to see that this means three Gods, and they know that God is one. But they have not advanced one step toward identifying that one God with Jesus Christ. Admittedly, also, there is no talk today of the imputation of the sin of Adam. But neither is there any mention of Adam, nor any belief in an original Golden Age. The concept of evolution has destroyed all that.
     The doctrine of salvation through faith alone, however, is still basic to Protestant theology, although many New Church men do not really understand what that doctrine teaches. It does not teach that man is saved by knowing or "believing" the truth, without doing it. Rather, it starts with the truth that man can do nothing from himself, from his proprium, to save himself. It then goes on to say that any "good work" done before salvation is either meritorious or hypocritical, and therefore contributes nothing to salvation. How, then, is man saved? Only because God, entirely on His own, "breaks through" into man's life and gives him the conviction, the faith, that Christ has saved him. And this faith, and this faith alone, saves him. Fortunately, many Protestant theologians modify this pernicious doctrine with the further falsity that once man has been "saved," he will do good works as a sign of his faith. That opens once more the pathway to heaven.
     How much more simple and logical is the doctrine of salvation revealed in the Writings! Man cannot do good from himself. But he can shun evils and do goods as if from himself, though really from the Lord; and when he does these things, and acknowledges in his heart that all the good he does is from the Lord, then he is saved through his life, and receives the gift of a living faith in the Lord.
RECEPTION OF TRUTH 1959

RECEPTION OF TRUTH              1959

     "A man is said to receive truths from himself when he in lees them from the truths he has with him. In this case he conjoins them with those he formerly possessed. But in doing this he admits only those truths which agree together under the same good; for it is good that disposes truths into series and connects them together. . . . A man is said to receive truths from some other source when he is instructed by another; and if these truths do not agree together under the good in which he is, they are indeed stored up in his memory among scientifics; but they do not become his-that is, of his faith-because they are of another stock" (Arcana Coelestia 9174).

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INCREASING OUR USEFULNESS 1959

INCREASING OUR USEFULNESS       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM

BRYN ATHYN, PA.

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION

$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     For most of us this month brings a resumption of church and school activities. This invites reflection on the uses of the General Church, its societies and schools, and of the Academy. On the part of those who love them, such reflection will kindle a desire to increase their usefulness to these institutions; for love grounded in understanding and appreciation is never content with its present performance, but ever wishes to be of still greater service.
     The most obvious way of increasing one's usefulness seems to be, of course, to add to the number and variety of one's activities on behalf of the church, and there may be some who could and should do so. But use has a qualitative as well as a quantitative aspect, and the increasing of one's usefulness to the church may be considered also in terms of striving, through regeneration, for a deeper spiritual quality in the uses already being done, without adding to their number.
     Life is highly complex for most of us, and a point may quickly be reached at which the assumption of new responsibilities may be at the expense of others with which we are already charged, or both the new and the existing uses may suffer from a too-wide spread of our energies. But it is possible for a man to increase his usefulness to the church immeasurably by concentrating on and striving to enter more interiorly into the uses already at hand. Concentration may yield the fruits of growing knowledge, experience and skill, and penetration brings a more interior perception of the use. This may seem remote, and it involves intangibles, but in it lies all true and lasting increase.

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LORD AND JUDGMENT 1959

LORD AND JUDGMENT       Editor       1959

     It is variously stated in the Heavenly Doctrine that all judgment is of the Lord, who alone is omniscient; that the Lord does not judge anyone, but the Word, the Lord regulating; and that every man judges himself, since he carries his life with him and is judged according to it. Far from being at variance, these teachings emphasize different aspects of one truth; and they are readily harmonized when we consider the essential nature of the judgment after death.
     The Writings quickly dispel anything of the idea of judicial proceedings! After the spirit has passed through the first state of the world of spirits, the state of externals, he is introduced into the second state, that of internals. There all restraints except those which conscience imposes are successively removed, and the spirit freed from them begins to live his own proper life: not necessarily the life he lived before men, but the hitherto secret life of the imagination in which he projected the ends and intentions of his ruling love and the secret thoughts of his heart. By the quality thus self-revealed he shows himself to be a potential angel or devil. This is the process, and in this is it true that man judges himself.
     Yet it is true also that the Divine truth of the Word judges. In the disclosing of man's interiors that is the judgment after death he can display nothing of his own that would judge him, to heaven, and, indeed, nothing that was his from birth that would judge him to hell. It is the Divine truth received in the heart that judges to heaven, because it is such reception that makes man a potential angel; and it is the Divine truth rejected that judges to hell, because it is the denial at heart of that truth which makes man a potential devil.

     Without the Lord to regulate, however, the process could not be one of perfect justice. Only the Lord knows the quality of man's spiritual life. He alone sees the ends and intentions and purposes, the causes and thoughts from which man's acts proceed. He alone sees simultaneously every one of man's states from infancy to the end of his life in the world, and what the state of his life will be afterwards to eternity. When we reflect on this, and think of the countless thousands of spirits who are being judged continually, we may readily see this truth: only the Lord can so regulate the intromission of spirits into the state of interiors, and control their environment and experiences in it, that their responses are the full and free expression of the life they have chosen, and of their inmost acceptance or rejection of Divine truth. Thus, although the Lord judges no one, it is true that all judgment is of the Lord-of His love, and of the omniscience of His wisdom.

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CHURCH OF THYATIRA 1959

CHURCH OF THYATIRA       Editor       1959

     Among those who are called to the New Jerusalem from that part of the church universal which exists in Christendom are the men and women represented by Thyatira. These, the Writings disclose, fall into two classes: those who are in faith originating in charity, and in good works thence; and those in faith separated from charity, and in evil works thence. Even the latter can receive the truth of the Writings, because they are laymen, untutored in theology, whose confirmation in faith alone is intellectual and external, not from evils of life.
     There must be many in Christendom who are in the states represented by Thyatira. Spiritual charity and faith are no longer possible in the Christian churches; but those in them who approach the Lord in simplicity of heart, earnestly desiring to be led by Him, do receive a simple charity which is the ground of their faith, and the good they do is from that charity rather than from proprium. And if they cling to what they do have, they will be able to receive the Heavenly Doctrine when it comes to them. On the other hand, there are many who do not understand the mysteries of the doctrine of justification by faith, and whose commitment to it is merely a matter of early training.
     It seems clear that the approach to the Thyatira state should center in the unique doctrine of salvation taught in the Writings; in their definitions of faith, charity and works; and in the teachings about their relations. We may develop the concept that the only saving faith and acceptable works are those which proceed from the spiritual charity given to those who approach the Lord alone and repent by shunning their evils as sins against Him. And we may expand also the teaching, so familiar to us, that faith alone is dead; and that genuine faith is the Lord's gift to those who, as of themselves, have entered into the first of charity by shunning evils as sins against the Lord. Both lines of argument will need to be developed, rationally and from the letter of the Word, because we cannot judge spiritual states.
     Basically it is these ideas, which are at the heart of all religious instruction in New Church schools, that can meet any tendencies to the Thyatira state in our young people. And the same truths apply to any adult members of the church who may be in that state. Spiritual faith comes only through spiritual charity-through entering into the first of charity, which is to shun evils as sins against the Lord; and it is only as man is given victory in the temptations which inevitably follow that he comes into the second of charity, which is to perform spiritual uses. Neither a natural charity nor a merely intellectual acceptance of the truth of the Writings is sufficient for salvation in the New Church.

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Church News 1959

Church News       Various       1959

     HURSTVILLE, AUSTRALIA

     The first six months of this year have been busy and useful ones for the Hurstville Society. It would be correct to say that there is a feeling of greater strength within the Society. The church is also being brought to the notice of more people.
     A very successful Sunday school picnic was held early in the year. A program of sports, games and races kept everyone happy. The highlight, of course, was the Canadian egg throwing game; it would warm the hearts of all Canadians to see their national game so popular.
     Miss Renee Schuurman of South Africa visited Mr. and Mrs. Fletcher and the Rev. Donald Rose after her Australian tennis tour was finished. Mr. Bob Sample, a friend of Renee's, came to church one Sunday recently. Mr. Williams, a friend of Mr. and Mrs. John Cooper and of Mr. and Mrs. Stanley Wainscot and from England also came to a service. He is working at Canberra, in the diplomatic corps, but hopes to be stationed in Sydney. Ken Heldon paid us another quick visit from Duntmon Military College-a surprise raid, so to speak.

     Who should become engaged this year but our minister, the Rev. Donald Rose. His fiancee, Miss Noelene Miller, is charming and attractive; one might say, a typical Australian girl.
     The family service introduced by our minister is very popular. Held on the first Sunday of the month, it follows question day at Sunday school, to which parents go to hear children brilliantly answering questions and displaying a good knowledge of their lessons. Another innovation is the "omnibus evening" one Friday night each month. Held in lieu of a doctrinal class, it starts with a prayer. A short talk by the minister follows, and there is then a program of films or perhaps some singing practice.
     A welcome visitor in June was Mr. Basil Lazer of Canberra. Mr. Lazer began to read the Writings last year. Not long ago he became convinced that they are the very Word of God, and that he had found his spiritual home in the New Church. He then decided to be baptized. Because of his evident love for and excellent knowledge of the doctrines, his visit was an inspiration to the Hurstville Society.
     There have been five baptisms lately-those of Miss Noelene Miller of Hurstville; Nerida Laidley, infant daughter of Mr. and Mrs. Elwyn Laidley (Beryl Stephenson) Sharon and Diane Wootten, two younger daughters of Mr. and Mrs. Wootten of Hurstville; and Mr. Basil Lazer of Canberra.
     A special service was held on Friday, June 19th. Mr. Rose showed in his sermon that in the New Church interior worship is to replace that which has made external worship meaningless in the former church. There will he no temple like that at Jerusalem, magnificent structure though it was, for there merely external worship was prevalent. The Lord Himself is the temple of the New Jerusalem.
     On the evening of the same day, Mr. Rose introduced us, by means of slides, to the clergy of the General Church. Some we recognized from photographs in magazines, but there were many new facts. It was a great pleasure to meet them all.
     NORMAN HELDON

     WASHINGTON, D. C.

     The Washington Society, now incorporated, has acquired a church building. To be sure, it is not legally ours as yet, due to technical difficulties regarding title, but we hope to settle these and begin making some necessary improvements in short order.

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     The church is built of red brick, as is the annex behind it, which annex contains an upstairs apartment and several rooms below. These rooms, with some work, will serve for Friday suppers, Society meetings, and Sunday and nursery school, as well as for social functions. The church itself also requires a `good deal of work. Due to the fact that the former owners were Baptists, the present chancel consists solely of a lectern and an immersion tank. There is no organ or piano, and the inside walls are in need of plaster and paint. However, `we are thrilled at the prospect of having our own building, and are eagerly awaiting the opportunity to convert it to our own particular uses.
     As in most societies, with the advent of summer our activities have been reduced almost entirely to church services, and our functions have become more social in nature, with emphasis on picnics and trips to the Stebbings' farm. However, we have had a full and inspiring year.
     Our Christmas celebration, which was the first major function since our last report, took place on Christmas morning at Friendship House, with an attendance of well over fifty, including adults and children. At the close of the formal program our pastor, the Rev. Frederick L. Schnarr, called the name of each child present, and the children went forward one by one to receive a gift from the church.
     Prior to the Christmas Day service, the Society came together at Friendship House for a supper on December 20, after which we saw a number of beautiful slides depicting the Christmas story, which, accompanied by appropriate music, was narrated by Mr. Schnarr. Following this, the adults were invited to the home of Col. and Mrs. William Kintner, where we ended an altogether enjoyable evening with dancing, conversation, and a quiz on the life of Swedenborg.
     Early in January, we had an opportunity to take part in a service at the Convention church in Washington. Mr. Schnarr was invited to conduct a service in that church, which was then without a pastor, and most of our General Church members attended. After the service our hosts cordially served coffee, tea and cookies in art adjoining social hall, at which time we were able to express our thanks to, and converse with, members of the Convention group.
     The first week in March brought the ever-welcome senior boys from the Academy to tour the Capitol, government departments, and other points of interest. During their visit, the Society entertained them at dinner at the Naval Gun Factory's Officers Club; an occasion which was enjoyed by all.
     We were equally pleased to have as our guests the senior girls, who came to Washington in the early part of May. While here, they were invited to a buffet supper at the home of Mrs. Fred Grant, together with the ladies of the Society. The atmosphere, while somewhat less formal than that of the dinner for the boys, was no less enjoyable.
     During the course of the year we were delighted to welcome several visiting preachers and other speakers, beginning with Candidate Kurt Asplundh of Bryn Athyn. Mr. Asplundh came in early December, while Mr. Schnarr was on his pastoral trip to the south, and brought with him his wife, Martha, and their infant daughter, Catherine Grace. His duties in Washington included the giving of an imaginative doctrinal class on "Imagination" and the regular Sunday morning service, both of which inspired and impressed us.
     Nor long after this, we enjoyed the ministrations of three of our clergy in rapid succession. The first to come was the Rev. Jan Weiss of Glenview, who spent the weekend of January 26th with the Schnarrs prior to attending the Council Meetings in Bryn Athyn. He gave a most interesting class on missionary work; going into detail on the states through which newcomers to our faith progress, and comparing them to the states of newly arrived novitiate spirits in the other world.

447



     The following weekend the Rev. Morley Rich stopped over in Washington on his way back to Florida after the meetings, and preached a sermon from our pulpit on "Discontent": its cause-evil spirits; its manifestations-fear for the future, anxiety about material things, and lack of faith in Providence; and the necessity of its removal to the salvation of the spirit.
      Hardly a week had elapsed when the Rev. Harold Cranch of Glendale, California, arrived with his charming wife. During his brief stay, Mr. Cranch treated us to a preview of several of the films which he has prepared, or is in the course of preparing, as pictorial aids to the instruction of newcomers to the doctrines. We were indeed impressed with the results of his hard work in this relatively new form of New Church education, and are sure that his ideas can well be utilized in the teaching of our children, new members, and interested people.
      The month of February also brought to the Society a distinguished member of the Academy faculty, Mr. Kenneth Rose, who made the trip with his wife, Pat, under the sponsorship of the Washington-Baltimore Chapter of the Sons of the Academy. The Sons planned a most stimulating program which included dinner at the Officers Club, followed by an address by Mr. Rose, to which all members and friends of the two societies were invited. Mr. Rose teaches mathematics in' the secondary schools and in the college, and his subject was, appropriately enough, the teaching of mathematics. In his usual humorous style he kept us interested and entertained, and gave us an excellent opportunity to learn firsthand what a marvelous job our teachers are doing with our young people.
     Our most recent official visitor to Washington was Candidate Douglas Taylor, who took over for Mr. Schnarr during his early spring pastoral trip. He chose for his doctrinal class the subject of "Reflection," which, although by coincidence, followed very nicely Mr. Asplundh's class on "Imagination." Both the class and his sermon on "Judgment" bore testimony to Mr. Taylor's ability; and, having met with and beard Mr. Asplundh and Mr. Taylor, we have every confidence in our future ministers.
     It should not be thought, with all these visitors, that our pastor was idle in the doctrinal uses of the church during the winter months Our regular schedule included twice monthly doctrinal classes, held at Friendship House and preceded by a society supper. The subject of this year's series was "The Nature of the Spiritual World"; sort in it Mr. Schnarr gave us a vivid picture of the states through which we may expect to go, and the lives we may expect to lead
-with no individual judgments on the part of our pastor-upon passing from this world to the next. The subject provoked much thought, some discussion, and, occasionally, mild differences. These classes were most useful in giving us a more real idea of life in the spiritual world, with the emphasis on life in heaven.
     Mr. Schnarr also conducted a monthly young people's class on the basic doctrines of the church. Contrary to what might be expected, these classes were not repetitious to those of us who had had the benefit of such instruction previously, for Mr. Schnarr explained the doctrines with clarity and also brought in many related facts with which most of us were unfamiliar. The pervading atmosphere of these meetings was fairly informal, which provided a good background for the easy give-and-take of questions that usually occurred.
     Since our last report was published, we have welcomed to our Society several new or potential members. In December, Miss Mary Sandstrom of Colchester and London, England, became the wife of Mr. George Cooper of this Society; and more recently Mr. Charles Lindrooth, also of Washington, married Miss Fay Synnestvedt of Bryn Athyn in a June ceremony. We are very happy to have both of these young ladies with us; not only because they themselves will he valuable additions to our group, but also because, with their coming, we now have two more New Church couples in our Society.
     The winter brought another New Church couple into our midst, in the form of a firmly established family. Lt. and Mrs. Wynne Hyatt moved to Annapolis, Maryland, where Lt. Hyatt expects to be stationed for several years.

448


At the time of their coming they brought with them their young son, Wynne Thomas, and since then they have added another son, Keith Edward, who was born on June 18th.
     Three other infants have been born to families here in Washington since our last report. On New Year's Day, Leila Mendonca Lima, infant daughter of Lt. Col. and Mrs. Alberto C. de Mendonca Lima, made her advent into this world and our Society, and was recently baptized by Mr. Sehnarr. Not long after, on February 25th, Mr. and Mrs. Edwin Alford, Jr., became the pardonably proud parents of a lovely little girl, whom they have named Denise. On May 7th, Tina Patricia Schnarr was welcomed into the home of our pastor and his wife, thus bringing the total to three charming young ladies and one handsome young gentleman.
     GAIL PENDLETON

     GLENVIEW, ILLINOIS

     Throughout the year we were aiming for two significant goals. One was the completion of our new all-purpose building in time for the 22nd General Assembly, the other was the Assembly itself. Now that both have been reached the Park has settled down to midsummer peace, with everyone satisfied and thankful that both have been successfully completed.
     Let us first review briefly the years program. The weekly married people's class was given up temporarily in favor of a different sort of class. One of the pastors selected a special subject and invited everyone to study it. When the series of classes had been completed the group disbanded and the next subject was announced. In this way the following subjects were considered: "Training of the Preschool Child," "The History of the Holy Supper," and "Fundamental Doctrines of the Church." Friday classes continued as usual, and young people's class was held in the latter part of the year.
     Some innovations:     Mr. and Mrs. Sydney Lee were appointed to manage a branch office for the Academy Book Room. They have a permanent display in their home at all times. A large folding screen, backed with pegboard, is placed in the lobby after church services to display pamphlets and other literature. At last report business was booming. New signs around the Park have replaced the old ones, which might have been construed as hostile to passers-by. Heavy use of the word "Private' has been eliminated in favor of "All Are Welcome." The Rev. Jan Weiss instigated these reforms in his missionary zeal. Ha writes a column for a local paper from time to time, as well as contacting newcomers to Glenview. The results of the program have not been spectacular, but it has made all of us more friendly and hospitable to visitors. Several members of the choir tape-recorded the music used to accompany the Christmas tableaux, some of which was specially written by Mr. Marvin Stevens. As most of the singers are in demand as electricians, designers, actors in or audience for the tableaux, this experiment enabled them to appear in two capacities.
     The Rev. Ormond Odhner was our honored guest for the Swedenborg's birthday celebration. He received a royal welcome and was instantly employed. The school children entertained him at a luncheon for the fourth through the ninth grade; he was permitted to sit quietly and listen to songs, speeches and a play. At the banquet he had to work, and his address on "Swedenborg and Deism" was much enjoyed. It seemed so normal to have him back that the Rev. Elmo Acton slipped into his old ways by saying: "And now Mr. Odhner will conduct the class," and then sitting down. But not for long. He leaped to his feet to make amends with a proper introduction of a favorite son. While he was here, Mr. Odhner preached at both Sunday services.
     Two other visitors came to Glenview, and brought their wives. Mr. Sig Synnestvedt was the speaker at the Sons' ladies night supper on March 21st. The Rev. Louis King spent the weekend of April 10th with us as visiting preacher, giving a doctrinal class on Friday evening and a sermon on Sunday morning.

449



     The Immanuel Church School enrolled 101 children for 1958-1959. Miss Barbara Doering taught for one year and left us in June. Miss Mary Best joined the staff, we hope permanently, a word which in Glenview means for more than one year! Mrs. Henry Mellman gave part-time instruction in Science which was much appreciated by the upper grades. We saw the end of an era when two girls graduated in lonely splendor from the ninth grade; the day of small classes is definitely over. Miss Gwenda Acton leaves us this year to become Mrs. Downing Barnitz. New on the teaching staff this fall are Miss Jane Scalbom and Mr. Bradley Smith.
      In his report to the Society last October, Mr. Acton spoke of our new building in these words: "This not only provides for the increase of our uses, but it also is a heritage for the generation to come." Those who worked so hard to finish the building in time for the Assembly could be proud of the immediate increase of uses which enabled us to have several large gatherings in Glenview. There was no suitable place for services of worship at Lake Forest, nor a place to have a dance and a social evening. The new ball was well suited to both.
      As soon as heating was installed, there was work progressing steadily at weekends and in the evenings Men of the Society skilled in the building trades donated thousands of hours in carpentry, plumbing, painting and electrical work Others gave generous gifts of materials to enhance the interior. Mr. Robert Leeper kept things running smoothly, accelerating into high speed in the weeks just previous to the Assembly.
     On January 23rd, Mr. Acton gave a Friday class on Bishop W. F. Pendleton's work in the early days of the Immanuel Church. At the close of his account he formally presented, on behalf of the Pastor's Council, a name for our new building. It was to be "the William Frederic Pendleton Hall," in honor of the first pastor of the Immanuel Church The suggestion was adopted by the Society, and "Pendleton Hall" was a name that quickly found its way into our vocabulary.
     During the winter there was little opportunity to improve the disheveled appearance of the church grounds. At Christmas time new gravel was spread, and it finally settled down on the parking lot instead of lying about in hills and dales. When spring came, the mounds of dirt scooped from the lake were spread over the ball field to fill in hollows and provide adequate drainage into the lake New grass was sown around the lake and on the ball fields, and rain did the rest by watering it thoroughly and filling up the lake again Everything, but the rain was efficiently engineered by the landscaping churchgoers, who donated men, equipment, trees, shrubs and flowers.
     Not to be outdone, Mr. Donald Alan whipped the rest of the Park into shape, and with help, materials and threats engaged individual home-owners in an all-out effort to beautify everything. This may be the first time since the Assembly of 1923 that every walk around the Park has gravel on it.
     During the last weeks of industry it was not uncommon for several work parties to be called for Sundays After one Friday Supper in May, four or five gentlemen rose to beg for assistance with everything from painting the roof of Pendleton Hall to scraping the tennis courts. Mr. Acton finally rose and divulged the fact that services would also be held on Sunday
     On June 14th the new building was inaugurated. Mr. Acton led the congregation in procession out of the church building, after church, and into Pendleton Hall. In a brief ceremony he accepted the keys from Mr. Leeper and thanked him on behalf of the congregation. To complete the service there were songs to church and school-"Our Glorious Church" and "Alma Mater." It was a wonderful surprise to find the public address system so excellent that singing is easy in that large room
     It was fitting that the first official use of the building was for a society function. The children's observance of New Church Day was moved up to June 14th.

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For the first time, the entice membership could gather in one place at one time for the presentation of gifts from the church to the children Preschool children each received a small golden lion, the second figure in a series designed for a home representation for New Church Day.
     The Assembly Committee, headed by Mr. Hubert Nelson, began operating in the summer of 1958. Throughout the year they circulated publicity and accepted payments in advance. When Mr. Nelson rose to make an announcement, which he frequently did, wallets appeared automatically. It is the opinion of all that his committees did a wonderful job.
     It was indeed a privilege and an honor to entertain the 22nd General Assembly. As it was new for most or us there was a singular appeal, mingled with apprehension lest something he overlooked. Even after the many months of planning it was a thrilling surprise to see so many guests arriving for the first open-house on Tuesday evening. Those of us who lived at home were a little envious of the guests living at Lake Forest College, who could devote their full time to the Assembly. Still, it was surprising how many people drove from Glenview to Lake Forest every day, after vowing all winter that they could not make it!
     None of our fears about the weather were realized it was the only week of summer before or after, that was perfect. The high point of the Assembly for this reporter was the morning service in Pendleton Hall on June 19th. It was a bright sunny day, and one could look out of the full length windows and see the lawns and flowers looking green and fresh. The chancel was decorated with flowers and ferns; special furniture had been arranged against the soft green walls; and musicians from Bryn Athyn, Kitchener and Pittsburgh as well as Glenview, combined to make the music exceptional. In such surroundings it was not hard to be overcome with thankfulness to be among so many people gathered together to worship the Lord in His second coming.
     GLORIA BARRY
SOME GENERAL CHURCH USES 1959

SOME GENERAL CHURCH USES              1959

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from preschool through Grade 12 Address inquiries to: Pastor-in-charge, Rev. Karl R. Alden, Bryn Athyn, Pa.
     GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, Sermons, doctrinal classes, children's services, etc. Address: General Church Sound Recording Committee, Bryn Athyn, Pa.
     GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
     NEW CHURCH EDUCATION. Published by Religion Lessons Committee monthly, September to June, both inclusive. Subscription, $1.50 per year. Editor: Rev. Karl R. Alden.

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CHARTER DAY 1959

              1959




     Announcements
     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 in Bryn Athyn. Pa., on Friday and Saturday, October 23 and 24, 1959. The program:

Friday, 11 a.m.-Cathedral service, with an address by the Rev. Frederick L. Schnarr.

Friday Afternoon-Football Game Friday Evening-Dance

Saturday, 7 p.m.-Banquet. Toastmaster: the Right Rev. Willard D. Pendleton

     Arrangements will be made for the entertainment of guests if they will write to The Hostess Committee, c/a Mrs. Harris S. Campbell, Bryn Athyn, Pa.
VISITORS TO BRYN ATHYN 1959

VISITORS TO BRYN ATHYN              1959

     People coming to Bryn Athyn who need assistance in finding accommodation will please communicate with the Hostess Committee. Please address letters to: The Hostess Committee, c/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.

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JOURNAL OF THE TWENTY-SECOND GENERAL ASSEMBLY OF the GENERAL CHURCH OF THE NEW JERUSALEM HELD AT LAKE FOREST COLLEGE, ILLINOIS 1959

JOURNAL OF THE TWENTY-SECOND GENERAL ASSEMBLY OF the GENERAL CHURCH OF THE NEW JERUSALEM HELD AT LAKE FOREST COLLEGE, ILLINOIS       Various       1959


No. 10

NEW CHURCH LIFE


VOL. LXXIX
OCTOBER, 1959
     JUNE 17-21, 1959

     First Session-Wednesday Morning, June 17

     1.     The meeting opened at 10 a.m. with the singing of Hymn 39, followed by prayers and the reading of John 15: 1-15.
     2.     Bishop George de Charms, presiding, called on Dean William L. Dunn, who, on behalf of Lake Forest College, spoke a few words of welcome to the members of the Assembly.
     3.     On motion, the Minutes of the 21st General Assembly were approved as printed in the NEW CHURCH LIFE, 1956, pages 469-483.
     4.     The Bishop expressed gratitude to the members of the Immanuel Church of Glenview, who, as our hosts, had put in arduous work in making the preparations for this Assembly. He especially congratulated them on the completion of Pendleton Hall, built by a co-operative effort which inspired our admiration. He then spoke as follows:

     The custom of meeting in General Assembly at stared times has been a vital element in the life of the General Church from its beginning. This is the twenty-second such gathering to be held in a period of sixty-two years. Each one has had its own distinctive quality, reflecting the state of the church at the time. Some have fallen in periods of stress and spiritual temptation others at times of relative peace. But always there has been a strengthening of purpose, a renewal of inspiration, and a deepening of the spirit of friendship and charity that has had a profound effect upon the whole church.
     This is the first time, in the past thirty-six years, that a General Assembly has been held in this part of the country.

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Much has happened since 1923, when the Glenview Society last entertained the Assembly; but our memory goes back to that occasion with deep affection, and we would recall to your minds the following from the address then delivered by the late beloved Bishop N. D. Pendleton He said in part:
     "The 19th of June and the Assembly together stir our affections, our memories of days gone by, of spiritual instructions and deep emotions, which, taking hold, bound us to a mighty purpose; kindling in our hearts a flame of devotion, which, from year to year as life passed by, and in the face of serious discouragements, sustained the first exalted hopes of our fathers. In the spirit of this devotion, and with these hopes in mind, we gather once more, here and now, on this day and occasion, to renew the bond and to light again the flame of love for our church and its mission, and in so doing to seek guidance of the Lord for our own further going in the way of His leading. For it is profoundly of our faith that the Lord is present in His church-present and ready to answer inquiry, to answer, by spiritual urim, the questioning of open minds, by granting high perceptions of truth, whenever man in moments of elevation turns to Him. The things seen at such times, and as if in vision, are the Lord's answer, making known His will, His guidance, and even the way of His salvation The things then seen and perceived as truth remain, and the memory of them is powerful to hold when again the light grows dim and temptations intervene-powerful to hold through later worldly cares and temporal illusions."
     When we remember these words, which are just as fitting today as when they were uttered, time falls away. We picture in our minds the beloved leader of our church who spoke them, and many others of his generation who were prominently active at that Assembly but who have been called to join the church in the spiritual world. Surely we feel their presence, and are moved by a deep sense of gratitude to them, realizing how much we owe to their devotion the blessings we enjoy today. But today, as always, we turn to the Lord in the Word of His Second Advent for instruction, guidance and help, knowing that He is ever present to sustain our hands and protect His church in every time of need. This is the faith that led to the establishment of General Assemblies. It is a faith that every such gathering of the past has fully justified. And we have complete confidence that the Lord will be with us today as He was with our fathers, to make this Assembly a means of promoting the life of our beloved church; strengthening the bonds of mutual charity that unite us, and giving us new courage to face whatever trials may be demanded of our church in the years that lie immediately ahead.

     5.     The Rev. Hugo Lj. Odhner read his report as Secretary of the General Church. (See pages 468, 469.) He also read a message from the Rev. David P. Johnson, President of the General Convention, to Bishop De Charms, containing greetings and wishes for an Assembly "blessed in fellowship, fruitful in the work of the Lord." (See page 477.)
     On motion, the Secretary was instructed to respond with a brief message of appreciation and wishes for auspicious meetings of the General Convention soon to be held in California. This was passed by unanimous vote.
     6.     Mr. Stephen Pitcairn read his Report as Secretary of the Corporations of the General Church. (See page 469.)

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     7.     The two Reports were accepted and filed.
     8.     After a short recess, the Right Reverend Willard D. Pendleton, presiding, introduced the Bishop of the General Church, who then read his Episcopal Address. (See NEW CHURCH LIFE, August 1959, page 337.)
     9.     Discussion having been invited, several speakers commented on the address:

     Rev. N. H. Reuter noted the clarity and practical value of the address, which had shown how there can be a "passing of the Holy Spirit" in the church. The Holy Spirit does not pass from man to man, but from the Lord through man to man. The Lord is present in all creation; but each individual is a special creation able to receive from Him something which no other human being can receive and transmit in that sharing which is the life of the church and of heaven. This gives a dignity to human life. No man is born who does not have an individual use to perform. This use is to go to the Lord and receive a vision such as he alone can have, and to present that vision to others. What he gives is never anything of self-if it is to be of the church. But what he receives from the Lord is the gift of the Holy Spirit, which is then extended to others. This is why we are gathered hereto learn of the Lord what is offered in the way of study and reflection, and to share that vision with others for the enrichment of their lives. By this sharing there is a forming of the spirit within a man; which is done by the Lord for man, never by man for man. When we speak as ministers, the only time that the heart is touched is when the personality of the minister is entirely forgotten and what is said is felt to come from the Lord. The mode by which this is done is complex, yet in a way very simple. There must he an acknowledgment on the part of the speaker as well as on the part of the receiver that all is from the Lord, that no truth is from man; that our ability is only to receive and respond; that the active of all life, even the sight of truth, is from the Lord alone, although through men as they humbly acknowledge that God is the all in all. Only as we hold our minds open to the application of the truth to our lives can the Lord lead us individually and the church as a whole.
     Rev. N. H. Rogers felt that the theme of the Bishop's address launched the Assembly in the right spirit and direction. The affection of the truth of the Word forms the mind and life of man so that our thoughts can harmonize with the Spirit of the Lord. But in appearance such a result might come from a different cause; our lives may be in apparent accord with some truth purely by coincidence. For we may have an idea from another source, and then find in the Word a teaching which agrees with that idea or intention, so that we are persuaded that we have done what the Lord requires and that our lives are in harmony with the Word.
     But the Word has not then really affected us, until, regardless of what we had thought before, the truth of the Word dominates and guides us, and we think the truth, not because we had thought so before, but because it is what the Word teaches.
     Rev. D. R. Simons had reflected on the statement that ours must be a reading church, and that we as parents and teachers should set an example in the matter of sacrificing other things in order to have time for reading the Writings every day, so as to help our children to develop the same habit. As the Bishop said, we can be more powerfully influenced by the Lord when we read the Writings directly and reflect on them in the privacy of our individual thought. For then there are no external reasons to compel us, no thought of reputation, but only an effort to learn. And when we approach Him in that spirit, He can reciprocate and flow into us.

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The Holy Spirit is not anything mysterious, but an imparting by the Lord of His own thoughts-as we read, for instance, in the Arcana about the temptations He underwent during His glorification-process; which reveal the goals of His providence as He speaks to us, man to man, and so can lead us to His heaven.
     Rt. Rev. W. D. Pendleton: "In his inspiring address, the Bishop's emphasis was to show why we should go to the Writings for ourselves. Certainly we know that when the day comes that men as individuals no longer go to the Writings for themselves, there will be no church; because we are told in many places that the Word is the only medium of communication between God and man That is important doctrine. The entire concept of the Holy Spirit is unknown in the world. There are two views. One, that the Holy Spirit is some kind of indefinable third person in the Godhead. One, that the Holy Spirit is a Divine spark in man, which from time to time moves man and speaks with a living voice. The Writings completely reject both these concepts.
     "In his paper the Bishop led us to see what the Writings mean by the Holy Spirit. The Lord said: 'When He, the Spirit of Truth, is come, He will guide you into all truth' The Spirit of Truth is spiritual truth. The Lord vas speaking of His second coming. It is the Spirit of the Word, the Holy Spirit, which does speak to man, but it can speak to man only in the truth of Divine doctrine Apart from the spiritual sense, the Word cannot be understood. The Bishop spoke of the reception of truth before the Advent as childlike. But now the Holy Spirit comes to us as the spiritual truth of Divine doctrine.
     "There is no way of receiving that Spirit unless we go to the Writings for ourselves. This was the Bishop's plea. Certainly it was the spirit of the early Academy, and it must be the spirit of the church today. Without it we fail. We need to return to the Lord and renew that covenant, so that the Spirit may speak to us in those heavenly doctrines which reveal the Divine Human, the Divine mind." He expressed appreciation for a profound and clear treatment of this most important subject.
     Bishop De Charms, in his closing remarks, reiterated the importance of the Lord's speaking to each of us personally, to teach us and lead us in the only way that the church can really grow. He also emphasized another point of the paper, that we need also to grow in our understanding of natural truth. We need to be awake to the discoveries of scientific truth such as are taking place in the world. We need to be faithful to the facts of nature, as any scientific man would be; but this not in order to amass knowledges, or to use them only for the advancement of civilization, but to multiply those forms that come to us from nature and can reflect the light from heaven and so help us to have a true insight into the Writings themselves and their relation to the natural world; and so give us opportunity to cooperate with the Lord in making use of the knowledges which men discover, for the furtherance of man's spiritual and eternal welfare. This is what he believed was meant by the enlightenment of the internal man and the external man together. Without this, he believed, the New Church could not grow. And this was of supreme importance to further the field of New Church education, which has as its aim to present the truths of nature in such a way that it will reflect the light of heaven: and this that we may see the Lord as present in all things; not as the ancient peoples saw Him, but in a new way, which is now possible because He has taken to Himself the Divine Natural which enables man to understand spiritual truth in a natural way and so to enter intellectually into the mysteries of faith.

     10.     The Session closed with the singing of Hymn 53.

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     Second Session-Wednesday, June 17, 3 p.m.

     11.     The meeting opened with the singing of Anthem 1.
     12.     Bishop De Charms, presiding, recognized Mr. Raymond Pitcairn, who spoke about the present-day threat to the freedom of both church and state, and asked if it might not be useful and desirable for the General Assembly to express its appreciation of the labors of President Eisenhower and his non-partisan leadership in the cause of the civic and moral freedom in which the church can be free to develop and to support his efforts with a prayer for Divine aid and guidance.
     13.     The Rev. Bjorn A. H. Boyesen read an address on "Freedom." (See NEW CHURCH LIFE, August, 1959. pp. 345-358.)
     Bishop Dc Charms, who presided, characterized the paper as a "very profound and comprehensive treatment" of the teachings on the subject, and invited discussion.

     Rev. K. O. Stroh agreed with the definition of freedom or its prerequisite as the opportunity and power to do what one wants to do. Since what the angels wish to do is good, they have true freedom, which others will lack. But freedom is of two kinds, internal and external. There are degrees of internal freedom- natural, rational, and spiritual-which all pertain to the mind. This freedom man has in this world. But the Writings point out (DP 71, 129, 281) that man does not always have external freedom. He cannot speak "against the king," nor tear down the opportunity of other people to believe and will as they choose as to religion and government. The protection of internal freedom necessarily involves the existence of bonds which restrict people from doing and saying things that take away the internal freedom of others. This restriction is necessary on account of the perverted nature of man.
     Rev. M. D. Rich reverted to the point that heavenly freedom is the freedom of living according to the Lords will, and spiritual freedom involves a freedom of choice between good and evil. These two freedoms are, however, based on external freedom among men. The angels would not have freedom unless there was freedom exercised on all levels in the natural world. By the educational process man learns what heavenly freedom is and can come into the exercise of it. External freedom on the civil, moral and ecclesiastical planes, and the consequent freedom of choice, lead man to see what heavenly freedom is-the doing of the will of the Father who is in heaven.
     Mr. Nathanael Stroh stated that he had once been told that the Writings treated only of internal freedom, but noted that man could not be free unless he could think and act as of himself.
     Rev. B. A. H. Boyesen, in responding to the discussion, alluded to Mr. Pitcairn's remarks. Having lived for some years in Europe, he knew that the peoples of Europe were crying for freedom and recognized North America as the only reliable bulwark of freedom. Real, genuine freedom cannot be attained in the world until the New Church has grown into a strong and worldwide movement. That there is a remnant left of natural and spiritual freedom is only because there are still simple, well-meaning Christians; for there is only as much freedom as there is of charity and love of truth. Despite the rule of hate which the world has experienced during the last decade, a certain freedom has been preserved.

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But many are looking to this country for the hope of freedom. Yet natural freedom is the result of spiritual freedom and is such as is the spiritual freedom.

     14.     The session closed with the singing of Anthem 5.

     Third Session-Thursday Morning, June 18, 10 a.m.

     15.     The session opened with the singing of Hymn 30, followed by prayer and the reading of Revelation 22: 6-21. The Rev. Alan Gill presided.
     16.     The Rev. W. Cairns Henderson read his report as Editor of NEW CHURCH LIFE. (See page 473.)
     17.     Bishop De Charms, speaking from the floor, recalled Mr. Raymond Pitcairn's remarks at the second session. Mr. Pitcairn emphasized that his suggestion had been without political implications and showed how vital the cause of freedom was to the New Church. Mr. R. R. Gladish, the Rev. H. L. Odhner, and the Rev. B. D. Holm partook in the ensuing discussion. Bishop De Charms, sensing sincere differences of opinion with reference to the wisdom of passing any resolution, suggested that the matter be laid on the table. After the Chairman had taken a voice vote, this was done.
     18.     Mr. L. F. Gyllenhaal read his report as Treasurer of the General Church. (See page 471.)
     19.     Mr. James F. Junge gave a report as Chairman of the Committee on Broadening the Base of Contributions to the General Church, as follows:

     You have just heard the treasurer give his report on the financial condition of the General Church. He reviewed for you the major advances made during the past decade. He spoke to you of a balanced budget. He told you of substantial gifts which have been made to capital. In short, he summarized the recent past for you as chief financial officer of the General Church, and reported that our current position is good. This is a report of which the church can feel justly proud in many ways.
     The report I am about to give deals with some of the darker aspects of the same period. It touches on the "might have beens"-those things which could have been accomplished with more general support. For, in some ways, the past ten years also have been a discouraging period.
     In June, 1957, Bishop Dc Charms appointed a committee to study ways and means of broadening the base of General Church contributions.
     The Committee began its activities with an extensive study of the problem. This involved conferring with the Bishop and treasurer, and corresponding with the local pastors and treasurer's agents. In addition, several statistical studies were made. It is for this last reason that I urged you all to pay strict attention to this report, to guard your good names. After all, every member is included in this report in one way or another; and then, too, we have an old saving in the church that figures don't lie-but some liars sure can figure!

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(Inherent honesty compels me to disclose that I had a hand in the statistical studies.)
     In the following discussion, potential contributors are defined as those on the treasurer's rolls capable of giving at least a token contribution. Husband and wife are counted as one potential contributor. The statistical analysis shows some alarming trends, For example, in 1946, almost half (or 47%) of our potential contributors were contributing. Ten years later, in 1956, only 38% contributed. Unfortunately, this trend is continuing, and in 1958 the curve dropped to 33%-a shocking one-third of our potential contributors!
     In an effort to analyze this trend, a detailed pilot study of contributors in the Bryn Athyn area was made. Samplings in other areas indicate that the problem is church-wide, so others can listen to this too. This study showed that:
     A far greater percentage of our older people contribute than do our middle-aged or younger people. It is curious, and at the same time disappointing, that roughly 20% of our 20-year olds contribute; 30% of our 30-year olds; 40% of our 40-year olds; and so on, up to 70% of our 70-year olds.
     With a contribution curve such as this, the natural result is a declining percentage of contributors. For, as the years pass, older members die and we lose our best percentage group; the 20-year olds become 30-years olds; the 30- year olds become 40-year olds, and so forth. But we all know that the habit of contributing must be established early in life, or it may not be established at all.
     The big statistical exception to the generalization made above is those members associated with the Academy or the elementary schools, As a group, these members, in spite of modest income, support the uses of the General Church handsomely. Why? The answer to this question may be the key to our whole problem. The fact that this group is better acquainted with the uses and needs of the General Church has not escaped us. But I will speak further of the need for more general information in a moment.
     Coincidental with the statistical studies, correspondence was begun with the local pastors and treasurers agents throughout the church. We asked them for information and suggestions, and informed them of the work of this committee. The response was heartwarming. Many ideas and suggestions were received.
     Many felt that indifference toward contributing was in large part due to a general lack of information about the uses and needs of the General Church. This is essentially a communication problem.
     From these letters it was apparent that there is another phase of the communication problem. In some cases the local treasurer's agent did not have an up-to-date listing of his potential contributors; nor did the potential contributor know the identity of his treasurer's agent. In a few instances, the members were so confused about the General Church, Academy and local uses that they did not know whether they had contributed to the General Church or not.
     It was widely recognized by the pastors that the treasurer's agents have proved to be a very effective way of increasing interest in General Church uses. Our study disclosed that we have several geographic areas in which we are actually gaining contributors due to fine co-operation between the pastor and local treasurer's agent.
     The system of using treasurer's agents makes as much sense today as it did years back when it was founded, because the same basic conditions still exist in regard to raising funds for the General Church.

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     1.     The treasurer's agent can present General Church uses in perspective, so as not to interfere with or confuse local situations
     2.     The treasurer's agent knows the local situation and, working with the pastor, will not overemphasize General Church uses to the point where other uses will suffer.
     3.     The treasurer's agent is on the spot and can present the needs in detail and in a personal way, which is far more effective than any publication can he by itself.
     Having studied the problem far too long, and suggested tar too little, on January 30, 1959, the committee reported its findings to the Board. In part this report contained certain recommendations, as follows:
     1.     Encourage all members to make their contributions to the General Church through the treasurer's agent. This will automatically provide the local treasurer's agent with a "good local control."
     2.     The committee also recommended that the treasurer's agents in' made members of this committee
     3.     Finally, the committee recommended that the present annual report be replaced by a less formal publication which would come out at least twice a year. The committee would be responsible for working this up under the supervision of the treasurer. This publication would not directly solicit funds, but would outline broad needs as these develop.
     Upon the request of the committee, the Bishop prepared a list of uses which are either not being done or could be done better if it were not for dollar and manpower limitations. The new publication will emphasize these.
     These recommendations were subsequently approved by the Board and your committee is starting to implement them with the wholehearted help of the treasurer.
     The treasurer has written to the various pastors who, in turn, are in the process of notifying those men who will serve on this committee.
     The treasurer and the committee have started working on a draft of the new publication.
     As many of you know, Mr. Walter Horigan, a charter member of this committee, has just completed an extensive trip, during which he personally contacted many pastors, treasurer's agents, and members as well. While the committee is proud to claim credit for this good work, it has unanimously voted not to share in the expenses!
     If you were so unfortunate as not to have been among those contacted by Mr. Horigan, don't despair; one of our committee will be in touch with you soon. If this fails to bring results, Walter is ready, willing and able to undertake a second trip.
     Seriously, your committee hopes to reverse sharply the declining trend of contributors this year. But we will need sympathetic support from everyone to do it. With this support, I am confident that we can have 50% contributing in 1959. This means adding 300 names to the rolls this year. How can you help?
     1.     Make room on your busy church calendar for the local treasurer's agent to give you periodic reports.
     2.     If you are not now on the treasurer's rolls as a contributor, a small contribution-even if only a token of your affection-will help us reverse this serious trend.
     Respectfully submitted,
          JAMES F. JUNGE
               Chairman

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     20. After a short recess the Rev. Hugo Lj. Odhner delivered an address entitled "In Defense of Scripture." (See NEW CHURCH LIFE, September, 1959, pp. 381-393.)
     21.     The Chairman, the Rev. Alan Gill, opened the floor for discussion of the paper.

     Rev. N. H. Rogers noted Dr. Odhner's warning about the contents of religious films and books designed to popularize the Bible. Our thoughts are easily influenced by the subtle perversions in current publications and also in general conversations touching on the Word. Persuasive ideas which have no basis in fact often become so prevalent that they are accepted as truth. So, for instance, it had come to him as a surprise in his younger days when he realized that the custom of observing Lent had no basis in Scripture. A real knowledge of the Old and New Testaments and of the Writings is our only defense against popular fallacies.
     Miss Eleanor Cranch spoke appreciatively of the speaker's characterization of the new Revised Standard Version of the Bible.
     Mr. Randolph W. Childs referred to the paper as scholarly and as covering a tremendous range of ideas, and to some papers by the late Rev. E. S. Price dealing with the integrity of Scripture. At the close of the present paper the need was stressed for the New Church man to put his faith in the internal sense revealed in the Writings-which had also been brought out in Bishop De Charms address. These are days when disturbing thoughts can come upon one if he does not show resistance to outside influences. The foundations of men's thinking had been challenged by the progress of science in the last twenty-five years. On the plane of the natural we are living in an entirely new world. During that period we have also had opportunity to reappraise our understanding of the Writings. We need to have a reading church-also a thinking church-if we are to enter intellectually into the mysteries of faith.
     The world about us presents some simple people who read the Word, hear the Lords voice, and know that the Lord will take care of them in the next world as well as in this. Then there is the Catholic Church, which takes a dead woman up into heaven with the wave of a hand and silences all questioning because of the power of the priesthood. You have also the self-confident materialist who quietly tears down every standard there is. And then-what is left, except the New Church? Sometimes we wonder why the church grows so slowly. Yet the Lord's words, `Behold, I come quickly have nothing to do with time. We feel grateful to the clergy. But he thought that out of this Assembly should come a determination on the part of individuals to read more and think more about this revelation which we have.

     22.     The session was closed with the singing of Hymn 37.

     Fourth Session-Thursday Evening, June 18, 8 p.m.

     23.     The meeting was opened with prayer, a reading from the Word, and the singing of Hymn 58. The Rev. Louis B. King presided.
     24.     The Rev. Karl R. Alden gave an address on "Peter, James and John." (See NEW CHURCH LIFE, September, 1959, pp. 394-409.)

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     25.     The Chairman: "Mr. Alden has truly presented us with a feast of correspondences in his clear and thorough exposition of the lives of Peter, James and John. This is now before you for your consideration."

     The Rev. W. C. Henderson emphasized the point that whenever Peter appears alone-neither as a spokesman for the disciples nor together with James and John-he appears in his least favorable aspect. The same is true of James and John, who appear in a somewhat sinister light when they are spoken of without Peter.
     In this there is an obvious truth clearly stated in the Writings, namely, that a man's faith derives life from the good of charity, and that this charity, in its turn, receives its quality from the kind of truth a man has. Faith that is not united with genuine charity is a faith without life, and thus one which cannot stand any testing. And what passes for charity in a man, if it is not united with the spirit of truth, will not be a spiritual charity, but one which comes from the proprium and is devoid of spiritual quality.
     So in this series which Mr. Alden had presented we find the answer of the Writings to two popular fallacies-the fallacy that it is relatively unimportant how a man lives, as long as he believes the right things; and the fallacy, more prevalent than ever at the present time, that it does not matter what a man believes as long as he lives a good life. Both in the Writings and in the letter of the Word as developed in this evening's address, the fallacy of both these ideas is made clear. Mr. Alden could not be optimistic enough to expect us to carry home with us every aspect of this "feast of correspondences"; but one thing we have been shown-that the spiritual truth, the doctrinal series, is present in the letter and can be drawn from it.
     Candidate Douglas M. Tayloreet referred to Peter's confession (Matthew 16) and the Catholic interpretation of it: that Peter the man was meant when it is said. "Upon this rock I shall build My church." He showed that Peter and "rock" were two different words in the Greek.
     Mr. John Frazier commented on John 21: 15-17 where the Lord three times asks Peter, "Lovest thou Me?" Peter responding, "Thou knowest that I love Thee" Our translation is limited by using the single word "love" throughout Actually. Peters response was "I am very fond of you." (The third time the Lord changed His question to the weaker form that Peter had used.) This illustrates Peter's reluctance to go all the way, and his many-sided character.
     Rev. B. A. H. Boyesen wanted to make some comments on the name John, which, as Mr. Alden had shown, meant "The grace of Jehovah." Two men in the New Testament bore that name John the Baptist represents the Word in its letter, and is also a symbol of repentance. The first of the church is to shun evils as sins against the Lord. This repentance may not usually be thought of as a grace or blessing, but involves sorrow-a feeling that we are immersed in our evils. Yet repentance does not mean that we should dwell on our evils; but it appears as grace-as a determination to fight against the evils discovered. True repentance is the first of the church with man-the first "grace" of Jehovah. That is John the Baptist. But the second of the church is to do good. This second grace is also called John. John the Baptist was a voice crying in the wilderness. John the beloved apostle is inconspicuously present throughout the Gospels. He never speaks of himself, except in the third person. He is unassuming-and so is charity, the doing of good.
     Rev. K. O. Stroh saw in the presentation of the progressive states of regeneration, as pictured by the disciples, a fascinating story.

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Warnings have been given about forcing an alignment in the interpretation of the Word between such series as that of the twelve tribes and the twelve apostles. But in the Writings there is an alignment (as given in the address) between Peter, James and John, and Reuben, Simeon and Levi; Reuben meaning the sight of truth, Simeon hearing or obedience or faith in the will, and Levi meaning cleaving or love or charity And Levi was followed by Judah, which means a celestial love of the Lord. The New Church is to come into a celestial love of the Lord-which is suggested by John, which means grace. Those who are of the spiritual genius are wont to worship the Lord, bowing the knee, and asking His grace; whereas the celestial angels prostrate themselves and ask for mercy.
     Mr. Stroh also suggested that the Lord's words to Peter, "Feed My lambs," "Feed My sheep," suggested a progression from the faith of infancy and childhood to that of more adult states.
     Mr. Alden, in his response to the discussion said he was thrilled by Mr. Boyesen's mention of the two Johns. In reference to the wording of John 21, he discussed the translation used in the King James Version. He also noted Peter's acknowledgment, "Thou knowest all things . . ." as a thing Peter had found out when the Lord had foretold that Peter was to deny Him thrice. Regarding the danger of correlating the twelve disciples with the twelve tribes of Israel, he cited the statement in AR 356: "By these three, Reuben, Simeon and Levi, in their order, are meant truth in the understanding, truth in the will or charity, and truth in act or a good work; in like manner as by Peter, James, and John."

     26.     The meeting closed with the singing of Anthem 13.

     Fifth Session-Friday, June 19, 8 p.m.

     27.     After the singing of Hymn 40, prayers, and the reading from the Word, the Rev. David R. Simons, presiding, introduced the Rev. Norbert H. Rogers.
     28.     The Rev. Norbert H. Rogers delivered an address, entitled "On Doctrine," (See NEW CHURCH LIFE, September 1959. pp. 410-428.)
     Comments having been invited, Mr. Roy Rose expressed the deep appreciation of the laymen of the important part played by the clergy in the teaching and development of doctrine. This importance the paper had, modestly, not stressed. Facetiously referring to a dentist working on the fluorination of the water supply to eliminate tooth decay, he asked whether the clergy also might not be working themselves out of a job. Yet the theme of the Assembly had been for us all to go to the Writings and read for ourselves. He noted the privilege we can enjoy in participating with ministers in discussion groups and in reading the varied articles written by the clergy.
     Rev. Frank S. Rose of Colchester, England, regarded the subject of the paper as most important to the development of the church. The Word was given to man as a means of communicating Divine things. Although the priesthood has a part in meeting with the laymen in the consideration of doctrine, yet every layman must form doctrine for himself out of the Word; for only so can we receive things from the Lord, and only so can the church be said to exist. The Lord in His infinite mercy is always willing to give of Himself to men. Yet He does so with a certain amount of reserve. He withholds things until man is able to receive. He does not give them lightly.

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Therefore He does not give us the internal things of heaven, but gives the letter of the Word. He says: "Ask, and ye shall receive; seek, and ye shall find." There is no miraculous salvation in the possession of certain sacred books or in the effect of certain sacred rituals The Writings are given, not to make our work unnecessary, but to make it possible. Let no man imagine that the Writings are his doctrine: they are the means by which he finds his doctrine.
     How do we seek doctrine from the Writings? We seek from love, from a desire to be taught of the Lord and to find principles that can become a living part of our lives. And a man who reads the Writings from any other motive sees nothing of any real value. Therefore the Lord said: "The words that I speak unto you, they are spirit and they are life." The man who reads the Word in any of its many forms without responding to the spirit and life therein contained has not received the Lord, and is not of the church.
     Rev. B. D. Holm was grateful for this timely and vital paper, which interestingly and clearly defined the place of doctrine in the church. He noted that doctrine is said to be the external of the church, not the internal of the church. We pride ourselves sometimes on being a doctrinal, intellectual church. But far more vital is it that we be a church that lives that doctrine. No teaching is given in the Writings for the sake of pleasure in abstractions. The Writings define the difference between knowledge and truth. Knowledge is not truth. When we gather knowledge from the Writings, we are gathering doctrinal knowledges, not doctrinal truths; for they are not truths until they become receptive of good. This is the miracle, that knowledge becomes truth when it receives good. Faith alone persistently strives to gain a foothold in the church, and we can never hope to resist this insidious false confidence in knowledge if we do not earnestly remind ourselves that the Writings were given for the one purpose of leading us to the new life that leads to the New Heaven.
     Rev. V. J. Gladish pleaded that more laymen join in the discussion. He made the point that enlightenment, which draws interior doctrine, is an illustration of the interiors of the mind, and may not necessarily find its way into the external mind. A man may search the Word, and find a high perception or enlightenment, without being able to express it to others or be himself conscious that he has that degree of enlightenment. He had known laymen who did not have much to say at church meetings, yet showed deep perception and appreciation of the interior uses of the church.
     Mr. Mark Mergen asked for elucidation of an apparent paradox. A doctrine is validated by being found in the Word, or else invalidated by not being found there. Yet it was also emphasized in the address that doctrine must be the light by which the Word is read. Now, if a certain doctrine is used as the light in reading the Word when one is searching for the validation of this particular doctrine itself, this would seem to lead to an automatic validation.
     Mr. Roland Trimble found the subject of the paper one of deep and life-long interest to him. There are sects in the old church which claim that they have no creed, no doctrine. But, really, every sect has its creed. In deriving doctrine for ones self, one cannot have a preconceived notion and go to the Writings and say, I am going to confirm this notion by as many passages as will prove my contention. If you do that, the truth is going to flee from you-as Swedenborg found was the case with certain spirits.
     He also noted that a doctrine cannot be derived from one single passage in the Word. One has to correlate many of them to find the truth.

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     Mr. Rogers, in responding, sought to answer Mr. Mergen's question. If from a love of truth your effort is to see if your doctrine is actually one with the Word, you may, to begin with, think that the Word confirms your understanding. But you would not be satisfied without continuing to seek out what the Word teaches further about that doctrine; and so you would be led to see if certain things in the Word do not agree with your doctrine, or that some aspects of your doctrine were not quite so, but needed to be corrected. The way from error to truth is progressive, and our error is overcome as far as we are in the love of truth for its own sake, and trust in the Lord.

     29.     The meeting closed with the singing of Hymn 44.

     Sixth Session-Saturday Morning, June 20, 10 a.m.

     30.     Hymn 24 was sung, and after a prayer there was the reading of a lesson from DLW 11 and 15.
     31.     Bishop De Charms, presiding, called for the Report of the General Church Sound Recording Committee, which was delivered by the Rev. W. Cairns Henderson, its chairman. (See p. 476.)
     32.     The Report of the Rev. Karl R. Alden as Director of the General Church Religion Lessons was given. (See p. 474.)
     33. On motion, these two reports were accepted and filed.
     The Bishop, speaking of Mr. Alden, said that one of the greatest contributions he had made to this work was the reproduction of children's addresses from tape-recordings. Knowing the great demand for such addresses, the Bishop was delighted that Mr. Alden had now unlocked these resources.
     Mr. John Howard voiced appreciation for the work of the Rev. H. C. Cranch, whose doctrinal sound films had been shown the previous evening.
     34. It was moved that the Secretary be instructed to send a message of thanks to the officials of Lake Forest College, who had shown us every help and courtesy.
     35.     The Rev. Norman H. Reuter addressed the Assembly on "The Concept of God." (See pp. 482-491.)

     Comments being invited, Mr. P. C. Pendleton was moved to say that this was one of the most beautiful, inspiring and practical addresses that he had heard given at a General Assembly. He could not add to it, nor would he detract from it; but would simply express to Mr. Reuter what he was sure was in many hearts, and thank him for it.
     Mr. Kenneth Holmes felt it to be a moving address, and noted the point that, as we see God, so our lives are governed. He could see how this principle applied also to nations throughout history. As a people have seen God, seen His unity, that idea has controlled their lives down to the civil and moral planes. At the time of the Last Judgment the world was prepared to accept intellectually and rationally the second advent of the Lord, yet the preparation was not followed by acceptance. The lack of a clear idea of God resulted in divergent ideas of democracy and nationalism, and in confusion as to what was the place of the individual in society.

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The beautiful addresses we have heard-about the tearing apart of the Lord's Word, which Dr. Odhner dwelt on; the formation of doctrine, spoken of last night; and the moving address today-illustrate the opportunity we have in the New Church; but they also show the responsibility which we should feel in helping the world to see the power of the Second Coming, and in helping to advance the cause of this church, which will be the crown of all the ages.
     Mrs. Clara Sargeant expressed her pleasure in the beautiful and affectional presentation of the subject, and paid tribute to the leadership of the clergy.
     Mr. Gerald Nelson asked Mr. Reuter whether there are any direct teachings to show if the Lord appears at times to angels in heaven in the same form that He appeared in to the disciples after His resurrection.
     Rev. H. C. Cranch voiced his gratitude for the paper and felt that it would be extremely valuable to those working in the field of the isolated receivers. The doctrine of the Lord is the most powerful doctrine for missionary work that we have. There is the greatest interest in a talk on the true nature of the Trinity. We find that, in Providence, there is often a willingness to accept the Lord Jesus Christ as the only God in spite of the doctrines of the churches People who have worshipped with comparatively little understanding but look to the Lord as their God, welcome this new doctrine, which gives them a sound basis for holding to what they had instinctively seen to be true.
     It is clear from the creeds that the churches around us have themselves repudiated the concept of the Lord as the only God. The most liberal of the Protestant churches-the Protestant Episcopal, which gives the greatest latitude in doctrinal matters-makes it clear in its Thirty-Nine Articles that the God it speaks of is not the Lord. The first of these articles says that God is without body, parts and passions; which immediately eliminates the Lord Jesus Christ as that God For the Lord in His Human has a body, and He has passions in the sense of His love, which moved Him to redeem all men. In the next article it is stated that Christ was in the world and died to reconcile the Father to mankind, which is a direct change of the plain teaching of Paul on whom that church is supposed to build its theology. For Paul says "that God was in Christ reconciling the world to Himself" (2 Cor. 5: 19)- a completely different thing. You remember that the Writings speak of the Acts and Epistles as books good for the church; and we can use these books, as the Writings do, to prove the true doctrine.
     He hoped that the valuable paper on the concept of God which we had heard might he published in pamphlet form, so that we can give it out to interested people who might make solid additions to our membership
     Mr. Mark Mergen had difficulty in finding words to express his appreciation. One illuminating idea he found in Mr. Reuters closing remarks-the idea that a man's place in the other world depends on his idea of the Lord in His Human. And along with that comes the idea that man finally becomes a finite image of that idea-a terrific challenge to all of us to search the Writings more than we do. It is an awful responsibility for all of us. He would go away from this Assembly encouraged and enlightened because of this paper.
     Rev. D. R. Simons wished to point out a certain connection among all the papers given at the Assembly. It appeared as if the topics had all been planned in advance, yet in fact the only planning was the selection of the men who were to else the addresses.

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     The Bishop had opened the Assembly with an address on the leading of the Holy Spirit. This was followed by one on human freedom-how the Lord had endowed us with a faculty of freedom so that we can go to the Word for ourselves to receive the Holy Spirit, and come into what Mr. Boyesen called "actual freedom' to love truth and do good. Then Dr Odhner showed bow the Holy Spirit has protected and preserved the Word in the very letter of Scripture for the church. And then Mr. Alden, in his unique way, showed how the Holy Spirit, as spiritual truth, is present vividly in the New Testament, and made that living for us, Afterwards Mr. Rogers told how the Holy Spirit operates for the New Church through the development of doctrine, and boxy that doctrine is to be elicited from the Writings. And finally, as if it were planned, Mr. Reuter summed up by giving us the picture of the Holy Spirit as the Divine Man, a personal God who is at the same time God and Man.
     This unity among the speakers he felt to testify that all these addresses were inspired by the same Lord Jesus Christ and by the same Divine wisdom; and they could not but be bound together in an inner harmony and lead to the establishment of the Lord's church on earth.
     Mr. Reuter, in reply to Mr. Gerald Nelson's question, said that every man sees the Lord according to that concept which he builds within him. This is quite personal, wiser with some than with others. The celestial angels see the Lord as a human form sometimes encompassed with the sun, sometimes outside the sun, and sometimes in their midst encompassed with a splendid light. Lower angels see Him as a diffused light, such as on a day when the sun is overcast. We all see the Lord differently, not only now but to eternity. This does not change the Lord; but our capacity to see Him is developed by our life on this earth. This may seem an oversimplification. Yet it points to the importance of the idea of God. All we are here for is to gain that concept of God which may form the spirit within us
     He thanked those who had spoken on the address. He was impressed by Mr. Mergen's phrase-that man becomes a finite image of God. He was uncertain whether this is staled in so many words in the Writings.
     Some people may ask what is the use of all this study of the glorification of the Lord's Human and of other theological abstractions about God. If they were only intellectual pursuits they would, of course, be of limited importance, and only to special people. But the concept a man has about God is of practical importance, for it bears upon his life, not only here, but to eternity. Finally, he noted that Mr. Simons did not know how close he came to finding out what two ministers might have to say on the same subject; for three months ago he determined to speak on the Holy Spirit and proceeded to study in the Writings and the literature of the church on that subject; and only ten days ago he decided that all his studies had forced upon him the importance of our concept of God. Otherwise there would have been an opening and a closing address on the same subject-the Holy Spirit.

     36.     Mr. Vinet reported that the registrations for the Assembly now amounted to 602 persons.
     37.     The session closed with the singing of Hymn 75.
     Respectfully submitted.
          HUGO LJ. ODHNER.
               Secretary

     [NOTE: The Secretary is grateful for the co-operation of the Sound Recording Committee, on whose tape-recordings the journal is based.]

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REPORTS TO THE GENERAL ASSEMBLY 1959

REPORTS TO THE GENERAL ASSEMBLY       Various       1959

     SECRETARY OF THE GENERAL CHURCH

     The only good reason for a statistical report from your Secretary is that we need to have a true picture of the constitution of our membership.
     Our beloved General Church is numerically a very small body. Our last annual report showed only 2894 members on the roll; and most of these are spread over the world in struggling societies, groups and families, many of which are reached only infrequently by the personal ministrations of our priests.
     The bold enterprise on which this little flock is embarked is more than the day by day work of pastoral and parental teaching and leading, for we are by necessity in need of providing for the central uses of developing the kernel of a new civilization and maintaining the means of educating the future leaders of the church. Differently from other churches, we cannot do this without an educational center.
     A study of our statistics may be of interest if we wish to see a cross-section of our church-membership. Since 1946, our application blanks, which are filled in by persons desiring to become members of the General Church, have contained a line which informs us to what church or religion the applicant previously had professedly belonged; for this would indicate the mental background of many of our people.
     Since 1946, inclusive, up to last January-a period of thirteen years-one thousand, one hundred new members have been enrolled. We find on a hasty examination that about 684 of these had come from New Church sources. Some 587 of these had come from General Church families, having been baptized in their minority; while 97 had been previously affiliated in some way with other New Church organizations-57 with societies affiliated with the General Convention, and 37 with societies having some connection with the General Conference in various parts of the world.
     Of the 311 who were brought up in association with various Christian denominations, 36 had been Catholics and 275 had been connected with Protestant bodies-67 Lutheran, 46 Presbyterian or Reformed, 52 Episcopal or Anglican, 29 Baptist, and 77 other Protestant sects. From the Syrian Orthodox Church we received 2 members, from Christian Science at least 3, from Judaism 2. But more than one hundred persons did not mention any previous affiliation, and of these some had had no religious connections. My figures are not quite accurate, for the available data are confused. But we may at least confirm from our study that over one-bid of our new membership comes to us as adults without previous affiliation with the New Church. This includes couples who enter the church together by adult baptism, and partners who enter the church before or after marriage to a New Church consort.
     Lest we should conceive the notion that the General Church is employed in extensive missionary work, I need but remind you that our average net increase in the last five years was only about 23 members a year, while in the thirteen years since 1946 about 40 members applied annually. Our older members have been leaving us for a better world. Average deaths during the last five years have been 45, while in the 57 years before that the average was only 20, but, of course, from a far smaller membership. We should be building strong societies in the spiritual world by now!

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     Since the beginning of the General Church, more than 4700 members have been admitted. But our losses have been over 1800, 1373 deaths being the main cause.
     Numbers do not really constitute the strength of the church. But numbers contribute perfection so far as they all work in unity; or, as the Writings put it, "when there is given a direction and consent of more and more to unity, and therefore a more and more close and unanimous conjunction . . ." (LJ 12). And it is of great importance that all who recognize the fact that the uses which the General Church is trying to carry on are unique and essential to the present and to the future of the church and of the world shall rally to the support of these uses.
     The first step towards this end is to become an active actual member of the General Church of the New Jerusalem. Every use is frustrated without an organization to carry it on. And we of New Church faith, who see in the Writings the Lord coming in the clouds of heaven to disperse human misunderstanding and misery, must be proud and happy to put on the uniform which distinguishes us as allied with the armies of the New Heaven.
     As members of the General Church we lay no claims to any perfection beyond others. But by the mark of membership we recognize each other as spiritual kindred in a world where we sorely need mutual trust and encouragement We no longer stand alone. We no longer need hesitate as to what are the most essential tasks that must be done. We can partake in a common illustration, and become assured that our children and consociates shall be provided with the jest that this age can possibly offer for their minds and spirits, and be protected by the armor of God.
     Respectfully submitted,
          HUGO LJ. ODHNER
               Secretary



     SECRETARY OF THE CORPORATIONS

     GENERAL CHURCH OF THE NEW JERUSALEM

     A Pennsylvania Corporation

     THE GENERAL CHURCH OF THE NEW JERUSALEM

     An Illinois Corporation

     MEMBERSHIP

     The number of persons comprising the membership of the two Corporations as of June 15, 1958 to June 20, 1959 are 260 and 265 respectively, as follows:

                                   Date of     Net          Date of
Members of:                              6/15/58     Change     6/20/59

Illinois Corporation only                8                    8
Both Corporations                         252          Add 5          257

Total Persons                         260          Add 5          265

Total Members of

Pennsylvania Corporation               252          Add 5          257
Illinois Corporation                    260          Add 5          265

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     The several Net Changes and their respective effective dates consisted of:

Eight New Members of both Corporations

Powell, Oliver I.          July 5, 1958
Rose, Kenneth          July 20, 1955
McQueen, Kenneth T.     July 23, 1958
Gurney, John Graham     July 23, 1958
Hill, Stanley D.          December 26, 1958
Pitcairn, Joel          February 26, 1959
Junge, Robert S.          April 9, 1959
Bradin, Leo Robert     June 18, 1959

Three Deaths of Members of both Corporations

Goerwirz, Richard L.      September 21, 1958
Norris, William C.     November 29, 1938
*Glebe, Nelson H.          July 27, 1957
*Not recorded in 1957

     DIRECTORS

     The two Corporations each have the same thirty Directors ten of whom are elected each year for terms of three years.

1961 Acton, Daric E.
1959 Acton, Kesniel C.
1960 Anderson, Reginald S.
1960 Asplundh, Carl Hj.
1961 Asplundh, Edwin T.
1961 Asplundh, Lester
1960 Barnitz, Robert G.
1961 Blackman, Geoffrey E.
1959 Bostock, Edward C
1961 Childs, Randolph W.
1959 Cockerell, Gordon D.
1960 Coulter, Robert I.
1959 Davis, Edward H.
1959 de Charms, George
1960 Doering, George C.
1961 Glenn, Theodore N.
1959 Hilldale, Robert C.
1961 Howard, John
1960 Kitzelman, Edward
1961 Kuhl, John E.
1960 Lee, Sydney E.
1961 Loven, Tore, E
1960 Morley, H. Keith
1961 Pendleton, Philip C.
1959 Pendleton, Willard D.
1959 Pitcairn, Harold F.
1959 Pitcairn, Raymond
1959 Pryke, F. G. Colley
1960 Smith, Gilbert M.
1960 Synnestvedt, Arthur

The Honorary Directors are Marlin W. Heilman and Hubert Hyatt.

     OFFICERS

     The two Corporations each also have the same four Officers, each of whom is elected yearly for a term of one year. Those elected at the Board Meetings of June 14, 1958, were:

President          de Charms, George
Vice President     Pendleton, Willard D.
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1958 Annual Corporation Meetings were held at Bryn Athyn on June 14, these being the only Corporation Meetings held during the year. The President, Bishop De Charms, presided, and the attendance numbered 71 persons, each a member of both Corporations. Reports were received from the President, the Secretary and the Treasurer, and from the Committees on: Audit of Securities, Nomination of Directors and Salaries.

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     BOARD MEETINGS

     During the year beginning June 14, 1958, four meetings of the Board have been held, the President presiding at each of them. The first two meetings were covered in the Secretary's report to the Joint Council, January 31, 1959, and printed in the April issue of NEW CHURCH LIFE. The two meetings held since the Secretary's report to the Joint Council were devoted to the following topics:
     At the Board Meeting held January 1, 1959, the following recommendations of the General Church Contributions Committee were approved:

     1.     Members outside of Bryn Athyn should be encouraged to make all of their contributions to the General Church through the Treasurer's agents.
     2.     The Treasurer's agents should be made members of the Committee for Broadening the Base of General Church Contributions.
     3.     The present annual report should be replaced by a less formal publication which would be bi-annual.
     4.     The use of Treasurer's agents in Bryn Athyn should seriously be considered.

     Also at this meeting the Board approved sending a male teacher to Kitchener and authorized the Treasurer to pay the additional support required; approved increasing the subscription price of NEW CHURCH LIFE from $3.00 to $5.00 per year; approved certain accounting changes and the purchase of a plate typing machine; and approved an increase in the South African Mission Budget.
     At the Board Meeting held June 12, 1959, placement of theological students was discussed at length; travel expenses for certain ministers attending the 1959 General Assembly were approved; the responsibility of the General Church and the Academy for theological student stipends was studied; a minimum salary for married male teachers was approved; and other important business was discussed, with the necessary action being taken.
     Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary


     TREASURER OF THE GENERAL CHURCH

     During recent years the General Church has experienced a wide fluctuation in its financial operations.
     Prior to 1955, we enjoyed a number of record breaking years. Each successive period brought an impressive growth of resources, accompanied by a steady expansion of uses throughout the church.
     During this significant era in church history, formal salary plans were established for ministers and teachers; minimum rates under these plans were progressively increased; the Pension Plan was improved and placed on a more realistic participating basis; Pastoral Extension Work was broadened to the limit of our available ministers; with the financial help of the General Church, new Societies, Circles, and Groups were organized in many parts of the world; the South African Mission was reorganized financially; and many committee uses were undertaken or enlarged with increased appropriations.

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     All of these accomplishments, and many others, represented commitments from which the General Church could not withdraw without serious consequences to the growth and stability of the church.
     Over the same period, many local areas were faced with more immediate problems of growth and inflation. As a result, support of General Church uses did not keep pace with the rising commitments.
     Suddenly, in 1955, the inevitable happened. For the first time in twenty-four years, we were faced with an operating deficit. This was followed by a period of deep apprehension when a $6,000 deficit, swelled by heavy moving expenses, actually threatened a retrenchment of uses.
     By 1957, however, a decade of pastoral work in new areas began to bear financial fruit. A marked increase in support and enthusiasm, helped considerably by the lack of moving expense, put the General Church back in the black for that year. Further improvement of the same factors during 1955 resulted in an encouraging return to surplus operation. Much of the credit for this improvement belongs to the so-called Treasury agents. The diligent work of these many people throughout the church is an important aspect of our financial operations With their help, direct contributions went up 25% last year to a record $44,000
     Also of importance was an increase in indirect support which reduced by $4,000 the need of the General Church to subsidize society pastors under the Minimum Salary Plan. An additional circumstance, however, should be noted During each of the past three years we have been fortunate in receiving large gifts to capital totalling in excess of $250,000. This not only helped each succeeding year, but will insure increased investment income for the future.
     With total income at a more comfortable level, the General Church annual budget is currently running a little over $100,000, the lowest in three years. Last year approximately one-third of this went to administrative uses, at the center, to support the episcopal office, the financial office, the publication of NEW CHURCH LIFE, the religion lessons work, and other committee and council activities.
     The much larger 63%, however, was spent through various intricate channels in many places throughout the world.
     A breakdown of these expenditures is of some interest, as it gives a picture of the wide-spread activities and commitments of the General Church. By areas, amounts and percentages they are approximately as follows:

Circles, Groups & Isolated in U.S.A.          $27,400.     27.0%
South African Mission                         11,500.     11.4
Canada                                   6,200.     6.1
Societies in U. S. A.                         6,100.     60
Sweden                                   4,700.     4.7
England                                   4,300.     4.2
Moving & Special Travel Mostly in U.S.A.          2,600.     2.6
South America                              500.          .5
Europe                                   500.          .5
     Total                                   $63,800.     63.0%
     
     Already for 1959 it appears that results will be at least as good as in the previous year. Contributions continue to increase, and, as of the present time, expenses are estimated not too much above 1958. The anticipated increase is due largely to travelling in connection with this Assembly. The following year, however, heavy expenses are again in sight.

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     Two important steps have been taken to lessen extreme variations in future financial Operations. First, taking advantage of last year's success, $10,000 was appropriated from surplus to establish a reserve for moving expenses. Such a reserve, added to in good years, will reduce the heavy strain on the budget in periods of extensive moving and level out this disrupting factor.
     Secondly, a committee has been appointed and work is underway to study and promote ways and means of General Church support. Eventually, this committee, under the chairmanship of Mr. James Junge of Bryn Athyn, will include all those who are actively engaged in the work of General Church contributions. By means of such an organization, it is hoped that the members can be better informed of the needs, the uses and the progress of the General Church
     In conclusion, let me comment briefly on the increase in the subscription price of NEW CHURCH LIFE, to be effective next month. Some questions have been raised about the necessity of a 66% increase. The fact is that the present rate of $3.00 was established in 1919-forty years ago-to cover substantially the actual cost of publication. Since that time the cost has shot up sevenfold to an estimated $12,000 for 1959 With only slightly over a thousand paid subscriptions, this will amount to approximately $12.00 per subscription. The new rate of $5.00, therefore, will cover less than one-half the actual cost.
     Respectfully submitted,
          LEONARD E. GYLLENHAAL
               Treasurer


     EDITOR OF "NEW CHURCH LIFE"

     If this report were to restate what has been presented to previous Assemblies that would scarcely be surprising. Whatever it lacked in originality, it would at least be reassuring. For the use of NEW CHURCH LIFE remains the same; only the price has been changed to protect the treasury. At the risk of some repetition, however, we would invite your consideration of the journal as one of the uses of the General Church.
     It has become customary among us to define use as influence toward is hat is true and good. If we think of the uses of the church as instrumentalities which, on their several planes, seek to promote the doctrine and life of the New Church, and the love thereof, we may see that this magazine is, peculiarly, a use of the General Church. In the first place, it could not exist without the General Church; for without the resources of the general body it could not be published, or at least could scarcely be the type of journal it is In the second place, and this is related, because it is the organ of the general body it is not slanted in the direction of any particular school of thought, but presents impartially, and as fully as literary contributions make possible, the thought of the entire General Church And in the third place, it is addressed to the entire membership of the General Church on the broadest basis of interests, and is not restricted to any special-interest field from which others must or should be excluded.
     A general body of the church without an official organ would lack a reliable record of itself and an important means of communication. For nearly seventy-nine years, NEW CHURCH LIFE has recorded the official transactions of the Academy and the General Church, and has chronicled events in societies and circles And since the real history of the church is that of the development of doctrine, its literary contents are a storehouse of primary material for the research student.

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Thus it is a permanent record of the thought and happenings of the past that becomes increasingly useful for the future
     However, we would not suggest that the contents of the journal have no value until they can be filed as historical data! There is also the immediate and continuing use of communication. The act of communication is a two-way process. It has not been completed until the ideas which it is sought to convey have been received and have been reacted to intelligently and critically. Such action and reaction produce a sphere of thought common to all, and such a sphere is vital to a living church. It has often been said that the New Church is to be a reading church. We presume this to mean that it is also a thinking church! And we believe that the most important use of NEW CHURCH LIFE is to stimulate doctrinal thought that looks to life; thought which is common to all because it is produced by action and reaction between many writers in the General Church and an intelligent readership which well represents our membership. In the pages of the journal there can be, month by month, a true meeting of all the minds in the General Church. This we see as the real use of NEW CHURCH LIFE to the General Church; and because it is such, it can be sustained only as a use of the General Church.
     Yet an editor may see his publication no more clearly than a fond mother her only child. It anyone wishes to discuss the magazine, to make comments or criticisms or suggestions, this is the time and place to do it. No editor dare promise that every suggestion offered will be followed. But all will be considered most carefully; and if your suggestion is rejected, you will be given most weighty and impressive reasons why it cannot be adopted.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Editor


     RELIGION LESSONS COMMITTEE

     This year, 1958-1959, the General Church Religion Lessons Committee, with the able help of eleven counselors and seventy teachers, has distributed lessons covering thirteen grades and ten months of work. Two hundred and forty-two families with five hundred and eleven children have received these lessons. This year, for the first time, all of the lessons, except those dealing with the "Life of the Lord," have been mailed out from my office in Bryn Athyn. The lessons that set forth the "Life of the Lord" have been mailed by Miss Virginia Junge and her helpers in Glenview. The mailings take place once a month, at which time four lessons are sent out. In addition, the festival lessons, under the advisorship of Mrs. Richard de Charms, are sent out from my office. These are specially prepared services for Christmas, Swedenborg's birthday, Easter, the Nineteenth of June, and Thanksgiving.
     Why We Go to Church was distributed to the first grade. Special Swedenborg's birthday and June Nineteenth remembrances were sent to the kindergarten, and a special colored banner for the fifth grade.
     Our office has also become a publishing center. This year, in addition to publishing NEW CHURCH EDUCATION monthly, we have published THE ACADEMIAN monthly for the high school and THE COMMONER for the college.
     In the matter of books, we have republished Bishop George de Charms' book, The Tabernacle, and Bishop Willard D. Pendleton's book, Genesis for Family Worship.

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We have published also a new coloring book which contains the pictures in The Tabernacle by Bishop George de Charms. Further, we have published a book containing fifty-one talks for young people by the Rev. Ormond de Charms Odhner.
     These were given originally to the high school students in the Academy of the New Church. They are excellent in quality and brief in length, and they form a splendid source of material for either family worship or children's services.
     There are two more books in process of production. Meanwhile, the Director has discovered a new way to unlock a great deal of material for home services on Sunday where children are involved. The difficulty in getting talks to children from our ministers into print has been that they are almost universally given extemporaneously, with the result that no manuscripts are available. But many of these talks to children on Sundays have been recorded on tape; and the Director has discovered that it is quite easy to take them off the tape and put them on to his "Voice Writer," from which his secretary is able to transcribe them. If we gain permission from the various ministers to do this, we will have a huge new supply for the isolated of the church.
     At the present time we are also in process of publishing a history of New Church education, which is the life-work of Dr Charles E. Doering. This is a monumental work that may run into three or four volumes.
     We come now to the consideration of NEW CHURCH EDUCATION, founded twenty-three years ago by Mrs. Besse Edmonds Smith and Miss Celia Bellinger. The present report will cover the thirteen issues beginning with April, 1958, when, due to the sudden illness of the Rev. F. E. Gyllenhaal, Bishop De Charms asked me to assume the editorship, and concluding with June, 1959.
     The circulation at that time was 397, but a study showed that of the 242 families receiving religion lessons, 170 did not subscribe to NEW CHURCH EDUCATION. We therefore put on an advertising campaign, financed by Theta Alpha, to try to reach those 170. We sent out sample copies of the April issue, and offered to include May and June, together with the ten issues for the next season, for only $1.50. No money now-pay in September! We sent 52 of these offers outside the United States, 118 within. The result, to date, has been 41 new subscriptions, making a present total of 438 subscribers. Incidentally, I would be very glad to receive new subscriptions, and you need not pay until September!
     A glance at the index which is contained in the June, 1959, issue-incidentally, the first time that an index has been made-shows what the 397 persons who had already subscribed got for their money:
     1)     Contact with fifty different writers.
     2)     Eighty-five different topics listed.
     3)     Thirteen editorials.
     4)     Nineteen letters to the editor.
     5)     Fifteen poems by New Church writers.
     6)     Lastly, a four-page children's section called "The Explorer" which is a brand new venture into the future. The Bryn Athyn chapter of Theta Alpha has voted to continue it for the coming year under the editorship of Marjorie Rose Soneson and Eunice Nelson Howard.
     All of this work would have been impossible were it not for the two efficient secretaries who assist the editor: Mrs. Byron Gates, who is listed as mimeographing expert, but who does many, many other things about the office; and Mrs. Edward Crary Bostock, whose skill at typing and preparing manuscripts speaks for itself.

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In addition, mention should be made of our artist, Mrs. Richard Bostock, who has done all the art work on the magazine since September, 1958.
     In this report I have not mentioned the more than twenty women who assist Mrs. Richard de Charms in preparing the festival material That work is all done in her studio. My office is responsible only for the printed matter that goes out with it.
     Lastly, I want to thank Theta Alpha for the many services and the large amount of money contributed to the uses of the General Church Religion Lessons There are also many individual gifts that have been received, and that have helped to make possible the work we are doing.
     Respectfully submitted,
          KARL R. ALDEN,
               Director


     SOUND RECORDING COMMITTEE

     Under the terms of his commission, Swedenborg was to make the Heavenly Doctrine public by means of the press, and publishing has been the principal means by which the Writings have been spread on the earth. But the Writings were given for the establishment of a church; and the founding of the New Church, as distinct from the formation of the New Heaven, was inaugurated by the preaching of the new gospel throughout the spiritual world. The use of preaching and teaching thus initiated with the apostles has continued with the priesthood; and wherever the New Church has been established it has been through the preaching and reception of the Divine truth.
     A considerable portion of our membership is in circles, groups and isolated families; yet until recent years the frequency with which the preaching and teaching use could be extended beyond our societies, except through the printed word, was determined by the manpower and resources available, and was restricted by time, distances, and the limitations of physical endurance-though these list may sometimes have been exceeded. When the magnetic tape-recorder was developed, however, a few pioneering spirits were quick to see in it an instrument for extending the preaching and teaching use in a way not possible before: not by any means the equivalent of pastoral ministrations, but the most effective substitute that had yet come to hand. These pioneering spirits became dedicated spirits, and through their labors, and the efforts of others who were drawn into the work later, the making and circulating of tape recordings has become an important use of the General Church. Indeed it may safely be said that, comparatively new as the use is, there are already many in the General Church who would feel a sense of deprivation if it were to cease.
     With the passage of time the functions of the Sound Recording Committee have grown in number, complexity and variety. This has been lees an entrance into new uses than into new aspects of one use, for the committee really has only one use: to record for reproduction in sound, both for the present and for posterity, the instruction given by the clergy in sermons, classes and addresses, and significant events in the General Church and the Academy. This has become a manysided operation, requiring the services of many people with various abilities, some of them highly technical. But the key personnel are those on the production line-the men and women in certain societies who do the recording week by week.

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Upon their shoulders, in a sense, the entire operation rests, for they furnish the material; and we would have them know that their labor, of necessity performed unseen, is deeply appreciated.
     However, it is not enough to have material. There is a saying in the printing trade that type is made to be read. We might change that to read: Sound is recorded to be heard. The extensive library built up by the committee is a repository of much of lasting value that has been said from our pulpits, in doctrinal classes, and at Assemblies and other occasions. It might be likened to an electronic memory, storing and capable of reproducing with considerable fidelity the voices of priests, teachers and other laymen who are active in the church, and even of those who are no longer with us. But unless that memory is tapped those voices remain mute in Bryn Athyn. This is not to say that to be recorded is to go down into oblivion! Far from it-as our circulation figures would testify. But the more actively and imaginatively the membership of the church considers how it may use the material that is offered by the circulation library, the more effectively may the use of the committee be performed.
     We are now in our second decade, and what the future may hold we cannot foresee. If our only function were to serve the isolated we would be glad to become unnecessary; but that lies far in the future, and there are many other things to be done. Our interests are in improving the quality, increasing the variety, and extending the use of our offerings; and although implementation probably lies far in the future, we are already beginning to think about audio-visual reproduction rather than sound recording alone. But whatever developments may come, we are convinced now that the work of the Sound Recording Committee has become an important use of the General Church, and one that should be included whenever the uses of the General Church are being considered.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman



     ASSEMBLY MESSAGES

     The following letter was received from the President of the General Convention of the New Jerusalem in the United States of America, the Rev. David P. Johnson, and was read at the First Session of the Assembly:

Dear Bishop De Charms:
     I have learned just this week that the General Church of the New Jerusalem will be holding its Twenty-second General Assembly at Lake Forest College, Illinois, from June 17 to June 21, 1959.
     I know that I would be acting on the wishes of the members of the General Convention of the New Jerusalem in the United States of America in sending these greetings to you on the occasion of your Twenty-second General Assembly.
     While differences of conviction may separate us in the work of our organizations, yet we are both indebted to the one Lord God and Savior Jesus Christ and His servant, Emanuel Swedenborg, for the source of our faith and life.

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     We would like to extend to you, therefore, on the Decision of your Twenty- second General Assembly, the greetings, the best wishes and the prayers of the members of the General Convention of the New Jerusalem in the United States of America for an Assembly blessed in fellowship, fruitful in the work of the Lord.
     Sincerely yours,
          DAVID P. JOHNSON,
               President

     The following telegrams were received from Societies and individuals and read at the Assembly banquet:

     From the Bryn Athyn Society:

     Greetings to the members and friends of the General Church assembled on the Nineteenth of June from those in Bryn Athyn informally assembled at our own Nineteenth of June banquet. May the joyousness of the occasion carry throughout the year. LASWON A. PENDLETON, Toastmaster.

     From the Olivet Society, Toronto, Ontario, Canada:

     Affectionate greetings to the Twenty-second General Assembly. May a sphere of charity and use prevail in all your gatherings. OLIVET SOCIETY, TORONTO.

     From the Fort Worth Circle, Texas:

     Joy to this meeting fair! Banish all worldly care With you in spirit on this joyous occasion. From your friends in the church FORT WORTH CIRCLE.

     From a Group in Seattle, Washington:

     Best wishes for a useful and inspiring Assembly. MR. AND MRS. BERTIL LARSSON, MR. AND MRS. HAROLD KUNKLE, MICHAEL RIDGEWAY.

     From Mr. and Mrs. Charles Norton, Adelaide, South Australia:

     Thinking of you all. Sending warmest greetings and best wishes for happy and fruitful Assembly. CHARLES AND DAPHNE NORTON.

     From the Rev. and Mrs. Martin Pryke, Toronto, Ontario, Canada:

     May your Assembly be blessed in every way. ZARA AND MARTIN PRYKE.

     From Mr. Healdon R. Starkey, Toronto, Ontario, Canada:

     May the Lord bless this Assembly and all of us with new vision of His Divine Human. HEALDON R. STARKEY.

     From Mr. Doron Synnestvedt, Coatesville, Pennsylvania:

     May there be a blessing on the meeting of the church DORON SYNNESTVEDT.

     The following other messages were received and read at the Assembly banquet:
     From the Durban Society, South Africa:

     Best wishes for a happy and successful Assembly. DURBAN SOCIETY. (Delivered by Miss Sylvia Pemberton)

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     From the Hurstville Society, New South Wales, Australia:

     All good wishes from the Hurstville Society and from isolated members of the church in Australia. We wish to incorporate in our greeting the following passage from True Christian Religion: "It must be kept in mind that a Divine heavenly sphere of love continually goes forth from the Lord toward all who embrace the doctrine of His church; who are obedient to Him, as children are to their father and mother in the world; who devote themselves to Him; and who wish to be fed, that is, instructed, by Him (no. 308). May there be a blessing on all your meetings. DONALD L. ROSE.

     From Michael Church, London, England:

     All members and friends of Michael Church, London, send their most cordial good wishes to you [Bishop Dc Charms] and Bishop Pendleton, and all attending the General Assembly at Lake Forest College, for a most useful and delightful Assembly.
     In addition to the episcopal office there is, perhaps, nothing that can serve the cause of spiritual unity in the church better than Assemblies The heart of that unity must be the affection of the truths revealed to the world in the Lord's second advent; and from that heart will be derived variety of thought, variety of usefulness, and variety of delights-all within the harmony of unity.
     May this Assembly, therefore, like Assemblies in the past, serve to add strength and prosperity to the church. With affectionate greetings, ERIK SANDSTROM.

     From the Los Angeles Circle, California:

     The Los Angeles Circle sends greetings to the Lake Forest Circle of the General Church, with best wishes for its continued growth. LOS ANGELES CIRCLE.

     From the General Church Group in Auckland, New Zealand:

     Greetings to fellow members of the General Church of the New Jerusalem on the occasion of the 22nd General Assembly from Auckland, New Zealand. Although it is not to be the privilege of any of our small group to enjoy the inspiring experience of immediate participation in this important event, our affections and thoughts will surely unite with yours and help to strengthen the sphere of worship of the Lord Jesus Christ and of devotion to the work of the establishment of His New Church upon earth. Our warmest wishes for the fruitfulness of the 1959 Assembly. GENERAL CHURCH GROUP, AUCKLAND, NEW ZEALAND.

     From the Dawson Creek Group, British Columbia, Canada:

     The warmest of greetings to all our New Church friends at your Assembly! Alt of us from the Peace River District are with you in spirit, and our prayer is that each one of you may benefit from this Assembly in such a way that good and truth may be united in the Lord's church on earth and grow like the mustard seed DAWSON CREEK GROUP.

     From the Pacific Northwest District:

     May the 22nd General Assembly be a great success. Sorry we are unable to be with you. But we are with you in spirit. ANTONIA PRIBILSKY, Secretary.

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     From Mr. and Mrs. John Cooper, Colchester, England:

     Please tell the friends assembled that we in England send our affectionate greetings, and look forward to another General Assembly in England in the not too distant future. JOHN AND MAUDE COOPER.

     From Mr. and Mrs. Roy H. Griffith, Ashby-de-la-Zouch, England:

     Freda and I send our kindest regards and best wishes for a happy and useful Assembly. ROY AND FREDA GRIFFITH.



     A RESOLUTION

     At the Assembly banquet, the following resolution was offered by Professor Eldric S. Klein, Dean of Faculties in the Academy of the New Church, and was adopted by acclamation:

     This morning the Assembly voted to express its appreciation to Lake Forest College for the efficient co-operation and helpfulness of that institution to us during the past several days. This evening we would offer our thanks to those who had the perspicacity to select Lake Forest College as the temporary home for many of us and the customary meeting place for all.
     From the time when the Glenview Society invited the General Church to hold its 22nd General Assembly in the Chicago District, we outlanders have been kept aware of the invitation and conscious of the heartfelt cordiality which lay behind it. On arriving at Lake Forest, we marvelled at the expedition with which our places of residence were assigned; the speed with which registration was completed and we were located in our rooms; and, from Wednesday breakfast onwards, the efficiency with which we were so bounteously fed.
     However, it was especially when the program took us to Glenview itself that we began to understand the amount of effort and the plans which had been made to prepare a welcome for us. The new Pendleton Hall was completed, and in effective operation, and attractively landscaped. We admired the beautifully finished walks around the Park; and appreciated the cordial reception at the dance, the Sons meetings, and especially the services on the Nineteenth of June, including the special music at the morning service All these things told of many hours of dedicated effort. We were delighted also to meet so many parents of young children, who were able to attend our meetings because their children were being cared for by others And, of course, no expression of appreciation for the organization and administration of the Assembly would be complete without mention of the weather which we have enjoyed!
     In view of these things, Mr. Toastmaster, be it resolved: that the 22nd General Assembly express to the pastor of the Glenview Society, and to all the members of the numerous committees which have served under his general chairmanship, its profound gratitude for the hospitality so generously extended to it by the Glenview Society and the Chicago District.

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     ROLL OF ATTENDANCE

     Registration

     The Committee on the Roll reports that members and friends of the General

Church signed the Register as follows:
     United States               583
     Canada                    31
     Great Britain               4
     Sweden                    2
     Hawaii                    1
     South Africa               1
          Total Registration     622

     Other countries were represented by guests and students who were registered as from Bryn Athyn. Nineteen States were represented, and there were guests from 12 Societies and Circles and 38 members of isolated groups.


Attendance at Meetings
     June     17:     Breakfast, 8 a.m.                         350
               First Session, 10 a.m.                    571
               Luncheon, 12:30 p.m.                    401
               Second Session, 3 p.m.                    475
               Dinner, 6 p.m.                         360
               Dance, 9 p.m.                         600
     June     18:     Breakfast, 8 a.m.                         320
               Third Session, 10 a.m.                    390
               Ladies' Luncheon, 1 p.m.               271
               Sons of the Academy Luncheon, 1 p.m.     198
               Theta Alpha Meeting, 2:45 p.m.          198
               Dinner, 6 p.m.                         383
               Fourth Session, 8 p.m.                    455
     June     19:     Breakfast, 8 a.m.                         319
               Divine Worship, 11 a.m.                    638
               Luncheon, 12:30 p.m.                    426
               Holy Supper Service, 3:30 p.m.: Attendance     329
                                        Communicants           329
               Dinner, 6 p.m.                         383
               Fifth Session, 8 p.m.                    491
     June     20:     Breakfast, 8 a.m.                         315
               Sixth Session, 10 a.m.                    375
               Young People's Luncheon, 12:30 p.m.          135
               Luncheon, 12:30 p.m.                    246
               Corporation Meetings, 3 p.m.               81
               Assembly Banquet, 7 p.m.               575     
     June     21:     Breakfast, 8 a.m.                         275
               Family Service (Children), 9:30 a.m.     199
               Divine Worship, 11 a.m.                    442
               Luncheon, 1 p.m.                         250

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CONCEPT OF GOD 1959

CONCEPT OF GOD       Rev. NORMAN H. REUTER       1959

     (Delivered to the Sixth Session of the Twenty-second General Assembly, Lake Forest College, Illinois, June 20, 1959.)

     Of all the questions that press themselves upon thinking people, there are none which more urgently demand clear, rational and satisfactory answers than those which relate to the Divine being. The temporal problems of this world may rise up and absorb our complete attention for a time; but, again and again, the mind of man turns back to seek a fuller understanding regarding those deeper issues of life which are embodied in the queries: From whence do we come? Why are we here, and whither are we going? Who is it that guides our coming and going, and of what quality is He? Indeed, upon reflection, we can see that even a proper understanding of our temporal situation is dependent upon a clear comprehension of those spiritual causes which underlie all natural movements and conditions.
     In seeking for these spiritual causes we are finally brought to the Divine itself-to the Lord God who is the source of all things both spiritual and natural. Thus, upon an understanding of His nature and quality, as well as of His providence or mode of operation among men, depend not only our religious beliefs and philosophy of life, but also those very ultimate thoughts and intentions which lead to the daily actions of our lives, making us what we are today and what we will become to eternity. Consciously or unconsciously, man's interior beliefs concerning God, whether affirmative or negative, are the principal determinants of the course of his life, both here and hereafter. Man's basic beliefs concerning God permeate and rule all the thoughts and actions of his life, even though he is unaware of the fact. Hence we are taught that man takes his place in the other life according to his idea of God.
     On this subject we are given this notable teaching. "How important it is to have a correct idea of God may appear from this consideration, that the idea of God constitutes the inmost of thought with all who have any religion, for all things of religion and all things of worship have respect to God. And as God is universally and singularly in all things of religion and worship, therefore, unless there be a just idea of God, there cannot be any communication with heaven.

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Hence it is that every nation in the spiritual world has its place allotted in accordance with its idea of God as a Man; for in that idea and in no other is the idea of the Lord. That the state of man after death is according to the idea of God affirmed within him appears manifestly from the opposite of this proposition; namely, that the negation of God constitutes hell, and, in the Christian world, the negation of the Divinity of the Lord" (DLW 13). [Italics added.]
     Now, as a corollary of this teaching it can be seen that the man himself becomes, in thought and practice, a finite image of that concept of God which, in his inmost heart, he believes in and worships. If he conceives of God as vengeful and cruel, that inmost idea will flow down and mold him, in time, into such a being. If he thinks of God as a supreme force, relentless in action and heedless of the states of love and affection in men's lives, he, too, will ignore these factors in his dealings with his fellow men, and will regulate his life according to the modes which he attributes to God. And if he thinks of God as one who predestines men to heaven or hell before they are born, thus regardless of the efforts and acts of their lives, he also will ignore the consequences of the thoughts and intentions, even the actions, of his own life, and those of others; and because of the tendencies of his hereditary nature, he will therefore allow himself to be led into various evils, even until he is drawn into the very depths of hell.
     Denial of the existence of God, if not only with the lips but also with full consent of heart and mind, is attended with this disastrous result: as the ruling force in his life the one who denies sets up, in place of God and His precepts, the selfish loves of his own heart as these are made seemingly reasonable by his self-intelligence. He then not only gives free reign to his proprial loves and ideas but also endeavors to subject others to his will, that thereby he may the more indulge his cupidities. Thus atheism leads to tyranny and anarchy, and eventually to the chaos of hell; wherein one selfish love struggles with another for its own unrestrained action, and thus for dominion.
     That the confirmed idea one has of the Divine being is of such extreme spiritual and practical importance is hard for the natural in us to realize:
especially when we look about and see multitudes who apparently are living in a common consideration for others and withholding themselves from violence, although many of these same people possess such erroneous ideas of God and of the value or reality of religion. Yet, in spite of external appearances, how sad is their spiritual state, if the real acknowledgment of their hearts concerning God and His precepts is such as to lead against truth and to favor their evils, is shown plainly in the Heavenly Doctrine.

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     But only from such a source-from Divine revelation-could such things be known surely; for no man, or group of men, is capable of thus judging the internal states of others. The Lord alone knows the states of men's hearts, and He alone can reveal them. Because this is true, no man-not even he who knows the truth and lives it to the best of his ability-is able to say that this or that man, or group of men, is evil. He may say only that if that man's internal is opposed to God and to Divine revelation, then he is evil; or that if he loves internally the evils and falsities to which he apparently subscribes externally, then he is turned toward hell rather than toward heaven. But whether a man really denies God in his heart-as he may seem to do with his lips, and even by his external actions; or whether he internally loves the evils which he supports, or supports them from some external cause, no man can tell in this life. Consequently, while it is permitted us to know what is evil, in order that we may shun it, we are not permitted to say which individuals among us are spiritually condemned, and which are not. Therefore the Lord Himself said: "Judge not, that ye be not judged" (Matthew 7: 1).

     II

     Now as to the doctrines revealed in the Writings which present the all-important concept of God, the primary one is that He is one, and that the Lord Jesus Christ is that one God. Jesus said: "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29). He is the Creator of the universe, the Jehovah of the Old Testament, who Himself came down upon the earth and assumed a Human among men as the Lord Jesus Christ; which Human, throughout His life in the world, He made Divine and infinite. Besides being infinite and eternal, He is omnipotent, omniscient and omnipresent. He, and He alone, is love in itself, wisdom in itself, and the source of all mercy and order. Indeed, He is the all in all of that which sustains the universe, forms the spirit of man within him, and blesses mankind with the possibility and joy of eternal life.
     The idea of the unity of God-the concept that there is but one source from which flows every reality in the universe-is not merely a theological abstraction; when it governs man's thinking it becomes a practical force, bringing singleness of purpose and a definite unity to the pattern of his life. All things then have a common point of reference, because everything of life is viewed both consciously and unconsciously as having a single origin. The concept of the unity of God produces coherence and harmony in thought. As a matter of fact, it is the beginning of all genuine logic.
     A second newly revealed teaching concerns the trinity within unity-the trine within one God-which is to be thought of as being represented by the soul, body and operation in man.

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This trine is referred to in a number of series of terms in the three extant revelations; each series presenting to finite apprehension some different and distinct characteristic of the Infinite being.
     In the Old Testament the general terminology is, Jehovah, God, the Spirit of God. This presents but a vague picture of the trine, one which reflects the indistinct thought of that immature period of the human race.
     The New Testament, addressing itself to a naturally mature but spiritually immature stage of development, presents the triune God as Father, Son and Holy Spirit. Here the triple attributes are seemingly set forth more distinctly, so that in the very terminology employed the unity in the trinity appears less evident.
     In the Heavenly Doctrine, however, since that final revelation is rational and hence analytical, the trine is explained in a number of series, each one viewing a different aspect of the trinity. The basic philosophical concept defines the Infinite being with the intent of presenting Him to view as He is in Himself-apart from creation. The terms used thus are: Divine esse, Divine existere, and Divine proceeding or conatus; which have reference to God, first as He is in Himself, then as He stands forth to view or manifests Himself, and finally as to His capacity to proceed, provide and operate in creation.
     Another and more familiar series may be found in the Writings which emphasizes, not the Divine in itself, but the same Divine as He comes forth to view, manifests Himself, or makes Himself visible. This series speaks of that from which He comes forth as the Divine being itself, or the Divine in itself; of the coming forth or manifestation as the Divine Human; and of that which proceeds from the Divine Human into creation as the Divine Providence.
     In the first series of terms found in the doctrines the emphasis is on the initial one of the series, the Divine esse, and the other two are presented as derivatives therefrom. In the second series attention is focussed on the second term: the Divine Human, and the first in the series is referred to only as the Divine from which the Divine Human forth-stands; while the third term, the Divine Providence, presents the concept of the visible, adorable God-our Lord and Savior Jesus Christ, governing so as to provide for all the needs of creation, especially man's needs.
     A third series in the Heavenly Doctrine deals with the idea of the Lord in and with creation: the Divine proceeding to sustain, provide and inflow with all manner of forces-physical, mental, spiritual and Divine-which make the life of all creatures and things, from inmosts to the ultimates of the world. In this series the trinity is spoken of as the Divine celestial, the Divine spiritual, and the Divine natural.

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The emphasis in the teaching using these terms lays open to man's view the wise and merciful operation of the Divine being within His creation on all its planes, and in all the manifestations of the Divine energy or activity: among which are creation, sustentation, provision, and guidance or government: also enlightenment, instruction and correction; and finally, reformation, regeneration, and hence salvation. Thus to see rationally something of the operation of the Divine being is to see the Lord God so as to be able to know Him, acknowledge Him, and thence love Him; thus to be able to enter into that conjunction with Him in which the Divinely intended blessings are bestowed upon men.
     A fourth, and perhaps the most common series in the Writings, speaks of the Divine love, the Divine wisdom, and the Divine of use. This is the series that presents the Lord to us in His Human aspects as the Heavenly Father, the Savior of all mankind-as our Lord Himself. This is the view that opens men's hearts-by touching and awakening the seedbed of remains-to states of enlightenment, encouragement and adoration. Through the doctrines presented in terms of love, wisdom and use, the Spirit of truth gradually leads those who are willing into the perception of all truth; comforting and enlightening, elevating and blessing. This is because the third, and perhaps the most important, of the primary teachings about God is that He is a Divine Man.
     It is noteworthy that the only work in the revelation to the New Church which is devoted entirely to teaching about the Deity is called "The Doctrine of the Lord," not "The Doctrine of God." Throughout the whole of the Heavenly Doctrine runs a thread of teaching concerning the glorification of the Lord's Human and the humanizing of His Divine. Everywhere in this final revelation the name "Lord" and the term "Divine Human" are used as the peculiarly New Church way of referring to the Deity, because now the men of the church are always to think of Him as a Divine Man, as the only one who is fully Man, as God-Man. In this idea of the Divine the two principles mentioned previously are contained; namely, those concerning the unity and the trinity of God. For when we think of God as a Divine Man we see that He is one. Also, we see His Divine soul to be the Divine in itself, called the Father; the Divine Human, called the Son, to be this Divine soul manifesting itself in a body; and His Divine life, going forth to sustain the world and to bless men, to be His Holy Spirit. Thus is it taught that in God-Man, who is one, is the trinity of soul, body and operation. Being God-Man, He has a Divine mind by which the universe is disposed; and from His Divine love He ever wills good to all, acting according to His Divine wisdom, and thus controlling all things by the laws of His Divine providence while leading men and angels by His Holy Spirit.

487




     III

     How necessary it is to have a human idea of God is realized only when we try to worship, to love, and to think of an invisible Deity. We cannot truly worship or love a God whom we imagine as being the elemental force of creation. We cannot worship a being who, to us, has no identity, no form, by which we may know and think of Him. It is impossible to feel a mutual relation of reciprocal love with a vast, indefinable force. In a word, we cannot worship God except in the human form. The idea of an invisible God may impress us with awe and a vast sense of infinitude; but a conception of Him as Divinely Human reveals Him in His loving wisdom and mercy, ever watching and caring for the eternal welfare of His creatures. It portrays a God who loves and provides as a father cares for his children. Without this human conception of God, conjunction with Him through mutual love is impossible for love lives in the hope of seeing and touching, indeed of conjoining itself with, the one loved. Therefore we are told to cleave to the idea of God as a Man, because it presents the Infinite to our comprehension and accommodates the Divine love to our reception. It mediates and manifests the infinity of the Divine esse to the finite capacities of men and angels.
     There may be some who think of the Human in relation to God as something taken from man in order to adapt and accommodate the invisible Divine to mortal understanding and affection. But the human itself originates in God, not in man. This is obvious from the Genesis statement that man was created in the image of God. Further, we are taught in the work called Athanasian Creed (no. 120) that "of the Divine from which is the universe an idea is to be conceived in no other way than as of a Divine Man in first principles, who is life itself, and whose Divine love appears as a sun above the heavens, whence are all things."
     Moreover, we are told that "the Most Ancient Church . . . adored the infinite esse, and from thence the infinite existens . . . [which] they perceived as a Divine Man, because they knew the infinite exitens was brought forth through the heavens from the infinite esse; and as heaven is a grand man . . . they therefore could have no other perception concerning the infinite existens from the infinite esse than as of a Divine Man" (AC 4687: 2).
     Further, before the incarnation, the Human Divine is spoken of as that manifestation of the human characteristic of the Divine then received in men's perception, before that perception was blotted out by the decline of the human race. It was this Human Divine, taken from the heavens, that was within the assumed maternal human; but the latter was dissipated, while the former was glorified. What really happened, then, was that God-Man was laid open to the view of the natural man, and at the Second Coming to the rational man, and this for all time to come.

488


Thus, while it is often said that the Lord assumed the Human, the inner reality is that He manifested it, rendering the invisible visible.
     Because men were no longer able to preserve this human concept from perception and tradition, as did the ancients, but had lost it in the obscurity and vagueness of an invisible divinity, the Lord came into the world as a Man. He was born into the world as a man-child; grew up, full of grace and truth; and went out among men to teach and to minister unto them. That is to say, He came as the Man among men. But through the maternal human assumed and laid aside, and the Human Divine purified, the Divine Humanity was once more rendered visible before He left this earth; yet was no longer dependent on being represented through the angelic heavens, but was manifested through His own Divine power as the Divine proprium-the flesh and bones" made Divine and eternal. The sight of God as a Man was thereby impressed on the minds of men, to be transmitted to all generations so that they might know that He is a Man-the Divine Man.
     Today, the denial of the Divinity of Jesus Christ, and a false conception of the trinity, have again destroyed the idea of God as a Man. By the division of the trinity into three persons, and the attribution of Divinity to the Father and of humanity to the Son, the invisible Father has become the real God of the Christian Church, while Jesus Christ is considered as a human servant or mediator. The perception of the Divine Human has been lost in that church, and God has become for Christians a formless Spirit-a mysterious, cloud-like something. As such, He is something far removed from them: something transcending all comprehension, and thus something impossible to think of, to believe in, to love and worship. And since the idea of God is the foundation of religion, flowing in and filling it even to the ultimates of worship, this concept of God has therefore affected and perverted all Christian doctrine and worship.
     But with a true and human concept of God all is different. God is seen as a loving and wise Father, bending evil to good ends, and leading from disorder to eternal benefits, through His infinitely wise provisions. Under the influence of the Divine-Human concept of God, religion becomes a matter of life instead of a mass of mystical mummery or metaphysical reasoning. From being supernatural and unreal it becomes a very real and human thing. In a religion emanating from such a concept of God, the Lord is seen as personal and near at hand, yet infinite and all wise-one whom men can truly love and worship, and with whom there can be conjunction, because we understand Him and, understanding, believe, and, believing, learn to love a life according to that religion.

489




     IV

     We are warned not to separate the Divine from the Human in our thoughts when meditating upon God as a Man. The teaching is that the infinite Divine was within the finite human of Christ as the soul is within the body, but that through glorification the Human essence was made infinite and Divine. That is, the external human taken on by the descent through the heavens into the world was what was glorified and conjoined with the Divine Human from eternity. This Human is called the Divine natural; which existed only potentially before the glorification, but after the resurrection stood forth as a new Divine reality. (Cf AC 6437.)
     That the infinite Divine dwelt in the body of Jesus is clearly evident from the Lord's transfiguration before Peter, James and John. For we read: "His face did shine as the sun, and His raiment was white as the light" (Matthew 1 7: 2). And in the Writings we are told that in the highest heaven the Lord appears, and has always appeared, in the human form, encompassed by the sun there.
     That the assumed Human was glorified, and thus made Divine and infinite, after the passion of the cross is evident from His appearing and disappearing before His disciples and others, which no finite body could have done. This revelation of the Divine Human, that is, of the infinite God in human form, to the disciples and others which occurred after the resurrection was effected by the opening of their spiritual eves: for it is recorded that "their eyes were opened, and they knew Him; and He vanished out of their sight" (Luke 24: 31).
     Just as the disciples' spiritual eves were opened that they might understand, so our eves must be opened that we also may understand, and, understanding, fully believe. To have ones spiritual eyes opened means to think spiritually and not materially-to elevate the mind from the plane of nature to the plane of spiritual-rational thought, into the sphere of ends and the world of causes. Thus, and thus only, can we understandingly conceive of God as a Divine Man, thereby dissolving countless doubts and casting aside the apparent objections which the natural mind raises.
     We are taught in the Heavenly Doctrine that "because God is a Man, He has a body, and everything belonging to the body: consequently He has a face, a breast, an abdomen, loins, feet: for apart from these He would not be a Man. . . In the created man these parts are many, and regarded in their tissue-work they are innumerable; but in God-Man they are infinite, nothing being wanting, and therefore to Him belongs infinite perfection. A comparison is made between the uncreate Man, who is God, and the created man, because God is a Man, and it is said by Him that the man of this world was created 'after His image in His likeness'" (DLW 18).

490



     This cannot be understood naturally and materially; for then we are forced to picture a God running from place to place in the universe, or else a God so huge that He fills the whole universe, both of which ideas are absurd. We must think spiritually of God as a Man, that is, apart from time and space, because there is no time and space in the uncreate Infinite. God is represented as a Man because that uncreate conatus within Him which is Divine love and wisdom in use, when it descends to the most sublimated substances of ultimate nature, forms a body and all its members. Hence we are taught to think of God as a Man in the same way that our soul is a man; for it is the soul that makes us human and not the body, which, as everyone knows, is comparable to the body of an animal. What is it that makes a man to be a man but his life, which is his love acting according to his wisdom? God is life itself, and love and wisdom itself, and therefore He is the one and only Man. God-Man is the real Man, the ever-existent Divine Human. From Him flows all that makes mortal man to be a man. We are men derivatively from Him-created after His image and in His likeness.

     V

     Finally, we do well to remember that it is not just a matter of trying to gain one concept of God or another-a human idea, or another kind of picture of what God ought to or must be like: but that in seeing the Deity as a Divine Man we are seeing the reality, a reality which will continue to exist regardless of who recognizes it or who does not. The Lord Himself has constantly revealed that He is a Divine Man. He Himself has taught that no man can really worship the invisible Divine, because there can be no conjunction with it in love and affection. He Himself has taught that the worship of such an invisible Divine, such a supreme force, always resolves itself into a worship of nature and thus into mere naturalism. And finally, He Himself has taught that He is one, in whom is a trinity of attributes, and that that one is the Lord Jesus Christ, the only God of heaven and earth.
     Let us remember, then, that in the endeavor to gain a clear and just concept of the Lord God what is involved is not simply an effort to arrive at the best of the many ideas offered by religion. It is not essentially an intellectual pursuit; rather is it a primary essential of the religious life. It is a spiritual pre-requisite for right thinking on all planes of thought, and thus the determining factor in those principles which rule our lives. It is that which, above all else, opens the mind to communication with and enlightenment from heaven.

491


For this reason it is revealed that everyone takes his place in the other life according to his idea of God as a Man; not so much the idea he professes through some creed, but rather the idea from which he interiorly thinks, and thence acts in his life. The concept molds him into the image of the God he worships, and carries him into the society of those who are in the same acknowledgment; because the acknowledgment forms and qualifies his loves, and thus determines his attitude toward good and evil, whereby his eternal state of usefulness is decided According to the state of usefulness thus developed man enters into and feels as his own the joy of his Lord, which is the happiness of eternal life.
LAW OF DIVORCE 1959

LAW OF DIVORCE       Rev. DANDRIDGE PENDLETON       1959

     "What therefore God hath joined together, let not man put asunder." (Mark 10: 9)
     The Pharisees had come before the Lord, asking, "Is it lawful for a man to put away his wife for every cause?" They assumed, correctly, that He would answer in the negative; whereupon their intent was to quote the Mosaic law against Him. But the Lord took the initiative away from them by Himself citing Scripture which pre-dated the time of Moses, and which therefore had primal authority for the tradition-bound mind of the Jew: "Have ye not read: that He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they two shall be one flesh? . . . What therefore God hath joined together, let not man put asunder" (Matthew 19: 4-6).
     Why, then, demanded the Pharisees, did Moses "command to give a writing of divorcement, and to put her away? [Jesus] saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives; but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery" (Matthew 19: 7-9).
     Herein was given the word of the Lord for the Christian Church. Nor does the Divine law for the New Church deviate from it in this regard. There are many reasons given in the Writings for separation. But by definition, adultery, and adultery alone, is legitimate cause for divorce and remarriage. (See CL 255, 468.)

492


The original disciples murmured in protest against the severity of the Lord's charge concerning marriage and its continuance; whereupon He said to them: "All men cannot receive this saying. . . . He that is able to receive it, let him receive it" (Matthew 19: 11, 12).
     Still, the fact remains that fullness of life in the church depends upon man's acknowledgment of this fundamental. Divinely ordained law. This is not to say that the church cannot exist with a man who has erred in this regard; but that the church, considered as an organized form of spiritual transfer and enlightenment, cannot long be maintained as such if its revealed truths are not acknowledged by the body as a whole, quite apart from any deviation in practise that may occur among its individual members. And it should be well understood that the edict concerning divorce and its prohibition is a Divine truth: a Divine truth whose essential meaning is in no way altered by any further statement in the Writings themselves.
     There can be no compromise here. Either we accept this teaching as the very Word of God, or we reject it on the assumptions of human intelligence. The worldly leanings of the proprium may well bring forward the doctrine of use in attempted support of the latter course. Would it not be better for a broken family unit to be mended, and mental and financial deprivation thereby be alleviated? Such reasonings are enticing in their seeming logic. But they are quite contrary to the deeper necessities of spiritual life. We speak of use as though we knew its implications throughout, when yet we never see beyond its surface. What use of our conceiving, however high or pressing it may appear to us, may presume to supersede the very use of uses which is present in the Divine mind when the Lord commands: Thou shalt not? Nor may we plead the weak excuse that we are living in a disordered age. That was taken into account when the Writings were given, and in them the permissions by which disorders may legitimately be met have been given in clear and precise detail. Nothing is lacking. We need add no new principles. We have but to concern ourselves with the necessity and the means of specific applications. Nor are we called upon to tend the conscience of others. Our own conscience fails quite often enough; and it seldom fails so completely as when we set out to prune another man's vineyard
     The problem of divorce has plagued every religious civilization since the fall of man. Perhaps in no other area of human life has the reasoning of self-intelligence come into such open conflict with the voice of Divine authority through the ages. The idea of putting away one's partner, and marrying another, was unknown in the celestial age, and was held in abhorrence by the upright among the ancients.

493


Only with the Jewish Church, in which a complete closing of interiors had come about, did the Divine law given through Moses permit of divorce for causes other than adultery. This permission, however, did not extend beyond the time of the Lord's advent. For by that an interior receptacle of Divine influx was again established with man; and with this, an unqualified doctrine from the Lord Himself. (See Matthew 19: 9.)
     This law, as reported in Mark (10: 11, 12), is even more restrictive; for there divorce for any reason whatsoever is prohibited. There are spiritual reasons having to do with the internal sense for this difference between the two texts. As a matter of natural life, however, we have not been left to wonder which of the two shall be our criterion. For the Divine doctrine now given in the crowning revelation of all time speaks clearly: divorce and remarriage are permissible only in the event that adultery has been committed, for then the bond of marriage has already been broken. It may be well to observe, however, that while the committing of adultery makes divorce permissible, it does not necessitate it. The breach may well be healed by repentance, and the conjugial flame be rekindled-to burn little the less brightly for the temptation by which its light has been dimmed temporarily. (See CL 423-425, 466, 485-494, 530.)
     "Matrimony in the world is [therefore] to endure to the end of life." Thus says the Lord in His second advent. This, we read, "is from Divine law; and because it is from this, it is also from rational law, and thence from civil law" (CL 276). Yet this ordinance is all but overthrown in the world today; and the danger confronts the New Church itself in the human tendency to interpret the Divine law from mere reason. A source of contention lies in the fact that the Divine law itself is not seen. Yet the Writings give a wealth of information. "Marriages on earth," we read, "correspond to marriages in the heavens' (AE 1000: 5).     Bear in mind that the law of correspondence between the two worlds is one of living function and relationship. Whatever affects the one has a vital consequence for the other. Our states of life here affect the heavens in a manner far more direct and intimate than can ever be the case between man and man on earth. But let us read further. "There is a correspondence between [the] Divine marriage [of the Lord and the church] and the marriages of Christians . . . which correspondence is altogether destroyed if wife is added to wife. . . . The marriages of Christians differ from the marriages of other nations in this, that as good loves truth and truth loves good . . . so is it with the wife and husband. If, therefore, a Christian should add wife to wife, he would disrupt the spiritual marriage within him, and would thus profane the origin of his marriage" (CL 339). We should observe here, from a reading of the entire number, that a violation of the law concerning marriage and divorce is said to be a progressive form of polygamy in its correspondential effect.

494



     A primary point here would seem to lie in a living function on the part of man himself. Because man-male and female-is the end of creation, therefore, we read, "there is a special correspondence of man with heaven" (AC 5327). Indeed, "man corresponds to the heavens in regard to both generals and particulars" (AC 4223). By responding in ultimates to the influx of angelic minds he provides the very basis of their consciousness and their perfection. (See AC 637, 3147: 9, 10, 4060: 7, 8588: 5, 9216: 3; HH 304-307; 55 104, 105.)
     Now the teaching of the Writings becomes even more explicit. "There is a correspondence between spiritual marriage, which is that of truth with good, and natural marriage, which is that of a man with one wife.
     If any other were loved, the internal marriage which makes the church would vanish" (CL 76: 5). "In the spiritual church, the wife represents good and the man represents truth . . . and-what is a mystery-they not only represent but in all their activities correspond to them" (AC 4434: 9). Thus we are told that, "viewed in themselves"-evidently quite apart from the personal quality of the partners or their love-"marriages are spiritual, and hence holy" (CL 308). Christian partners, whether conjugial or not, are said to be the form of good and truth conjoined as to their inmosts (CL 101): while they may, or may not, also become that form as to the interiors of their minds (CL 102). And we read in the same work: "Marriage unites souls and binds minds together. . . This binding and union, once imposed, remains unbroken, whatever may be the later love between them, whether warm or cold" (CL 377).
     Here, then, we are given a powerful conception of Christian marriages, whether or not they become conjugial, as the very correspondential bases upon which rest the awareness and progression of the angels. The internal consent to love when fully ultimated, even if it passes off into later states of cold, apparently brings forth an actual, functioning correspondence of the regenerate marriage between good and its truth. In the framework of this correspondence, angelic minds receive enlightenment and perpetuation in their uses. If this be thought mystical to the point of abstraction, we may realize that it is no more so than were the representatives of old, and the sustaining function between heaven and earth which they served at one point in history.
     Yet we must beware. "All cannot receive this saying," that is, all human states. There will be those who by reason of ignorance, or of circumstances too depressing for their strength to bear, may err in violating the law of God as it pertains to the continuance of marriage.

495


This must never be construed as cause for compromise in the church's acknowledgment of the law and endeavor to keep it. Yet there will also be those who, with pretense of great righteousness, will condemn and ostracize, even as the Pharisees sought to bring punishment upon the woman taken in adultery. That she had sinned there was neither doubt nor question. The Lord did not condone her trespass. But that was not the issue. He stooped down, and wrote upon the earth; He arose, and spoke the fateful words of judgment: "He that is without sin among you, let him first cast a stone"; and, stooping down once more, He again wrote in the dust. What He wrote we do not know; but we are told that His writing signaled the fulfillment of an ancient prophecy in Jeremiah: "They that depart from Me shall be written in the earth" (17: 13). For the man who takes judgment upon himself, and refuses the spirit of forgiveness to another in judging, spiritual death is at hand. His sin is the more grievous by far. He who brings censure upon another from truth apart from mercy is himself judged in like manner: a judgment, the Writings assure us, that can lead only to hell.
     Yet our concept of mercy must not degenerate into the idea of compromise, or of that so-called tolerance which regards no principle of truth as authoritative or binding for the church. Our chief difficulty would seem to be with the thought that, in order to uphold the interiors of truth, we must condemn and set apart those who violate that truth in externals; or, conversely, that if we condemn the external action of an other, we are at the same time bringing judgment upon his spiritual life. Our perspective is not always balanced in this regard-a lack of balance that causes much needless misery.
     Still, two objections are raised: one, that if we do not make some judgment in externals upon persons, our children will grow up condoning the act; the other, that if we condemn the act, our children will not have respect for the persons involved. Yet when will we learn? When will we recognize the subtle proprium that lies hidden in most instances of this nature, on whichever side of the question we stand? The truth is that we love to condemn; we long for it with a passion that lies deep within our conscious motives. One condemns, and another condemns him! Evil rises in its vicious tide, and in the resulting flood of bitterness both the truth and human reputations perish. The very thing that we think to champion, we kill. All stand guilty, yet none will admit to fault. As to the education of our children in these matters, they as well as adults can be taught the basic principle that a judgment of disorder in itself is permissible, and oft-times necessary, whereas a judging of persons as to interior state or quality does not legitimately follow. If this instruction be given patiently, and with firm principle, the disorder need not be condoned, nor the spiritual quality judged, in the minds of those under our charge.

496



     The principle given in the Writings concerning divorce and remarriage stands in question with many at this day. If we do not uphold that principle, we dare not face the world, or our own children, with the statement that we believe the Writings to be the very Word of God. Yet the upholding of the principle does not give us the right to bring judgment upon our fellow man. For in so doing, we cast the first stone. Amen.

     LESSONS:     Genesis 2: 1S-24, Deuteronomy 24: 1-4. Matthew 19:
1-12.     Conjugial Love 255, Arcana Coelestia 4434: 9, 10.
     MUSIC:     Liturgy, pages 466, 474, 490, 352.
     PRAYERS:     Liturgy, nos. 118, 127.
INAUGURATION OF PENDLETON HALL 1959

INAUGURATION OF PENDLETON HALL              1959

     GLENVIEW, ILLINOIS, JUNE 14, 1959

     The multi-purpose building constructed by and for the Immanuel Church of the New Jerusalem, Glenview, Illinois, and to be officially known as The William Frederic Pendleton Hall, was formally inaugurated by the pastor of the Immanuel Church, the Rev. Elmo C. Acton, on Sunday, June 14, 1959. The ceremony, which was followed by the singing of songs to church and school, took place after the regular service in the church, from which the pastor led the congregation in procession, and was attended by a large audience.

     PRESENTATION

     Mr. Robert F. Leeper, chairman of the building committee, came forward and addressed Mr. Acton in these words:
     The steady growth of our numbers in recent years, especially in the younger age group, has been a cause for gratitude. At the same time, the need for more adequate space became more and more evident and increasingly demanded a solution.
     The building committee you appointed in 1955 to explore possible alternatives consisted of Mr. Ralph Synnestvedt, Sr., chairman; the late Mr. Warren A. Reuter; and Messrs. E. Crebert Burnham, Donald P. Gladish, Harvey J. Holmes and Arnold Smith. A siting committee was composed of Messrs. Theodore W. Brickman, chairman, Raymond T. Kuhn and Ralph Synnestvedt, Jr.

497


After careful consideration of possible choices, the building committee found a practicable approach, prior to the time I was appointed to it and later relieved Mr. Synnestvedt of the chairmanship.
     Starting with a large open space for assembly and gymnasium use, together with several smaller rooms for supporting activities, the other general objectives were: a permanent, substantial building; adequate lighting, heating and ventilation; a type of construction which would allow the work to be carried on by increments, perhaps over a considerable period, and one which would also permit the building to be readily expanded, should the need arise: and, finally, that all costs be kept to the minimum.

     Consequently the building committee presented to the Society in April, 1958, a plan based on austerity and the Society unanimously accepted it; recognizing that adornment and convenience should be sought only after basic, fundamental needs had been safeguarded, and that true beauty is inherent in functional adequacy to serve the noble uses of the church.
     Much to the satisfaction of the building committee, no severe austerity actually proved necessary. Instead of a bare frame or an enclosed but unfinished building at this time, it was found possible to provide attractive and pleasing architectural treatment, particularly at the front; complete painting of both exterior and interior; and also doors and windows, interior trim, floor covering, lighting, heating, sound equipment, plumbing, and some furnishings which are in keeping with good modern practice. It is anticipated that by early autumn the kitchen will be completely equipped and that the auditorium will be ready for athletic use. In addition to clearing the building area and installing storm drainage, the siting committee has provided a greatly enlarged parking lot and has landscaped the grounds.

     Truly, we have much for which to be thankful. The speedy accomplishment of all of this has been possible only because of many liberal donations of money, materials, equipment and labor. We are particularly grateful to the Pitcairn and the Asplundh families for their most generous financial support, without which this building would have been long delayed and would have lacked many of its desirable features.
     Now that the building is essentially completed and ready for occupancy, it is a great pleasure at this time, on behalf of the building committee, to hand you the key to Pendleton Hall, which should be useful in so many ways to the church.

     FORMAL INAUGURATION

     Receiving the key, the Rev. Elmo C. Acton said:
     For the Immanuel Church of the New Jerusalem I, as pastor, gratefully accept this key and the building which it represents; and in doing so I formally inaugurate the uses for which this hall has been provided.

498



     May the Lord cause to prosper the uses we propose for this hall, and may our performance of them be receptive of His blessing.

     THE PASTOR'S INAUGURAL ADDRESS

     Eighty-two years ago Bishop William Frederic Pendleton accepted a call to become pastor of the North Side congregation of the Chicago Society of the Church of the New Jerusalem. The Immanuel Church grew out of his faithful and devoted work.
     Sixty-six years ago the Immanuel Church established its headquarters in the Park. For many years it had no building of its own. It used the "Club House for worship and school.
     Forty-four years ago the "Club House" burned to the ground, and the Society by its own great effort and sacrifice, and with assistance from Mr. John Pitcairn, erected the present buildings of the Immanuel Church. At the time they seemed far too large for the needs of the Society
     Ten years ago two new schoolrooms were added to the original buildings. In a number of ways they were inadequate for all our uses, and at the time it was realized that they merely provided for the immediate needs.
     Therefore at that time we envisioned a large hall, capable of easy expansion, which could comfortably accommodate the whole congregation, provide a sufficiently large playing area, and care for the uses of the District Assembly. The fulfillment of this dream seemed far in the future. Although we often talked of it, we had little hope of bringing it to pass.
     We have a worthy tradition in the church that where there is a real use, Providence will provide the means. A committee was formed to look into the possibilities, and eventually it evolved what seemed to be a reasonable and possible plan. Of the members of that committee we must recall the work of Warren Reuter, who, I have no doubt, is present with us now. His industry, his ability, his confidence and his counsel to a very great extent made this fine hall possible. We consider it the part of prudence and wisdom to refrain from naming the many living persons who contributed so much to the raising of this ball: those who planned, who solicited the financial support, who supervised, who gave of their special skills, and who just did what they were told to do.
     This hall stands as a co-operative effort of the whole Society. Nearly everyone has contributed his part. The final result speaks for itself: a simple and plain building made beautiful and useful by the spirit of a dedicated people-dedicated to the growth of the Lord's New Church upon earth.

499



     As in the original buildings, so in this we had help from some not members of the Society who had the means and wished to help, looking to the good of the church as a whole. To them we are deeply grateful.
     We can be thankful that we have been permitted to build this hall. It will provide for the development of the uses of the Immanuel Church for some years to come. We received from our fathers the fruits of their labors-the Park and the beautiful buildings of the Immanuel Church. We have not buried our patrimony in the ground. We have traded with it, and gained this hall with its improved and lovely surroundings. And we pray that our children, in their time, will add still further to our uses. This is the hope for the growth of the church with us.
     The many purposes for which this building will be used are all brought together in the one use of the establishment of the New Church upon earth. The uses of worship, of education, of social life: these are not ends in themselves; they look to and provide for the growth of the church.
     This unifying and conjoining love of the growth of the Lord's New Church is ultimated in our choice of the name, The William Frederic Pendleton Hall. Through his faithful and inspiring service this Society was founded. His was a loyal and rational vision of the Writings as the Word, and his every word and work were inspired by this acknowledgment. In naming this hall after him we not only acknowledge our debt to his courageous and enlightened proclamation of the Lord in His second coming, we also declare our loyalty to the truths he taught and lived. He would have us give the glory to the Lord. In the spiritual sense, a name signifies quality. The quality we seek in every use to which this William Frederic Pendleton Hall will be put, we declare in his words: "The work of the church is either from the Lord or from man. If it is from man, it will and ought to fail; but if it is from the Lord, it will bear fruit always. I pray a blessing on the uses of the Immanuel Church. May the Lord plant and His angels water to an eternal fruitage."*
     * The Early Days of the Immanuel Church of the New Jerusalem, page x.

     THE BUILDING

     Pendleton Hall is a prefabricated, rigid-frame steel building with total floor area of 8.560 square feet. The walls are of concrete block with brick veneer across the front and brick trim around the windows. The floor consists of heavy vinyl asbestos tile laid directly on a concrete slab. The column-free auditorium area is approximately 60 feet wide by 100 feet long, having a maximum seating capacity of about 800, or 450 if seated at tables.

500


The remainder of the space is devoted to a club room, a kitchen, a ladies' lounge, a storeroom and wash rooms.
NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     The daily readings for October include the whole of the philosophical little work, In flux, or, Intercourse Between the Soul and the Body, which, in several editions of the Writings, is found in MISCELLANEOUS THEOLOGICAL WORKS. Its chief point is really quite simple, but is nevertheless fundamental to nearly every doctrine of the New Church. There is no such thing as physical influx: there is only spiritual influx. In other words, nothing of the body or of the physical world flows into the mind or into the spiritual world; but rather, and just the reverse, what is spiritual flows into what is natural. And, as noted in no. 18 of the work, the distinctively New Church truth concerning this-the truth which could be revealed only through Swedenborg, a man living consciously in both worlds at the same time-is that spiritual influx is not merely from the soul into the body, but is from God through the soul into the body, or from God through the spiritual world into the natural.
     The doctrine of spiritual influx is contrary to external appearances and is also contrary to most popular thought today. It certainly appears as if we think a certain thought because of the physical things around us. It appears as if the desire for union with the opposite sex arises from bodily circumstances. There are, therefore, many who say that all thoughts and desires are the direct results of bodily and environmental conditions. Extremists in the world even go so far as to say that all thought is a chemical process.
     Not so, say the Writings. It is not something striking the retina of the eye that causes us to see. The eye in itself is dead flesh. It is, as is obvious, the brain which sees through the eye. Yet the brain also is dead flesh. Thus it is the soul which sees in the brain. But the soul has no life in itself; and therefore the Writings say finally that it is the Lord who sees through the soul. The Lord alone sees (AC 1954), though He gives us the delight of seeing as if of ourselves. So, too, our thoughts do not arise from external and bodily circumstances, but from the spirits with whom we are associated.

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Why else would the sight of a certain object produce a happy thought in us at one time, an unhappy thought at another time? The desire for marriage does not arise from the body, but from the influx of the Lord's life itself.
     And there is a final point. Spiritual influx is from God through the soul into the body. It is the influx of Divine life. And Divine life is not a blind and purposeless force, such as electricity. It has end or purpose within it-the purpose of establishing a heaven out of the human race. Into every thing the Lord's life flows into, therefore, that purpose enters; and each thing, according to its own peculiar form, contributes in some measure to that end.
IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     While the General Convention announces that it will make a new approach to the National Council of Churches in a further effort to become affiliated with that body, a different idea has been voiced in Australia. Writing to "Members of the New Church in the United Kingdom," the Rev. H. W. Hickman, president of "The New Church in Australia," pleads for a world conference of all New Church organizations. "We are surely approaching the day," writes Mr. Hickman, "when, however many organizations there may be claiming the name New Church, a common ground of use must be accepted if the New Church is to remain with them as a reality. Mutual dependence upon the Lord must unite them all in purpose, even as each remains free to develop its own method in accordance with different shades of understanding." "Facilities for travel," he adds, "will become more readily available; and if all New Church organizations availed themselves of the gifts the Lord offers in the open Word, each would be prepared to respond to a new spirit and aim to promote a conference which in itself would present a new concept of freedom." The letter appeared in the July-August issue of the NEW AGE.

     The correspondent in the NEW-CHURCH MAGAZINE quoted in our July issue (p. 325) has reversed himself in a further letter to that journal. He now believes that the Writings are the Word. "The fact that the Writings are dependent upon Scripture, in that they explain it, does not make them as it were mere accessories to it," he says, "but part of it." "Only the Word," he adds, "can explain the Word."

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AUTHORITY AND EDUCATION 1959

AUTHORITY AND EDUCATION       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

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


Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents
     Samuel was raised by the high priest in the holy place at Shiloh. Modern educators, environmentalists and behaviorists, might protest that this was no way or place to rear a young child; yet neither a religious environment nor training in the unquestioning acceptance of Divine authority had an adverse effect on him. Samuel, last of the judges and father of the prophets, became the faithful servant of the Lord and his people. At the end of a long life marked by unfailing obedience and selfless devotion, his record was beyond reproach.
     The Academy of the New Church, which celebrates again this month the granting of its charter, is now in its eighty-third year of offering education under Divine authority. Holding the conviction it does regarding the Writings, it believes that the best possible education for the children and young people of the church is one that is received in the sphere and environment of the church; one in which all branches of learning are taught in the light of the truth of the Word: and one in which that truth is accepted without question as the final authority.
     In this the Academy stands in sharp contrast to the schools of the world. There the Divinity of the Lord, the inspiration of the Word and therefore the existence of absolute truth, are denied; and any form of indoctrination is regarded as inimical to individual freedom. But the Academy is not perturbed. It knows that only in freedom can the authority of the Writings be truly accepted; and that such acceptance alone leads to that genuine freedom and rationality which are the marks of the true adult, who is a useful citizen of two worlds.

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GOD'S POOR 1959

GOD'S POOR       Editor       1959

     From its earliest beginnings the Christian Church felt an obligation toward the poor and needy. This was based on a literal understanding of certain teachings in the Gospel, suggesting that the poor were the special concern of the Lord. Later, giving to the poor-which in the Apostolic Church was a natural expression of fellowship-became an act of worship. Later still came the idea that sins were purged by almsgiving, and that the poor enjoyed God's favor in some special way. In some countries beggars even assumed a sort of arrogance: as objects of charity they gave opportunity for the purging of sin, and by their prayers the rich could be helped as by no others!
     That the Lord expressed concern for the poor is undeniable; and the discriminating relief of want is an external of charity that may prepare for spiritual charity. But a more careful reading would have shown that the poor He had in mind were the poor in spirit. And His concern is seen in its true light when we know that by the poor in the Word those are meant who realize that they do not possess and cannot acquire the things necessary for spiritual life, but are entirely dependent upon Divine aid. They are those outside the church who do not have the Word, and thus know nothing about the Lord, yet long to be instructed; those within the church who, for various reasons, do not possess the knowledges of good and truth, but still long for them from some good; and-the poor in spirit-those who believe from the heart that of themselves they possess nothing, know nothing, are not wise and have no power, but are entirely dependent on the Lord. These are truly God's poor, and His concern is that they shall receive the truth they so earnestly desire.

     This enables us to understand the Old Testament injunction that a poor man is not to be favored in his cause. Justice demands that a man's cause shall stand on its own merit, not on his wealth or poverty. But the spiritual meaning is that the man of the church is not to show favor to the falsities of those who are in the falsity of ignorance, but is to instruct them in the truth. This is important, and its bearing on missionary work, whether organized or individual, is obvious.
     In discussions with those of different faiths, natural charity and prudence may suggest that the falsities expressed be overlooked, minimized, or even accepted as partial truths. But that is not true charity. The good among those who are in falsities-and we cannot make spiritual judgments-want to be instructed. They want to know what is true, and in its light to separate themselves from what is false; and we do them a serious disservice if we obscure the truth from a natural desire to let them down lightly. The poor are not to be so favored.

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CHURCH OF SARDIS 1959

CHURCH OF SARDIS       Editor       1959

     Religious writers have long distinguished between Christianity and "churchianity." To a far greater extent than they realize, there are many who embrace only the latter. In varying degrees of zeal and faithfulness they follow the routine of religious observances prescribed by their churches; and if the word had not gone out of fashion, some of them would have a high reputation for piety. But spiritually their worship is dead. It is devoid of charity and faith: and they themselves are without desire to know the truths of the former or will to do the goods of the latter; tacitly believing that salvation comes of churchgoing. These are the people who are meant by the church of Sardis.
     Such worship, we are told, prevails in the churches at this day. There are, of course, sincere Christians who in church or chapel, and in their private devotions, seek the bread of life. But for those signified by the church of Sardis, external worship is an end in itself. Whether they go to church for esthetic satisfaction, emotional stimulation or fellowship, or because church membership has become a part of the way of life characteristic of their environment, spiritual charity and faith are outside their concern. Consequently their worship is dead. Yet these people also are called by the Lord to the New Church.
     Perhaps the greatest difficulty in meeting the Sardis state is to make its reality convincing. As the world judges, those who are in it seem to themselves and to others to be living spiritual lives already. Like the rich young man, they may well say: "What lack I yet?" What they lack is the knowledge, understanding and love of this truth: that worship lives from the truths of the Word and a life according to them. The life of piety-in itself dead, and all too frequently the mask of interior evil and falsity-they have already acquired. No radical change in their outward lives is needed. What is required is that they learn and live truths from the Word; so that life from the Lord may be breathed into their piety, and the piety itself become the outward sign of spiritual charity and faith.
     Because all worship is at first natural and becomes spiritual later, if at all, New Church education must reckon with the Sardis state. It does so by its constant and patient emphasis on the understanding, love and life of revealed truth as that which makes worship spiritual. Children are no more capable of spiritual worship than they are of confirmation in the Sardis state; but the type of education they receive can point the way to achieve the one and avoid the other.
     For the same reason, the adult New Church man should recognize his potential danger.

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If his churchgoing becomes a routine; or an end in itself, the Sardis state may be imminent. Safety lies only in going to the Lord in the Word for truth, and then trying to live it. For then the Lord can flow in with spiritual life, to bestow on him charity and faith and the gifts of intelligence and wisdom.
QUESTION OF INTERPRETATION 1959

QUESTION OF INTERPRETATION       COLIN M. GREENHALGH       1959

Editor of NEW CHURCH LIFE:

     In NEW CHURCH LIFE. January. 1959, page 30, a quotation is given from Divine Providence no. 135. It is placed under the heading of "Swedenborg's Inspiration." and it is this which I should like to question. The passage itself refers to the way in which the Lord alone teaches man in general, and this is illustrated by Swedenborg's own experience. In my view, the passage appears to anticipate the entire context of the succeeding chapter (nos. 154-174), which teaches how man is led and taught by the Lord alone. There is the conclusive statement that "man is taught by the Lord through the Word, and doctrine and preaching from it, and thus immediately from Him alone. It has been said and shown above that man is led and taught by the Lord alone, and this from heaven and not through heaven, nor through any angel there; and as he is led by the Lord alone, it follows that he is led immediately and not mediately" (DP 171)
This being so, can Divine Providence no. 135 be used to describe Swedenborg's inspiration? Its reference to the Lord revealing Himself to Swedenborg would not seem to justify this; neither does it compare with the testimony of inspiration as given in such teachings as True Christian Religion no. 779: "This second coming of the Lord takes place by means of a man, before whom He has manifested Himself in person, and whom He has filled with His Spirit, to teach from Him the doctrines of the New Church by means of the Word from Him."
     COLIN M. GREENHALGH

     [EDITORIAL NOTE: On the ground that no single statement describes Swedenborg's inspiration fully the headline might be questioned. The passage mentioned by our correspondent was used because it deals with one aspect of the subject; showing that despite Swedenborg's many conversations with angels and spirits, he wrote as the Heavenly Doctrine only that which was inspired by the Lord.]

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REVIEW OF "HEAVEN AND HELL" 1959

REVIEW OF "HEAVEN AND HELL"       FREDA G. GRIFFITH       1959

Editor of NEW CHURCH LIFE:

     The review of the Swedenborg Society's new edition of heaven and Hell in your issue of January, 1959, was read with interest by the members of the Society's Advisory and Revision Board and appreciation of the reviewer's generous appraisal was expressed. A few points were raised, however, in regard to translation which the Board feels require comment, and a few matters of format were mentioned for which your readers might like to know the reasons.
     In regard to the former; in no. 7 "in general and in part" is described as a weakness in translation. The Latin is, in parte, and while this may be translated as "in particular," the fact that Swedenborg elsewhere uses in particulari (HH 286: AC 1288, etc.) seems to indicate that his distinction should be shown. In no. 485 it is suggested that a literal translation of the heading would have been better-"changed into correspondences" instead of "changed into things that correspond to them." But a literal translation here is just what we have given. Correspondens, entis, present participle of correspondeo = correspondent, corresponding; and, in neuter plural, things corresponding, or corresponding things. If "changed into correspondences" had been required, the Latin would have been in correspondentias, from correspondentia, ae, f.
     In matters of format, your reviewer mentions that the "chapter headings" get "lost in the text." In fact, this work is not divided into chapters in the original editions, but into sections, which do not start on a new page as a chapter would. The same method has been used in this edition.
     Your reviewer appears to have only just seen the Society's dust jacket. In this we feel only regret that he has not had the joy of seeing the Society's recent editions, for this dust jacket has been in use for some ten years. It is a pity that he thinks it covered with dollar signs; but the Swedenborg Society, which has proudly used its monogram, SS, for 150 years, cannot be expected to change its symbol because one English-speaking country uses an "S" with two lines through it as the symbol of its currency! But is such a triviality really worthy of comment in a serious review? A dust jacket is used for the purpose of protecting the binding up to the time of sale and is not an integral part of the publication.
     FREDA G. GRIFFITH
          Secretary,
Advisory and Revision Board,
Swedenborg Society, Inc.

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Church News 1959

Church News       Various       1959

     DENVER, COLORADO

     We had an interesting spring in the way of doctrinal classes and sermons. The Rev. Robert S. Junge gave two most interesting classes: one on "The New Heaven, the New Hell and the Last Judgment," the other on "The Growth of the New Church." In the second of these it was stressed that we should not offend those of other creeds for we do not know but that they may he better "New Church men" than some of us. Mr. Junge also delivered a fine sermon on "Divine Providence," in which he spoke of the thief of self-love, who comes quickly and unannounced and against whom we must always be on guard lest he steal away our treasures of good and truth.
     We had some very attractive windows at Easter time. The pictures of Palm Sunday and Easter morning were made of construction paper under the super- vision and with the hard work of Miss Aven Hyatt. The result was certainly well worth her effort.
     On New Church Day we had a special service in celebration of the church's birthday. As is our custom, gifts of pictures were given to the children for the scrapbooks which they have made during the Sunday school year. We were unable to hold our annual picnic because of the illness of several of the children.
     Among the guests we have enjoyed seeing this year were Mr. and Mrs. Walter Horigan, for whom a gathering was held at the home of the Rev. and Mrs. Robert Junge that they might renew acquaintance with their Denver friends. Other guests included Mr. and Mrs. Edward F. Allen, Miss Ashley, Miss Nina Beck, Mrs. John Schoenberger, Miss Mollie Tyler and Mr. and Mrs. Zecker.
     Our final meeting for the summer was most enjoyable. The Rev. Harold C. Cranch stopped here on his wax home from the Assembly and showed the two films that have been completed in the series of four that will be used as missionary material and also for the further enlightenment of our own members in the way of doctrine. The films shown were "Animals of the Word" and "The Water of Life." The other two deal with the parables of the Word and the seven days of creation.
     We will have no more classes or services for the next seven Sundays. Regular services will be resumed on August 23rd.
     MARIAN E. DICE.

     DURBAN, NATAL

     The annual general meeting of the Durban Society was held on May 27, 1959. There were about forty members present, and the meeting was opened with the Lord's Prayer and a reading from the Word. The usual proceedings were carried out and the officebearers elected. It was stated by the treasurer that the envelope system had proved very successful over the last twelve months and that we would continue with this system for the next year. The Rev. A. Wynne Acton mentioned that we had had six baptisms and four confirmations during the period under review, and that this was an increase over the previous period. We were all very pleased to hear this, as it does show that our church on earth is growing slowly.
     On May 5th and 6th the young people of the Society staged one of the finest socials the Durban Society has witnessed for a long time. After a great deal of work on behalf of our producer, Pamela Perry, a lot of fun, and, needless to say, a great deal of hard work, we put on the play The Admirable Crichton.

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We staged two performances, at which there was an average attendance of 85 people, and it was a pity that we could have only two performances, for the effort was great on all sides and we did enjoy it so much. First night nerves were in evidence at the opening performance, but after a slightly shaky start the actors settled down and I think we all enjoyed it as much as the audience appeared to. The title role was played by Martin Buss; the Hon. Ernest Woolley by Peter Buss; Lord Loam by Jonathan Levine; Tweeney, the maid, by Janelle Schuurman; the Ladies Mary, Catherine and Agatha Lazenby by Serene de Chazal, Gaye Rodda and Caroline Herschel, respectively. The set, props, lighting and stage management were wonder fully handled by Mr. and Mrs. Heinrichs, Maurice de Chazal, Deryck van Rij and Pamela Perry. The proceeds, L30 net, will go toward building a new kitchen for the church ball.
     On Friday, June 19, the annual banquet was held. This year's celebration was at the Chez Nous Restaurant, which is situated immediately opposite the church hall. Unfortunately, Mr. and Mrs. Heinrichs were not able to be there as they had left for Johannesburg to attend the first Nineteenth of June banquet inland. After everyone had partaken of the excellent dinner provided, our toastmaster, Mr. Acton, briefly outlined the importance of New Church Day. He stressed the significance of the two advents of the Lord and of the twelve disciples who, representing all the goods and truths of the church, were chosen to proclaim Him in both the natural and the spiritual worlds. Messages of greeting were then read from the Bishop and from other friends and members who were not able to be with us.
     Mr. Gerald Waters then proposed a toast to "The Co-operation of Priest and Layman in the Founding of the New Church." This was very ably done, and he pointed out how fortunate we are to have two such able men to point out the truth to us and help us to seek the truth. Mr. Peter Buss then read the first paper of the evening. The subject was "The Distinctiveness of the New Church." He pointed out that this was mainly in the fact that we had the revealed internal sense of the Word, that is, the Writings, and urged us to live so that these wonderful doctrines would inspire others to seek their source. In proposing a toast to "The Church in South Africa," Mr. Fred Parker pointed out that the Durban Society was the center of the church in South Africa and thanked the Durban Society for the wonderful help and encouragement given to people in the isolated districts. He also stressed the wonderful work that is being done among the Bantu. "Some of the Benefits of the New Church" was the title of the last paper of the evening, given by Mr. Deryck van Rij. His main theme was the great advantage we have over the other churches in that we have a sure, rational understanding of God, and of the reason for our creation, which the Writings give us. After we had all sung the wonderful hymn, "Our Glorious Church," all who wished to departed to the hall for a little dancing until a late hour.
     The Holy Supper was administered on Sunday, June 21st. This was partaken of by many up-country visitors who had come to Durban for the banquet.
     On Saturday, July 18, a "Vegetable Derby" was held in the church ball. There were eight "horses" competing, among which the favorites were undoubtedly "Orangjule" and "Onionator." Everyone was admitted for 2/6, and was given in exchange a certain amount of paper money. That was to last the entire evening, and one could "bet" as much as one wished on only one "horse" in each race. The evening was a great success, and hot dogs, tea and soft drinks were served during its course. The last race was "run" at 10:30 p.m., and we all went home tired and hoarse from encouraging our fancy.
     SERENE DE CHAZAL


     SWEDENBORG SOCIETY

     149th Annual Meeting

     The annual meeting of the Society was held in Swedenborg Hall on June 15, 1959, and was attended by 66 members of the Society.

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The chair was taken by the president, Sir Thomas Chadwick, K.C.V.O
, C.B.E. The ordinary meeting was preceded by a brief extraordinary general meeting which had been convened for the purpose of making an alteration in one of the Society's Articles of Association. One of the reasons for the Council's recent decision to end the financial year on December 31, instead of on March 31, was that the annual meeting could be held on a date near to the 19th of June instead of near the end of July, as has been the case recently. But Article 38 stated that the annual meeting should be held not more than four months after the date to which the accounts and balance sheet are made up. However, the Companies Act, which governs the procedure of companies such as the Swedenborg Society, requires that period to be not more than nine months. The special meeting was therefore asked to approve the change in Article 38 from four months to nine months, and this was done unanimously. The annual meeting followed immediately and was opened with the Lord's Prayer, led by the Rev. Leslie Chambers. Apologies for absence were read, and the Minutes of the last annual meeting were read and signed. The Council's report was then presented by the joint honorary secretaries. Dr. Griffith referred to the work of the Advisory and Revision Board, particularly to a project now in hand-a hi-lingual edition of small works and fragments not generally available. Distribution of books, by gift and sale, showed an upward trend, and a particularly pleasing feature among the free grants was the acceptance by a number of French and German university libraries of a selection of our standard editions. Mr. Drummond spoke of the Advisory and Revision Board as the power house of the Society and referred to its excellent work, he went on to describe the advertising done during the year, saying that, with books such as ours, success in advertising could not be measured in terms of cash sales. Both secretaries referred to the loss sustained by the Society in the death of Mr. Douglas Toby; and both paid tribute to the manner in which Mr. Dan Chapman had filled the office of honorary treasurer, which he had previously held for many years and relinquished some seven or eight rears ago. Dr. Griffith mentioned, too, the very loyal and devoted services to the Society of the housekeeper, Miss Piper, who had just completed twenty-five rears in the Society's employ.
     Mr. Chapman, the honorary treasurer, then read the auditor's report and presented the accounts and balance sheet. He pointed out that because of the change of the financial year end, there could be no comparison with the previous year's figures. There was a loss on the income and expenditure account of nearly L500, bringing the total loss on this account in the last three years to over L3000. On the other band, this year there was a small profit on the property, due mainly to increased rents charged to our tenants after a recent valuation of the premises. During the year the Wynter Room, the shop and the housekeepers flat had been redecorated, and next year the hall and the outside of the building would have to be done at an estimated cost of about L1,500. The subscriptions and donations could not really be compared with those for last year as a large sum is usually received in the January-March period. The treasurer concluded by saying that the accounts represent the many activities of the Society, and that, this being so, the loss of L491 on the income and expense account was not too serious.
     The chairman of the Council, Mr. K. F. Chadwick, moved the adoption of the reports and accounts. He, too, refereed to the importance of the work of the Advisory and Revision Board, the cornerstone of the Society's activities. He also drew attention to the completion of the catalog of the Swedenborg Collection, some 300 pages long, which had been duplicated in the office and had now been circulated to principal New Church libraries throughout the world. Mr. Chadwick drew the attention of members to the forthcoming 150th anniversary of the Society, the celebration of which is to be primarily a domestic event with New Church circles, aimed at increasing the Society's membership from those circles.

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For greater support from the living members of the New Church is needed if the Society is to justify the support it has received in the past from those now dead.
     The motion for the adoption of the report was seconded by Mr. R. V. Stebbing-Allen and was then open for discussion. The Rev. Dennis Duckworth suggested that the Society lectures might be increased to six or seven in number and that lunch-hour talks should be organized again. Mr. R. H. Griffith spoke of the need of men with the time and ability to do the editorial side of the Society's work; referring particularly to the need for a new translation of Arcana Coelestia and for a modern biography of Swedenborg. Mr. L. H. Houghton spoke of the need for presenting the Writings to the public in abbreviated form. Mr. Hugh Bain praised the Society's new edition of Heaven and Hell, translated by Mrs. Clifford Harley. Mr. Eldin O. Acton appealed for a big increase in membership beyond the 1,000 mark and stressed the Society's task of making the Writings available in their integrity. Mr. P. L. Johnson suggested that extension lectures in the provinces might be considered. Miss Isabel Robertson suggested that an increase in the annual subscription and a small charge for the lectures might help the Society's finances. The report and accounts were then unanimously adopted.
     The meeting passed to the election of officers, and, on the nomination of the Council, Mr. Roy H
Griffith was elected president of the Society for the coming year. Sir Thomas Chadwick, in putting the nomination to the meeting, referred to Mr. Griffith's suitability for this high office; and the Rev. Claud Presland seconded the nomination, saying that Mr. Griffith was undoubtedly the right man for the job. Mr. Griffith acknowledged his election by expressing his pleasure in the office, which he regarded as a very high honor.
     Sir Thomas Chadwick became vice-president for the year. Mr. Chapman proposed, and the Rev. Rupert Stanley seconded, the Council's nomination of Mr. R. V. Stebbing-Allen as honorary treasurer, and this was carried unanimously.
     No vote had been necessary for the Council, and the following were declared to be elected, together with the three officers mentioned above: Mr. Eldin O. Acton; Mr. Kenneth F. Chadwick; Mr. Dan Chapman, OBE.; Mr. P. Guy Dicks; Mr. Alan A. Drummond, M.Sc.; Mrs. Freda G. Griffith, Ph.D., B.Sc.; Mr. L. H. Houghton; Mr. Patrick L. Johnson, A.R.I.B.A.; Rev. Claud H. Presland; Miss Hilda O. Stacey, M.Sc.; Mr. Norman Turner, B.Sc.
     The presidential address was given by the president, Sir Thomas Chadwick. Mr. Noel McDowall expressed the meeting's appreciation of his address and his services as president, and Mr. John Chadwick, MA., moved a vote of thanks to the officers. The meeting was closed with the Benediction.
     FREDA G. GRIFFITH


     THE CHURCH AT LARGE

     General Convention. The 136th annual session of the General Convention was held in the San Francisco area and the Asilomar Conference Grounds near Pacific Grove, California, July 13-19, 1959. One hundred and seventeen ministers and delegates registered. The Convention theme this year was "The World Our Parish."
     During the meetings of related and constituent bodies, which began on July 13, the Council of Ministers convened under the chairmanship of the Rev. Edwin G. Capon at the El Cerrito and San Francisco churches. Committees of the Council met separately, and as a committee of the whole to develop new approaches to the problems of the church. The Council voted unanimously to honor the Rev. William F. Wunsch on the fiftieth anniversary of his ordination. The speaker at the meeting of the Alumni Association of the New-Church Theological School was the president of the Pacific School of Religion, and the ministers and their wives heard an address from Dr. Stillson Judah, Professor of World Religions in that institution.
     The National Alliance of New-Church Women elected Mrs. Richard H. Tafel of Philadelphia as its president; and at the meeting of the American New-Church League, Crystal Eastin was elected to the presidency of that body.

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     The General Convention did not open formally until Thursday evening July i6, when there was a service; a speech by the president, the Rev. David P. Johnson; and a welcoming address by the Rev. Othmar Tobisch, pastor of the San Francisco church. The General Council, on recommendation of the Council of Ministers, voted to explore new avenues for clarifying Convention's relation to the National Council of Churches, and, among other things, referred study of Convention's name to the Public Relations Bureau. The Board of Missions heard reports of new construction and of gratifying progress in several fields.
     On July 17, Dr. Gregory Batson, Stanford University, spoke to the Convention on "Perils of Communication." A color film of European centers was shown at the public meeting of the Board of Home and Foreign Missions; a film strip showed the story of Convention; and illustrated talks were given on Convention centers in Europe and on Urbana Junior College. Arising out of the Fryeburg Conference, the Regional Training Institutes, and other meetings, interest groups, looking toward making recommendations to Convention met to discuss the major areas of the church's program. The Laymen's Fellowship held its meeting on Saturday afternoon. A new group, the Prayer Fellowship, met the same day, with about 20 present.
     The Rev. Ernest Martin preached on the theme of the session at the Convention service on Sunday, July 19. It is announced that the invitation of the Illinois Association to hold the 1960 Convention in Chicago has been accepted.
VISITORS TO BRYN ATHYN 1959

VISITORS TO BRYN ATHYN              1959

     People coming to Bryn Athyn who need assistance in finding accommodation will please communicate with the Hostess Committee. Please address letters to: The Hostess Committee, c/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.

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CHARTER DAY 1959

              1959




     Announcements
     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 in Bryn Athyn, Pa., on Friday and Saturday, October 23 and 24, 1959. The program:

Friday, 11 a.m.-Cathedral service, with an address by the Rev. Frederick L. Schnarr.

Friday Afternoon-Football Game

Friday Evening-Dance

Saturday, 7 p.m.-Banquet
Toastmaster: the Right Rev. Willard D
Pendleton

     Arrangements will be made for the entertainment of guests if they will write to The Hostess Committee. C/o Mrs. Harris S. Campbell, Bryn Athyn, Pa.
FORTY-FOURTH BRITISH ASSEMBLY 1959

FORTY-FOURTH BRITISH ASSEMBLY       FRANK S. ROSE       1959


NEW CHURCH LIFE

VOL. LXXIX
NOVEMBER, 1959
No. 11
     COLCHESTER, JULY 17-19, 1959

     After holding forty-one out of forty-three British Assemblies over the August Bank Holiday weekend-the first weekend in August and equivalent, roughly, to the Labor Day weekend in the United States-we had a break from tradition and held our Forty-fourth British Assembly in the middle of July. This change seemed advisable because of the extra cost of catering during a holiday weekend, and because many of the people, in Colchester at least, go away during the first week of August. There was another change. Instead of erecting a marquee behind the church on Maldon Road, we obtained the use of Endsleigh School premises, beautifully situated in Lexden Park, two miles from the center of Colchester. The result was economical and delightful. The most serious disadvantage of the new date was that many people had to leave on their homeward journey on Sunday afternoon, thus missing the Third Session and the Holy Supper.

     Reception. This year we began with a reception on Friday evening, made more of an occasion than usual by the presence of Bishop and Mrs. Willard D. Pendleton. This was a surprise to many of us, because Bishop Pendleton had not told us that he was coming until a few weeks before he left the United States. He is becoming a familiar and well-loved visitor in England, having visited us twice last year. During the reception he set the keynote for the Assembly by speaking of the acknowledgment of the Divinity of the Writings. This was in response to the toast, The Church." The other toasts were proposed, with short and appropriate remarks, by our toastmaster, Mr. John Cooper. For entertainment we had songs by Miss Enid Gill, and piano renditions by Miss Hetty Engeltjes, all very much appreciated.

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     First Session. The First Session opened at 11:00 a.m., on Saturday, with Bishop Pendleton in the chair. Messages of greeting were read, and the Report of the 43rd British Assembly as printed in NEW CHURCH LIFE, 1958, pp. 441-445, was accepted as the Minutes of that Assembly. As usual, our main items of business concerned the British Finance Committee of the General Church (the B.F.C.)-a body which is independent of the Colchester Society and Michael Church, and which therefore reports to the British Assembly. The Rev. Alan Gill reported as chairman, and Mr. Kenneth Pryke, as treasurer, presented the annual accounts. The Assembly then ratified Bishop De Charms' nomination of the Rev. Alan Gill, the Rev. Frank Rose, and Mr. John Cooper to continue as members of the B.F.C. This was moved by Mr. Alec Craigie, seconded by Mr. Victor Tilson, and carried unanimously. On the motion of Mr. Owen Pryke, seconded by Mr. A. V. Cooper, Messrs. A. J. Appleton and A. S. Wainscot were re-nominated as auditors for the B.F.C. In that no other nominations were made, the motion was considered carried.
     The business items were followed by a ten-minute break, after which the Rev. Alan Gill took the chair and Bishop Pendleton addressed us on "Prophecy and the New Church." He spoke of true intelligence as the ability to see the truth (HH 351). It is said that we are permitted to enter "intellectually" into the mysteries of faith (TCR 508) because the intellect involves this ability to see truth, which is more than the mere faculty of reasoning. This, the presidential address, aroused an affirmative and interesting discussion.
     Recreation. We adjourned from the assembly hall into the luxurious school grounds, with a deep blue sky above, birds darting through the trees and over the lake, and roses blooming in the flower gardens-a fitting background for discussion and relaxation.
     We had our meal in the school art room. It was somewhat of a squeeze, but the food was adequate and tasty and the view grand. Saturday afternoon was free, but Mr. Denis Pryke had organized games for the children on the school lawn, and many adults gathered round in a semicircle to watch them. It was very satisfying to be able to sit in such lovely surroundings watching the laughing children-a happy reminder that the future of the church in England looks bright.

     Second Session. We returned to the art room for tea, and then gathered in the hall for the Second Session, on Saturday evening. After opening worship, the Rev. Frank S. Rose reported as pastor of the Open Road and editor of the NEWS LETTER. We had a brief discussion of these reports and then settled down to hear Mr. Percy Dawson speak on "The Acknowledgment of the Word Since the Second Advent."

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Mr. Dawson gave us a sampling of the first published discussion of the nature of the Writings, drawn from correspondence in the AURORA, 1799 and 1800. He stressed the idea that the Lord talks to us in the Writings, in a language that is not difficult to understand. Three priests and two laymen rose to comment affirmatively on the address, and after a few remarks from Mr. Dawson the session was brought to a close at 9:00 p.m.

     Hospitality. The evening was as yet young, and various hosts and hostesses in the Colchester Society took advantage of this opportunity to have people come to their homes. Although Mrs. Rose was still in the United States, Mr. Rose, aided by Mrs. H. Jones and Mrs. J. Rowcliffe, members of his congregation, entertained two and a half dozen members and friends of the Open Road at an open house. He thought it only fair to let them know what he had said about England and Scotland at the General Assembly banquet at Lake Forest: and so, with due modesty, he played a tape-recording of that speech. This aroused a lively discussion about the way we speak.

     Worship. On Sunday morning the Rev. Erik Sandstrom preached on the words: "Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. But the Lord is in His holy temple: let all the earth keep silence before Him" (Habakkuk 2: 19, 20). The Writings are a holy temple, in which the Lord can he seen in His glorified Human. Recognizing this, the church is humble and silent before Him. This distinguishes the New Church man from those who worship only natural good, gilded wood, and who respect only scientific knowledge, silverplated stone.

     Third Session. After luncheon, and a brief period of relaxation, we had our Third Session. The Rev. Erik Sandstrom reported, as chairman of the British Academy, that there is some hope of adding a two or three-year high school, opening in September. 1961, to the Colchester primary school. He reported also that the British Academy was sponsoring a summer school for young people, under the headmastership of the Rev. Frank Rose, in August, 1959.
     Following this report, the Rev. Frank Rose gave his address, entitled "Into the Light of Heaven." Even an evil or unregenerate man can see into the light of heaven. Mr. Rose explained the conditions necessary for that elevation, and remarked on the different quality of the enlightenment with those who have the will elevated as well.
     In the discussion, reference was made to the two rationals, represented by Ishmael and Isaac-a point which had been raised earlier in the Assembly.

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Attention was drawn to the close harmony of subject-matter in the three sessions and the sermon. We have come to expect this unplanned harmony, but rarely has it been so close.
     After the discussion it was proposed, and carried with hearty applause, that we send a message to Bishop De Charms by Bishop Pendleton. Mr. Alec Craigie then expressed thanks to the host society for its work in providing for a successful Assembly-a sentiment that was also supported with applause. With the singing of the Forty-fifth Psalm our sessions came to a close.

     The Holy Supper. In the early evening, after tea, we gathered for the administration of the Holy Supper, a fitting conclusion to a delightful Assembly. Bishop Pendleton officiated, and gave a short address on "Redemption" (Revelation 5: 9). A pleasant and useful Assembly ended in a sphere of thankfulness and peace.
     Statistics. One hundred and thirty-two persons signed the roll, sixty- seven of them visitors, and sixty-five from Colchester. Attendances were as follows:

Reception          107
First Session     102
Saturday Lunch     120
Saturday Tea     110
Second Session     94
Worship          155
Sunday Lunch     143
Third Session     93
Sunday Tea          107
Holy Supper          87
     (79 communicants)
          FRANK S. ROSE.
               Secretary
IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     The NEW-CHURCH MESSENGER quotes the president of Urbana Junior College as stating that a New Church college which teaches a particular religious viewpoint to the exclusion of others closes rather than opens, and strikes him as being the antithesis of New Church principles. "Swedenborg's life," he says, is a document of one man's struggle for truth. He found it. Each must make his struggle in his own way."
     In Dr. Gauvey's reading of the "document" we submit, there is a fundamental error. Swedenborg did not find the truth: the truth found him. He did not enter into the truth through his struggle but through its being revealed to him, and the struggle was not the process of achievement but of preparation to receive. This, we believe is man's struggle-the struggle to submit his mind to Divine revelation.

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THANKSGIVING THROUGH APPRECIATION 1959

THANKSGIVING THROUGH APPRECIATION       Rev. HUGO LJ. ODHNER       1959

     "Enter into His gates with thanksgiving, into His courts with praise: be thankful unto Him, and bless His name." (Psalm 100: 4)

     Human life is so ordered by the Lord that it consists of a continual succession of introductions, or initations into new states. Whenever we are confronted by some new knowledge, or make contact with new conditions, or encounter new people, or meet with new states in others and in ourselves, we find ourselves standing before the gate of some new opportunity-a gate to new and more abundant life which the Lord is offering us. And happy is he who recognizes that the opportunities which the Lord in His inscrutable providence opens to us from our very birth are given in anticipation of our future needs, sufficient even unto salvation. No man is born under conditions so evil that he cannot be saved. Man's freedom always keeps pace with his opportunities, and his responsibilities are numbered by the gates which the Lord holds open before him.
     The "gates" mentioned by the inspired Psalmist have reference, in the spiritual sense, to knowledge: the knowledge concerning what is true and good, the knowledge through which a man is introduced into the church and thus into spiritual life. But since mere information, or acquaintance with what the church teaches, does not by itself introduce into the church, the Writings use the word "cognition": which means knowledge that is part of man's acknowledgment, and is thus accompanied by a "recognition" that it is true. The cognitions of truth and of good are gates into the church and its life.
     Even so, the acknowledgment of cognitions of faith and charity is not sufficient. We must enter into His gates "with thanksgiving." And the word here translated "thanksgiving means, in the original tongue, "confession"; confession not only of our own unworthiness but of the Lord's goodness and unceasing mercy-a confession that His truth is eternal. It implies not only an acceptance of what we know of the truth that has been revealed but also a realization of that truth as essential, as a profound law of life upon which we are wholly dependent and which we gladly feel to be the one hope of redemption from our own evils and from the ills of mankind.

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     Such confession, realization and thanksgiving are indeed represented in the symbolic act of bringing a free-will offering as we enter a place of public worship. The act is significant of our confession. It marks our appreciation of what the Lord is continually doing for us and of the opportunities for spiritual usefulness and spiritual life which He extends through the church. But whether it is expressed or not by any symbolic act, such a state of appreciation in our spirits is the beginning of external worship and is what makes our worship genuine, ready to be filled with an ever deeper meaning.
     That men should render thanks to the Lord has from the first been inscribed as a law upon men's hearts and has been represented in all religions, even the most perverted. It gave rise to the use of sanctifications and offerings, and, later, to animal sacrifices, in humble confession that the Lord was the Creator and Provider, and that the world is His with the fulness thereof. It was perceived even by the Hebrew prophets that the Lord did not need either offerings or sacrifices, and that His hunger was not for the flesh of bulls or the blood of he-goats. Sacrifices were abolished in Christian times, and thanksgiving and confession took other forms. But wherever something of true religion remained, it was seen that it was not enough to show love and gratitude to the Lord by occasional acts of piety, but that true thankfulness consisted in a life according to His commandments-a life of use and charity to others. "Inasmuch as ye have done it unto one of the least of these My brethren," the Lord therefore said, "ye have done it unto Me" (Matthew 25: 40).
     The Lord can indeed rule the world without any human agencies. He creates and preserves, makes the forests to grow and the fields to flourish, and instills His life into every living thing. But to awaken in man an as-of-itself life-to make man an image of Himself, responsible and capable of receiving the delight which can come only by the realization of freedom-He has given man an apparent share in His government: allowing men to serve as His free instruments for carrying out the ends of His creation; even so far that a man may transgress against the Divine order and in fantasy create false heavens for himself, closing against himself the gates of the Lord-the gates that lead to mercy and truth.
     It is in order that he may partake of the Lord's love and delight that man is allowed to share in the uses which the Lord performs, and in the love which the Lord pours forth toward all His creatures Indeed, the appearance is that the Lord depends on man to perform those uses, and that without man's help or co-operation they would not be performed. The truth was expressed by John the Baptist, when he said to the Jews: "God is able of these stones to raise up children unto Abraham." Yet the appearance is granted to give to men a sense of responsibility. And finite uses, uses limited to each man's capacity and co-operation, do depend on men, who live within the finite appearances of time and space and state.

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     It is into this network of human uses that man is born; and it is through other men, and spirits, that the Lord offers the gifts of love and. wisdom, and opens to each one the gates which lead to spiritual life-gates of knowledge and of realization. We are therefore taught that no man can think from himself; nor directly from the Lord, although the Lord gives the power or faculty; but that every man thinks from others, and these again from others, the faculty itself being from the Lord (DP 287-294).
     It is so with those spiritual gates which are described as cognitions of good and truth. It is through others that we learn the things that are to promote our spiritual life. The Lord alone is the teacher, and He alone provides the knowledge by Divine revelation; but He presents this knowledge through human instruments. Even the Word could not exist in written or printed form unless it were propagated and translated and reproduced by men. And when accessible, it must be read and taught: first by parents in the home, later by teachers and priests. Each form of teaching provides a gate which none can enter except in the spirit of thanksgiving, confession and appreciation. None can profit by instruction unless and until he appreciates its use. Knowledge is a closed gate which can be opened and entered only in a spirit of gratitude.
     For this reason the Lord in His mercy has provided man with many natural loves, implanted from birth; which, although they may be filled with unseen hereditary evils, yet serve to make his mind eager for knowledge. These loves equip man for natural life, for natural usefulness, and make him grateful for information about the world he lives in and the fields of thought in which he seeks his delight. Although these natural loves are not unselfish or regenerate, they serve as the foundations upon which the family and human society are built. For all the uses of society are possible only through mutual appreciation. The love of family and tribe and country, the love of the sexes for each other, the love of friends and the loyalty of comrades, all depend upon a mutual appreciation, mutual benefits and common needs, which lead to common uses wherein the individual is willing to subordinate some of his ambitions in order to gain the approval of others, and thus attain to a greater delight and to self-esteem and self-respect.
     Natural loves are centered around self and can serve as a basis of society only in so far as society is seen to be of service to self. But as far as something of self-interest is recognized, natural loves lead to an appreciation of others and thus to a feeling of obligation, of duty, of loyalty to community and country.

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And in the self-same fashion, there is with many a natural love of knowledge and of natural truth, which is attended by an unswerving fidelity to factual discovers' and which has led to marvels of achievement in science and invention. And in every profession and office there is found a professional integrity and a consequent professional illustration which is often founded on self-respect. This is indeed the basis of what we call moral life, which exalts the dignity of man and expresses itself in various forms of courtesy, appreciation and gratitude of man to man: humanitarian virtues which add grace and charm to an otherwise crude and ugly world.
     But this is not the appreciation, the gratitude or the thankfulness that are required when it is said: "Enter into His gates with thanksgiving, into His courts with praise." Even our gratitude to the Lord must be conjoined with an appreciation of the uses which the neighbor performs. But those human uses-which, all of them, look eventually to the feeding of the mind with new knowledges of truth and of good-must be seen as His gates, as entrances leading into His courts. All truths-whether of science, art or philosophy, or of the Word and of doctrine-must be seen to lead to a spiritual and eternal purpose, which is a heaven from the human race-a heaven of spiritual loves which are to unify the souls of men from within.
     And for this reason it is of the utmost importance for men-for parents, teachers and adults, for masters, governors and priests-to turn the appreciation each individually receives away from self and by degrees direct it toward the Lord, who is the only Father and Teacher and High-priest, and toward the church, the spiritual mother, whose function it is to provide a home on earth for the spiritual thoughts and affections which are the offspring of charity and faith. Only so can we make our own finite uses, whatever their nature, into gates of the Lord. And this requires a wisdom which is hard to obtain, and which comes only after repeated errors and failures. For the love of man for man must not be broken: the gratitude and mutual appreciation which bind men in social bonds of human co-operation must be fostered rather than discouraged. There must be natural loves which may support and dignify our human uses, lest those uses perish and can no more serve as gates to the courts of the Lord. There must be love of parents, respect for elders, admiration for men and women of achievement, loyalty to kin and to country. For it is through these agencies that man, as he grows to mature age, has his eyes opened to see the eternal goals of life in a human image. The great tragedies of life commence when these natural loves, for various reasons, break down violently; instead of gradually and normally maturing with the help of an affirmative but discriminating judgment (AC 2689: 3).

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     These natural loves, when in the service of spiritual ends, are therefore called in the Writings "mediate goods"; and it is shown that without them no man could be led into genuine good. For it is through mediate goods that an affirmative attitude is established with man; and without an affirmative attitude no man can really enter the gates of knowledge which lead into the church, and come to see its truths and goods, appreciate its uses, perceive the purpose of its teachings, and, above all, recognize the essential fact that the church claims no authority of itself but is the guardian of the Word wherein the Lord speaks to His people.
     Thus we are taught that there are two principles, from either of which our thoughts may proceed. One is the negative principle, which leads to all folly and insanity, and closes the gates of knowledge so that man cannot enter into them with thanksgiving to reach the courts of the Lord. The other is the affirmative principle, which opens these gates of doctrine from the Word and perceives therein the paths of His mercy, which lead to all intelligence and wisdom, and to co-operation and charity and mutual uses among men and angels (AC 2568, 2588).
     The gates of human life are thus opened and accessible to one who has appreciation of what is good and what is true, wherever it may be found and in whatever degree or plane. Without being blind to faults and failures, without acquiescing in evil or endorsing falsity, he can cooperate in the uses that must be done and assist in directing them toward what is honorable and becoming, toward what is just and equitable, and finally toward what is good and true in the sight of God. Knowing that all good comes from the Lord, he can yet be moved by gratitude toward his fellow man. He does not then look back upon his own achievements with pharisaical pride that he is not as other men, nor does he delight in looking for evil in others. He loves his neighbor according to the love of use which the neighbor manifests, and he regards uses as heavenly in proportion as they are "serviceable more or less, or more nearly or remotely, to the church, to the country, to the community, and to a fellow citizen, for the sake of these as ends" (AE 1195: 3). He loves his country, with gratitude for its protection of religious liberty, civil order, and moral rights and virtues. He is thankful to those who offer their life's blood to defend it, and to all who labor in its behalf with moral strength.
     The Lord is not envious of the honor and gratitude men bestow upon their fellows because of uses well done. Such thanksgivings do not detract from His worship; for His work among men cannot be done amidst carping critics who minimize every performance and cynically scorn every imperfect beginning or every simple effort. But the important thing is that we learn to see in every human work the hand of the Divine Providence.

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     Especially is this so within the church. "Enter into His gates with confession"-not with self-satisfaction, or a lusting after heavenly rewards; not with pride of intellect, but with confession! "And into His courts with praise." It is the grateful appreciation of the cognitions and the uses of the church on earth that opens the gates through which man's Spirit may then enter according to order into the sphere of the ultimate heaven-the sphere of spiritual loyalty and affirmative obedience in which the spirit is purged of negation and intolerance, of impatience and scorn. For that heaven is the outer court of the Lord's house; and even if he aspires to find an entrance to higher heavens and to interior states, he must sojourn there for instruction that he may learn to praise the Lord by spiritual ideas, in the language of spiritual truths, which-sounding within and through all the uses of heaven, and echoing there the uses of earth-cause angels and men to be thankful unto Him and bless His name. Amen.

     LESSONS:     Deuteronomy 33: 1-5, 13-17, 24-29. Luke 17: 1-19. Arcana Coelestia 6933, 6820-6823.
     MUSIC:     Liturgy, pages 570, 561, 441.
     PRAYERS:     Liturgy, nos. 29, 109.
GRAIN OF MUSTARD SEED 1959

GRAIN OF MUSTARD SEED       Rev. KENNETH O. STROH       1959

     A Thanksgiving Talk to Children

     The time of harvest is a wonderful time of the year. It is a happy time, a time of celebration when we give thanks to the Lord for all the things we have. And have you ever thought of all the wonderful things for which you can be thankful? Many of you have bicycles; and your parents have automobiles which are marvelously made, and in which you can ride almost everywhere in the country, if you wish. There are comfortable trains to take you across the land, ships to take you across the sea, speedy airplanes in which you can fly through the air. You can see what is happening in other parts of the country by turning on your television set; you can hear beautiful music from far away just by turning on your radio; or you can talk to someone who is miles away simply by lifting up your telephone. All of these are wonderful things.

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And do you know who made them all? Men and women have made them in factories. And if you study long enough, and work hard enough, you, too, can learn to make these things-and others that are even better.
     But how much more wonderful are the things which the Lord makes! It is the Lord who has made the trees that give us shade and the grass on which we walk. He has made the fruits and the grains that we eat-the apples, pears, oranges, grapes, pumpkins, corn and barley. And you and I could never make any of these things. The Lord alone has made the deep places of the earth. He has formed the dry land, and the strength of the hills is His. The sea is His, and all waters; and so is the air that we breathe. He has made the sun to give us light and heat, and the moon and stars to shine by night. And men could make nothing-no trains, ships, airplanes or telephones-without the metal and the wood which the Lord has made. So you see, the truth is that nothing could ever be made without the Lord.
     And have you ever thought of the great difference that there is between the things man has made and the things which the Lord has given? The greatest difference is in this-that the Lord's things grow, while man's do not. Man-made automobiles, television sets, telephones, airplanes and ships grow old and must he replaced by new ones. For man-made things all wear out. But the things which the Lord has made all grow. Small trees grow into large trees; green plants and beautifully colored flowers all grow. And many trees and plants bring forth fruit.
     But do you know from what it is that these different things grow? They grow from seeds, from tiny seeds which are hidden within the fruit. Each kind of fruit-each apple, pear or pumpkin-has its own seed hidden inside it. And out of these tiny seeds grow the big trees, the plants and the flowers. So it was that the Lord spoke about the seed of the mustard tree. He spoke about a grain of mustard seed, which is indeed one of the smallest of all seeds; but when it is planted in the field it can grow into a tree that is large enough for the birds of the air to rest in its branches. And, like the grain of mustard seed, all things which the Lord has made can grow. You yourselves have each grown from seeds so tiny that they cannot be seen by the eye; and both your bodies and your minds can keep on growing for a long time to come. So should we not all be thankful to the Lord because He has made us so that we can grow?
     Now all of you know that your bodies grow when you eat the proper food. But do you know what it is that makes your minds grow? Your minds grow from seeds, too. Did you know that? And the seeds in your minds are the things that you learn. As you grow older, you learn many things about the world, about water and fire, automobiles and animals, arithmetic and history.

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Your minds take in the seeds of knowledge, the things that will help you to learn how to live in the world.
     But, what is more important, you can learn also those things which will show you how to live in heaven. And that is why the Lord said that the kingdom of heaven is like a grain of mustard seed, which indeed is the least of all seeds, but which grows to be the greatest among herbs and becomes a tree. The seeds of this heavenly tree are the truths of the Lord's Word, the things which you can learn from the Word about the Lord and about heaven. And these seeds will be planted in your minds, and will begin to grow, when you learn to love the Lord and His Word.
     The Lord loves all the people whom He has made, and He wants to make everyone happy in heaven. But you can receive His love only when you love the Lord in return. Have you ever tried to be friends with someone who did not want to be your friend? It takes two people to make a friendship. And so, while the Lord always loves you, still, you cannot receive His love unless you love Him in return; unless you love to do what He wants, and obey the commandments of His Word. That is why the Lord wants you to worship Him and to give thanks to Him: not because He needs or wants to be worshipped and thanked-the Lord does not need these things-but because you need to worship and to thank Him. For only in this way can the Lord plant in your minds the seeds of love and of the truths of His Word, and make those seeds grow into heavenly happiness and joy. Only in this way can He give you the good things of heavenly life, and bless you.
     That is why we come to the Lord's house, bringing Him offerings which are signs of our love. And that is why we sing to the Lord of the harvest-sing songs of love and praise with happy hearts and voices' raising glad halleluias to our Heavenly Father, all holy, who is the Lord of all creation. Amen.

     LESSON:     Matthew 13: 24-35.
     MUSIC:     Liturgy, pages 566, 569, 564 444.
     PRAYERS:     Liturgy, nos. C 10, C 18.
SPREAD OF RELIGION 1959

SPREAD OF RELIGION              1959

     "No man gets his religion from himself, but from another, who has either learned directly from the Word, or by transmission from others who have learned it, that there is a God, that there is a heaven and a hell, that there is a life after death, and that in order to become happy man must worship God." (Divine Providence 254)

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ACKNOWLEDGMENT OF THE WORD SINCE THE SECOND ADVENT 1959

ACKNOWLEDGMENT OF THE WORD SINCE THE SECOND ADVENT       PERCY DAWSON       1959

     (Delivered to the 44th British Assembly, Colchester, July 15, 1959.)

     The Importance of the Subject

     The importance of the subject is apparent from the following teachings. Section VIII of Doctrine of the Sacred Scripture deals with the proposition: "The Church is from the Word, and is such as its understanding of the Word." In the explanation following it is stated, among other things: "It shall therefore be confirmed that it is not the Word that makes the church, but the understanding of it, and such as is the understanding of the Word among those who are in the church such is the church itself. The confirmation of this is as follows. The Word is the Word according to the understanding of it with man, that is, as it is understood. If it is not understood, the Word is indeed called the Word, but with the man it is not the Word. The Word is the truth according to the understanding of it; for the Word may not be the truth, because it may be falsified. The Word is spirit and life according to the understanding of it, for the letter apart from this understanding of it is dead" (SS 76, 77). That this is so is further emphasized by its being added that it is "a noble church if it is in genuine truths, an ignoble church if not in genuine truths, and a destroyed church if in falsified truths."
     The historical record of the church in the ages from the most ancient onward-or should it be said "downward"?-tells the story of the descent from higher to lowest in four distinct dispensations. Concerning them it is said: "The ruling evil in the Most Ancient Church which was immediately before the Flood, and in the Ancient Church which was after the Flood, and in the Jewish Church, and afterwards in the new church established among the Gentiles after the coming of the Lord, was this: that they did not believe the Lord or the Word, but themselves and their senses; hence faith was annihilated, and in consequence thereof neighborly love was annihilated, so that nothing remained but falsity and evil; and this incredulity is also the ruling evil of the present church" (AC 231).
     These words were written in the first volume of Arcana Coelestia concerning the first Christian Church and its mode of thought at its end.

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The Christian world has not chosen the path of a true understanding of the Word, and has become in consequence a destroyed church, but with more serious consequences than in the previous churches. For it is stated: "In the present church, however, the evil is much greater than in former times, inasmuch as men at this day can confirm the incredulity of the senses by scientifics unknown to the ancients, which has given rise to an indescribable darkness whereat men would be astonished did they but know how great and terrible it is" (AC 232).

     The First Receivers

     In the night of spiritual darkness, Swedenborg began to publish "Heavenly Mysteries [or Secrets] contained in the Sacred Scriptures or Word of the Lord, manifested or laid open"; even as at the end of the Jewish Church the Lord became incarnate, revealing interior truths contained in the Word known to us as the Old Testament. By 1772, Swedenborg's work was finished, and the Writings were slowly becoming known. At first, isolated individuals were attracted; during Swedenborg's life time two Swedish clergymen had been persecuted for upholding the doctrines, and in England a few clergymen and laymen had received them with delight. In 1782, a society was formed in Manchester with the declared object: "To promote the cause of truth by printing and publishing the works of Baron Swedenborg in the English Language"; and considerable impetus to the spreading of a knowledge of these works came from the ability of an Anglican clergyman in Manchester, the Rev. John Clowes, whose pulpit became a center from which they were expounded. A year later, in 1783. Robert Hindmarsh, in London, was instrumental in drawing together an association of readers of Swedenborg who, in their zeal for the spread of the knowledge of the Writings, engaged chambers in Fleet Street, and advertised their meetings in the press. This brought an accession of members to their society, and one of its first measures was to address the public, and particularly the clergy, on the objects and purposes of the society.
     In their delight in the study of this new revelation of truth they were apparently united and content. Hindmarsh described these early days in these words: "In many respects the society might have been compared to the Primitive Christian Church. Sincerity, simplicity, and an earnest desire to communicate to others those spiritual advantages which we ourselves enjoyed were the distinguishing features in all our meetings, which were conducted with an order and harmony truly gratifying."
     Evidence of the attitude of the Manchester Society can perhaps be gained from the preface written by Clowes to the first English edition of Arcana Coelestia in 1784, in which he appeals to the reader as follows:

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"Let the reader only read with an humble, sincere and unprejudiced mind, hungering and thirsting after heavenly things more than after things of time and space; let him put away from him the spirit of carnal wisdom and prudence, from which the things of God will ever be hid, and put on the spirit of a little child to which alone they are revealed; let him but be candid enough to allow that God alone knoweth the times and seasons when it is expedient to make His will further known unto men; let him but examine and ponder seriously the variety of important matter presented to him in the following volumes and mark the blessed effect it has a tendency to produce in his heart and life. Then, we have good reason to promise him, he will be convinced by an evidence of Divine truths, in himself, infinitely surpassing that of any human testimony whatsoever, that the enlightened author of the work before us, being himself first taught of God, was by Him commissioned in these latter days of sin and darkness to teach others, by preaching to them anew the everlasting Gospel of Repentance and faith in the Lord Jesus Christ, the manifested Jehovah, and hereby to proclaim the Lord's Second Advent for the establishment of His New Jerusalem Church here on earth."
     In this the pattern of things to come may be seen. The teacher was Swedenborg, highly illuminated, but nevertheless a fallible human mind.
     The very desirable state of affection for the wonderful gift by which the Lord made His will known further, and the manifest zeal with which the receivers strove to increase their own knowledge and convey it to those who would be willing to receive it, were as they ought to be.
     This state of unanimity did not last long. It was as though there was to be re-enacted a similar situation to that which existed at the Lord's first advent, when many men rejoiced at the benefits brought by the miracles performed by the Lord as a "Man of God," and were delighted with His doctrine, but could not see in Him-the very God of heaven and earth. Differences, which were to become manifest, developed in the following manner.

     The Issue Raised

     In the early days, the question of the precise nature of the Writings was secondary to the more vital matter of gaining a knowledge of their contents; but the question was eventually raised, and a definition given in the AURORA in June, 1799, reads as follows: "That [Swedenborg's] theological writings are not a revelation independent of the written Word of God, but the Word itself in its interior sense made manifest, as all the essential truths and doctrines he has opened and explained were dictated to him by the Lord while he was reading and attending to the Word.

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Other things from the Lord through the medium of angels" (pp. 78, 79). The editors, among whom was Robert Hindmarsh, in the August number of the same magazine, stated that "we receive [Swedenborg's] writings upon no other ground than his being instructed to write them by the Lord Himself, and that they are no less than the unfolding and bringing forth to light of the interior and spiritual meaning of His own Holy Word, the Sacred Scriptures" (p. 158) And in the same number a correspondent wrote of "the Second Advent, which is the coming of the Lord in the spirit, or in the Divine unfolding of the spiritual sense of the Word in a series" (p. 163).
     But the question of the reality of the Divine nature of these Writings had to be faced, and the question, when put, centered around their real origin: were they an immediate revelation from the Lord, or simply the result of an enlightened man's understanding?

     The "Aurora" Correspondence

     The first published record of differences appears in a letter from Roger Bernet in the October, 1799, number of the AURORA. "I have, in my journeyings from place to place, lately met two very different classes of readers of the Hon. Baron Swedenborg's works: one class holding it as a fixed principle with them that the Baron's writings are really the Word of the Lord as positively as the writings of the four evangelists, Matthew, Mark, Luke or John, as also of St. John in his Revelation, and thus seem to be exceedingly offended when anyone seems to depart from this their idea. The other class readily allow the Baron to be a person highly illuminated by the Lord, and that his writings are highly useful in opening the Spiritual Sense of the Word, and thereby the true nature of the New Jerusalem Church state; but still they cannot allow his writings to be upon an equal footing with the Word itself; for, say they, this would be raising the Baron and his writings rather above their proper place, for none can be the Word but the Lord alone. Now both these classes of readers have, of late, claimed you gentlemen; the Editors of the AURORA, and other writers therein, for their patrons" (p. 235). The letter then goes on to urge the editors to declare their sentiments in the matter.
     The present occasion would not be suitable to quote in full the correspondence that ensued, but it is significant to note the words in which the editors concluded the discussion in the magazine: "that we conceive the subject of these letters has now been carried to the extreme point of discussion; therefore, to prevent its degenerating into controversy, with this number we beg leave to drop the subject" (p. 348)

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However, it is important to glance at the several points advanced, because much of the argument has not been basically changed since that time, though a desultory warfare on the main subject has troubled readers of "the Baron's writings" ever since.
     The editors complied with Mr. Bernet's request in the same number, stating: "The Editors and several of their respectable correspondents conceive that E.S. as to his theological writings is no more an author than Matthew, Mark, Luke or John; but that as they were so is he, a scribe of the Lord; and hath written down that which he received, was ordered and appointed to write. We do not pretend to say the whole of his theological writings are the Word of the Lord equally with those of Matthew, Mark, Luke and John. We say, that what he has written is strictly true, that his relations are real facts, that there is no error or mistake in them, that he was under the peculiar direction of the Lord throughout the whole, and that his Arcana, in particular, is no other than the Lord's own Word opened and exhibited in its internal sense, its true spiritual meaning, and therefore is infallible truth. It is the light and glory of the Word shining in superior splendour" (p. 236).
     The first letter in the general discussion to be noted is one from the Society at Manchester, and is introduced by the editors with comments pointing out that it contains entirely opposite sentiments from those expressed by themselves, as quoted above. The letter from Manchester is also fully aware of the difference, for it declares that while agreeing that what Swedenborg wrote was strictly true, etc., the Manchester Society cannot agree that any part of the Writings is the Word. The letter claims a doctrinal ground for its objection and stresses that its viewpoint is in agreement with what Swedenborg declares. To quote: "The Word of the Lord contains infinite treasures of Divine wisdom which neither man nor angel can comprehend, and is in its essence Divine, as containing and being the Lord Himself. This character of the Holy Word, in our apprehension, is in no sense applicable to the Writings of E.S., which we consider as mere explications of the hidden wisdom of the Holy Book, adapted and brought down to the capacity of man, but not containing anything above that capacity" (pp. 295, 296). The point is illustrated by reference to John the Baptist, who bore witness to the Light, but who was not that Light. The Acts of the Apostles and the Epistles might equally well have been cited. Furthermore, the letter states that even the Arcana was not, as stated by the editors, the Lord's own Word opened and exhibited in its internal sense, "but rather as the doctrine of that Word containing such expositions of its internal sense as may lead the well disposed mind to an acknowledgment, a reception and perception of that sense in itself" (p. 297).

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This is emphasized by its being added a little further on: ". . . and was therefore given for the purpose of preparing the mind to admit that light and glory which the Lord Himself alone reveals to all such well disposed intellects as read His Word under a serious apprehension of its interior spiritual contents, and of the law of correspondences according to which it was written" (pp. 297, 298).
     The second letter in the correspondence was from Mr. J. A. Tulk, a man well known in the early days of the church. He regrets the "discordancy of opinion," but recognizes the importance of the question, namely, "in what light are these Writings to be regarded in relation to the Word?" The letter quotes a collection of pointed passages from various works of the Writings, and gives the writer's conclusions, as follows: "From these passages taken collectively, and from many others on the subject . . . it appears that the revelation contained in the above writings is an opening of the spiritual or internal sense of the Word, and of the heavenly secrets contained therein, together with the genuine doctrine of the Word; which are now revealed from the Lord for the purpose of establishing His New Church: and that by this revelation is to be understood the second coming of the Lord. . . . That the spiritual or internal sense of the Holy Word, and its genuine doctrine thus revealed by illumination from the Lord alone through His Word, is to be regarded as the soul of the Word, and the literal sense as its body; and that to consider this revelation of the Lord's Word for the use of His New Church in any other point of view than what is displayed in the New Revelation itself, or to consider it in any comparative point of view which might tend to elevate or depreciate the external or literal sense at the expense of the internal or spiritual sense, or vice versa, would be inconsistent with a just view, and with truth, and would as it were be separating the soul from the body in its intimate connection, and thus to destroy the man" (pp. 303, 304).
     The third letter to be noted was from the readers in Hull, Yorkshire, who admit that they are of the first of the classes mentioned by Mr. Bernet, namely, those who esteem the Writings really as the Word, particularly so the Arcana. They say that by them "the process of the Lord's glorification, and the regeneration of the human soul, which is the sum and substance of revelation, being thus clearly seen and set forth in superior splendour, and thus the mysteries of heaven (hid for ages) unfolded, and thereby the man of the church instructed in the way to heavenly happiness" (pp. 305, 306).
     The fourth letter, from an occasional correspondent, says: "The following observations were the result of a private conversation about a year ago, before any apprehension was entertained that the subject of them would come up in questionable shape from any society . . . ."

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An extract from these observations reads: "When our Lord's glorification succeeded to His resurrection, He became the Word ascending in its glorified state; this was shadowed forth at the transfiguration, when Moses and Elias appeared in brightness, as types of the historical and prophetical Word; the disciples would fain have built tabernacles on the mount, but they were not in a state to dwell with the Word in its glory; it must first ascend, and in due time, at the Lord's second coming, descend in glory, and would begin to be acknowledged and felt after the judgment in the spiritual world had, by removing a host of obstructions from evil and the false, cleared the way for its manifestation.
     "To accomplish this wonderful event in the universe, the human mind in one man was made the vehicle of the internal sense of the Word in a series, or of the Lord's Second Coming, as the human body in one woman had been made the vehicle of the Word made flesh, or of the Lord's First Coming" (pp. 329, 330). A little further on he states: " . . . those who would separate, in point of heartfelt veneration, the Word now opened in the series of its internal sense from the Word previous to this brighter manifestation, separate the Son from the Father, and make two Gods not equally worshipped and adored; or by making the Arcana Coelestia a stream only from the literal Word as its fountain, they do not allow the celestial and spiritual Word to be the essential spirit of the letter, and thus lessen the Divinity of the Father, or of the Lord's Second Coming, which is expressly to give up the Kingdom to the Father, or the vital principle of celestial love" (Ibid.) The writer of this letter says he can only conjecture that by "giving a greater degree of Divine authenticity to the literal Word, some may conclude that it lies equally open to their private interpretation in its spiritual and celestial sense as it did to E.S." And he says also that by this conclusion "they reduce the Divine and infallible Word in its glory, dictated by the Lord to E.S., to human comment, and no internal sense can they possibly arrive at, but what grows out of and is subject to, the Divine series now unfolded" (p. 331). History has shown that this was actually what did take place when it was believed that this was the purpose for which the Writings were given.
     The Manchester Society sent in a further letter which ought to be noticed. It was hoped that this letter might "tend to do away with a discordance of opinion, which appears to threaten alarming consequences amongst the readers of the Writings." It therefore proposes to consider two points: first, "What the Word is and how it was written"; second, "What the Writings of ES, are and how they were written."

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As to the first, it says: "We imagine there can be but one opinion amongst the readers of E.S., that they all see alike that the Word is Divine, Infinite, and in many things incomprehensible to man or angel, containing several distinct senses, called the supreme or inmost, the internal, the interior, the historical and the literal, and that it is in every sense Divine and Holy" (p. 333). On the second point the letter says: "It remains to enquire what the Writings of E.S. are; and we wish to say, that we are agreed with you in believing that they contain a real Revelation from the Lord of the internal sense of the Word, and of the Doctrines of His New Church, which internal sense of the Word and which Doctrines, we believe, were really and truly dictated by the Lord to the mind or spirit of E.S. whilst he was reading the Holy Word. If these be acknowledged to be just views of what the Word is, and of what the writings of E.S. are, it then appears most manifest to us that there is an essential distinction between them, and that the writings of E.S. can never with any propriety or truth be called the Word. For, according to the above views, it is acknowledged that in the Word there is a supreme or inmost sense above the internal; whereas in the writings of E.S. there is no such supreme or inmost sense of the Word revealed but only the internal" (pp. 333, 334).
     In this strain the writers proceed to their conclusion: "We conclude, therefore, that the Word and the writings of E.S. are perfectly distinct from each other, and that the distinction is the same as between the Lord Himself and a celestial angel or celestial man; or as between what is Divine, infinite and incomprehensible and what is spiritual, finite and comprehensible" (p. 334). There follow several comments on the method of the giving of the several kinds of revelation as separately classified, leading to the same conclusion and making a point of the writers' view that whereas, they say, the writers of the Word used expressions they did not fully comprehend, Swedenborg did so comprehend.
     The friends from Hull. Yorkshire, sent in a further letter, in which they say: "In short, we believe the Sacred Scriptures or Word of the Lord is Divine Truth' it is Truth itself immediately, because it is the Lord Himself in its inmosts: and it is our humble opinion that Baron Swedenborg's Writings are as rays of light shining forth from the Word though the rays of the sun are not the sun in its fulness . . . [they] must be of the very same nature or essence: so we believe that though the Writings of Baron Swedenborg ought not to be called the Word independent of. or separate from, the Sacred Scriptures, [they are] the spiritual sense of the Word revealed by the Lord, through the Sacred Scriptures" (p. 341).
     One final letter remains to be noticed to complete this part of the subject. Its writer thinks that there has not been introduced in the pages of the AURORA a subject of such importance as the one now under discussion.

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He favors the editors' observation: "that his Arcana is no other than the Lord's own Word opened and exhibited in its internal sense, its true spiritual meaning, and therefore is infallible truth" (p. 342). Essentially he recognizes that the celestial, spiritual and natural senses make one by correspondence, but insists that the Word is in its fulness only in the letter, though it is equally the Word in the other senses. He continues by drawing attention to a matter not previously mentioned in the discussion in the AURORA, but which was the subject of a separate pamphlet issued by a minister of the New Church. This draws attention to the difference between types of revelation: "one external by the living voice of God Himself; the other internal, by a perceptible dictate affecting the understanding, or the interiors of thought" (pp. 344, 345). The former, he says, is that of the prophets of old, but the latter that of the apostles; as also of Swedenborg and ministers of the Lord's church.

     Later Developments

     Emerging from this discussion we have these well-known concepts:
     1)     That the Writings are the Word in its internal sense.
     2)     That the Writings are a short guide to point the way to the internal sense.
     3)     That with the Old Testament as a basis, the Lord illuminated the minds of the Evangelists and Swedenborg, and will illuminate equally ministers of the New Church. This involves that the validity of the revelation is closely related to the mental states of the revelators.
     Many passages quoted from the Writings in this early discussion are used today for confirmation of the same principles, and there is no further approach to agreement than there was when the editors of the AURORA closed the discussion. For some years there was no outward separation; but there was a gradual widening of the gap between the two main sets of principles, and many mixtures were fashioned to suit the views of their originators. For example, there was a cult of interpreting the Writings by a mystical understanding of the objects in the natural world whenever they were mentioned; the initiator of which was intent on getting what he called new and improved translations which would conform with the new principles. There arose also a new, self-styled revelator, who said he was able to reveal the celestial sense of the Word. He followed the style of the Writings; recorded details of his experiences in the spiritual world; and, incidentally, attracted many well-known readers of the Writings. There was also a Lancashire weaver who claimed to have communication with Swedenborg in the other world. He kept a diary, which was published after his death by a well-known New Church man as an important addition to the thought of the church.

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But it would be impossible in the scope of a single address to trace all the variations in the use of the Writings, and in what are sometimes called interpretations of them. It requires to be shown how these things came to be and, if possible, how the difficulties may be resolved.
     Leaving out of consideration for the moment the very natural tendency of men to adhere to views they have adopted as their own, the difference may be said to center round the question of whether the internal sense of the Word could be revealed by the Lord in natural language and still contain within it, by correspondence, the higher degrees proper to the sense for the use of the angels, which is the unique characteristic of the Word. One class of reader denies this, claiming that a knowledge of the internal sense of the Word is subjective and is to be found only in a mystical interpretation of the letter already given. The other class sees in the Writings a Divine revelation, Swedenborg being an instrument in the hand of the Lord through whom the Lord Himself came objectively in the power and glory of His Word.

     Reasons for Division

     In attempting to show what gave rise to this division of thought it must be emphasized that the church with man is only to be established slowly and in the measure that the falsities of the former church are removed by an acceptance of the truths of the new. It is a matter of history that many of the early receivers were attracted to the Writings by their already active interest in the works of the mystical writers of the period. Such being the case, it was not difficult for them to appreciate the works of a man who had had unique experiences in the realms of what was considered to be subjective thought, especially when these works gave meaning to the dark passages of the acknowledged Word of God. They could appreciate from the Writings why the Word was couched in terms that were "neither so sublime, nor so brilliant, as apparently are the writings of the present time" (SS 1). It was with this in mind that they approached the Writings. Hence the Manchester friends assertion, "that there is no sense present in Swedenborg above the internal sense." But they were in error in thinking that the Lord could reveal Himself only by means so remote.
     In general, these two sets of principles, or sundry mixtures of them, became in process of time the bases of understanding in the separate organizations formed from the readers of the Writings, and in some measure became crystallized in the doctrine developed by them. Even those readers who claim that the Writings are the Word of the Lord in the literal sense, similar to the Old and New Testaments, are in thought like those who insist that truth comes only by subjective thinking.

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Those of the early readers who thought traditionally of the Word as consisting only of the Old and New Testaments, when they read of the Word in the Writings understood by it only these records, as though, in their relatively modern presentation, they were the only ultimate form of Divine revelation given to man. True, they knew of the prior, Ancient Word; but its history, and the teaching concerning it, did not seem to them to have any bearing on the present problem.
     The Manchester friends, for example, quoted from the Writings to show that the Word as they saw it contained within it ascending degrees of wisdom until in its origin it was the Lord Himself, and asserted without evidence that this was not true of the Writings. They failed to make any distinction between the Old and New Testaments, either as to the mode by which each was given or as to the quality of each, and so closed any ability to see in the Writings an objective finish to Divine Revelation. Apocalypse Explained 948 clearly shows that there is a distinction, and it also indicates that further revelation was in process of being given.
     "There have been several churches on our earth, one after the other. There was the Most Ancient which was before the deluge; there was the Ancient which was after the deluge; then the Hebrew, and afterwards the Israelitish; after this was the Christian Church, and now commences the New Church. Inmost Divine truths were revealed to those who were of the Most Ancient Church; but exterior Divine truths were revealed to those of the Ancient Church, and outermost or ultimate Divine truths to the Hebrew, and lastly to the Israelitish; with that church at length all Divine truth perished. For at length there was nothing in the Word that was not adulterated. But after the end of that church, Divine truths interior were revealed by the Lord for the Christian Church, and new truths still more interior for the church which is to come. These interior truths are what are contained in the spiritual sense of the Word" (AE 948).
     The Arcana Coelestia, in treating of Genesis 26, shows what happened historically to the ultimate sense of the Word. The Old Testament record is of Isaac digging again the wells of water which Abraham his father had dug, and which had been stopped up by the Philistines. "With respect to the Word," the Arcana states, "the case is this; in the most ancient time, when the church was celestial, the written Word was not, for the men of that church had the Word inscribed on their hearts, inasmuch as the Lord taught them immediately through heaven . . . the very essential Word to them was the Lord. After this church another succeeded which was not celestial but spiritual, and this in the beginning had no other Word than what was collected from the most ancient people, which Word was representative of the Lord and significative of His kingdom.

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Thus the internal sense was to this people the essential Word. That they also had a written Word, as well historical as prophetical, which is no longer extant, and that in this Word there was in like manner an internal sense which had relation to the Lord, may be see in no. 2686; hence the wisdom of that time was both to speak and to write by representatives and significatives. . . . But in process of time this wisdom perished, insomuch that at length it was not known that there existed any internal even in the books of the Word. The Jewish and Israelitish nation was of this character, so that they accounted the prophetic Word holy merely by its resemblance to the Ancient Word in sound, and because they heard the name of Jehovah in the sense of the letter, not believing that anything Divine lay hidden deeper within; nor does the Christian world think more holily of the Word. Hence it may appear how in process of time wisdom retired from inmost things to outermost, and man removed himself from heaven, and at length descended even to the dust of the earth, wherein wisdom was now made to consist. Forasmuch as this was the case with the Word, that its internal was successively obliterated, and this to such a degree that at this day it is not known that such a sense exists, yet this sense is the very essential Word in which the Divine dwells proximately, therefore the successive states thereof are described in this chapter" (AC 3432).
     There have thus been three degrees of Divine revelation given to men in the world, and all of them the Word: interior Divine truths to the Most Ancient Church; exterior Divine truths to the Ancient Church; and outermost or ultimate Divine truths to the Israelitish Church. Each of the former degrees was lost with the descent to a lower degree. It is clear in the prophetical parts of the Word composed of ultimate truths that the Lord would effect a restoration; and such a restoration began with the Lord's teaching when on earth, for He came revealing new interior truth, as quoted above (AE 948). It is also evident from the same number that a revelation of still more interior truths is now being made for the church which is to come, which will be called the New Jerusalem. The first Christian Church did not appreciate the nature of Divine revelation any more than did the Israelitish Church, and in consequence its traditions could not help to encourage men to look for a further opening of the Word in a new revelation of the Word. Its idea of the voice of God was a mystical one; and as far as the Reformed branch was concerned, salvation was by faith alone, or belief in that which could not be seen. It is not surprising, therefore -knowing the tendency of men not to believe the Lord of the Word, and bearing in mind the background of faith alone-that some readers of the Writings should have felt constrained to take the attitude that in no sense whatever could the Writings be considered as the Word.

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     To such minds there could be no objective sight of interior truth, but only subjective appreciation, mystically provided. They could not appreciate that the incarnate Lord, who had taken to Himself all power in heaven and on earth, was manifestly present in the Writings. They understood how, for Israel in the past, Jehovah had raised up the prophets, and through them had given the Word from heaven; but they failed to realize that, as the apostles declared, this was for the time then present; and they could not believe that the Lord would indeed come objectively, and that now was fulfilled the promise: "Immediately after the tribulation of those days . . . shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matthew 24: 29, 30).
     This sign of the Son of Man has appeared in the form of "still more interior truths to be revealed," and is the Writings. When this is understood as an actually objective coming of the Lord-and this is not denied in the Writings-the wax' is open to examine how this may be so, and how the Writings can accomplish the purpose intended.

     Conclusions

     The following teachings show what is required to be understood: "The reason that the Word in its sense of the letter is in its fulness, in its holiness and in its power, is that the two prior or interior senses, which are called the spiritual and celestial, are simultaneously in the natural sense, which is the sense of the letter. But how they are simultaneously in that sense shall now be told in a few words" (SS 37). "There are in heaven and in the world a successive order and a simultaneous order. In successive order one thing succeeds and follows another from highest things even to lowest; but in simultaneous order one thing is next to another from inmosts to outermosts. . . . It occurs in this way: the highest things of successive order become the inmost things of simultaneous order, and the lowest things of successive order become the outermost things of simultaneous order. . . . Now let this be applied to the Word. The celestial, the spiritual and the natural proceed from the Lord in successive order, and in the ultimate are in simultaneous order. . . . When this is understood it may be seen how the natural sense of the Word, which is the sense of the letter, is the basis, containant and support of its spiritual and celestial senses" (SS 38). "From these things it may be seen that in the sense of the letter the Word is the very Word itself. The Lord said: 'The words that I speak unto you are spirit, and are life' (John 6: 63).

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The Lord spoke His words before the world, and in the natural sense. The spiritual sense and the celestial sense are not the Word without the natural sense, which is the sense of the letter" (SS 39).
     Realizing, then, that the revelation of interior truth which the Lord made when in the world was given in the natural sense, which is the sense of the letter, it should not cause surprise that He should use the same mode when revealing still more interior truths which would form the inmost of the simultaneous degrees present in the Word in the natural sense, thus making possible a full restoration. Otherwise man cannot ever be in the fullest possible knowledge until he dies and enters into the spiritual world. It is shown (DLW 256) how such a raising up of the natural mind is effected, the section being headed: "The natural degree of the human mind, considered in itself, is continuous, but by correspondence with the two higher degrees, while it is elevated, it appears as if it were discrete." The number states that the enlightenment of the natural mind does not ascend by discrete degrees-or successive degrees, the term used earlier to show how the Word is circumstanced-but it "increases by a continuous degree, and as it increases so the natural mind is enlightened from within by the light of the two higher degrees." The fact remains, however, that "human wisdom which is natural, as long as a man lives in the natural world, can by no means he raised into angelic wisdom, but only into some image of it; the reason is that the elevation of the natural mind is effected by continuity, as from shade to light, or from grosser to purer" (DLW 257).
     The picture presented is of a triune Word in the letter, answering to the three continuous degrees of the natural mind and united with the discrete degrees by correspondence. The Lord in His Divine Human is now present immediately through His Word, bringing enlightenment to all the states to which the mind of man in the world can he raised. This is what the Writings make possible, because the Lord speaks by them, in the natural sense, to the very inmost of the continuous degrees of the natural mind-a thing not possible, because of the evil of men, at least since the time of the early Ancient Church. But now it is done with greater brilliance and clarity than in those days, because the mysteries of the Lord's kingdom may thereby be understood.
     How to apply the teachings that all doctrine is to be drawn from the sense of the letter of the Word, and confirmed thereby, is outside the scope of this address but is not inconsistent with the concept that the Writings are the final revelation of the Word in the natural sense. This principle. Divinely revealed, was equally true in the time of the Jewish Church, which was condemned on account of its tradition that made the Word of God of none effect.

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The addition of interior truth at the Lord's first advent has, moreover, never been considered as outside the field of revelation from which doctrine may be drawn. What is not possible is the drawing forth of the doctrine of genuine truth by means of the spiritual sense of the Word which is furnished by means of correspondences, for no one comes into the spiritual sense of the Word by means of correspondences unless he is first in genuine truths from doctrine. (See SS 56.)
     The Word in the natural, as now completed, is for the instruction of the natural mind from inmosts to outermosts in matters of faith: and in this use it seems manifest that the Writings are an essential part, providing, as they do, for a basis in the natural mind of the knowledges of internal things. How men's minds are thence illuminated from within is another subject.
     The result of two hundred years of experience of the Writings on earth has not produced unanimity of opinion among their readers. But it has, at least, crystallized some divergent ideas as to their nature, and there has been a consequent series of minor judgments resulting in separations.
EPSILON SOCIETY 1959

EPSILON SOCIETY       DOUGLAS TAYLOR       1959

     From time to time, people ask such questions as these: Just what is this Epsilon Society? What does the name mean? Why did they choose that name? Who is in it? What do they do? Could I become a member? It seems useful, therefore, to attempt to answer these questions, and in so doing to give a sketch of the society since its inception in 1951.

     Origin

     In that year, the Rev. Karl R. Alden, whose interest and ability in the field of missionary work are well known, was approached by a group of college men and theological students in the Academy of the New Church who wished to discuss ways and means of doing some work in that field. At the time it was difficult to see how anything very useful could be started because of a complete lack of funds. But soon after that meeting, Mr. Alden was elected to the Board of the Swedenborg Foundation in New York, and was thus in a position to obtain generous supplies of free, paper-covered editions of certain of the Writings, published by the Foundation for missionary purposes. Moreover, the Foundation was willing to regard Mr. Alden's group as similar to its individual colporteurs, and therefore entitled to a monthly allowance of $10.00 for postage, advertising, and other expenses incurred in distributing the books.

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This allowance has since been increased to $25.00 per month. Thus equipped and encouraged, the little hand of thirteen students set about organizing themselves, under the guidance of Mr. Alden, in order to make the most effective use of this new opportunity.

     Aims, Ends and Purposes

     First of all, the members of the group agreed that their aims were four in number:
     1)     To make the truth known to people, so that they should be free to accept or reject it.
     2)     To make the General Church known as an organization open to all who accept the Lord in His second coming.
     3)     To gain education and experience in missionary work.
     4)     To inspire those geographically in the circumference of the church, and to provide them with materials for missionary work.

     The Name

     The next thing to be settled was the name of the group. After many suggestions, and a great deal of discussion, the name Epsilon Society was finally chosen. Epsilon, a letter of the Greek alphabet, is the initial letter of the word from which we derive evangel, meaning good tiding." For obvious reasons the society did not want to be known as the Evangelical Society! Nor did the "E Society" seem quite appropriate or sufficiently intriguing. It was therefore decided that Epsilon, the Greek equivalent of "E" would meet all requirements. Moreover, it was expected that such a name, being deliberately non-committal, would arouse curiosity and invite inquiries-which has proved to be the case.

     Ways and Means

     Having chosen a name for itself and declared its aims, the Epsilon Society decided on the following means by which those aims might he achieved: personal contact; distribution of literature, including the Writings themselves; public lectures.
     Personal Contact. The two methods most frequently used have been: assisting the ushers in interviewing visitors to services in the Cathedral, and door-to-door visiting. Little need be said of the first method since it is one that more and more members are following of their own accord. All that is attempted is to greet the visitors, to make them welcome, and to seek for some sign of interest in the teachings of the church. When interest is shown, they are usually guided gently to the Cathedral Book Room, which has quite a varied range of pamphlets and copies of the Writings.

541



     The second method, door-to-door visiting, has been criticized in the past on the ground that it lacks dignity; but it has usually been found that the criticism stems from the assumption that we use the high-pressure, "foot-in-door" techniques of some of the more vehement sects of the Christian Church. This is far from the case; the doctrine of freedom has not been forgotten. It was emphasized by Bishop De Charms in an address to the Epsilon Society at its inaugural meeting, and it has been insisted upon ever since. To call on people in a friendly, neighborly way, and simply point out that they are quite welcome to attend the services in the Cathedral if they wish to do so, is a far different thing from invading them with urgent pleas to read our literature. These visits have, in fact, begun to establish more friendly relations with the people in the districts surrounding Bryn Athyn, and have also cleared up some misunderstandings. More people now know, for example, that Bryn Athyn is not a kind of "secret society," or the Cathedral an exclusive church which admits only members. It is probably not a mere coincidence that in the last few years there have been more visitors to services in the Cathedral.
     Moreover, we should not forget the benefit derived from these visits by the members of the Epsilon Society. The opportunity afforded for discussion with strangers is of considerable value; and many a recruit, approaching the task with some timidity, has returned to base eager to make another sortie, rejoicing to find that the great outside world was not so unfriendly as he had imagined.
     The procedure used in this work is designed to provide an opportunity for discussion of the doctrines, but at the same time it allows for a quiet withdrawal if no interest is shown. By way of introduction, the visitor simply announces that he or she is from the Bryn Athyn Cathedral, and presents a printed card inviting attendance at services. It is usually explained that the purpose of the visit is to dispel the impression that visitors are not welcome, and to answer questions about the church and its teachings. Almost without exception the response is one of gratitude for the visit, and the invitation card is rarely refused. Those who have refused the card were usually Catholics, Jews or atheists.
     The homes visited are, for the most part, those in new housing areas. It has been found that when people move to a new area they frequently sever their ties with their church-often merely geographical ties-and look around for something different. Thus they are more likely to become interested in the church. Follow-up literature is then used if requested.

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     Distribution of Literature. The distribution of literature, including the Writings themselves, is now the biggest undertaking of the Epsilon Society. In addition to the contacts made by door-to-door visiting there are others who have answered our advertisements, or who work with a member of the church and have thus heard about it. There is also an increasing number of requests from members of the church in various societies who wish to have copies of the Writings on hand to give to interested friends. We also have cards placed at the entrance to the Cathedral Book Room for the use of visitors. These cards, designed by Mr. William R. Cooper, tell what to do if there is a desire for more free literature, a discussion of the doctrines with a minister, or a visit from a minister or theological student. Again, there are requests for literature from people who come across a reference to Swedenborg, or see the name of the church listed somewhere, and write to the General Church. Such requests are handed over to the Epsilon Society for action.
     Another group to whom we distribute copies of the Writings are New Church servicemen and students from the Academy who have gone to complete their training in other colleges. Sometimes the books are used by the New Church man himself, but they are also used widely for distribution to acquaintances who want to learn about the church. Attention is paid also to local libraries to insure that they have at least some of the Writings on their shelves. Where they do not, we acquaint them with the Swedenborg Foundation's offer of a free set or partial set of the Writings. To all these contacts the Epsilon Society sends free literature. Where necessary, the literature is followed by a letter offering assistance and answers to questions, and this can lead to further correspondence. In this connection it is pleasing to record that some inquirers show a willingness to purchase the books or to make a contribution to our funds.

     Public Lectures. A third method of achieving the aims of the Society is the giving of public lectures. There has never been a great demand for these, but there have been some requests for speakers. Mr. Alden has handled most, though not all, of these. At various times, the records show, theological school students have essayed the task of addressing a school group, a church group, or a miscellaneous reading group. Once a senior college student was chosen as speaker. Such occasions, though rare, are always a challenge and are eagerly welcomed.

     Organization

     The Epsilon Society is rather loosely organized. The original members were mainly college men and theological students, but there was never any desire to write a constitution to exclude others.

543


On the contrary, there has never been a constitution; so the only requirement for membership is a willingness to serve the uses of the Society. The "members" are simply those who attend the monthly meetings and do the work. This we would like to emphasize, because it seems still to be rumored that only those connected with the Academy can participate in the work of the Society. The fact is that we would welcome all who feel that they can contribute some time and effort to our undertakings.
     Besides the monthly meetings, in which current and future projects are discussed, there is an annual meeting at which the officers-president, secretary and treasurer-are elected. It is interesting to note that the Society has had an impressive array of presidents, most of them now in the priesthood: the Rev. Messrs. Robert S. Junge, Jan H Weiss Frederick L. Schnarr, Daniel W. Heinrichs and Donald L. Rose. Candidate Kurt H. Asplundh has been president since 1957, and has been succeeded this year by Mr. Geoffrey Howard, a second-year theological student. Mr. Alden, our constant guide and advisor, has been a wonderful spokesman for us in Consistory and at the Swedenborg Foundation.

     Recent Developments

     The Welcome Wagon. During the presidency of Candidate Asplundh there were some interesting developments and experiments in the Epsilon Society. In the first place, he approached the Welcome Wagon Committee-an organization which welcomes newcomers to a district and supplies them, among other things, with information about churches. They said that they would much appreciate having some brochure or pamphlet about the Cathedral, as there were so many inquiries about it. He therefore designed a four-page brochure which has met with general approval. It is a tastefully executed production, with a picture of the Cathedral on the front page and beneath the picture a warm but dignified invitation to "attend any regular service." On the inside pages are several quotations from the Writings presenting an outline of our beliefs on such subjects as: the Lord, the Word, charity, uses, evils, and life after death. The back page gives information about the times of services and about the Epsilon Society. This brochure has been distributed by the Welcome Wagon Committee to an estimated 200 newcomers per month. It has also been used instead of the invitation cards in door-to-door work.

     Newspapers. Another departure was to select some short quotations from the Writings and submit them to various newspapers to be used as what are technically known as fillers." The quotations were mainly short definitions or aphorisms with a general appeal. The idea was to make people at least aware of the existence of Swedenborg, in the hope that the quotations might encourage them to read something more by him.

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     Advertising. From the beginning the Epsilon Society has experimented on a small scale with various types of advertisements. This phase of the work was given a greater emphasis during the presidency of the Rev. Donald Rose, then a student; the most regular type being block advertisements of various books of the Writings. On four occasions, also, the book by John Bigelow, The Bible that was Lost and is Found, was offered at $1.00 per copy. The advertisements, all of which were inserted in the local suburban papers, usually announced the title of the book and stressed the importance of reading it. The best result was 15 responses.
     Last November we undertook a somewhat more ambitious experiment. During the summer, when most of our members were absent from Bryn Athyn, we had used very little of our expense money, with the result that we had rather more on the credit side of the ledger than usual. We were all agreed that the funds should be used to experiment with a series of advertisements in a Philadelphia daily, circulation 600,000. They were to appear every Saturday, in approximately the same position each time. Furthermore, the advertisements were to take the form of direct quotations from the Writings.
     This last was suggested by some experiments carried out by the Rev. Robert S. Junge in Denver, some eighteen months previously. Under the heading "New Church Thoughts," he had contributed extracts from Heaven and Hell to a weekly column in the literary section of the best newspaper. The results had been quite encouraging and showed a definitely cumulative trend, to the extent that Mr. Junge could not cope with all the follow-up letters needed and continue with his pastoral duties. It therefore seemed a good idea for the Epsilon Society, with its greater manpower, to embark on a similar project. This we did. But our weekly heading, printed in boldface, was HEAVEN AND HELL. It became our symbol and mark of identification. The first eight advertisements under this heading consisted of one inch, single column quotations from Heaven and Hell, concluding with a free offer of the book. Here is a sample:


     HEAVEN AND HELL

     It is a man's ruling love that continues after death, and this is in no way changed to eternity. The life that man continues to have after death is from his love and faith. His life is judged by his deeds or works because all things of a man's love and faith are in his deeds. I will give to everyone according to his works" (Revelation 2: 23).
     If you would like to read the teachings of the book Heaven and Hell please send your request to
          Epsilon Society, Bryn Athyn, Pa.

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     This particular advertisement brought 9 responses. Altogether, the eight advertisements resulted in 54 requests for the book, an interesting feature being that the number of men among the applicants slightly exceeded the number of women.
     At this point our funds were almost dissipated, but we were given a new lease on life when a keen supporter of the Society suddenly made a donation of $200 for the express purpose of enabling us to continue the series. However, we made what proved to be a most significant change.
     We increased the length of the quotations to two and even three inches, to see whether there would be any appreciable difference in the response. The thought was that a longer quotation should be more effective because it would permit a more reasoned argument and some illustrations.
     The results were frankly astonishing. The first advertisement, drawn almost entirely from Heaven and Hell no. 445 (which see) brought 33 requests. The next week, the two senior theological students who formed the committee for selecting the quotations decided, independently of each other, that no. 461 would be the most suitable passage to use. Imagine the delight of everyone connected with the enterprise when we were completely overwhelmed by no fewer than 80 responses! We had to post a notice in the college, calling for volunteers to help us. Until that time we had been sending out individual follow-up letters, but obviously this could not be continued. A form letter was then composed, and has been used ever since. It reads as follows:

Dear Sir or Madam:

     Thank you very much for your interest in our recent advertisement. No doubt you have now received your gift copy of Heaven and hell, and we trust that you hare been helped and enlightened by its teachings, as many have been before you.
     The Epsilon Society exists for the purpose of distributing the Writings of Emanuel Swedenborg, and also of supplying information about the author himself. If you have any questions or difficulties as a result of your reading, we should be glad to answer them if you would let use know what they are. Also, if you would like to have some more works of Swedenborg (see list), we would be happy to send them to you free upon request. Simply say what topic in the field of religion you would like to read about.
     One thing we would like to emphasize-the Epsilon Society does not believe in persuasion or thrusting its views on others. It believes that religious opinions are to be formed in complete freedom, and that "whatever does not enter in freedom into man does not remain, because it is not of his love or will" (Heaven and Hell no. 598).
     Please feel free, then, to write to us. Your comments will be most welcome.
     With best wishes


     The list referred to consisted of an enumeration of the books available free, together with a brief description of their contents. It was enclosed with the form letter.

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     We ran three more similar advertisements, making five altogether, to which the response was 192. Finally we repeated the most successful one (HH 461) in a Sunday paper, to see if it could stand alone. There were over 60 requests. Altogether, then, combining the results of the smaller advertisements with those of the larger, we distributed 306 copies of Heaven and Hell. And even six weeks after the last advertisement had appeared there were still occasional belated requests.
     Meanwhile, we had to deal with the second responses-the letters written after a reading of Heaven and Hell. There were 37 such letters, 6 negative and 31 affirmative. Most of the latter requested further literature, and in this way 56 additional books or pamphlets have been mailed. Of these about 20 were serif to a reading group in Reading, Pa. After four requests for more books we asked for some information about their group, but so far there has been no reply. The remaining 36 books distributed consisted of the following: Arcana Coelestia, vol. 1, 5 copies; Divine Love and Wisdom, 7 copies; Divine Providence, 5 copies; Spiritual Life (extracts from Apocalypse Explained), 4 copies: Trobridge's Life of Swedenborg, 6 copies; Helen Keller's My Religion, 1 copy; Four Doctrines, 1 copy; miscellaneous pamphlets or other literature, 7 batches.
     These figures are very encouraging. Yet the number of responses is not such an important criterion as their quality. We noticed, for example, that those quotations which were of a descriptive nature, appealing more to the plane of the imagination, brought in a greater number of responses than those addressed to the rational and of a more doctrinal character. No real comparative study has yet been made, but it may well prove to be the case that the people who responded to the second kind of advertisement have a more affirmative approach. There are certainly some very encouraging letters among the second responses. The following are indicative of the sincerity of these new readers of the Writings:

     I have been completely drawn to this faith . . . I would like very much to attend [church services]. A LADY IN HATBORO, PA.
     This book [Heaven and Hell] is indeed a new light to me. . . . Thank you very, very much [for Divine Love and Wisdom] . . . what wonderful reading. Sure makes one think. A GENTLEMAN IN PHILADELPHIA.
     Received your copy of Heaven and Hell and want to let you know how thoroughly I enjoyed reading it. Never read anything like it before. I would very much like to read [some books listed]. A LADY IN PHILADELPHIA.
     Mere words cannot describe how much joy and happiness came to me from reading the book Heaven and Hell. I would appreciate it very much if you'd send me the Arcana Coelestia, volume 1. They are the best I've ever read. ANOTHER LADY IN PHILADELPHIA.

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     Please send the above eight books [listed] as we are most interested in reading more about this work. A group meets at our home for study each week and we would like to read and talk more about this. A GENTLEMAN IN READING, PA.
     I hope that you hadn't come to the conclusion that I neither appreciated receiving the copy of Heaven and Hell nor have any further interest in the writings and teachings of Swedenborg, for such is not the case. . . . The book is astounding!
     I hope that the Epsilon Society is successful in its worthy project of stimulating interest in the Writings of Swedenborg and his teaching, which I-for one-even at this peripheral stage, have found fascinating A GENTLEMAN IN HUNTINGDON VALLEY, PA.


     Invitation

     From the foregoing account of the Epsilon Society, a more specific idea may be formed of how it can be of service to the church and how it can be helped to achieve its aims. It is taken for granted that every member of the General Church is in sympathy with those aims and would like to help to promote them. There is room for many more "members." There is a place for those who can use a typewriter, for those who would like to help with the packing of books, and for those who can keep accounts and record cards. Those who find it easy to talk to visitors after church will certainly enjoy the door-to-door visiting. Even if you do nothing more than come to our monthly meetings and make constructive criticisms and helpful suggestions, there is room for you in the Epsilon Society. Let us repeat: We would welcome all who feel they can contribute some time and effort to our undertakings.
ACQUISITION OF KNOWLEDGE 1959

ACQUISITION OF KNOWLEDGE              1959

     "It is impossible for a man to acquire any knowledge for himself, but he must acquire it from others, since no knowledge is born with him. Moreover, as he cannot acquire any knowledge from himself, neither can he acquire any love, for where there is no knowledge there is no love, knowledge and love being inseparable companions. They can no more be separated than the will and the understanding, or affection and thought, or essence and form. Therefore as man acquires knowledge from others, love joins it as a companion. The universal love which joins it is the love of knowing, and afterwards that of understanding and of being wise. Man only, and not beasts, has these loves, and they flow in from God. He is born only with an inclination to love, and consequently with a faculty to receive knowledge, not indeed from himself but from others, that is, through others." (True Christian Religion 48: 12, 13)

548


NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     Every New Church man has a "favorite passage" in the Writings. True Christian Religion no. 43, covered in this month's daily readings, is mine. To me, it seems to bear on everything in life; and to some degree at least, it explains everything there is or ever can be-everything that happens. God is love-as John wrote in his epistle, and as the Gospel readings this month so beautifully illustrate. The essence of God's love consists of three things: to love others outside of Himself; to desire to be one with them; to render them blessed from Himself. God is love and wisdom, and what His love desires His wisdom brings forth.
     1)     To love others outside of Himself. From eternity there was an inward necessity in God causing Him to create. He is love. But love must have an object! You cannot go around just loving: you must love some thing, some one. God could not love Himself; that would be infinite selfishness. He could not create another God to love. God is one. He had to create finite things outside Himself as objects for His love. And now He pours forth love to eternity on every object He created.
     2) To desire to be one with them-one with them through mutual love freely returned. There can be no full satisfaction in loving a thing; it cannot love in return. There is no satisfaction in "love" that is bought or forced. Creation could not stop until man had been created capable of understanding God, capable of loving Him in freedom. And after man had been created, God had to reveal Himself to man comprehensibly; and thereafter, through all the workings of His providence, inspire man to love Him, even while leaving man free to turn away from God to self.
     3)     To render them blessed from Himself. God's only purpose in our creation is to make us happy, truly and eternally happy. He shows us what genuine happiness is. He helps us to fight those things in ourselves which would destroy that happiness. He lets us gain that happiness for ourselves; otherwise we would not enjoy it. And at last, having given Himself to us, He takes us to Himself, and allows us to live out the life of that happiness in heaven.
     I would call to your attention an interesting article dealing with this passage in NEW CHURCH LIFE, 1938, p. 489.

549


PARTICULAR THANKSGIVING 1959

PARTICULAR THANKSGIVING       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By

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

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     It is a familiar teaching of the Writings that a general confession of sinfulness avails nothing. The man who accuses himself of all sins, but does not search out specific evils in himself, makes himself guilty of none; and as he is no more aware of his states after the confession than he was before it, his life goes on unchanged. The suggestion we would offer here is that the same principle applies to thanksgiving-that if it is to affect our lives, reflection must have directed it to particular gifts for which we are grateful to the Lord.
     Every New Church man knows that all good, both spiritual and natural, comes from the Lord; that He is the only source of life and intelligence, freedom and delight; that the fruits of the earth are the gifts of His bounty; that the labor and art of men are made possible by Divine endowments; that from Him alone are the opportunities to perform uses and the inclination and power to take them; and that civil liberty and order have their origin in Him. Yet the thanksgiving based on that knowledge, though more than universal, may be no more than general.
     Thanksgiving comes from the heart most truly when it is made particular as the result of reflection; when we realize the implications of these things for us, and when we consider our lives and what the Lord has done for us. The approach of Thanksgiving is an invitation to such reflection, to the discovery of opportunities which the Lord has given us in specific occurrences. It may be that, as a result of such reflection, we shall find cause in the most unlikely events and situations to give thanks to the Lord from the heart for His mercies toward us.

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BALTIMORE AND WASHINGTON 1959

BALTIMORE AND WASHINGTON       Editor       1959

     In the Divine Providence, a use may change its form in adaptation to new needs; if change seen-is rather to be forced upon it by the exigencies of a situation, the Divine Providence is no less operative. So is it in the case of the Baltimore Society of the General Church. The combination of circumstances described in our news columns led the members of that society to the conclusion that their use in and to the General Church could best be maintained by their merging with the Washington Society, and the merger has now taken place.
     The decision to dissolve the Baltimore Society for an indefinite period was made neither hastily nor lightly, but after a careful weighing of all the factors involved. Their friends in the church everywhere will understand that it was only with mixed feelings that those who made the decision gave up both their corporate status and life and the chapel in which their uses had been performed. Those uses will now be done in the Washington Society; and it is well understood that our friends from Baltimore could not love their new society as they should, and will, unless they cherished in their hearts a deep love for the chapel in Arbutus which was their spiritual home for so many years, and for the life in common of which it was the center and symbol.
     That the Washington Society now has for the first time a building of its own, and one well adapted to its growing uses, is a matter for warm congratulation. All will share in the delight and satisfaction felt there, and wish for the society a deepening and an extension of its life and uses. But not least is Washington to be congratulated on the increase of strength that has come to it from a merger that brings in devoted and loyal members. We can but wish all the members of the Washington Society true happiness in their new home; and express the hope that the time will come when we will again have an active church in the city of Baltimore, and an honored name will be restored to the list of our societies.
CHURCH OF PHILADELPHIA 1959

CHURCH OF PHILADELPHIA       Editor       1959

     Alone among the seven churches of the Apocalypse, Philadelphia is not admonished to repent, but is charged only to hold fast that which it has. Evidently, then, this church represents a state in Christendom which is ready to respond to the Lord's invitation to the New Church, and which but awaits receipt of the invitation itself. That this is so the Writings make clear.

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     By the church of Philadelphia are represented those who are in truths originating in good from the Lord; those who, knowing that they can do nothing of themselves, live according to the Lord's commandments in the Word, and fight against evils as sins. Such men and women clearly possess the two main qualifications for entrance into the Lord's New Church. In fighting against evils they do actual repentance; and as the assurance is that heaven is open to them, they must in their hearts approach the Lord alone, for heaven is open to no others. The distinction is that they are in the truths of the literal sense of the Word only. But if they remain steadfast in those truths, they will be preserved in the judgment effected by their introduction to the Heavenly Doctrine; and their acceptance will lead them into spiritual charity and faith, and into the new worship of the Lord in His Divine Human.
     That the Philadelphia state can exist in the midst of a consummated church is an undoubted truth; that it does exist, and may be met in any contact, must be a constant inspiration and challenge to those who are drawn to the work of church extension. Those who are in that state do not need to be "brought" into the church. They have gone to the Lord in the letter of the Word, learned from Him genuine truths there, and have tried to live according to those truths as they have understood them; and they have found no satisfaction in creeds which men may reject but revealed Divine truth alone can judge. They need only to be introduced to the Writings, and given such help in background and explanation as any new reader may need and will welcome.
     Church extension is an immediate goal of New Church education as well as of missionary work, and in a sense its function may be regarded as the preparation of the Philadelphia state in our own children and young people. From the very beginning, that education presents the Lord as the only God, who alone is to be approached and worshiped. It insists patiently upon a life according to the Lord's precepts, and upon repentance, as the means through which man, who can do nothing of himself, receives good and truth from their only source by an as-of-self effort; and it seeks to lead children to the genuine truths of the letter of the Word. All this it does, in constant adaptation to the growing mind, to the end that states of childhood and natural faith may yet become states of the spiritual faith of the New Church.
     Indeed it may be said that every man who enters the New Church, and eventually has the church established within him, passes through the Philadelphia state before that establishment begins. He learns from the Lord the plain teachings of the Writings, and among them what are the essentials of the church; and by his response there is formed in his mind an initiative to approach the Lord alone and do repentance; by which the church begins to be established within him.

552


ENGAGEMENT AND BETROTHAL 1959

ENGAGEMENT AND BETROTHAL       HAROLD F. PITCAIRN       1959

Editor of NEW CHURCH LIFE:
     In an article under the title "The Value of Betrothal" (NEW CHURCH LIFE, 1954, pp. 552, 553), the late Rev. Gilbert H. Smith expressed the following: "No matter what customs and practices have prevailed so far in the church in regard to betrothals, it is our opinion that they should be solemnized as early in the period of engagement as possible after the intention to marry has been made public."
     I understand that there are other ministers who feel the same way. It goes without saving that their views are based on their understanding of the Writings, especially the chapter on betrothal in Conjugial Love. Notwithstanding this. I have been disturbed that harm may ensue if a young engaged couple be persuaded by their minister to be betrothed before they feel ready for it.
     I think the couple should be in utmost freedom and without an atmosphere of compulsion; and there may be this atmosphere, even though the pastor does not realize it.
     What appeals to me as the answer to this problem was given to me by one of our ministers who fundamentally holds the view expressed in Mr. Smiths article. However, be said that while in an orderly state betrothal should take place when the engagement is announced, we are living in a disorderly world, and even in our church we are not entirely exempt from its influence. Therefore, he thinks that the couple should not be betrothed until they feel that they are prepared for it.
     In addition to this, I think it should be recognized that no matter how well-meaning some young people are, they become engaged before they have matured mentally. This is not the way it should be, but often this is the way it is.
     In such cases, their being betrothed prematurely may result in their going through the formalities without their comprehending the true significance thereof. I submit that sometimes a waiting period may be important.
     The following admonition is given in the last sentence of Conjugial Love 305: "There are various differences in the results of premature conjunctions, as also of an over-prolonging and likewise an over-hastening of the time of betrothal." [Italics added.]
     HAROLD F. PITCAIRN

553


LOCAL SCHOOLS DIRECTORY 1959

LOCAL SCHOOLS DIRECTORY              1959

     1959-1960

     Local schools report the following teaching staffs for 1959-1960:

BRYN ATHYN     Rev. David R. Simons     Principal
     Miss Laura Gladish          Kindergarten (I)
     Mrs. Theodore Lavine          Kindergarten (II)
     Miss Jennie Gaskill          Grade 1 (II)
     Miss Mary Louise Williamson     Grade 1 (1)
     Miss Nancy Stroh               Grade 2 (I)
     Miss Louise Doering          Grade 2 (II)
     Miss Erna Sellner               Grade 3 (1)
     Miss Barbara Charles          Grade 3 (II)
     Miss Phillis Cooper          Grade 4
     Mrs. Victor Waelchli          Grade 5
     Miss Anna Hamm               Grade 6 (Girls)
     Mr. Yorvar Synnestvedt          Grade 6 (Boys)
     Mr. Carl Gunther               Grade 7
     Mrs. Daniel Echols          Grade 8
COLCHESTER.     Rev. Alan Gill          Principal
     Miss Thelma Pike               Grades 1-4
DURBAN. Rev. A. Wynne Acton          Principal
     Miss Sylvia Pemberton          Grades 1 & 3
GLENVIEW. Rev. Elmo C. Acton          Headmaster
     Miss Grace Hotson               Kindergarten, Grade 1
     Miss Jane Scalbom               Grades 2 &     3
     Miss Mary Best               Grades 4 &     5
     Mr. Bradley Smith               Grades 6 &     7
     Miss Gladys Blackman          Grades 8 &     9
KITCHENER. Rev. Geoffrey S. Childs     Principal
     Miss Elizabeth Hasen          Kindergarten
     Miss Josephine Odhner          Grades 1-4
     Mr. Dirk van Zyverden          Grades 5-8
PITTSBURGH.     Rev. Louis B. King     Principal
     Mrs. Gareth Acton               Kindergarten
     Miss Venita Roschman          Grades 1 & 2
     Mrs. John Schoenberger          Grades 3 & 4
     Miss Helene Howard          Grades 5 & 6
     Miss Gertrude Hasen          Grades 7-9
TORONTO. Rev Martin Pryke           Principal
     Mrs. Sidney R. Parker          Kindergarten
     Miss Sylvia Parker          Grades 1-4
     Miss Joan Kuhl               Grades 3-S

     Special and part-time teachers, whether voluntary or otherwise, are not included here. The teaching staff of the Academy of the New Church is listed in the 1959-1960 Catalogue, pp. 4, 5.

554


Church News 1959

Church News              1959

     BALTIMORE, MD.

     The effort to separate personal feelings and reflections from these notes is responsible for their being long delayed. However, contemplation of the closing down of the individual operation of one of the oldest New Church societies in this country cannot be entirely separated from some feeling and reflection.
     In 1941, just prior to our moving here, the Baltimore group petitioned the Bishop for regular monthly pastoral visits. The Rev. Morley D. Rich filled that position. His dream, upon coming here, was to see the Baltimore and Washington Societies unite their efforts in a joint church and meeting house, with an eye to a future school. Years later, the Rev. Dandridge Pendleton moved to Washington and presided over the two societies, giving separate weekly services and children's classes, and biweekly doctrinal classes, in each society. Because each of these pastors ministered also in other fields, we were greatly privileged-in their absence, and on special occasions-to have as our preachers the great majority of the General Church clergy. Of those who visited us in the past eighteen years, the Rev. Homer Synnestvedt. Dr. Iungerich. Dr. C. E. Doering and Bishop Acton have since gone to the spiritual world. On Mr. Synnestvedt's last visit-he had made quarterly visits to the group for many years prior to this-he was busy taking notes of all that was happening here so that be could take the information to the spiritual world. To the other priests who served us on these occasions we would like to take this opportunity to say, "Thank you. Your visits addled immensely to the life of this small society and gave us an unusual opportunity to see how rich and diversified are the talents of our clergy.
     Within this period a number of families have come and gone, each one adding a special touch to our church activities: the Barr Asplundhs, the Dan Coles, the John Scalboms, the Edward Seemers; plus Miss Linda Hamm, Mr. David Craigie and Mr. Jack Lindsay. A few other families, whom we remember with affection and appreciation, have since lost touch with us for reasons of their own, and the John Needers and Carl Knapps have moved away. Since our last notes were written the Paul Asplundhs and the Jared Odhners moved here, but, unfortunately, for limited periods. Connie Needer and Marcia Trimble have married and moved away, and Bea and Joel Trimble are presently living elsewhere. To the other world have gone Mr. Emil Gunther, who was in a sense a father to the small but once flourishing society on the hill in Arbutus where our chapel now stands; Mr. and Mrs. Herman Gunther, young Mary Beth Trimble, Mr. Leonard Knapp, Mr. Adolph Gunther, Mrs. Fitzpatrick, Mrs. Roscoe Coffin, and, most recently, Mrs. Adeline Knapp, whose warmth and humor added so much to our gatherings. Also since our last report we have had one baptism, that of the infant daughter of Gerald and Edith Nelson.
     High hopes have been held by all of us of bringing new members into the church in this vicinity, and we continue to hope that seeds have been planted that may yet bear fruit. However, the fact must be faced that the number of families now remaining does not justify the effort required for a pastor to give special time here when we can with only a reasonable effort join the Washington Society; and this more especially since we are delighted to note that the increase in the Washington Society has been such that it now requires the services of a full-time pastor.

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     We have not as yet in these notes paid full tribute to the wonderful leadership of the Rev. Dandridge Pendleton, who, with his bride, won our deepest affection and admiration. Nor have we here formally welcomed the Rev. and Mrs. Fred Schnarr and their delightful children, who came here last August. The Schnarrs have established near Washington a charming home which is well on its way to becoming the warm. New Church social center they desire.
     Mr. Schnarr was quick to see that Washington's growth and Baltimore's, temporary, recession made it both expedient and desirable for us to join forces with Washington and, in a sense, to make Mr. Rich's dream come true. For the past year we have had services and doctrinal classes every other week, and children's classes every week, while joining with Washington for special festival services. But in September we formally joined with the Washington Society, though our pastor plans to continue the children's classes here. The purchase of a new church building on the north side of Washington greatly facilitates this move; and the strange workings of Providence make it, in hindsight, a most fortuitous move: the Maryland State Road Commission has given us formal notice that a new highway will go through the location of our chapel, around which have centered our spiritual activities with their wealth of associated memories.
     And so, in a flood of nostalgia, we close our notes on Baltimore for the present, with one final tribute to Mr. and Mrs. Rowland Trimble, whose unbounded love for the Heavenly Doctrine, affection and sympathy for humanity, and wholehearted response to the uses of the church have been the greatest sources of inspiration and unity within our group. And we are happy to note that they are planning to build a new home this fall, near the site of their old homestead which holds wonderful memories for New Church men and women both near and far.
     But, in closing, we are pleased to add that under the enthusiastic leadership of Mr. Schnarr we Baltimoreans have been caught up in the excitement and thrill of the activities to be centered in the new Washington church building. We look forward to taking active part in that society; hoping that we as individuals will be able to reciprocate in some measure the benefits that we shall receive from being associated with a larger and more active society. "Away with the old, and on with the new"; but always, "The New Church Forever!"
     JANET H. DOERING


     PITTSBURGH, PA.

     We are off to a fresh start this fall. The pastor's apartment has been painted and the schoolrooms renovated, the grounds are well kept and the pastor's garden is in full bloom. A fine new set of dishes has been purchased for our Friday suppers.
     To make a full report, however, we must return to the month of May. The highlight then, we believe, was a lively, tuneful operetta called Rumpelstiltskin which was performed by the school. There was an all-out effort to make colorful new costumes and scenery. The training in the singing and acting by Mrs. Stroemple was marvelous; yet, well trained as they were, the children kept their sweet innocence and a happy school spirit of working together.
     A Society camping trip was held in the nearby mountains one weekend during May and was enjoyed by all. At a Theta Alpha business meeting it was decided to sponsor the Sunday school by giving it funds and helping with the work. A demonstration of the story of Naaman was given on the flannelboard and was presented just as it was to the children. With both picture and narration, the two gates of the mind, the eye and the ear, convey the story quickly in a most effective manner.
     The Rev. Karl R. Alden and his wife came to Pittsburgh in May. He gave us a fine class and sermon. June saw the graduation of two of our fine boys, Jeffrey Carr and Timothy Stevens, from our eighth grade. They will continue in our ninth grade.

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About fifty of our members attended the General Assembly at Lake Forest and Glenview.
     During the month of August, Candidate Kurt Asplundh took charge of the preaching duties while our pastor, the Rev. Louis B. King, took his family for a vacation trip out West. Kurt, together with his wife and baby daughter, occupied the Kings' apartment.
     The Rev. Bjorn A. H. Boyesen, his wife Lois, daughter Birgitta and son Lars, all came to visit us in August. We were very happy to welcome our former pastor and his family. A big supper was given in their honor to welcome them and our candidate. There were ninety-two present, and Mr. Gilbert Smith was the master of ceremonies. There was much genuine fun and also much good will. Mr. Asplundh, to our amazement, had written a poem full of fun about his family tree and that of his wife Martha, their roots being in Pittsburgh. Mr. Boyesen told us about his work in the Scandinavian countries, its joys and its hazards. His wife spoke, too, and gave the feminine side of the story. We could not help but realize bow it was in Providence that a man had been prepared who could speak Swedish and thus meet the needs of these people. Mr. Boyesen preached once and officiated at one wedding. Our love went with them as they departed.
     Jerry Smith, in the Air Force, is our one man in the service. He has been sent to the cold, lonely country of Greenland for one year. We owe much to our boys who stand guard for their country.
     Mr. and Mrs. Alex Lindsay invited us to their farm in August for a fine picnic which was sponsored by the Sons. It should be mentioned that Mr. Lindsay is our attorney and has done some valuable work in protecting the rights of our church property.
     Sixteen of our young folks left to attend the Academy schools in Bryn Athyn, and we have four students in outside colleges. This makes a hole in the Society, but this education all helps to build the church when they return to enter into a use. Terry Ebert was given a big sendoff shower by Theta Alpha. The Pittsburgh school started with an enrollment of 30 children, with another four in the kindergarten. Theta Alpha profited by some $57.00 from a rummage sale.
     We were honored to have the Rev. Jan H. Weiss preach for us in September. This year also we are to have a visiting preacher once a month.
     We are very happy to report two recent weddings. The first was on August 15th, when Mrs. Alexander Lindsay invited us to the marriage of Miss Vaughnlea Good and Ensign David Bynon Leonard, Jr. Vaughnlea is the daughter of the late Mr. and Mrs. Emerson Good. Bishop De Charms, who has been like a father to the bride, was to have performed the ceremony, but he was unable to attend because of illness. Instead, our former pastor, the Rev. Bjorn Boyesen, kindly officiated. After the service a reception was held in the church auditorium, where we gathered to greet the bride and groom. Several out-of-town guests were present, and many of them seemed to be impressed by the friendliness of our group. That open, friendly spirit is important if our church is to grow from those outside.
     The marriage of Miss Phyllis Schoenberger and Mr. Walter Williamson was solemnized on September 19th in a lovely candlelit service. Our pastor, the Rev. Louis B. King, performed the ceremony. It has been a long time since we have had a wedding in which both the bride and groom were members of the Pittsburgh Society. Thus it was a real treat and a great pleasure for us to be present on such a happy occasion. Both Phyllis and Walter have served the Society faithfully in numerous uses in the past, and always with an affirmative spirit. We wish them every happiness and feel very fortunate that they plan to make their home here with us. Once again, many guests of other faiths noted our friendly spirit and were impressed with our toast to "The Church."
     LUCILE S. BLAIR

     Obituary. On Saturday, September 12, 1939, Mr. Telford O. Rhodes was called to the spiritual world. He had belonged to the Pittsburgh Society for many years, and at the time of his passing was its oldest member and was much loved.

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The youngest in a family of seven children, he was born on a farm in Greenford, Ohio, in 1870, and was baptized in 1872 by the Rev. A. O. Brickman. His grandfather, Mr. Stahl, had become interested in the doctrines through Mr. Renkenlserger, and formed the nucleus of the Greenford group by reading to his family and the neighbors. Mr. Brickman was a visiting pastor at the time, and went periodically to Greenford, where he conducted services in the schoolhouse.
     Mr. Rhodes' sisters. Lydia and Barbara, also became staunch members of the New Church. Miss Lydia was a music teacher. Miss Barbara, a practical nurse, lived to remember her contacts with some of the Bryn Athyn people in whose homes she had served many years ago. She lived to be nearly ninety years old.
     Although he became well read, Mr. Rhodes had little formal schooling. He went to work at an early age, farming and then mining, and at the age of twenty secured a position with the MacBeth Glass Company. In 1893, after working in their Indiana plant for some time, he came to Allegheny to work for Mr. A. L. Hadeaus, who was a member of the North Side Church. Because of his earlier association with Mr. Czerny, however, he attended the Wallingford Church in Shadyside. There he took part in the uses of the church and served a term as president of the Philosophy Club. In 1303, when the Rev. N. D. Pendleton was the pastor in Pittsburgh. Mr. Rhodes lost his wife and little son, both of them died of diphtheria. Mr. Pendleton was such a tower of strength to Mr. Rhodes that the two men became lifelong friends.
      T.O., as he was affectionately known by many of his friends, had always been interested in the church schools and in New Church education; and in 1920 he gave a full, three-year scholarship for the purpose of helping through college someone who would devote herself to the teaching of young children. He was a modest man, and would himself be surprised at the number of friends who will remember him with deep affection. He read a great deal and was interested in history, politics and biography. He admired men who had risen from humble beginnings to positions of prominence, and who had become noted for their various uses to society. But his special interest was in the things pertaining to the church and its schools, and to these he contributed generously.
     Mr. Rhodes was so interested in his work, which developed into the wholesale buying and selling of fruit, that he did not retire until he was 78 years of age. He then began to travel for pleasure to all parts of the country, spending his winters in Miami, where he was active in the New Church circle. He never lost interest in the everyday art of living. Each new person he met, each new friend he made, was to him a new adventure, a new source of learning; and although his kindly wisdom and his gentle ways will be missed, one can imagine his joy when he woke up in a world in which life is filled with new ideas and he can continue to learn and be useful to eternity.
     JENNIE GASKILL


     THE CHURCH AT LARGE

     General Conference. The 152nd General Conference was held in Birmingham, England, June 22-26, t959, with 89 members of Conference present: 32 ministers, 8 trustees, and 49 delegates. The report published in the NEW-CHURCH HERALD notes that there have been only four smaller Conferences in the present century.
     Important but routine business was discharged at the opening session on Monday evening, at which also the presidential address was delivered. Tuesdays session was opened with the administration of the Holy Supper by the president to 87 communicants. The Rev. E. J. Jarmin was appointed president; the retiring president, the Rev. H. B. Newall, became vice president; and the Rev. C. Presland was re-appointed secretary of Conference. The report of the retiring president was followed by a civic welcome, extended by the Lord Mayor of Birmingham, Alderman John Lewis, after which the presidential address was delivered by Mr. Jarmin, who is also the pastor of the Birmingham Society.

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Major reports heard on Tuesday were those of the secretary of Conference, the National Missionary Board, and the Old Testament Translation Committee.
     The report of the Missionary Board dealt with the advertising scheme and the problem of isolated members. The former report stated that 237 people were taking the course of lessons offered in the advertising campaign, at a cost of about thirty shillings for each reply received; the latter, that the translation of the five books of Moses had been completed. This was not a New Church translation from the Writings, but a direct translation of the Masoretic Text done in the style of the King James Version, and another year was needed for editorial work. The committee had aimed at producing a version which would furnish an adequate basis for New Church studies.
     The reports of the treasurer, Sir Thomas Chadwick, K.C.V.0., C.B.E., and of the Conference Council were presented and discussed on Wednesday. Discussion of the treasurer's report centered largely in the investment policy of Conference. Among the matters mentioned in the report of the Council was a difference of opinion between the Council and the Purley Chase Committee over the request of the Rev. Frank Rose to use Purley Chase for young people of the General Church. The Council had hoped that this booking would be cancelled, but until a deputy from the Council visited the Committee, the Committee had been reluctant to take that advice. The chairman of the Council stated: "The General Conference feels that a distinct line should he drawn between the two organizations and their activities, so as to leave no doubt which is which."

     General Convention. With the appointment of Dr. Edward B. Hinckley as Dean of the Faculty of Orlando Junior College, Florida, the Southeastern Association now has a third minister in residence. Dr. Hinckley joins the Rev. Leslie Marshall and the Rev. Ernest Frederick, who are serving societies in St. Petersburg and Miami.
     The NEW-CHURCH MESSENGER reported recently that the opening service of the Edmonton Society was held in the new church building on June 7th, the pastor, the Rev. Erwin D. Reddekopp, preached on "Introducing the Church of the New Jerusalem." About 65 adults and 15 children attended, more than half this number being from the new community in which the church has been built.
     The new Sunday school hymnal, the Service Book, made its appearance at Convention. The hymns and Scripture readings are similar to those in the Hosanna, but the services are more like those in the Book of Worship, and are designed for church and school uses in Western Canada and other mission fields. There are no festival services. The King James and the Revised Standard Versions are used alternately.

     Australia. The Rev. J. E. Teed, who has been ministering to the Moseley and Kidderminster Societies in England, has accepted a call to the pastorate of the Sydney Society, Australia.


     The ACADEMY OF THE NEW CHURCH

     Enrollment for 1959-1960

Theological School     4
College               71
Boys School               70
Girls School          87
                    232

     LOCAL SCHOOLS

     Enrollment for 1959-1960

Bryn Athyn               295
Colchester               15
Durban                4
Glenview               105
Kitchener               34
Pittsburgh               34
Toronto               18
                    505
Total enrollment in Academy and
     General Church schools          737

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BETHLEHEM 1959

BETHLEHEM       Rev. WILLARD D. PENDLETON       1959




     Announcements






[Frontispiece: Photographs of the interior and exterior of the Washington D.C. Society's building.]

No. 12

NEW CHURCH LIFE

VOL. LXXIX
DECEMBER, 1959
     "Let us go now even unto Bethlehem and see this thing which is come to pass, which the Lord hath made known unto us." (Luke 2: 15)

     From ancient times it was known that the Lord was to be born on earth, but when and where this was to take place was not revealed. It was not until the days of the later kings of Judah that Micah the prophet spake, saving: "Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel" (Micah 5: 2). It is reasonable to assume that this prophecy created a state of expectation among the people. The inference was that the coming of the Messiah, which had been so long delayed, was now at hand. But in this, as in former instances of open prophecy. Israel was destined to disappointment. Several generations passed, kings succeeded one another, but no one who fulfilled the prescribed qualifications of the Messiah appeared upon the national scene. Then came the armies of Nebuchadnezzar. Jerusalem was laid waste, and the people were taken away captive.
     It was a pathetic remnant of a once great nation who returned to the site of Jerusalem after seventy years of foreign captivity. Under the urgings of Haggai and Zechariah they restored the city and rebuilt the temple; but prophecy had lost its emphasis upon the immediacy of the advent. Then, without apparent cause, the voice of prophecy was stilled altogether. Generations passed, and the Word of the Lord was not heard in the land. With the passing of the years the central theme of prophecy was gradually obscured in the minds of the people, and all that was known of the Lord was contained in the ancient scripts which preserved the records of that which had been heard "by them of old time."

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     There is every reason to believe, therefore, that in the days of Herod the king few recalled those signs of the advent which in earlier days had been common knowledge. Thus it was that when certain wise men from the east came to Jerusalem and inquired as to where they might find Him who was born King of the Jews, none seemed to know of whom they spake. In evidence of their mission they spoke of a star which they had seen in the east. The reference was to an earlier prophecy which, although forgotten by those to whom it referred, had been preserved among the wise among the gentiles since the day when Balaam, the son of Beor, had blessed Israel, saying: "I shall see Him, but not now: I shall behold Him but not nigh: There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel" (Numbers 24: 17). But if these things had been forgotten by men, the record was yet intact. So it was that when Herod "heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born" (Matthew 2: 3, 4). They said unto him: `In Bethlehem of Judea: for thus it is written by the prophet. . . . Out of thee shall come a Governor, that shall rule My people Israel" (Matthew 2: 5, 6).
     To all believing Christians the story of the Lords birth is a matter of historical record. It is this event that we celebrate today. Yet the question arises: Who was this Child who was born so many years ago in the hill country of Judea? Some say He was as other men, howbeit, the best of men. Others say he was the Son of God born in time; that is, a third person in a trinity. But it is the faith of the New Church that, apart from the spiritual sense, the Word in its letter cannot be understood. If, then, we would know this Child, we, too, must go unto Bethlehem that is, to the spiritual sense of the Word: for it is here in the city of David, that is, in the doctrine of the Divine Human, that we will find Him who was spoken of by the prophets. Here, and nowhere else, is He to be found. "For thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel."
     It is important to note that in this prophecy Bethlehem is also referred to as Ephratah, the name by which it was known in most ancient times. By Ephratah, therefore, is signified the Word in a former state; that is, the Word as to its letter, from which the spiritual sense is derived. Thus it is that in the Psalms of David we find an earlier and more obscure forecast of the Lord's birth in which it is said: "Lo, we have heard of Him in Ephratah, we have found Him in the fields of the forest" (Psalm 132: 6). By "the fields of the forest" are meant those appearances of truth in which the letter of the Word is written (AE 700: 9), and it is from these appearances that man forms his first idea of God.

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     Let us have no illusions, therefore, concerning the use of the letter of the Word. Were it not for the letter no man could ever be introduced into the spiritual sense; for it is upon the idea of God as Divine Man that the faith of the New Church rests. This is the primary thesis of the Old and New Testaments; and unless a man believe this, how can he accept the testimony of the Writings concerning themselves? As the Lord said to the Jews: "Think not that I am come to destroy the law or the prophets but to fulfill" (Matthew 5: 17). If the Writings break with the letter it is not with its essential content, but with those appearances of the letter in which the Divine doctrine is obscured. It is therefore in order that man may enter with perception and understanding into those things which are contained in the letter that the Writings are given; and the central theme of the letter is the birth and life of the Lord.
     It is He, therefore, of whom we have heard in Ephratah; and in the recollection of these things we experience the delight of former states. Thus it is that when we reflect upon the Christmas story there is a renewal of those affections which we knew as children when we heard with awe and wonder the story of the Lord's birth on earth. It is these affections of former days that the Writings call "remains." They are so called because they remain with man as long as there is in him any remnant of innocence; that is, any desire whatsoever to be led by the Lord. Never underestimate the influence of first states of instruction upon the mind; for while much of what is learned may be obscured in the memory, the delight that is inspired may yet be recalled to services as a tender and vivifying experience.
     It is these primitive affections of childhood that are represented in the scriptural story by those who received the Lord at His birth. Were it not for them there would be none to receive the Divine doctrine at its coming; for at the time of His coming, Herod is king in Jerusalem, and Caesar Augustus is emperor of Rome. By Herod is represented the love of self which exercises dominion over man's natural affections; and by Rome is represented the natural-rational which exalts human reason. Thus it is that when confronted with the claim to the authority of Divine truth, the natural-rational, like Pilate, takes refuge in skepticism, saying, "What is truth?" To such states of mind the Divine doctrine cannot be revealed, for in such states man has no will to believe. It is, then, to those only who will to believe that the Writings are addressed.
     Yet faith in the Writings is not the faith of childhood. If it were, there would be no need for the Writings. It is because the faith of childhood is not sufficient to the spiritual issues of adult life that the Lord has come again as Divine doctrine. It is, therefore, not as children that we experience the joy of the Lord's advent, but as those who are permitted to perceive what these things interiorly present; for it is here, in Bethlehem of Judea, that is, in the spiritual sense of the Word, that He to whom all prophecy attests is to be found.

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We see Him, therefore, not as we knew Him in first states, but as He is now revealed; that is, as Divine Man made visible to the sight of the understanding in the Divine doctrine.
     The meaning of our text, therefore, is clear. If we would know the Lord we must go unto Bethlehem and see this thing which has come to pass. If we will do this, we will come to see that all revelation testifies to the Divinity of this Child who was born so many years ago in the hill country of Judea. That this is so is evident from the Arcana treatment of the letter of the Word. Verse by verse, and chapter hr chapter, we follow the sacred text through the formative states of the Human, and through those alternate states of temptation and glorification which marked His progression toward union with the Divine. Thus the Divine doctrine, which formerly dwelt in Ephratah among the obscure appearances of the prophetic Word, is now to be found in Bethlehem, that is, in the plain teachings of the Writings. This is why it is said that Bethlehem represents the Word in a new state.
     But although at this day the ancient prophecy has been fulfilled it seems that there are few to receive Him. In this, the second advent does not differ from the first. As the prophet Isaiah said: "Who hath believed our report? And to whom is the arm of the Lord revealed?" (Isaiah 53: 1). The answer is, to none save a few. Men say. If this be the truth would we not know it? But like the many in Israel who were indifferent to those things which were told abroad by the shepherds, the modern mind does not credit the possibility of an authoritative statement of truth. It is not that men no longer believe in God, but that they have lost faith in Divine revelation. Yet in this day, as in that, there is a remnant who have not forgotten the Word of the prophets and are capable of perceiving that this doctrine, like the Divine Child, was conceived of God and not by man. In the final analysis, this is the test of truth, and when applied to the Writings it inspires faith.
     For almost two thousand years the best minds of the Christian Church have labored to interpret the Scriptures, yet nowhere do we find anything that is comparable to the Writings. Neither do we find a reasonable explanation of those things which are contained in the Writings by attributing them to the genius of Swedenborg, the man. The only answer that will account for the power and clarity of these doctrines is that which Swedenborg himself repeatedly asserts, where he says: "I affirm in truth . . . that . . . I have not received anything whatever pertaining to the doctrines of [the New Church] from any angel, but from the Lord alone while I read the Word" (TCR 779).

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But the truth of the Writings does not rest upon Swedenborg's testimony of the miraculous manner in which they were received; for as the Lord said to the Jews: "I receive not testimony from man" (John 5: 34). In this, as in all things, the truth speaks for itself. As it is stated in the Writings: "It is the Divine which bears witness concerning the Divine, and not man, from himself" (AE 638: 4). To all men of good will, therefore, the Writings are given; that is, to all who will to believe in His Word. "And this shall be a sign unto you; Ye shall find the Babe wrapped in swaddling clothes, lying in a manger" (Luke 2: 12).
     By swaddling clothes are signified those primary truths of innocence in which the Divine doctrine is first presented to man. These truths are that there is a God, that He is one, and that He is Divine Man. This is the burden of all Divine revelation from the beginning but that which was formerly seen in darkness has now been brought to the light; for in the light of the Divine doctrine He is seen, not as He was seen in ancient times, that is, as a God who was representatively revealed through the person of angels and men; neither is He seen as He appeared to His disciples, that is, as a Divine Man in the human derived from the mother; but as He is seen by the sight of the understanding in the spiritual sense of the Word. It is, then, as the Divine doctrine that the Lord is at this day revealed; and in this doctrine, that is, in that body of spiritual truth in which doctrine consists, His Humanity may be seen.
     On this day, therefore, when we celebrate the birth of our Lord upon earth, let us not forget that those things which were seen by the shepherds were not only a fulfillment but also a prophecy; for the testimony of Scripture is the spirit of prophecy. That this is so is evident from the fact that the Lord Himself said that He would come again; but nowhere did He say that He would come again in person, but as the Spirit of truth. If men would but read the Scriptures with this in mind; if they would regard them not merely as an historical record of past events but as a forecast of things to come; the Lord's life on earth, His birth, His death, His resurrection, would take on a new meaning, and ignorance would be enlightened and unbelief dissipated (HH 1). But if at this day there are few to receive Him it is because the Divine at its coming cannot be revealed save to those who will to believe that these things are true. These are they who at this day have not forgotten the burden of prophecy, and because they have kept these things in their hearts, are capable of perceiving that He who is born unto you this day, in Bethlehem of Judea, is Christ the King. Amen.

     LESSONS:     Micah 4:1-11,5:1-3. Luke 2:1-19. AE 700: 9, 706: 12.
     MUSIC:     Liturgy, pages 530, 520, 516, 535, 536, 524.
     PRAYERS:     Liturgy, nos. 12, 55.

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CHRISTMAS LIGHT 1959

CHRISTMAS LIGHT       Rev. DAVID R. SIMONS       1959

     A Talk to Children

     Have any of you children ever been lost on a dark night? Can you imagine what it would be like to be out alone on a starless night-not sure where you are, uncertain what direction you should take, wondering if you are going to bump into something, or stumble, and be hurt? If you have ever felt like that, if you have ever been lost, then you know how wonderful it is to see a light, even if that light is away off in the distance, and how much more secure you feel if that light is pointed in your direction. How grateful you would be if someone brought the light to you!- someone who knew who you were, someone who knew where you lived, a friend who could take you by the hand and lead you home.
     You may not have thought of it, but this is the Christmas story. For men, all men, were in darkness. And they were in such danger of being hurt that the Lord Himself had to send a light, had to bring that light to them in person. He had to come as a friend, to save them and lead them home.
     But to understand this, to understand why the Lord had to come and bring light on earth, you must know that there are two kinds of darkness. There is natural darkness, and there is spiritual darkness. There is the darkness that comes when the sun goes down and it is night, or that brings its shadows when thick clouds get in the way and hide the sun. And there is the other kind of darkness, the darkness of the mind which we call ignorance. This kind of darkness comes when men do not know the truth, or when dark clouds of mistaken or false ideas stand in the way of the truth.
     As the darkness of night mixes us up, makes it difficult for us to find our way so that we do not know in which direction our homes lie, and sometimes causes us to stumble, so does the spiritual darkness of ignorance in our minds. When we do not know the truth, or when our minds are filled with false ideas we are in danger of becoming confused, of getting lost, and even of being badly hurt. And it was because the spiritual darkness of ignorance and falsity brought such terrible dangers to mankind that it was necessary for Christmas to happen-for the Lord, "the true Light," to be born among men.

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     Before the Lord came, spiritual darkness reigned everywhere. Men no longer knew right from wrong. They no longer knew what true love of the neighbor was. They no longer knew the way to their spiritual homes in heaven. They no longer knew or cared about the Lord. Concerning this sad state the prophet Isaiah wrote: "The people . . . walked in darkness . . . they . . . dwell in the land of the shadow of death [spiritual death]" (9: 2); and John wrote in his gospel: Men loved darkness rather than light, because their deeds were evil" (3: 19).
     As this darkness increased, it grew to the point at which it would have resulted in the total destruction of the human race. Therefore the Lord in His Word sent promise after promise of His coming, of the light that He would bring. More than a thousand years before His birth, He prophesied His advent as the coming of a star, the Star of Jacob. Through Balaam, a wise man from the east, He said: "I shall see Him, but not now: I shall behold Him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth" (Numbers 24: 17). And later, through His prophet Isaiah. He declared: The people that walked in darkness have seen a great light: they that dwell in the land of the shadow or death, upon them hath the light shined" (9: 2).
     These promises of a "light" were fulfilled when the Lord was born into the world. For He was Himself "the true Light, which lighteth every man that cometh into the world" (John 1: 9). In Him was life, and the life was the light of men" (John 1: 4). And He Himself said: "I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life" (John 8: 12). "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not where he goeth. While ye have light, believe in the light, that ye may be the children of light" (John 12: 35,36).
     This Christmas light was what was seen by the wise men in the east as a star. This, however, was no ordinary star; for no star has ever acted as it did. What kind of a star could be seen by only a chosen few? What kind of a light could lead first to Jerusalem and then to Bethlehem, to the place "where the young child was"? The wise men, who treasured the wisdom of Balaam, knew this. The Writings tell us that "they knew that the Lord was to come into the world and that a star was then to appear . . . [in the east] because the Lord is the east" (AE 422: 20), that is, is seen in the east in heaven.
     And from the Christmas story in Luke we learn just what kind of a star this was. "And, lo, the angel of the Lord came upon them [the shepherds] . . . a multitude of the heavenly host . . . .

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And the glory of the Lord shone round about them, and they were sore afraid" (Luke 2: 9, 13). The Writings explain this further, for they tell us that it was an angelic society reflecting the glory of the Lord which made this light; showing that a society of angels in heaven, "in the sight of those who are in heaven, sometimes shines like a star" (TCR 160). And they reveal also that the very homes of the angels sparkle with the splendor of stars (AC 7988: 4).
     But you must remember that the true wonder of Christmas is not only that it happened long, long a go, but also that it can happen in our lives, if we will allow it. For each one of us is born in spiritual darkness. We all begin life ignorant of the truth. We all have mistaken and false ideas in our minds. We are all spiritually lost, and in great danger. Each one of us desperately needs the Lord to come, and to bring His light to save us.
     The Lord knows this, even as He knew it years ago. And for this reason He has given His Word as a light to guide our lives and as a "lamp unto our feet." When we know this, then Christmas, the eternal Christmas, can occur in us. For the Lord tells us in the Writings that His coming takes place when we acknowledge Him with the whole heart. From that time on, our understandings begin to be enlightened, and we advance from darkness into light. (See TCR 766.)
     At first the truth of the Word will seem to you as a far distant star. But if you study and learn, you will come nearer to it-to see angels, and your own spiritual homes, shining above you. And if you draw still closer to the light, you will see the holy city, New Jerusalem; and the very source of heavenly light, the spiritual sun, "the glory of the Lord," lightening it. And, finally, you will be led to see the Lord in that sun-the strong ardor of His love, which burns to give light and life to all men.
     And when you see these things, when you think about them and ponder them in your hearts, then something wonderful will take place inside you. The infant Lord will be born in your minds. He will grow into a Man, into the Lord Jesus Christ, teaching and working miracles for you. And He will be transfigured before you, as He was before Peter, James and John; so that His face will "shine as the sun" (Matthew 17: 2), and you will see Him as a Divine Man in glory, as the glorified Lord of heaven and earth. Amen.

     LESSONS:     John 1: 1-14. Heaven and Hell 129.
     MUSIC:     Liturgy, pages 526, 528, 529, 534.
     PRAYER:     Liturgy, C9.

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INTO THE LIGHT OF HEAVEN 1959

INTO THE LIGHT OF HEAVEN       Rev. FRANK S. ROSE       1959

     (Delivered to the 44th British Assembly, Colchester, July 19, 1959.)

     Although the first human beings on earth were in a state of order, they were not angels. In six stages the Lord created them into His image and likeness. So were born the first civilization and church on earth. Indeed it could not have been done in any other way, for heavenly qualities can exist only in free and conscious reception, and can therefore be given only through the faculties of freedom and rationality. It is for this reason that the beginning of spiritual development is the giving of light-the opening of the mind so that it may see that there is a God, and a heaven for which to strive. The first words of creation are, therefore. "Let there be light" (Genesis 1: 3).
     Heaven can be seen afar off, for man is able to have his understanding raised into its light. From the sight of truth he can recognize evil in himself and shun it. The work of repentance could not be done without this faculty, for if man were bound to the light generated by his own loves he could never sec the difference between good and evil in himself. The light of truth is provided freely by the lord to this end, and is given as long as there is no imminent danger of profanation. He grants as much light as we can safely bear.
     It is obvious, however, that this enlightenment is very greatly limited: as witness heresies and disputes in the church, sometimes over important points, and as is surely manifest to any honest man who reflects on the obscurity of his own thoughts. We cannot always raise our thought; into heavenly light, nor can we ever see spiritual things exactly as the angels do.
     It is my purpose to clarify what is involved in the elevation of the understanding, with particular reference to the differences between a temporary elevation and the enlightenment of the regenerate. We read:

     "Every man, even a merely natural and sensual man, is endowed with an understanding that can be raised up into the light of heaven, and can see spiritual things, and even Divine things, and can comprehend them" (AE 1216: 3).

     Such, broadly, is the teaching. In qualifying this later, I shall continue this quotation so that it may he seen in fuller light.

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     A man cannot raise himself up, but in certain states he is raised up by the power of truth itself. This is made possible by the Word, and the conditions for this elevation are often supplied by the conversation of others. This is one of the doctrinal reasons for our continuing belief in the value of Assemblies.

     "A man not altogether stupid, and who has not confirmed himself in falsities from the pride of self-intelligence, hearing others speak on some exalted matter, or reading something of the kind, if he is in any affection of knowing, understands these things and also retains them, and may afterwards confirm them. A bad man as well as a good man may do this" (DLW 244).

     It would appear from certain passages that the understanding actually moves up into a higher discrete degree. That is indeed the appearance, but in point of fact the elevation is not discrete but continuous. (See DLW 256.)

     The Human Mind

     To clarify this point, and the whole subject, we must review the structure of the human mind. There are in man as many degrees as there are heavens (DLW 186, 231). Every man has a celestial and a spiritual degree, on the same planes as the celestial and spiritual heavens. He is heaven and earth in miniature. He is never conscious of these two degrees while he is on earth, but they are essential to his enlightenment. These degrees

"are transparent from birth, transmitting spiritual light as crystal glass transmits natural light; consequently in respect to wisdom man can be raised even into the third degree" (DLW 245; cf. DLW 255, SD 4627).

     By virtue of his having these transparent degrees, the light of heaven can descend to man. It appears as if man's thoughts penetrate into heaven, but in reality the light of heaven penetrates him (SD 2552-2554). This is according to the principle that lower things cannot rise to higher ones, and that there is thus no physical influx (SD 2301, 3209, 3254; see also AC 6125).
     To turn now to the natural mind: this is of three as-it-were discrete degrees, which are opened gradually. The lowest is the sensual, which begins to function when the newborn infant begins to breathe. Through sense awareness a conscious or mental experience develops and is clarified. From this a person is able to examine and analyze his sense impressions. This is the function of the middle degree of the natural mind called the imaginative, or simply the natural mind. Later a higher degree is opened, and with this the individual develops the power of abstract thought. This is the rational mind. In outline, then, man is as follows:

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Celestial
Spiritual
               (Rational
Natural      (Natural
               (Sensual

     It would seem (AC 3679) that our conscious thought is in the middle degree of the external mind, and that we do not think in the rational mind but from it. The rational degree of the mind is in the light of heaven. It is the highest part of the external mind, and is sensitive to a still higher light. But as long as the conscious mind is in disorder, its thoughts are out of harmony with the light of the rational, so that there is comparative darkness, But when that natural mind has been properly prepared, especially by the Word, the rational begins to illuminate the natural and enlightenment is the result. By this path the very light of heaven descends to man.

     "As long as man lives in the body he thinks from the rational in the natural, but with a difference accordingly as the natural corresponds to the rational or does not so correspond. When the natural corresponds, the man is rational and thinks spiritually, but when the natural does not correspond the man is not rational nor can he think spiritually; for with the man whose natural corresponds to his rational the communication is opened, so that the light of heaven from the Lord can flow in through the rational into the natural and enlighten it with intelligence and wisdom; hence the man becomes rational and thinks spiritually. But with the man whose natural dues not correspond to the rational the communication is closed, and there flows in only somewhat of light in general round about, and through chinks through the rational into the natural" (AC 3679: 4).

     The state of correspondence spoken of here is a state of regeneration. But by means of the Word a temporary state of correspondence may be induced, hence the enlightenment.

     Conditions for Enlightenment

     In what we have so far considered, there are contained a number of conditions requisite for the elevation of the understanding. These may be expanded as follows: the man must he mature (DLW 266) and sane (DLW 239; AC 6125): he must be removed, if only for the moment, from sensual loves; the understanding must be equipped with knowledges from the Word: and the man himself must be in some affection of truth.

     Sensual Loves Removed. It has been known since ancient times that if a man is seeking enlightenment he must turn his thoughts away from sensual and worldly things (DP 144; AC 6313). This is confirmed in the Writings.

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     "Unless man's thought can be elevated above sensuous things, so that these are seen as below him, he cannot understand any interior things in the Word, still less such things as are of heaven" (AC 5089: 2)
     "The things of the light of heaven become darkness when they fall into those things which belong to the light of the world" (AC 6309).

     The Need for the Word. To emphasize further the need for the Word, the following is quoted from Arcana Coelestia:

     "In order, therefore, that a man may think what is good, he must think from heaven; consequently his mind must be raised there. This is effected solely by means of truths such as are in the church from the Word; for these truths teach what God is and what the neighbor, that there is a heaven, that there is eternal life, and in particular what evil is and what good is. When these truths enter, then the interiors are raised above self, and are thus withdrawn from those things which are beneath self, thus from evils" (AC 10229; cf. AC 2331).

     The Affection of Truth. In addition to knowledge man must have the affection of truth. For thought, like sight, is directional; we see the things on which we focus. Love directs the sight of our minds, so that our thoughts are elevated if they are turned heavenward, as are our eyes when they look at the sky (HH 532). This cannot be done without a certain turning away from evil; for the mind is elevated when it recedes from evil" (AC 2401).

     "He who would have a perception of spiritual things must be in the affection of truth from good, and must continually long to know truths. Thereby his intellectual is enlightened" (AC 5937: 3; cf. AC 5822e, 10330: 2, 3).

     Now a man does not need to be regenerate to have the affection of truth. The Lord gives this affection to all people, and it remains with them unless and until it has been destroyed by the loves of self and the world. Through remains every man is able to be delighted with truth, and that delight brings enlightenment (AC 9993: 3; HH 603). Of course, we do not always ad from the affection of truth; but the point here is that, if we are to be elevated, that affection must become active.
     And now to return to our original quotation and to complete it:

     "For every man, even a merely natural and sensual man, is endowed with an understanding that can be raised up into the light of heaven, and can see spiritual things, and even Divine things, and can comprehend them, but only while he is hearing them or reading about them; and afterwards he can talk about them from the memory, but cannot think about them within himself from himself. The reason is that when he is listening or reading the understanding is separated from its own affection, and when so separated it is in the light of heaven; but when he is thinking within himself from himself the understanding is joined to the affection of his will, and that affection fills the understanding and occupies it, and binders it from going out of itself. Nevertheless, the fact is that the understanding can be separated from the affection of the will, and thus can he raised up into the light of heaven with such natural men as have any affection of truth and have not confirmed themselves in falsities" (AE 1216: 3).

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     In that the internal sight of truth exists only under certain conditions, we can see why it is that people alternate between light and darkness (AC 6315). They may even deny truths which at one time they perceived (DLW 243). With the increase of good, and as a man's spiritual development requires it, enlightenment can become more frequent and intense. But even at its greatest height, and even with the regenerate, it is but a pale reflection of the light that exists in heaven. We must not imagine that we can think exactly as the angels. We may indeed think along the lines of their thought, and we may direct our minds to the subjects that engage their attention; but we cannot think from their point of view, and therefore we see their land as a land afar off.
     In addition, we know only the general truths of heaven. The spiritual angels see particular truths, and the celestial angels perceive singular ones (AC 3057). This is similar to the difference between seeing something with the eye and seeing it with the aid of a powerful microscope, through which we see great detail in something which had appeared uniform and simple. Even with the aid of the Writings we know but very general things concerning heaven and regeneration. We know about the process, but not having experienced it fully we cannot say that we know it (AC 4027: 2).

     Qualifying Teachings

     The doctrine that the understanding can be raised even into the light of heaven must be viewed in the light of the qualifications that are made in this key passage from Divine Love and Wisdom.

     "1) The natural mind may be raised up to the light of heaven in which angels are, and may perceive naturally, thus not so fully, what the angels perceive spiritually; nevertheless, man's natural mind cannot be raised into angelic light itself.
     "2) By means of his natural mind, raised to the light of heaven, man can think, yea speak, with angels; but the thought and speech of the angels then flow into the natural thought and speech of the man, and not conversely.
     "3) This is effected by a spiritual influx into what is natural, and not by a natural influx into what is spiritual.
     "4) Human wisdom, which as long as man lives in the natural world is natural, can by no means be raised into angelic wisdom, but only into some image of it. The reason is that elevation of the natural mind is effected by continuity, as from shade to light, or from grosser to purer. Still, the man in whom the spiritual degree has been opened comes into that wisdom when he dies; and he may also come into it by a suspension of bodily sensations, and then by an influx from above into the spiritual parts of his mind" (DLW 257).

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     Enlightenment with the Evil. Added to these limitations, the evil have darkenings induced upon their minds by the confirmation of evil. Such confirmation so clouds the natural mind that very little light remains, and it becomes more difficult to enter into a state in which enlightenment will be possible. This is of mercy lest they commit the grievous sin of profanation.

     "When a passage for the influx of the light of heaven has once been opened, and afterwards is closed, the man is then driven to look downward and not upward; and this from Divine order, lest the truths which he has once acknowledged, and which remain in his interior man, should be contaminated with falsities, and thus profaned" (AC 6971: 2; cf. AC 10702e).

     The rational mind of such a man eventually becomes infected and can no longer serve its proper function. The man, because voluntarily insane, enters into a darkness that is more than ignorance. He cannot bear a ray of heavenly light (DEW 254). He may continue to study the Word, and even preach concerning heavenly things yet he does not see these things as truths, but as knowledges to be trodden underfoot and used to suit his purposes (DLW 261). In his thought and preaching there is no real sight of truth, and, of course, no elevation of the mind.

     Celestial and Spiritual Rational. So it is that the power of elevation is not permanent and that unless the will is elevated also the light soon disappears. The ability to see truth comes from education; the ability to remain in the perception of truth comes from the application of doctrine to life, for thereby the Lord opens interior planes. If the spiritual plane is opened, the rational takes on a spiritual quality and is called a spiritual-rational; if the celestial plane is opened. it becomes a celestial-rational (DLW 237, 258).
     The opening of these interior degrees thus rests on a re-ordering of the natural degrees of the mind, and according to the extent of the correspondence light is transmitted, as we read:

     "The intellectual cannot he illustrated except from heaven; nor can anyone he illustrated out of heaven save he who is in heavenly love, consequently who is in a life of good; communication with heaven thus takes place. Then he can he kept in the light of heaven" (SD 5671).
     "For during man's initiation into truth and thence into good, all that he learns is obscure to him; but when good is being conjoined with him, and he regards truth therefrom, it then becomes clear to him, and this successively more and more, for now he is no longer in doubt as to whether a thing exists or whether it is so; but he knows that it exists and that it is so. When man is in this state, he then begins to know innumerable things, for he now proceeds from the good and truth which he believes and perceives as from a center to the circumferences; and in proportion as he proceeds, in the same proportion he sees the things which are round about and successively more and more widely, for he is constantly pushing out and widening the boundaries" (AC 3833; cf. AC 3798, 8694, 10099: 5, 10156: 3, SD 5672, 5708).

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     It is the conjunction of good and truth that is so wonderfully fruitful. First there must be truth as a vessel (DLW 253) then, as man shuns evils, the Lord brings about conjunction, and with it new enlightenment. Mediate and immediate influx are conjoined, which results in a living perception of the Lords presence (AC 7056, 3834).
     Spiritual light and heat are thus conjoined, bringing a perpetual spring- time (DLW 242). Instead of being opaque, like white paint, the truth then becomes radiant and powerful (AC 4967: SD mm. 4728), and knowledge is turned into acknowledgment (AC 3224).
     Even Co the man whose spiritual or celestial degree has been opened does not think on those planes. He still thinks in the natural mind, but now from a spiritual or a celestial rational. The interior degrees are actuating his thoughts and giving them quality.

     Enlightenment Limited even with the Regenerate. And yet the enlightenment is by no means perfect or complete. For:

     "As long as man lives in the world he knows nothing of the opening of these degrees within him, because he is then in the natural degree, which is the outmost, and from this he then thinks, wills, speaks and acts: and the spiritual degree, which is interior, communicates with the natural degree, not by continuity but by correspondences, and communication by correspondences is not sensibly fell. But when man puts off the natural degree, which he does at death, he comes into that degree which has been opened with him in the world" (DLW 238).

     He has, of course, greater light than he had before. He sees the teachings of the Word more clearly, and he performs uses from affection (DLW 252). There is an ordering of ideas in his memory (AC 3057: 2), and his thoughts begin to extend farther than they have ever clone before (AC 3833). He has a conviction of truth, that it is so (AC 3427: 4).
     The reason that even a regenerate man is not fully aware of his own enlightenment is that as long as he is in the natural world he must think in his natural mind. Even his highest enlightenment takes form in that mind, be it from heaven itself. He has certain indications that he has been in enlightenment (AC 10551); but he must await the death of his earthly body, and the elevation of his consciousness to a higher plane, before he can enter into the wisdom which has been entering into him.

     Conclusions

     In reflecting on the relative obscurity of even an advanced state of enlightenment, we must not imagine that this illustration is without power or use. It is only that the Lord does not show His hand openly lest responsibility perish, and with it the use of the two faculties which alone can receive Him. To the individual the light may appear remote and weak, but it is the very beginning of his spiritual life.

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It is described as a "revelation" and of it we read:

     "But what is the nature of the revelation with those who are in good and from this in the affection of truth cannot be described. It is not manifest, neither is it altogether hidden; but it is a certain consent and favoring from within that a thing is true, and a non-favoring if it is not true. When there is a favoring the mind is at rest and is serene, and in this state there is the acknowledgement which is of faith. The cause of its being so is from the influx of heaven from the Lord; for through heaven from the Lord there is light that surrounds and enlightens the intellect, which is the eye of the internal sight. The things which are then seen in that light are truths, for this very light is the Divine truth which proceeds from the Lord" (AC 8694: 3).

     The Lord is the Word, and He is the light of the world. In having our minds elevated to see the truth we are entering into our first sight of the Lord. To begin with, the light shines into the darkness of our external minds; and the darkness comprehends it not. But as we are regenerated by the Lord that light works a marvelous creation, until we become the sons of God: our lives being fashioned, not by selfish or worldly loves, but by the truth as freely seen and loved. This is the creation of God, and of this it is written: "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us full of grace and truth" (John 1: 12-14).
REASON FOR THE INCARNATION 1959

REASON FOR THE INCARNATION              1959

     "After all the celestial in man had perished, that is, all lore to God, so that there was no longer any will of good, the human race had been separated from the Divine, for nothing effects con junction except love, and when this had been annihilated there was disjunction; and when there is disjunction, then destruction and extirpation follow. Therefore the promise was then made respecting the Lord's coming into the world, who should unite the Human to the Divine, and by this union should effect in Himself the conjunction of the human race by means of the faith of love and of charity. From the time of the first promise (spoken of in Genesis 3: 15) the faith of love in the Lord who was to come effected conjunction. But when there was no longer any faith of love remaining in the whole world, then the Lord conic and united the Divine Essence to the Human Essence, so that they were altogether one; and at the some time He taught the way of truth" (AC 2034: 6, 7).

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DEDICATION OF THE WASHINGTON SOCIETY'S BUILDING 1959

DEDICATION OF THE WASHINGTON SOCIETY'S BUILDING       GAEL PENDLETON       1959

     The recently acquired church building of the Washington, D. C., Society of the General Church of the New Jerusalem at 2800 Douglas Street, N.E., Washington 18, D. C., was dedicated by Bishop George de Charms to the uses of worship, instruction and social life on Sunday morning, September 20, 1959, before a congregation of more than one hundred persons.

     The service began with the singing of Hymn no. 30, during which Bishop De Charms entered, attended by the pastor, the Rev. Frederick L. Schnarr, and his predecessor, the Rev. Dandridge Pendleton. The clergy having reached the chancel, Mr. Schnarr presented to the Bishop a new copy of the Word, which he opened and placed in the repository. The service then proceeded with the Sixth General Office; the reading of the lessons-Isaiah 62, Revelation 21: 2-12, 21-27, and Arcana Coelestia 6637; and an interlude of special music for cello and organ. The congregation then rose to sing Hymn no. 24, after which Mr. Schnarr delivered the following sermon:

     DEDICATION SERMON

     "For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory, and thou shalt he called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." (Isaiah 62: 1-3)

     This beautiful prophecy from the book of Isaiah is a Divine promise of how the Lord would work and prepare unceasingly to give to mankind the means whereby to be saved, the means whereby to form the loves of heavenly life. It is a Divine description of the establishment of the New Church, and of how the spiritual goods and truths forming that church would serve the Lord in carrying out the Divine end of His creation-a heaven formed from the human race.

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     From the time of the fall of the Most Ancient Church, the minds of men have become more and more natural and external, until any sight or understanding of the spiritual goods and truths of heavenly life has been utterly lost. Because the loves of heaven cannot be formed except through the knowledge and acknowledgment of spiritual goods and truths, the Lord's constant effort and endeavor has been to prepare man's mind in such a way that it can receive, understand and love, the revelation of spiritual goods and truths. This Divine effort and endeavor are what are meant in the first part of our text by the words: For Zion's sake will I not hold My peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." Zion refers to the church in the celestial heaven, the angels who receive the Lord from a love of good. Indeed, it was in the celestial heaven that the New Church was first established; and its reception there is what is meant by the words, until the righteousness thereof go forth as brightness." "Righteousness" refers to the love of good through which the Lord's coming was received; and "brightness" refers to the new perceptions of truth and the new delights of good, which these angels came into upon receiving the New Church. By Jerusalem is meant the church in the spiritual heaven, the angels who receive the Lord from a love of truth. Here the New Church was next established and its reception there is what is meant by the words, until the salvation thereof" go forth "as a lamp that burneth." "Salvation" refers to the love of truth through which the angels of the spiritual heaven received the Lord in His second coming, and the burning lamp refers to the way in which their understandings were enlightened by this new truth. Once the New Church had been established in the heavens, the angelic love for its goods and truths could flow forth into the world of spirits, and from there into the hearts and minds of men on earth; inspiring delight, that the doctrines of the New Church might be received with gladness.
     This reception of the New Church by the angels, and the going forth of their love for its goods and truths from heaven, are what are described in the book of Revelation by John's vision of the New Jerusalem, "coming down from God out of heaven, prepared as a bride adorned for her husband" (21: 2). The bride, beautiful, living and radiant, is the New Church received by the angels; and that the bride is prepared for her husband represents that man is prepared through the reception of the New Church to be conjoined with the Lord, who is called the Bridegroom and Husband of the church.
     The second part of the prophecy in our text foretells the states of men on earth that will be receptive of the goods and truths of the New Church. "And the Gentiles shall see thy righteousness, and all kings thy glory."

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Here, by Gentiles, are meant all of those who are in a love of what is good, however simple and undeveloped that love may be-those who do not have the means for their love of good to be nourished and fed, and formed into a heavenly love. Such has been, and still is, the state of many of the multitudes of men. However, it is the Divine promise that everyone in the love of good will be able to see and acknowledge the Divine nature of the spiritual goods of the New Church when they are presented. This is what is meant by the words, they "shall see thy righteousness." That all kings shall see thy glory, refers to all of those who are in a love of truth seeing and acknowledging the spiritual truths of the New Church when they are presented. Kings here represent those in a love of truth, but who have not been able to distinguish what is true from what is false, because they have not had the means to do so. This also has been, and still is, the state of countless numbers of men.
     "And thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord and a royal diadem in the hand of thy God." The city of Jerusalem was regarded by the Jews as symbolic of the center of the Jewish Church: for there it was that the temple of Jehovah was located, that sacrifices were to be offered, and worship conducted. In the internal sense of the story of the Jewish Church, Jerusalem actually represents the state of the church on earth; that is, it represents the manner and degree in which the goods and truths of the church were either received or rejected. With the Jewish Church, Jerusalem represents the external goods and truths of the Word, for this is all that could be received by the members of that church. No spiritual goods and truths were seen by them. In the fall of the Jewish Church, even the external goods and truths of the Word were cast out and crucified by evils and falsities. Concerning this state of the church represented by Jerusalem, Jeremiah lamented: "Jerusalem hath grievously sinned; therefore she is removed; all that honored her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward" (Lamentations 1: 8). Because the Lord was frequently in Jerusalem, healing and teaching, and because there it was that He glorified His Human, Jerusalem also came to represent the Christian Church, that is, the goods and truths which formed that church. However, these goods and truths were also to be perverted through evil and falsity, and the Jerusalem of the Christian Church was to fall. Concerning this fall the Lord prophesied just before He spoke the promise of His second coming in the clouds of heaven: "Ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh. . . . For these be the days of vengeance, that all things which are written may be fulfilled . . . there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21: 20-24).

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     The church which the Lord established at His second coming was also to be represented by Jerusalem; not the city of Jerusalem in this world, but the representative Jerusalem of the Apocalypse. It was to be "called by a new name, which the mouth of the Lord shall name." Thus it is, that when the prophecies of the nature and the establishment of the New Church are represented, it is no longer called Jerusalem, but the New Jerusalem. It is called new because the things which form the life of the New Church are new, namely, the spiritual goods and truths of the Word. Never before has a revelation been given, and a church established from it, in which the Lord can be seen in the fulness of His glorified Human; in which the inmost ends and purposes of His creation can be known and understood; in which every human being both small and great can see his place in that creation, can approach the Lord with intelligence and wisdom, and in loving Him can find something of the delights and happinesses of heaven even here on earth. The spiritual truths represented by the holy city, New Jerusalem, coming down from God out of heaven are new, and they are to establish new life, new love, and new wisdom. They are distinct from anything that has ever before been revealed by the Lord. They are what the Lord referred to when He said concerning the descent of the New Jerusalem, "Behold, I make all things new."
     In John's vision of the holy city, New Jerusalem, which was actually a representation of the New Church in the celestial heaven, every detail that is described is symbolic of something pertaining to the nature and quality of that church. (See AR 875, 194; AE 717; AC 9863: 2, 9643.) Thus the great high walls that surround the city signify the Word in the sense of the letter, for this protects the spiritual sense which lies within, as walls protect a city and its inhabitants. The sense of the letter is the guard, lest the interior truths of the Word be injured and profaned. (See AR 898, 914.) "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night" (Isaiah 62: 6). The twelve foundations of the walls of the city, formed from precious stones, are the ultimate Divine truths of the sense of the letter of the Word, upon which the doctrines of the New Church are founded. (See AR 902, 992; AE 717.) These truths are described as precious stones or jewels, representing that in the New Church the spiritual sense of the Word will shine through the truths of the letter of the Word, just as the light of the sun shines through precious stones, making them sparkle and come to life. (See AC 9863, 9873; AE 717; AR 914, 875.) The twelve gates of the holy city, each gate being made of a pearl, represent the various truths that introduce man into the life of the church.

581


They are all made of pearls, because pearls signify the acknowledgment of the Lord Jesus Christ as the one God of heaven and earth. The knowledge of the Lord is the universal of all things of doctrine and thence of all things of the church. Because of this, no one can possibly enter into the church, and thus into the life of heaven, unless he do 5G through the acknowledgment of the Lord. "I am the door; by Me if any one enter in, he shall be saved" (John 10: 9). (See AR 916, 875.) The gates of the holy city were not to be closed at any time, by which is meant that everyone will always be received into the New Church who approaches it from a love of good and truth, or, what is the same, a love of the Lord and the neighbor. (See AR 875, 922.)
     The Writings tell us that the New Church is to endure forever, and that it is to be the crown of all the churches that have heretofore existed in heaven and on earth. And the reason this is so is that the knowledges of goods and truths which the Lord has revealed in His second coming are spiritual knowledges, which appeal to the highest faculty of the human mind, the rational faculty. The Lord cannot approach man through truth on any higher plane.
     With the opening of the spiritual sense of the Word, the Lord has uncovered before our eyes the beautiful and precious treasures of His heavenly kingdom, shining with all the light of His Divine wisdom and with all the radiance and warmth of His Divine love. He has shown us the nature and quality of the one and only Divine Human God, who is mercy, love and wisdom itself; who has formed all things of creation with purpose and intelligence; who has fashioned man in His own Divine image and likeness, giving him freedom and rationality, that he may receive, and enjoy to all eternity, the delights and happinesses provided by the Divine love and wisdom. He has shown us the Divine laws of order whereby the universe is governed, and the laws of the Divine providence wherein the Lord works unceasingly for man's salvation. He has given us the means to see what is true and what is false, what is good and what is evil. He has given us the means to examine our interior thoughts and loves, to know our human nature, that we may co-operate intelligently with the ends of His creation. He has confirmed the hope of eternal life by revealing the reality and wonders of heaven. He has shown the Divine origin, holiness and eternity of marriage, its purity and cleanness.
     These truths are the treasures of the holy city, the New Jerusalem, which the Lord has now given as a Divine gift to mankind. They are the means whereby man is to approach the Lord, that the Lord may form the loves of heaven within him. Therefore the Lord calls man to enter into these truths, to go through the gates of the holy city, and learn to love the good of heavenly life.

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"Go through, go through the gates prepare ye the way of the people; cast up, cast up the highway gather out the stone; life up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world. Say ye to the daughters of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him. And they shall call them, The holy people, the redeemed of the Lord: and thou shalt be called, Sought out, a city not forsaken" (Isaiah 62: 10-12).
     Thus does the Lord, in the prophecy of Isaiah, invite man to enter into the life of the New Church, to partake of its heavenly treasures. He invites him to partake, not just with his understanding and intellect, not as a miser hoarding his treasures without use, but to partake fully by using the spiritual truths in his understanding to ferret out his evil loves and shun them as sins against God; to do the good and charitable works of life; to learn to love the Lord and the neighbor.
     It is especially appropriate at this time for us to turn our thoughts to the prophecies of the establishment of the New Church, to the vision of the holy city, New Jerusalem, descending from God out of the heavens. For we would believe that we are now in some small way partaking in the fulfillment of these prophecies. In an ultimate way, a new dwelling-place has been prepared for the worship of the Lord in His second coming-a dwelling-place, however humble, which is another sentinel, another messenger, another home of the New Church As we prepare to dedicate this building to the uses of the New Church, let us, at the same time, dedicate ourselves to the life these uses would bear. If we truly accept the Lord in His second coming, then let us use the revelation He has given us for the purpose He intended in giving it-that we may become angels of heaven. We co-operate with the Lord's Divine purpose in creation, and enter into the life of His New Church, when we, to the best of our understanding and endeavor, perform the work of regeneration. When we do this, the spiritual goods of the New Church serve the purpose for which the Lord revealed them: as prophesied of old, they become "a crown of glory in the hand of the Lord"; and the spiritual truths of the New Church then become "a royal diadem in the band of thy God." Amen.

     PRESENTATION

     The sermon was followed by the singing of Hymn no. 18. The Congregation remained standing as Mr. David H. Stebbing, representing the Society, came forward and formally presented the building for dedication, saying:
     The members and friends of the Washington Church present this building to serve the uses of the Lord's New Church, and on their behalf I offer this key as a token that the building is now ready for dedication.

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     ACCEPTANCE

     In accepting the key, the Bishop replied:
     In the name of the General Church of the New Jerusalem I gratefully accept this key and the building which it represents, the same to be devoted to the uses of the Washington Society. May it serve as an instrument in the hand of the Lord to promote the spirit and life of the Heavenly Doctrine with all who worship here.

     DEDICATION

     The Bishop then turned and re-entered the inner chancel, where he placed his hand on the open Word, and said:
     And now in the name of the Lord Jesus Christ, the one God of heaven and earth, I dedicate this building and set it apart for the uses of worship, instruction and social life in the Washington Society of the General Church of the New Jerusalem. Amen.

     CONCLUSION

     Hymn no. 53 was sung. This was followed by a prayer, the Benediction and the closing of the Word. The service concluded with the singing of the recessional. Hymn no. 56.

     RELATED EVENTS

     Banquet. The dedication described above was preceded by a banquet at the church on Saturday evening. Two rooms had to be used to accommodate the many people who attended. These included a number of guests from other centers who joined us in celebrating this happy event.
     Mr. Schnarr, in the capacity of toastmaster, began the evening's program by reading several congratulatory telegrams, after which he made a brief welcoming speech. At the conclusion of his remarks there was a toast to the Church, followed by an exchange of toasts between the society and its guests.
     The program was interrupted by a short recess, during which we reassembled in the church proper. There Bishop De Charms, the speaker of the evening, delivered the following beautiful address:

     The Preservation of the Church

     It is a great delight to be with you on this memorable occasion, when the Washington Society is to enter into the use of its own place of worship. After so many years of meeting in a rented hall, the prospect of a home where the uses of the society can be carried on without interference by others, and where you can build progressively a New Church sphere, is cause for congratulation and profound thanksgiving.

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This marks the attainment of a goal toward which you have looked forward, and for which you have planned and labored for a long time. It is a bold undertaking that has called for close co-operation and considerable sacrifice, which, however, should be amply compensated for by the advantages now to be enjoyed. Your building is not only very well adapted to the present needs of the Society, but it allows for future growth; and this will undoubtedly be stimulated by the fact that you have such a center around which to gather.
     A place set apart and dedicated to the uses of New Church worship, instruction and social life can be a powerful instrumentality in the hands of the Lord for spiritual development. It can become increasingly a center of influx from the New Heaven for the implantation of celestial remains with all who worship here, and with the children on whom the future growth of the church depends. It will become more and more a spiritual home with which deep affections will become associated by living experience, by working together, learning together, sharing with one another the blessings of spiritual inspiration bestowed by the Lord through the teachings of the Heavenly Doctrine, and by helping one another to grow and increase in the spirit of charity that is the living soul of the New Church. This gives cause for rejoicing, not only to the members of the Washington Society, but to the members and friends of the General Church everywhere; for the church is one, and the development of any group, circle or society redounds to the benefit of the whole. What has been accomplished here, although it has called for united effort on the part of the Society, is due primarily, of course, to the leading of the Divine Providence, without which success would have been impossible. Our first thought, therefore, is to give thanks to the Lord for the manifold blessings of His mercy. Yet we cannot avoid asking ourselves: What does the Lord now require of us in order to insure the continued preservation and growth of the church among us.
     We know that the Lord alone can accomplish the miracle of Divine redemption. He alone can establish His kingdom on the earth. Yet He who has watched over His church through all the ages of the past, He who has maintained unbroken the thread of spiritual life through the infancy, childhood and youth of the race, and has brought it at last to the stature of rational maturity, He will not now fail in the accomplishment of His eternal and unchanging purpose. In the Heavenly Doctrine, the Lord has now given a new revelation, a new Word, which is the seed of a new spiritual church. By the secret operation of His providence the Lord is preparing the minds of men everywhere for the reception of that seed. He is doing this slowly, gently, with infinite patience, in order that man's freedom may not be violated.

585


Yet the process is going forward secretly in ways far beyond our finite comprehension, and we know that wherever the soil is prepared the seed will spring up and hear fruit. Of this the lord gives Divine assurance, saying: "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 td the eater; so shall My word he that goeth forth out of My mouth. It shall not return to Me void, but it shall accomplish that which I please, and it shall prosper in the things whereto I sent it" (Isaiah 55: 10, 11).
     Regarded in this way, the preservation and growth of the church is solely in the hands of the Lord. It is not in the least dependent upon our puny efforts. It will go forward irrespective of anything that we may do or may fail to do. If the church with us should fail, the Lord will provide that the Divine seed of His Word may fall upon more receptive ground, and may spring up anew in the minds and hearts of others more worthy of its eternal blessings. It is most important for us to realize that this is true, for if we should think that the entire burden of the church rested upon us we could not avoid discouragement even to despair. The currents of modern thought are so contrary to the teaching of the Heavenly Doctrine, the very possibility of a Divine revelation is so widely questioned or denied, the idea of a spiritual world in which men continue their personal life is so widely regarded as fantastic and unbelievable, that men, for the most part, refuse even to look at the Writings with an open mind. Our efforts to spread the knowledge of the Heavenly Doctrine seem so feeble, and the results are so discouraging, that it is well nigh impossible for us to imagine how the New Church can gain acceptance among the nations of the earth. But let us consider. After the fall of the Most Ancient Church, must not the situation have appeared just as hopeless to that remnant called Noah which survived the flood of falsity and evil that had overwhelmed the race? Must not the prospect for the growth of the Christian Church have seemed just as unbelievable to the eleven apostles after the crucifixion of the Lord? Yet in spite of the power of the Roman Empire and the universal idolatry of that day, the Christian faith did spread to many parts of the world. It is just as true today that "the Lord's hand is not shortened, that it cannot save; neither His ear heavy that it cannot hear" (Isaiah 59: 1). He "will ever he mindful of His covenant" (Psalm 111: 5).
     The church will grow in spite of anything we may do; yet in ways far beyond our knowledge the Lord uses our human efforts to promote its growth. What we do is by no means a matter of indifference. We have a vital and inescapable responsibility toward the church in its tender beginnings, as it exists with ourselves and with our children.

586


Wherever the truth of the Writings is received in heart and life, the seed of the Word has begun to grow. There is a vineyard of the Lord's planting, and in it He has placed us to dress it and to keep it. It is a matter of deep concern to us that we should be faithful to this trust. He asks no more of us than lies within the measure of our little strength, which is as nothing when compared to His infinite power; but if, with complete devotion, we perform those little tasks that He requires of us, day by day and generation by generation, He will not only preserve the church with us but will use our labors in unseen ways to promote the final establishment of His kingdom throughout the world.
     But what is it that we are called upon to do? We must have regard in the first place to that which is the living essence of the church, and for the sake of this we must guard and nurture those things which are instrumental to its growth. Instrumental things are important, and even necessary, because that which is essential cannot be maintained without them; but instrumental things can be perpetuated long after the essential purpose for which they exist has been forgotten. This is what has happened to all the decadent churches of the past, and it can happen also to the New Church unless we are constantly on our guard against it. Instrumental things are obvious. They are the clothing, the embodiment, the outward manifestation of the church. But that which is essential, the soul or life that determines the real quality of the church with us, is in itself invisible, intangible, a subtle inner spirit of which we at best are only vaguely aware. We know it only from its effects. We perceive it only in and through its tangible embodiment; and yet it is this inmost essence alone that makes the church a living thing.
     By instrumental things we mean a building such as this, or a place of worship, its appropriate furnishings, the rituals, the sacraments, the forms of worship practiced in it. We mean the religious customs observed at home, or in the social life of the society. We mean our understanding of the Writings, the doctrines of the church that form our conscience. All of these are but instruments in the hands of the Lord whereby He seeks to instill in our hearts genuine love to Him and charity toward the neighbor, which is the love of use for its own sake without regard to personal recompense of any kind. This love and this spirit of charity together constitute the vital soul of the church, its living essence; and we are taught in the Heavenly Doctrine that if we have regard in the first place to what is essential, the Lord will provide instrumental things in all abundance (AC 5949). If, on the other hand, we mistake the form for the essence, as we have a constant tendency to do, the church with us, though outwardly it may appear to grow and flourish, will have no inner life or saving power.

587



     It is important, therefore, that we should see clearly, in a practical sense how in the first place to look to what is essential. In the highest sense the Lord Himself is the soul of the church. If we would have regard to what is essential, we must look to Him where alone He may be found; that is, in the revelation of His second advent. Nor can we look to Him there without acknowledging from the heart that He is immediately present in the Writings, speaking directly to us, and thus that they are the very Word or the Lord.
     This acknowledgment is the very first essential of the church because it opens the mind to the reception of the Divine truth in the Writings. Only as the Lord is seen in the Writings will the mind be disposed to accept with unquestioning faith what is taught there, to accept it in humility of spirit, with a realization of our own ignorance and our constant need of Divine instruction. To see the Lord in the Writings is the very essential of the church. Only in so far as He is seen there can the truth be received in its purity, untainted by the pride of man; and only as the truth is so received can the Lord build the church in the mind and heart of any man. The Writings exist, and the Lord is present in them, whether men see Him there or not. But the church can come into existence only in human minds, and only in so far as the truth of the Heavenly Doctrine is received in simple faith, in love, and in life.
     The Writings were given two hundred years ago. The knowledge of them has been spread to all quarters of the world, and yet only with a few has there been any beginning of the New Church: this in spite of the fact that the rational philosophy contained in the Writings has had a profound effect upon the thought of the modern world. It has subtly changed the interpretation of traditional Christian doctrine. It has rendered many of the medieval dogmas obsolete, but it has put nothing tangible in their place. Men say they no longer believe in three gods nor in the resurrection of the body, nor in the predestination of infants to hell: but instead of replacing these childish beliefs with any positive faith they fall into agnosticism, and are content to say they do not know, as if such knowledge were of no great consequence: this because, although their minds have been affected by the logic of the Writings, as this has been passed on to them by leaders of thought who have read the Writings superficially, they have remained blind to the deeper, rational implications of the Heavenly Doctrine. Only when the truth there revealed is acknowledged as Divine, and when it is accepted in its entirety, can its true significance be realized.
     The acknowledgment of this fundamental truth is the cornerstone of the church to which we belong-the General Church of the New Jerusalem. This is so well known to you that it may seem trite; but it is not a thing that can he established with us once and for all.

588


Lest it become a formal profession of faith, a tradition accepted with little or no individual reflection we must return to it again and again. Like the manna that fed the sons of Israel in the wilderness, it cannot be kept until the morrow; it cannot be passed from man to man, nor from one generation to another. Even with the individual it cannot be carried over from one advancing state to another. With each new day of spiritual life it must spring ever new from the Divine fountainhead of the Word. That is why we have recalled it to your minds on this occasion when the Washington Society is about to enter upon a new state, to begin a new phase of its life. It is most important that this acknowledgment should direct all our thought in regard to the use that is to be made of this building, in order that the worship, the instruction, and the social life to be established here may truly minister to the internal and spiritual development of the church with us. It is vital that each one should be thinking from the Writings, that the uses upon which the society is now to enter may be developed under the immediate guidance of the Lord. This is because the hope of the church with us lies, even as it lay with the sons of Israel, in faithfulness to the Word, by which alone the Lord can lead us. Even as the Lord spake to them by the mouth of Moses, so now He speaks to us, saying: "Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it" (Deuteronomy 32: 46, 47).

     Open House. The final event of a wonderful evening was an open house at the home of our pastor and his wife. There we had an excellent opportunity to visit with each of the many friends from other societies of the church, who, by their presence, contributed so much to a truly wonderful weekend in the history of the Washington Society.

     THE CHANCEL

     For the benefit of those who were unable to be with us, we would like to say a few words about the chancel. It is constructed on two levels, the higher of which contains the inner chancel and is enclosed on three sides by panels of Philippine mahogany rising from floor to ceiling. This paneling forms the background of the chancel, in the midst of which is set an open repository. White satin covers the interior of the repository with the exception of the foundation on which the Word rests, which is covered with a cloth of gold satin. Just below, and on either side of the repository, the Holy Supper altar and the Baptismal altar, constructed of the same mahogany, extend directly from the paneled background.

589



     The entire chancel is carpeted in sandalwood. Drapes of the same shade fall from the ceiling, joining the paneled extension on either side of the inner chancel. For occasions on which the repository and the altars need not be used, these drapes will be drawn so as to enclose the inner chancel completely.
     The lower chancel contains the lectern and pulpit, both of which are of Philippine mahogany and carry out in their design the simplicity of the inner chancel.
     After years of worshiping in a rented hall not adequately equipped for our particular needs and customs, having a church of our own is a source of joy and inspiration. It will continue to be so with the help of the Lord and our willing acceptance of the additional responsibilities which accompany all expansion and growth.
     GAEL PENDLETON
IN OUR CONTEMPORARIES 1959

IN OUR CONTEMPORARIES              1959

     A statement made in the Convention sermon has drawn replies from the Rev. Dennis Duckworth and Mr. A. E. Friend, both of the General Conference. The statement was: "Our church in England has not been accepted as being in the main stream of Christianity because of an attitude of condescension toward other religious groups." Both answers repudiate the imputation of condescension. Mr. Duckworth concedes that the organized New Church in Great Britain is not recognized by certain authorities as belonging to the main stream of Christian belief and practice, but denies that this is due to any condescension on the part of the New Church. "Rather," he says, "is it due to the recognition by those `others' that the essentials of New Church faith and practice are distinctive and quite definitely not of the main stream. . . As I see it, superciliousness does not enter into the question at all, but the doctrine of the Second Advent assuredly does." Mr. Duckworth concludes that if the Convention preacher "seriously thinks that the New Church is part of the main stream of traditional Christianity, he would do well to seek a confirmation of his view from those 'other religious groups' in this country. Their attitude may surprise him."
     The NEW-CHURCH MESSENGER announces that its issue for January 16, 1960, will carry a discussion on "Swedenborg and Ecumenicity." In a preliminary article, the Rev. Immanuel Tafel calls attention to the problem which the ecumenical movement poses for the New Church. The discussion will surely be awaited with interest.

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NORTHWEST ASSEMBLY 1959

NORTHWEST ASSEMBLY       LILIAN LARSSON       1959

     AUGUST 22-23, 1959

     The Northwest District Assembly was held during the weekend of August 22, 23, 1959, at Walla Walla, Washington, and was presided over by the Rev. Roy Franson of Dawson Creek, British Columbia, who had been appointed to represent the Bishop. The meetings were held at the Walla Walla Y.W.C.A., and were capably arranged by Miss Antonia Pribilsky and her two helpful assistants, Marian and Carol Johns. Members from Oregon and Washington attended the Assembly.
     The Saturday afternoon business meeting was attended by twenty-five members, and fifty were present at the banquet in the evening The Rev. Roy Franson, who welcomed us all, announced that the toastmaster was Mr. Harold Kunkle of Bellevue, Washington. Mr. Fransons welcome was followed by two speeches. Mr. Bertil Larsson, also of Bellevue, spoke on "Science and Religion." The second speaker on the program was Mr. Ted Hawley of Gearhart, Oregon. Unfortunately, however, he was ill that night; but his speech, on "Where is Our Missionary Spirit?", was read by his capable wife. The speeches were followed by a stimulating question and answer period. We were favored by musical selections on piano and saxophone by Mrs. and Mr. C. N. Harthill, respectively, of Pine City, Washington. The banquet was followed by an open house at the home of Miss Pribilsky.
     The service on Sunday morning marked the end of our Assembly. It was inspiring to get together with our fellow New Church men in the Northwest, and to see the enthusiasm evident in our young, growing group.
     LILIAN LARSSON
          Secretary.
HEAVEN AND THE WORLD 1959

HEAVEN AND THE WORLD              1959

     "The world cannot enter into heaven, but heaven can enter into the world, which comes to pass when the Lord inflows through heaven with man, and enlightens him, teaches him, and leads him, by means of the Word" (AC 10236: 4).

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NOTES ON THE CALENDAR READINGS 1959

NOTES ON THE CALENDAR READINGS       Rev. ORMOND ODHNER       1959

     One of the most important teachings in the daily readings for December is that God is order; that He always acts according to the laws of His order; and that He cannot act contrary to those laws, since that would be to act contrary to Himself.
     In the spiritual world. Swedenborg was accused of heresy for this teaching by one who believed that because God is omnipotent He can do anything; and by "anything" he meant even evil and disorderly things! But God really is omnipotent. He can do anything-anything that is according to order. His omnipotence is an ordered omnipotence; and that is why it is Divine omnipotence, for God is good. He cannot do evil.
     The maturing mind of youth, when finally convinced intellectually of this truth, frequently asks whether God could not have made other laws of order than those He did make. Something that now is evil-could He not have made it good, if He had so wanted or decided? Could He not have made water run uphill, instead of down?
     Such questions reveal a profound misunderstanding of what the laws of order are. They are not rules that God "figured out" when He was "trying to decide" how to create the universe and to control human society. On whatever planes they exist, the laws of order are simply correspondential ultimates of that which exists in God Adultery is evil. In no circumstances could it have been "made good"; for in God Himself there is the conjunction or marriage of Divine love and Divine wisdom, and of the Divine and the Human. On the plane of humanity, therefore, only marriage could possibly be good. So is it in all other cases, even when the finite mind cannot see what the law corresponds to in God.
     So much is it the case that God is order that it is elsewhere taught that where order is, there the Lord is present; where He is present, there is order. That is why the Lord can be present even with a child, if the child is held in external order. He is present in that order.
     Finally, we would note, in connection with the Christmas season, the teaching that God assumed the Human in accordance with His Divine order (TCR 89-91). It was not contrary to order for the Divine to assume a mortal heredity, capable of being tempted, in order that He might thus conquer all the hells and thereby make salvation possible.

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REVIEWS 1959

REVIEWS       Various       1959

AN INTRODUCTION TO THE HEBREW LANGUAGE. By Jennie Gaskill.

Academy Book Room, Bryn Athyn, Pa., 1959. Paper, pp. 36. Price, 50 cents.

     This little primer has been designed for those who teach children of second grade age. Its object is to help them to give such children an affection for Hebrew, even though they may not themselves have studied the language. In an introduction to the alphabet, the form, sound and sign, name, signification and numerical value of each letter are given on a separate page. The vowel signs come next, and are followed by a short word list and a few brief quotations from the Word. The book ends with the Hebrew text of the Ten Commandments, accompanied by a transliteration and a literal translation.
     In the Foreword there are valuable suggestions for the teacher and for the use of the book, and information needed by those unfamiliar with the language has been included. The final forms might, perhaps, have been explained where they occur, instead of on page 30. Users will want to correct two typographical errors. The last word in the list on page 30 should read [Hebrew] and on page 31, line 2, the third word should read [Hebrew]. Cover design and lettering are by Margaret Bostock. The book may be used in the home as well as in the classroom; and we hope that it will indeed be used, for its object should commend it to the church.


THE ACADEMY JOURNAL, Vol. 1, No. 1, September, 1959. The Academy of the New Church, Bryn Athyn, Pa.

     As stated editorially, this is not essentially a new publication, but rather a development of the JOURNAL OF EDUCATION, which it replaces. The changes partially involve contents, but are largely matters of style and presentation. Under the general title, THE ACADEMY JOURNAL, three numbers will be issued yearly: the Annual Number, containing academic and corporate reports, a yearly Literary Number, and the Catalog. We hope that the determination of the Academy to serve the General Church more effectively that is represented by this publication will evoke the response desired. Mr. E. Bruce Glenn is the capable editor.

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SHEPHERDS AND SAGES 1959

SHEPHERDS AND SAGES       Editor       1959


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

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

Editor      Rev. W. Cairns Henderson, Bryn Athyn, Pa.
Business Manager      Mr. L. E. Gyllenhaal, 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. Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
$5.00 a year to any address, payable in advance. Single copy, 50 cents.
     Deep arcana are involved in the facts that the Lord was first worshiped by simple shepherds and was then adored by wise men, and that to them alone was His birth announced. Concretely, these two groups of men represent the only types of mind which receive the Lord at His spiritual advent: those which do so in simplicity, and those which receive in somewhat of wisdom. They represent also the difference between man's worship at the beginning of spiritual life and after he has advanced therein: the difference between receiving truth in a humble, teachable spirit and being able to offer to the Lord truly spiritual gifts.
Thus does the spiritual sense unite what the letter divides. In the abstract spiritual sense, however, the shepherds and the wise men stand for remains, which alone can receive the Lord when He comes to the mind.
     The shepherds represent those remains of good which protect man before true conscience is born: the wise men, those remains of truth in which is stored up the wisdom of the spiritual east, and in the custody of which are the treasures represented by their gifts.
     But in the supreme sense, these familiar figures testify to the state of the Lord at birth, and foretell what He would become by glorification. The story of the shepherds points to the Child as one born to be the Divine Shepherd of Israel; the coming of the wise men signifies that in Him was the wisdom of the spiritual east. Divine truth and good were in and with the Lord from conception. In Him from birth was the love of saving the human race and the wisdom of the eternal God; and in Him, by glorification, that love and wisdom became Divinely Human.

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RESPONSIBILITY UNDER GOD 1959

RESPONSIBILITY UNDER GOD       Editor       1959

     It is a universal teaching of the Writings that nothing of man's affection and thought, actions and words, originates in himself. All things inflow. Everything good, true and useful comes from the Lord through angels and good spirits; everything evil and false has its origin in the hells, which pervert the influx they receive from the Lord, who is the only source of life. Yet the doctrine, far from relieving man of responsibility, places upon him more than does any other system.
     For man is not merely a receiver. He has been so created by the Lord that he can and does react with or against what flows into his mind. From the Lord he has the ability to choose whether he will react with evil, and so against good, or against evil and so with good: and in order that this ability may become an actual, informed power on earth, the Lord has given the Word to the man of the church: the Word which teaches what evil and good are, which instructs man how he may shun the one and so accept the other, and which shows him eternal consequences.
     Once a man has voluntarily placed himself under God, therefore, his responsibility is indeed great. Essentially it is a responsibility to develop the faculties with which he has been endowed in such a way that they may serve the purpose for which they were given. As this can be done only by means of the Word, it is a responsibility toward the truth that has been made available to him-a responsibility to learn and seek to understand that truth, and to apply it to his life. And as man is not created for himself only, but to serve others, it is a responsibility to extend a knowledge of the truth to all who will receive. This may serve as a test when we reflect upon the past year, and guide in the formation of our aspirations for the year that is to come.
CHURCH OF LAODICEA 1959

CHURCH OF LAODICEA       Editor       1959

     There are in the Christian churches, the Writings reveal, those who alternately believe from the Word and from themselves: at one time acknowledging that the Word is Divine and holy, at another denying this. These are meant in the Apocalypse by the church of Laodicea. Their recurring change of state may not be evident: rather is it the result of alternation between the external and internal minds. They believe when in their sensual natural state, but deny when in the rational natural. Thus when they are in externals, in society and in conversation, they believe in God, in the Word and in eternal life: but when they are in internals, and meditate within themselves, they do not believe.

595



     It is in this way that the spiritual Laodicean alternates between belief from the Word and from self, and thus believes and believes not. In him the spiritual mind is closed. Yet because the natural mind seems to reason keenly and profoundly, he supposes he knows so much about spiritual things that he has no need of more wisdom. The fact is, however, that what is in his mind is utterly incoherent. He does not have a single good or truth; and he is entirely without the understanding of truth and the will of good.
     The Laodicean state is one of profanation; yet it must he a form of profanation from which man can be delivered by repentance, for those in it are among those who are called to the New Church by the Lord. They, too, are the objects of His love. He wills that they should be delivered through temptations; and for those among them who will not respond- because the ultimate fate of those who persist in profanation is so dreadful-He would that they should pass over entirely into unbelief. But for those who will heed, the Lord counsels that they should acquire for themselves from Him the good of love by means of the Word that they may be wise, and genuine doctrine that their understanding may be healed.
     By virtue of its nature, the Laodicean state is not likely to be recognized. Nor, perhaps, is there much that the organized church could do directly to meet it if it were, except to point to relevant teachings. But the Lord, who alone can heal that state, is present to everyone in the Word, pressing to be received and showing how men may come into conjunction with Him. And in bringing the Writings to the Christian world the church may, without ever knowing it, be an instrument in the hands of the Lord for bringing spiritual Laodiceans into saving touch with the revealed truth which alone can heal their infirmity.
     However, there is much that New Church education can do to prevent our young people from sinking into the Laodicean state, as far as prevention is humanly possible. That state is essentially one of believing from the Word and from self. To believe from the Word is to believe from the Lord; and by stressing, in teaching and attitude, the importance of believing from the Lord, and the fact that man cannot know truth from himself, our schools can point and lead in the right way.
     For the adult member of the church, Laodicea may stand as a warning and as a focal point in self-examination. To believe when in the sphere of the church, but deny when in one's own sphere, is to be in the Laodicean state; and this is possible when these two spheres do not make one. But if self-examination should suggest to a man that he may be in that state he should not despair, but should remember that it is a state from which there can be deliverance through temptation and the Lord's mercy.

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DIRECTORY 1959

DIRECTORY              1959

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils

Bishop:                    Right Rev. George de Charms
Assistant Bishop:      Right Rev. Willard D. Pendleton
Secretary:               Rev. Hugo Lj. Odhner


     CONSISTORY

     Bishop George de Charms
Right Rev. Willard D. Pendleton; Revs. A. Wynne Acton; Elmo C. Acton; Karl R. Alden; Gustaf Baeckstrom; Bjorn A. H. Boyesen; Alan Gill; Frederick E. Gyllenhaal; W. Cairns Henderson, Secretary; Hugo Lj. Odhner; Norman H. Reuter.

"The General Church of the New Jerusalem"
(A corporation of Illinois)


"General Church of the New Jerusalem"
(A corporation of Pennsylvania)

     OFFICERS OF BOTH CORPORATIONS

Right Rev. George de Charms, President
Right Rev. Willard D. Pendleton, Vice President
Mr. Stephen Pitcairn, Secretary
Mr. L. E. Gyllenhaal, Treasurer


     BOARD OF DIRECTORS OP THE ILLINOIS CORPORATION

     AND

     BOARD OF DIRECTORS OF THE PENNSYLVANIA CORPORATION

Right Rev. George de Charms; Right Rev. Willard D. Pendleton; Mr. Daric E. Acton; Kesniel C. Acton, Esq.; Mr. Reginald S. Anderson; Mr. Carl Hj. Asplundh; Mr. Edwin T. Asplundh; Mr. Lester Asplundh; Mr. Robert G. Barnitz; Mr. Geoffrey E. Blackman; Mr. Edward C. Bostock; Randolph W. Childs, Esq.; Mr. Gordon D. Cockerell; Robert I. Coulter, Esq.; Edward H. Davis, Esq.; George C. Doering, Esq.; Mr. Theodore N. Glenn; Robert C. Hilldale, Esq.; Mr. John Howard; Mr. Edward H. Kitzelman; Mr. John E. Kuhl; Mr. Sydney E. Lee; Mr. Tore E. Loven; Mr. H. Keith Morley; Philip C. Pendleton, Esq.; Mr. Harold F. Pitcairn; Raymond Pitcairn, Esq.; Mr. F. G. Colley Pryke; Mr. Gilbert M. Smith; Arthur Synnestvedt, Esq.

     Honorary Members: Dr. Marlin W. Heilman; Mr. Hubert Hyatt.

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     The Clergy

     Bishops

DE CHARMS, GEORGE. Ordained June 28, 1914; 2nd Degree, June 19, 1916; 3rd Degree, March 11, 1928. Bishop of the General Church. Pastor of the Bryn Athyn Church. President Emeritus, Academy of the New Church, Bryn Athyn, Pa.
PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Assistant Bishop of the General Church. Assistant Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa.

     Pastors

ACTON, ALFRED WYNNE. Ordained June 19, 1932; 2nd Degree, March 25, 1934. Pastor of the Durban Society, Superintendent of the South African Mission. Address: 129 Musgrave Road, Durban, Natal, South Africa.
ACTON, ELMO CARMAN. Ordained June 14, 1925; 2nd Degree, August 5, 1925. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive, Glenview, Illinois.
ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2nd Degree, October 12, 1919. Pastor-in-Charge, General Church Religion Lessons. Address: Bryn Athyn, Pa.
BAECKSTROM, GUSTAF. Ordained June 6, 1915; 2nd Degree, June 27 l920. Manager of the Book Room in Stockholm. Address: Svedjevlgen 20, Broosma, Sweden.
BOYESEN; BJORN ADOLPH HILDMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Gothenhurg, Jonkoping and Oslo Circles. Editor of NOVA EccaEssa Address: Aladdinsv8gen 27, Bromma, Sweden.
CALDWELL, WILLIAM BEEBE. Ordained October 19; 1902; 2nd Degree, October 25, 1904. Address: Bryn Athyn, Pa.
CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1932; 2nd Degree, June 19, 1934. Pastor of the Carmel Church, Kitchener, Ontario. Address: 178 Bristol Street, Waterloo, Ontario, Canada.
CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Visiting Pastor to Arizona and California. Address: 346 Riverdale Drive, Glendale 4, Calif.
FRANSON, ROY. Ordained June 19, 1953; 2nd Degree, January 29, 1956. Pastor of the groups at Dawson Creek, B. C., and Gorande Prairie, Alta., Canada. Visiting Pastor, Portland, Oregon, Spokane, Washington. Address: 1108 96th Avenue, Dawson Creek, British Columbia, Canada.
GILL, ALAN. Ordained June 14, 1925; 2nd Degree, June 19, 1926. Pastor of the Colchester Society. Address: 9 Ireton Road, Colchester, England.
GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd Degree, August 5, 1928. Address: 3508 Linneman Street, Glenview, Illinois.
GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2nd Degree, June 19, 1910. Address: Bryn Athyn, Pa.
HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd Degree, April 6, 1958. Assistant to the Pastor of the Durban Society. Assistant to the Superintendent of the South African Mission. Address: 1 Mowbray Place, Musgrave Road, Durban, Natal, South Africa.

598



HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Address: R. R. 3, Kitchener, Ontario, Canada.
HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935. Secretary of the Council of the Clergy. Editor of NEW CHURCH LIFE. Visiting Pastor to New England. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.
HOLM, BERNHARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Visiting Pastor to Ohio. Visiting Pastor to Erie, Pa. Address: 138 Henry Street, Urbana, Ohio.
JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Visiting Pastor to Arkansas, Colorado, Oklahoma, Louisiana and Texas. Address: 4141 Everett Street, Wheatridge, Colorado.
KING, LOUIS BLAIR. Ordained June 19, 1051; 2nd Degree, April 19, 1953. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.
LIMA, JOAO DE MENDONCA. Ordained, 1st and 2nd Degree, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: R. Senador, Vergueiro, 154, Apt. 1100, Rio de Janeiro Brazil.
ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Secretary of the General Church. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.
ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2nd Degree, October 11, 1942. Instructor in Religion and History, Academy of the New Church, Bryn Athyn, Pa.
PENDLETON, DANDRIDGE. Ordained June 19, 1052; 2nd Degree, June 19, 1954. Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa.
PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada. Visiting Pastor to the Montreal Circle. Address: 2 Lorraine Gardens, Islington, Ontario, Canada.
REUTER, NORMAN HAROLD. Ordained June 17, 1925; 2nd Degree, June 15, 1930. Pastor of the Detroit Society. Address: 280 East Long Lake Road, Troy, Mich.
RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Visiting Pastor to the South-Eastern States. Address: 19820 N.E. 12th Court, Miami 62, Fla.
ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Pastor of the Advent Church, Philadelphia, Pa. Visiting Pastor to the New York and North Jersey Circles. Address: 5007 Penn Street, Philadelphia 24, Pa.
ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Visiting Pastor to the isolated in Great Britain and to the Circles at Paris and The Hague. Address: 41 Ambrose Avenue, Colchester, England.
SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Pastor of Michael Church, London, England, Address: 135 Mantilla Road, Tooting, London, SW. 17, England.
SCHNARR, FREDERICK LAURIER. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Pastor of the Washington, D. C. Society. Visiting Pastor in North and South Carolina. Address: 3040 Powdermill Road, Adelphi, Md.
SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church. Principal of the Bryn Athyn Elementary School. Address: Bryn Athyn, Pa.
STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church. Address: Bryn Athyn, Pa.

599



WEISS, JAN HUGO. Ordained June 19, 1935; 2nd Degree, May 12, 1937 Assistant to the Pastor of the Immanuel Church. Glenview, Illinois. Visiting Pastor, Madison, St. Paul-Minneapolis Circles, Groups, and Chicago District. Address: 2700 Park Lane, Glenview, Illinois.
WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2nd Degree, June 19, 1926. Professor Emoritus of History, Academy of the New Church, Bryn Athyn, Pa.

     Ministers

CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Address: Bryn Athyn, Pa.
ROSE, DONALD LESLIE. Ordained June 16, 1957. Minister of the Hurstville Society.
Address: 33 Neirbo Avenue, Hurstville, New South Wales. Australia.

     Authorized Candidates

ASPLUNDH, KURT HORIGAN. Authorized, January 31, 1958. Address: Bryn Athyn, Pa.
FIGUREIREDO, JOSE LOPES DE. Authorized, August 15, 1951. Address: Rio de Janeiro, Brazil.
TAYLOR, DOUGLAS MCLEOD. Authorized, January 31, 1958. Address: Bryn Athyn, Pa.

     Authorized Leader

ENGELTJES, HERMAN G. Authorized, November 4, 1950 Address: Laan van Eik en Duinen 206, The Hague, Holland.

     British Guiana Mission

     Pastor-in-Charge

ALGERNON, HENRY. Ordained, 1st and 2nd Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, British Guiana. Address: 258 Middle Street, Georgetown 4, Denserara, British Guiana, South America.

     South African Mission

     Pastors

BUTELEZI, STEPHEN EPHRAIM, Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Banto School, P/B, 912, Ladysmith, Natal, South Africa.
LUNGA, JOHANNES. Ordained September 11, 1938; 2nd Degree. October 3, 1948. Pastor of the Esididini Society. Address: Esididini School, P. O. Durnacol, Dannhauser, Natal, South Africa.

600



LUTULI, MAFA M. Ordained October 3,1948; 2nd Degree, April 13, 1958. Pastor of the Durban Society. Address: Plot 1701 Cleremont, P. O. Clernaville, Natal, South Africa.
MKIZE, SOLOMON B. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Greylingstad Society and District. Address: P. O. Box 38, Greylingstad, Transvaal, South Africa.
NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Deepdale and Bulwar Districts. Address: Polela Health Centre, P/B Buiwer, Natal, South Africa.
SABETA, PETER HANDRICK. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor at Oblange New Farm. Address: Oblange Institute, P/B Durban, Natal, South Africa.
SIBEKO, PAUL PEFENI. Ordained October 3, 1948; 2nd Degree, March 23, 1958. Pastor of the Alexandra Township Society. Address: 161 11th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.
ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Address: Kent Manor, P/B 'Ntumeni, Zululand, South Africa.

     Ministers

KUNENE, WILLIAM. Ordained April 13 1958. Acting Minister of the Kent Manor Society. Address: Kent Manor, P/B 'Ntumeni, Zululand, South Africa.
MAQELEPO, ARMSTRONG. Ordained April 13, 1958. Minister of the Queenstown, Quthing and Sterkstroom Societies. Address: Phaharneng School, P. O., Quthing, Basutoland.
MBEDZI, PAULUS. Ordained March 23, 1958. Assistant at Alexandra Township. Address: 131 3rd Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.


     Societies and Circles

     Societies
ADVENT SOCIETY OF PHILADELPHIA               Rev. Norbert H. Rogers
BRYN ATHYN CHURCH                              Rt. Rev. George de Charms
CARMEL CHURCH OF KITCHENER, ONTARIO               Rev. Geoffrey S. Childs
COLCHESTER SOCIETY, ENGLAND                    Rev. Alan Gill
DETROIT SOCIETY, MICHIGAN                    Rev. Norman H. Reuter
DURBAN SOCIETY, NATAL, SOUTH AFRICA               Rev. A. Wynne Acton
HURSTVILLE SOCIETY, N. S. W., AUSTRALIA          Rev. Donald L. Rose
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS          Rev. Elmo C. Acton
MICHAEL CHURCH, LONDON, ENGLAND               Rev. Erik Sandstrom
OLIVET CHURCH, TORONTO, ONTARIO               Rev. Martin Pryke
PITTSBURGH SOCIETY                         Rev. Louis B. King
RIO DE JANEIRO SOCIETY, BRAZIL               Rev. Joao de M. Lima
SHARON CHURCH, CHICAGO, ILLINOIS               Rev. Elmo C. Acton (Supervisor)
STOCKHOLM SOCIETY, SWEDEN                    Rev. Bjorn A. H. Boyesen
WASHINGTON SOCIETY, D.C.                    Rev. Frederick L. Schnarr

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     Circles                              Visiting Pastor or Minister
COPENHAGEN, DENMARK                         Rev. Bjorn A. H. Boyesen
DENVER, COLORADO                              Rev. Robert S. Junge (Res.)
ERIE, PENNSYLVANIA                         Rev. B. David Holm
FORT WORTH, TEXAS                              Rev. Robert S. Junge
THE HAGUE, HOLLAND                         Rev. Frank S. Rose
JONKOPING, SWEDEN                              Rev. Bjorn A. H. Boyesen
LOS ANGELES, CALIFORNIA                         Rev. Harold C. Cranch (Res.)
MADISON, WISCONSIN                         Rev. Jan H. Weiss
MIAMI, FLORIDA                              Rev. Morley D. Rich
MONTREAL, CANADA                              Rev. Martin Pryke
NEW YORK, N. Y.                              Rev. Norbert H. Rogers
NORTH JERSEY                              Rev. Norbert H. Rogers
NORTH OHIO                                   Rev. B. David Holm
OSLO, NORWAY                              Rev. Bjorn A. H. Boyesen
PARIS, FRANCE                              Rev. Frank S. Rose
ST. PAUL-MINNEAPOLIS, MINNESOTA               Rev. Jan H. Weiss
SAN FRANCISCO                              Rev. Harold C. Cranch
SOUTH OHIO                                   Rev. B. David Holm
TUCSON, ARIZONA                              Rev. Harold C. Cranch

     In order to avoid confusion, it seems well to observe, in the official records and the official journal of the General Church, the recognized distinctions between a "Society," a "Circle," and a "Group."
     A "Group" consists of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and mutual instruction under the general supervision of pastors who visit them from time to time.

     A "Circle" consists of members of the General Church in any locality who are under the leadership of a regular visiting Pastor appointed by the Bishop, and who are organized by their Pastor to take responsibility for their local uses in the interim between his visits. A Group may become a Circle when, on the recommendation of the visiting Pastor, it is formally recognized as such by the Bishop.
     A "Society" or local "Church" consists of the members of the General Church in any locality who have been organized under the leadership of a resident Pastor to maintain the uses of regular worship, instruction, and social life. A Circle may become a Society by application to the Bishop and formal recognition by him.
     GEORGE DR CHARMS,
          Bishop.

     Committees of the General Church
                                   Chairman
British Finance Committee               Rev. Alan Gill
General Church Publication Committee     Rev. Hugo Lj. Odhner
General Church Religion Lessons          Rev. Karl R. Alden
Committee on the Liturgy               Rt. Rev. Willard D. Pendleton
Military Service Committee               Mrs. Philip C. Pendleton
Nominating Committee                    Mr. Daric E. Acton

602



Orphanage Committee                    Mr. R. W. Childs
Pension Committee                         Mr. Edward C. Bostock
Salary Committee                         Mr. Philip C. Pendleton
Sound Recording Committee               Rev. W. Cairns Henderson
South African Mission Committee          Rt. Rev. George de Charms
Visual Education Committee               Mr. William R. Cooper

     Address all Committees, Bryn Athyn, Pa. except the following:

Mr. Daric E. Acton          330 Le Roi Road, Pittsburgh 8, Pa.
Rev. Alan Gill                9 Ireton Road, Colchester, England

603


Church News 1959

Church News       Various       1959

     NORTHERN NEW JERSEY

     With the able leadership of the Rev. Norbert H. Rogers, the Northern New Jersey Circle has maintained an active schedule this past year. Services were conducted monthly at the Morristown, New Jersey, Y.M.C.A., and doctrinal classes were held twice a month in the homes of members. In the course of our doctrinal classes, Mr. Rogers has led us through the ever vital subject of conjugial love; helping to clarity for us the abstract teachings about it, and assisting us to understand in a more tangible way the real nature and use of man and woman, and their relationship to each other.
     An innovation in our activities this year was a monthly lay study group. This was inspired by Mr. Rogers as a way of increasing the functions of the group between pastoral visits. The purpose has been to study and discuss New Church collateral literature. We have taken up parts of Foundations of New Church Education and Spirits aid Men. At each of these gatherings a different male member of the group has served as leader; reviewing the material that has been studied by the members between sessions, and moderating the discussion. These sessions have proved stimulating and enjoyable for those who have participated.
     Of the special events of the year, one was the baptism of Mark Hunter Elliot, second son of Edsall and Lillian (Heimgaertner) Elliot. While a baptism is a special event anywhere in the church, it is especially special in a small circle such as ours.
     Another landmark was the weekend of our annual supper last spring. Unfortunately, Bishop De Charms was too ill at the time to make his usual episcopal visit, but the Rev. David R. Simons came in his stead. The banquet was held at the Winchester Arms in Morristown. After we had enjoyed a congenial repast, Mr. Simons addressed the gathering on the importance of natural environment in the spiritual development of man. The service conducted by Mr. Simons the following morning crowned an inspiring weekend.
     In the course of the year we enjoyed the services of three visitors: Candidate Kurt Asplundh and Candidate Douglas Taylor, each of whom presented stimulating doctrinal classes, and the Rev. Karl R. Alden, who conducted both class and service one weekend last spring.
     At the annual meeting in October, Mr. Allan Soderberg was re-elected vice chairman, and Mr. Frederick Archer, treasurer. Mrs. Fred Odhner became secretary. We are looking forward to another active season.
     FRED ODHNER

     PHILADELPHIA, PA.

     It has become the custom for the members of the Advent Society to precede the annual meeting by dining together. In that way the 1958-1959 season began.
     Our doctrinal classes were held weekly, as in past vests, and we started with a series on Conjugial Love. We were privileged also to have candidates for the priesthood give us classes in April.
     Services were well attended and were especially enjoyable at Christmas and Easter. This year Mr. Rogers instituted a service on Good Friday evening, which was a wonderful preparation for the Easter service. Also, as in previous years, we had visiting preachers from Bryn Athyn to fill our pulpit once a month.
     The two highspots of the year were Bishop De Charms' annual visit in February and the General Assembly at Lake Forest and Glenview.

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A very good representation from the Advent Society attended the Assembly, and, from the enthusiasm shown, we should all have been there.
     As usual, Mr. Rogers fulfilled his tedious task of driving the children to and from school. It was doubly hard this year because there was no supplementary bus service to Bryn Athyn.
     On the social side, our annual bazaar, held in the fall, was a success financially as well as socially, and a social held in the spring was lots of fun for everybody. For several years now a fishing trip has been organized in midsummer, and the people who took part in the trip last July enjoyed it immensely.
     Our building again needed attention, and, thanks to the men of the Society, it was painted both on the outside and the inside. The chapel has a lovely, fresh appearance which adds pleasantly to the sphere.
     We were sorry to lose the Bob Merrell family to Bryn Athyn, but were fortunate to have Dick and Katie Goerwitz join our group. We look focused to this new year with the hope that we can make it even more fruitful in every way than the last.
     EDNA B. WALTER

     DAWSON CREEK, B. C.

     Easter was marked by a combined service for children and adults. A lifelike representation of the open and empty tomb was made. The new green lawn was dotted with trees-house plant slips-and the children gathered pebbles for the pathway to the sepulchre. The Theta Alpha figures of Mary, Peter, John and the angel were appropriately placed. On Sunday morning all the children brought flowers as their special act of worship; they also recited several portions of scripture in the service.
     We have now completed doctrinal classes on the whole work Conjugial Love. Before each meeting, we read the chapter on which the class would be given and were thus able to ask many questions. Our discussions were enlightening and helpful. The purpose of the classes was to inspire each one of us to go to the Writings to seek not the answer when confronted with a personal problem in marriage.
     We have completed also a shorter series of classes on "The Nature of Evil." We learned just how evil affects us, and how we can more easily regenerate if we endeavor to open our minds to influx from the Lord by reading and applying the teaching of the Word consistently. We learned also that evil originated from man's choosing the loves of self and the world rather than love of God.
     Our ladies group is reading Divine Lute and Wisdom. More often than not, a lively discussion ensues. We discussed the Lord's permitting the coming into being of animals representing evils. It was a surprise to all of us to learn that animals are affections and appetites.
     The joint service held at Thanksgiving was indeed inspiring. Our children brought in turn fruits of the harvest and thanks to the Lord for His merciful providing. On Thanksgiving Day we gathered at the church for a turkey supper.
     During the summer, Mr. and Mrs. Franson made several short visits to the Ed Lemky home in Gorand Prairie, where informal doctrinal classes were given. These were attended by some newcomers. Soon after Mr. Franson's return from the Northwest Assembly, he and Mrs. Franson made a visit to the isolated at Oyen, Alberta.
     Our church grounds have been smoothed with good soil, ready for lawn planting next spring. The men have graveled the parking lot, and our church sign has been erected.
     LORAINE CARBURY

     BRYN ATHYN, PA.

     During one of the most humid and uncomfortable summers that we have had in years, the Subject most frequently under discussion in informal gatherings was the pros and cons of building a community swimming pool. Those who favor the project point out that as suburban developments surround us, our children no longer have the same benefits of country swimming. The Pond and the Pennypack can no longer be used for swimming.

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It is not only useful but also necessary for us to provide healthful recreation for our growing number of adolescents. The problem, of course, is whether we can afford the project without detriment to church uses, and it may not be solved this year. However, the project inspired a Swim Club Fun Festival, an evening of games and entertainment put on by Mr. and Mrs. Edward Cranch and their helpers on their own property. The evening served the dual purpose of raising some funds for the expenses of publicity and investigation regarding the pool, and of providing a pleasant, informal occasion at the beginning of the school ear at which to meet and entertain Academy students.
     The Boys Club went to a new camp site this year, breaking tradition with the many vests spent at the beautiful Delaware Water Gap property. This year they went to the farm belonging to Mr. Loyal Odhner, which proved to have excellent swimming and boating facilities and other advantageous features. The Fourth of July was duly celebrated with an excellent parade, a speech at the flagpole by Mr. Sanfrid Odhner, races, ball games, a picnic and fireworks. During the summer, recordings of the Assembly addresses were played at the Civic and Social Clubhouse, with opportunity for discussion afterwards. The C & S also put on its annual clambake.
     On August 30, the Bryn Athyn Community Band gave a concert which demonstrated the work of its summer students and other members, and this was followed by the official opening of the new children's library. The children's library has been moved from the Academy Library Building to the room in De Charms Hall which was previously used as a gymnasium or play room for the lower grades. This large room has been re-decorated and equipped to become a most attractive Center for children's reading under the direction of Miss Ruth Henderson. The Labor Day soapbox derby races went off in great style, with more boys than ever coasting their homemade racers down Quarry Road and winning prizes for speed, construction and design. Added fun and excitement were provided by coasting races for foreign cars. Two days later, for the second year, we had Girls Day, with at least a hundred girls below high school age participating in displays of hobbies, baking, sewing and flower arrangements. Forty girls modeled dresses which they had made.
     And so we come to the opening of school After the elementary school opening in the Assembly Hall, the pastor, Bishop De Charms, and the principal, the Rev. David R. Simons, led a procession of children to the new intermediate building, where, in a simple ceremony, Bishop De Charms dedicated the altar and the building to the uses of New Church education
     Before these news notes appear, all the organizations of the Society will have had their first meeting and the year will be well launched. However, there is a special event worthy of note as a happy celebration.
     On October 2nd, the Bryn Athyn Society, as the larger family of its pastor, Bishop Dc Charms, held a grand evening of speeches and songs in celebration of his 70111 birthday. The evening was organized by Bishop Willard D. Pendleton and was a real surprise to our pastor. Mrs. Richard Gladish, Mrs. Donald Coffin and her committee, provided a banquet style supper, and the program was well spiced with songs by the Pitcairn sons and in-laws, and by a special singing group inspired by Mr. Randolph Childs. Bishop Pendleton first introduced Mr. Richard de Charms, who spoke about boyhood recollections shared by himself and his brother. Then Dean Eldric Klein spoke of the Bishop's years of use in the field of New Church education. Dr. Odhner dwelt on the affectionate leadership of Bishop Dc Charms as a pastor and friend, and on the number of doctrinal studies be has contributed to the growth of the church's mind. The Rev. W. Cairns Henderson talked about the Bishop's leadership of the clergy by his desire that the truth of the Word shall lead to uses and his own example in seeking the guidance of that truth. Mr. Raymond Pitcairn reminisced about the Bishop's early days, praised the statesmanship shown in his leadership of the General Church and the Academy with its regard for freedom and unanimity, and reiterated his confidence in our Bishop.

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The formal program concluded on a lighter note with a birthday song by the Rev. Karl R. Alden which was a good introduction to the presentation of a birthday gift. Mr. Harold F. Pitcairn, on behalf of the entire Society presented the Bishop with a beautiful stereophonic player and a sum of money for the purchase of records. Bishop Dc Charms, at last invited to speak, gave his thanks and directed our thoughts to his wonderful wife, without whose devotion, he said, he might not be here today and to the Lord's providence by the leading of which he had been permitted to perform his use. This was an evening we shall long remember, and we know there are many who, on reading of this most happy occasion, will wish that they could have been present.
     ZOE G. SIMONS

     THE CHURCH AT LARGE

     General Convention. The Rev. William R. Woofenden, chairman of the Hosanna Revision Committee, has explained that the recent Service Book is a tentative and abbreviated compilation, issued to meet the immediate needs of the Sunday schools and to invite reactions which may guide the committee in putting the book into final form. Thus both the King James and the Revised Standard versions will not be used; both are included now in order that the schools may decide which one they prefer. Only one of the four services is intended for use in missions. Three articles have been added under the heading of Instruction: "The Bible as God's Word," "Emanuel Swedenborg," and "The New Church."
     The NEW-CHURCH MESSENGER reports that on July 1, the San Diego Society and the group of General Church members in that city held a joint service, with the Rev. Harold C. Cranch preaching the sermon and assisting the pastor, the Rev. Robert Young, in the celebration of the Holy Supper.
     It is mentioned in the same journal that Professor Ernst Benz of the University of Marburg, Germany, author of Emanuel Swedenborg, Naturforscher und Sehr, will be a visiting professor at Harvard University during the second semester of the current academic year.

     General Conference. The NEW-CHURCH HERALD for October 10, 1959, contains an appeal to the young men of the church to consider the uses of the ministry. The appeal, issued by the chairman and secretary of the Ministerial Advisory Council of the General Conference, states the uses of the priesthood and their importance very clearly, and indicates the possibilities for training and work within the General Conference.
     The continuation of the report of the 152nd General Conference deals mainly with the report of the Overseas Missions Committee, specifically with the section on West Africa which covers the visit of the Rev. E. J. Jarmin to Nigeria and the subsequent dismissal of the Rev. M. O. Ogundipe as superintendent of the mission in that country. The Rev. D. J. Lawson has been appointed acting superintendent. The action of the Conference Council in dismissing Mr. Ogundipe was approved by the Conference. The Rev. Daniel Monchusi was appointed assistant superintendent of the South African Mission, and the Rev. Harry Hilton was re-appointed secretary of the Overseas Missions Committee.
     The Translation of the Word (New Testament) Committee reported that it had made fair progress in translation work, and that it had also considered the production of a commentary on Mark, as instructed by last year's Conference. The commentary, based on the letter of the Word, was to expound the text section by section rather than verse by verse, and was to take into full account the doctrine of series. The exposition would be on the plane of the internal sense proper.

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General Church of the New Jerusalem 1959

General Church of the New Jerusalem       HUGO LJ. ODHNER       1959




     Announcements





     ANNUAL COUNCIL MEETINGS

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the Corporations of the General Church have been scheduled to take place in the week of January 25th to 30th, 1960, at Bryn Athyn, Pennsylvania.
     HUGO LJ. ODHNER.
          Secretary.