TIME AND ETERNITY 1966

TIME AND ETERNITY Rev. GEORGE DE CHARMS 1966

Vol. LXXXVI     January 1966

Time and Eternity
     A Sermon on Psalm 39: 5
          George de Charms
Our New Church Vocabulary
Dedication of the Washington Society's Building
     Gael Pendleton Coffin
The Academy Schools
     Charter Day Address
          Kurt H. Asplundh
A New Morality
     Address at British Assembly
          Kurt P. Nemitz
Swedenborg's Fourth Rule of Life
     Sydney B. Childs
Review
     Sunday School Teacher's Manual
          David R. Simons
Editorial Department
     The Marks of Faith
     Honor to Swedenborg
     Dedication in Washington
     Spiritual Problems of Aging
     Care for the Morrow
Communication
     Children and Reflection
          Charis P. Cole
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths
     Annual Council Meetings-January 24-30--Program

February

The Leaven of Judgment
     A Sermon on Luke 13: 20, 21     Morley D. Rich

The Preservation of the Conjugial
     Address at Eastern Canada District Assembly
          Martin Pryke
Our New Church Vocabulary
Ninth Eastern Canada District Assembly
     Report of Proceedings
          Ruby A. Zorn
The Word on Poverty
     W. Cairns Henderson
First Scandinavian Summer School
     Frank S. Rose
In Our Contemporaries
The Knowledge of God
     A Chapel Talk
          Ormand Odhner
Ordination
     Declaration of Faith and Purpose
          Jose Lopes Figueiredo
Review
     Do You Understand the Scriptures
Editorial Department
     The Called and the Chosen
     Motivational Research in the Church
     A Matter of Perspective
     Assemblies: A Cautionary Word
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths

March

Apparent Love in a Covenant for Life
     A Sermon on Deuteronomy 22: 19
          Robert S. Junge
The Doctrine of Influx and the Inspiration of the Word
     Victor J. Gladish
Randolph W. Childs
     Lawyer, Academician, New Church Man
          Raymond Pitcairn
Our New Church Vocabulary
A New Martyrdom
     S Pelle Rosenquist
Honesty and the Orientation of the Mind
     Geoffrey H. Howard
Reviews
     The General Church of the New Jerusalem: A Handbook
     This Is Our God
Editorial Department
     The Watchmen of Zion
     You Live Only Once
     Non-Resistance of Evil
     The Spiritual Issues in War
Church News
Announcements
     Ordinations, Baptisms, Confirmations, Marriages. Deaths
     24th General Assembly--June 15-19, 1966-Notice

April

The Marys of the Easter Story
     A Sermon on John 19: 25
          B. David Holm
"Touch Me Not"
     An Easter Talk to Children
          Robert H. P. Cole
The Gospel According to Mark
     A Study in Themes, Rhythms and Cycles
          Frank F. Coolson
The Affection of Truth
          Douglas Taylor
ANNUAL COUNCIL MEETINGS
Council of the Clergy Sessions
     Erik Sandstrom
Joint Council Session
     Robert S. Junge
Annual Reports
     Secretary of the General Church
          Robert S. Junge
     Secretary of the Council of the Clergy
          Erik Sandstrom
     Corporations of the General Church
          Stephen Pitcairn
     Editor of New Church Life
          W. Cairns Henderson
     Liturgy Committee
          George de Charms
     Treasurer of the General Church
          Leonard B. Gyllenhaal
     Operating Policy Committee
          Robert S. Junge
     Orphanage Committee
          Philip C. Pendleton
     Pension Committee
          George H. Woodard
     Publication Committee
          Robert S. Junge
     Religion Lessons Committee
          Norbert H. Rogers
     Salary Committee
          Philip C. Pendleton
     Sound Recording Committee
          W. Cairns Henderson
     Visual Education Committee
          William R. Cooper
Editorial Department
     The New Church Way of Death
     Applications of Truth
     Joseph of Arimathaea
     Freedom and Commitment
Church News
Announcements
     Annual Corporation Meetings
     Baptisms, Confirmations. Marriages, Deaths
     Academy of the New Church: Calendar, 1966-1967

May

To Come Before the Lord
     A Sermon on Micah 6: 6
          Alfred Acton
The Secret of Man's Free Choice
     George de Charms
New Church Film Committee
     "A Sermon in Stone"
          Leon S. Rhodes
The Gospel According to Mark
     A Study in Themes, Rhythms and Cycles
          Frank F. Coolson
Doctrine and the Church
     Robert H. P. Cole
"Enthusiastic Spirits"
     Ormond Odhner
Editorial Department
     Union and Unity
     Obedience to Law
     Order in Ultimates
Church News
Announcements
     Annual Corporation Meetings-June 18. 1966
     Annual Lint Meeting of Corporation and Faculty -May 20, 1966
     Swedenborg Scientific Association Annual Meeting-May 8, 1966
     Ordination, Baptisms, Confirmations
     24th General Assembly-June 15-19. 1966-Program
     Academy of the New Church: Calendar, 1966-1967

June

The First and the Last
     A Sermon on Isaiah 44: 6
          Erik Sandstrom
The Divine Law Given Anew
     A Talk to Children
          Lorentz R. Soneson
Man an Instrument of Use
     David R. Simons
Inauguration of Pitcairn Hall
A Plea for Awareness
     Charis P. Cole
Fourth Western District Assembly
     Report of Proceedings
          Raymond B. David
Editorial Department
     The Quality of the Church
     Higher Education and Use
     Automation, Leisure and Use
     A Limiting Influence on Unity
Church News
Announcements
     Annual Corporation Meetings--June 18, 1966
     Baptisms, Confirmations, Marriages, Deaths
     24th General Assembly-June 15-19, 1966-Program

July

The Universal Law
     A Sermon on Matthew 7:12
          Douglas Taylor

TWENTY-FOURTH GENERAL ASSEMBLY
Oberlin, Ohio, June 15-19, 1966
The Risen Word
     Episcopal Address
          Willard D. Pendleton
Who Are the Gentiles?
     William R. Kintner
The Message of the Rainbow
     Sydney F. Lee
Our New Church Vocabulary
Editorial Department
     Growth or Expansion
     New Church Social Life
     The Fool Hath Said in His Heart
Church News
Announcements
     11th Peace River District Assembly-July 30, 31, 1966-Notice
     Baptisms, Confirmations, Marriages, Deaths
     51st British Assembly-July 17, 1966-Notice and Program

August

An Address to the Council of Ministers
     Willard D. Pendleton

TWENTY-FOURTH GENERAL ASSEMBLY
Report-Part II

The Marriage of the Lamb
     A Sermon on Revelation 19: 7
          George de Charms
Degrees: Discrete and Continuous
     Address at First Session
          Louis B. King
The Image and Likeness of God
     Address at Second Session
          W. Cairns Henderson
The Church and the Human Form
     Address at Third Session
          Hugo Lj. Odhner
Editorial Department
     Full Circle Oberlin
     The Truth and the Life
     Male and Female Created He Them
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths

September

Raymond Pitcairn, Esq
     Frontispiece
Raymond Pitcairn, Esq.
     A Memorial Address
          George de Charms
The Prodigal Son
     A Sermon on Luke 15: 18, 19
          Peter M. Buss
TWENTY-FOURTH GENERAL ASSEMBLY
Report-Part III
If I Make My Bed in Hell
     Address at Fifth Session
          Frank S. Rose
Journal of the Proceedings
     Robert S. Junge
Reports to the General Assembly
     Secretary of the General Church
          Robert S. Junge
     Secretary of the Corporations
          Stephen Pitcairn
     Treasurer of the General Church
          Leonard E. Gyllenhaal
     Editor of New Church Life
          W. Cairns Henderson
     Religion Lessons Committee
          Norbert H. Rogers
Assembly Messages
Review
     Liturgy and Hymnal
          Martin Pryke
Editorial Department
     Religion and Culture
     From Generation to Generation
     Man's Image of God
Church News
Announcements
     Charter Day-October 20-22, 1966-Notice and Program
     Baptisms, Confirmations, Marriages, Deaths

October

Am I My Brother's Keeper?
     A Sermon on Genesis 4: 9
          Frederick L. Schnarr
Seeking the Eternal in the Temporal
     Commencement Address
          Elmo C. Acton
TWENTY-FOURTH GENERAL ASSEMBLY
Report-Part IV
The Dead Sea Scrolls and the Divinity of the Lord Jesus Christ
     Address at Fourth Session
          B. David Holm
Assembly Impressions
     David F. Gladish
The Assembly Banquet
     Lorentz R. Soneson
Assembly Notes
Editorial Department
     Our Chartered Purposes
     The Voice of the Turtle
     Using the Liturgy
     Narrowing the Instruction Gap
Communication
     The Assembly: An Appreciation
          Erik Sandstrom
Church News
Announcements
     Charter Day-October 20-22, 1966-Notice and Program
     Baptisms, Confirmations, Marriages, Deaths

November

The Promise That the Kingdom Would Be His
     A Sermon on Genesis 13: 14-17
          Donald L. Rose     525
For His Mercy Is For Ever
     A Thanksgiving Talk to Children
          W. Cairns Henderson
The Preservation of the Conjugial
     Through the Love of Offspring
          Hugo Lj. Odhner
Assembly Banquet Address
     Raymond Pitcairn
Raymond Pitcairn: A Tribute
     Willard D. Pendleton
Fifty-First British Assembly
     Report of Proceedings
          Frank S. Rose
Correspondences, Representatives and Significatives
     Ormond Odhner
Reviews
     Summaries of General Doctrine
     All Things New
Editorial Department
     In the Name of the Lord Jesus Christ
     The Heart of Thanksgiving
     And With All Thy Mind
Communication
     Color: The Use of Correspondences
          B. Bruce Glenn
Local Schools Directory
Church News
Announcements
     Baptisms, Confirmations, Marriages, Deaths

December

Bethlehem Ephratah
     A Sermon on Micah 5: 2
          Willard D. Pendleton
Seeing the Lord in His Coming
     A Christmas Talk to Children
          Kurt H. Asplundh
Man: A Form of Use, a Vessel of Life
     Charter Day Address
          B. David Holm
The Divine Force of Attraction
     Erik Sandstrom
The Book
     Morley D. Rich
The Use of Prayer
     Alfred Acton
Gathering for Strength
     8th British Academy Summer School
          Kurt P. Nemitz
Editorial Department
     Where to Begin?
     Concerning Miracles
     And the Word Was Made Flesh
     The Lord's Two Advents
Directory of the General Church
Church News
Announcements
     Ordinations, Baptisms, Confirmations, Marriages, Deaths
     Annual Council Meetings: January 22-28, 1967

No. 1

NEW CHURCH LIFE

VOL. LXXXVI
JANUARY, 1966
     "Behold, Thou hast made my days as an handbreadth; and my [time] is as nothing before Thee." (Psalm 39: 5)

     The thirty-ninth Psalm is a prayer for deliverance from grievous temptation. In the midst of suffering one becomes acutely aware of time. It passes so slowly as to appear endless, and one longs for release. But in the mercy of the Lord such a prayer cannot be answered until the purpose of the temptation has been accomplished. There is only one reason that temptation is permitted; namely, that man's overweening confidence in his own power may at last be broken, in order that he may yield his mind and his life willingly into the hand of the Lord. It is easy to acknowledge in theory that all power belongs to the Lord, and that man is completely dependent upon the Divine Providence for guidance and protection; but the appearance of self-life is so strong that no one can be made to feel this dependence as a reality except in so far as it may be demonstrated by actual experience. Only when man is confronted by opposing forces beyond his control, and when, in consequence, he is threatened with the loss of everything he holds most dear, can he be brought to realize how helpless he truly is. Only then will he turn to the Lord and ask to be delivered, saying in his heart: "Make known to me, O Lord, mine end, and the measure of my days, what it is, that I may know how soon I cease to be."
     Such a prayer is inspired by anxiety and fear. It is a plea for release from suffering, but without relinquishing the cherished goal of self-will, on the attainment of which one imagines that his very life depends. This state is pictured in the book of Exodus by the rebellion of the sons of Israel against the leadership of Moses when the pursuing hosts of Pharaoh threatened to drive them into the Red Sea. "It had been better for us," they cried, "that we had served the Egyptians than that we should die in the wilderness." But the Lord said unto Moses: "Wherefore criest thou unto Me? Speak unto the sons of Israel that they go forward."* The Lord pays no attention to a prayer that springs from the thought and the love of self. To do so would be to defeat the whole purpose of the temptation, which is that man may be led to relinquish his dependence upon self-life to the end that he may receive new life from the Lord. Man's willingness to do this is expressed in the words of our text: "Behold, Thou hast made my days as an handbreadth, and my . . . [time] is as nothing before Thee."
     * Exodus 14: 12, 15.

     Time, apart from its service to man's spiritual life, is as nothing in the sight of the Lord. Regarded in itself it is a property of nature. It results from the motion of material objects in space. It is determined by the daily revolution of the earth upon its axis, and by its annual orbit around the sun. It is more exactly measured by the movements of the stars, which can be accurately predicted for hundreds of years. Thence arise the measurements of years, months and days, and the smaller divisions of these into hours, minutes and seconds, by which time is continually called to our attention and forced upon our consciousness. It is of the Divine Providence that this should be so; yet to us time always appears as an unwelcome restriction. The reason is that although we are born into a world of time, we are destined for a world in which time has no meaning; and even while we live on earth, time is altogether alien to the life of our inner mind. There, our sense of time is governed, not by the striking of a clock or the ticking of a watch, but solely by the ebb and flow of our loves and affections. When we are in the full enjoyment of life, time flies, and we wish it to continue indefinitely. We deeply resent its interruption, but before we know it we are confronted by necessities that compel us to pay attention to things we do not enjoy. On the other hand, when we are sad or anxious, time drags, and every moment seems like an eternity from which we would escape.
     In truth, we can know happiness only as far as all concern for the passage of time has been removed. Such is the happiness of heaven, which it is the Lord's will to impart; but without the conscious awareness of time, that happiness can never be attained. The oppressive sense of time arises from the love of self. It is caused by impatience, by fear, by lack of trust in the dispensations of providence. To these all men are prone from heredity. Only as these obstructions are removed can man know the blessing of true happiness. Nor can they be removed unless he recognizes them and deliberately seeks to overcome them. Only by the pressure of time can he be made aware of them.

This is the Divine purpose in the creation of time, and that is why man must be born on earth in order that he may at last come into heaven.
     As long as we live in the natural world, therefore, time is of the essence. There is a time to plant the seed, and a time to reap the harvest. There is a time for action and a time for rest. There is a time of infancy and childhood, of mature manhood and of old age; and each of these presents its own challenge and its own opportunity. If appropriate things are not done at the appointed time they may be lost forever, or, if achieved at all, it may be only with great difficulty and hardship. So important are the increments of time that a single minute may make the difference between success and failure. It is of Divine order that this should be so, because without it no one could be saved. Even the Lord Himself, in performing the Divine work of redemption, was subject to the inescapable restrictions of time, as He Himself declared when He said: "I must work the works of Him that sent Me while it is day: the night cometh, when no man can work."*
     * John 9: 4.

     The importance of time lies in the fact that it calls our attention to the existence of a Divinely established law, an ordered progression which is entirely independent of our personal feelings. It makes us aware, not only of physical necessities, but also of duties and responsibilities to others which take precedence over our own desires. It helps us, therefore, to realize that our life is not our own, to be devoted to the enjoyment of selfish pleasures and ambitions, but is given us in trust to be used for the service of the Lord and the neighbor. Without the insistent pressure of time we would dwell content in the world of our own imagination. We would have no means of correcting our mistaken impressions. We would be borne along irresistibly on the current of our spontaneous emotions, all of which are centered in self. Knowing nothing else, we would have no freedom of choice, no grounds for judgment and no sense of responsibility, on which, nevertheless, conscience depends. Without the pressure of time, regeneration would be impossible, wherefore the Lord admonishes us to take note of the passage of time. He has set lights in the firmament of heaven to divide the day from the night, that they may be for signs and for seasons, for days and for years;* and He commands us to watch, saying: "Ye know not when the Master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: Lest coming suddenly He find you sleeping. And what I say unto you I say unto all, Watch."**
     * Genesis 1: 14.
     ** Mark 13: 35-37.

     During the process of regeneration the restrictions of fixed time are of paramount need; but when self-love has been subordinated to love to the Lord and charity toward the neighbor, man can be set free from its binding limitations and introduced into the world of eternal life. An eternity of time is an appalling thought. It appears as an endless road that has no turning. But such is by no means the eternity of life in heaven. In the spiritual world there are continual progressions of state which have nothing to do with time. There are alternations of state to which the fixed periods of earthly time correspond but which are altogether independent of them. There are states of early morning, of midday, and of evening, and these follow one another in regular succession with all the appearance of time. Yet these changes are not governed by events outside of the angels, but solely by their affections. The sun of their world neither rises nor sets. It remains constant before their eyes, shining for them with brighter ray or with waning brilliance according to their state. The state of morning is one of eager awakening to a new day, with its welcome promise of use to be performed; and the state of evening comes as the perception of use becomes less all-absorbing, and one becomes conscious of the need for rest and recreation.

     Such states can be measured by no fixed standard. How long they last, and how soon they pass, is determined solely by the love. Meanwhile, the angel has no concern for the passage of time. He has no anxiety for the future, no sense of impatience, but is completely rapt in the joy of the present. Because he has complete trust in the merciful protection of the Lord, because in all things he yields his will to the guidance of the Divine Providence, and does so gladly, willingly, his soul and his mind are at peace. He lives in the present, and in doing so finds life full, rich, eminently satisfying. Such is the perpetual state of those in heaven. They experience changes and continual progressions of state whereby they discover new truths, and enjoy perceptions ever deeper and more wonderful. They enter ever more particularly into the delights of use, and by means of this are continually being perfected in intelligence and wisdom. Life for them is by no means monotonous, but ever new and full of surprises; wherefore we read that "angels do not know what time is, although with them there is a successive progression of all things, just as there is in the world, and this so completely that there is no difference whatever, and the reason is that in heaven instead of years and days there are changes of state. . .
     "In the world there are times because the sun of the world seemingly advances in succession from one degree to another, producing times that are called seasons of the year; and besides, it revolves about the earth, producing times that are called times of [the] day; both of these by fixed alternations.

With the sun of heaven it is different. This does not mark years and days by successive progressions and revolutions, but in its appearance it marks changes of state; and this is not done by fixed alternations. Consequently no idea of time is possible to [the] angels; but in its place they have an idea of state."* However, the stated progressions of time correspond to progressions of state so completely that the angels use the language of time in describing changes of state. On one occasion, Swedenborg relates that an angel called together an assembly in the world of spirits, and he says, "I waited, and lo! after half an hour, I saw
[the spirits approaching]."** On another occasion certain spirits were commanded to enter a temple in heaven, and to remain there three days and three nights;*** and so, in other cases, changes of state were spoken of as if they were times. That angels are fully aware of progressions is clear from the fact that infants who die grow up in heaven, becoming children, and youths, and at last adults; but this, not according to fixed times, but according to states of knowledge, of understanding and of affection.
     * HH 163, 164.
     ** CL 2: 3.
     *** CL 9.

     The same is true on earth, except that here we constantly compare mental age with chronological age, and think of it in terms of the latter. In the spiritual world, however, there is no idea of death, no fear of life coming to an end, no sense of urgency such as that which plagues men on earth and insinuates the anxious feeling of "so much to do, and so little time." We read that for this reason "thousands of years do not appear to . . . [the angels] as time, but scarcely otherwise than as if they had lived only a minute... [because] in their present they have past and future things together. Hence they have no solicitude about future things; nor have they ever any idea of death, but only the idea of life; so that in all their present there is the Lord's eternity and infinity."*
     * AC 1382.
     Life in heaven, therefore, is a perpetually living present wherein there is a constant challenge of use to be performed, of new truth to be learned, of new gifts to be shared with others; and all this without any intrusion of time to break the state, and no thought of life ever coming to an end. Even here on earth we may attain to some fleeting glimpse of this heavenly state, because as to our inner mind we live in the spiritual world even here. When we are deeply absorbed in any work or use, when we are removed from the cares of the world, and rapt in thought, we lose all sense of time. Such is the state described in Genesis, where it is said of Jacob that he "served seven years for Rachel; and they seemed to him but a few days, for the love he had to her."*

The reason is that in such a state the thought of self is removed, and with it, all impatience, all anxiety, all sense of urgency that arises from fear. It is these that induce temptation, mental suffering, an acute sense of time, and that prompt us to pray for the suffering to end, saying: "Make known to me, O Lord, my end, and the measure of my days, what it is, that I may know how soon I cease to be."
     * Genesis 29: 20.
     Only when the concern for self has been replaced by a perfect trust in the Lord, and we at last are willing to accept His leading without reserve and without regret, is the purpose of such temptation accomplished, and we are prepared to say in our heart: "Behold, Thou hast made my days as an handbreadth, and my . . . [time] is as nothing before Thee." When time is as nothing we are in the state of those in heaven, who know the joy of life everlasting. Then can be fulfilled for us the promise of the Lord through the prophet Isaiah: "Thou wilt keep him in perfect peace whose mind is stayed on Thee: Because he trusteth in Thee. Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength."* Amen.
     * Isaiah 26: 3, 4.

LESSONS:     Genesis 29: 1-23. Mark 13: 28-37. AC 4901.
MUSIC:     Liturgy, pages 456, 474, 467. Psalmody, page 10.
PRAYERS:     Liturgy, nos. 52, 103.
OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

Soul. Here we have a term to which several meanings are given in the Writings. In one usage, the soul is identical with the spirit of man which lives after death, and is therefore the love of the will and the understanding that is the man himself. In another, the term refers to the celestial and spiritual degrees of the mind, which are in the order and form of heaven and are above consciousness; and in yet another it is used of man in general and in particular of the truth of his faith and the good of his love. (See AC 6054; DP 199; DLW 395; CL 315. Cf. AC 7021.)
Sphere. Every human being is encompassed by an emanation from his life's love-a characteristic influence from the things proper to it. This emanation is what is meant in the Writings by a sphere. It is, as it were, an extension of the man himself. Undetectable on earth, spiritual spheres reveal quality in the other world, and are the basis of conjunctions and disjunctions. (See CL 171.)

DEDICATION OF THE WASHINGTON SOCIETY'S BUILDING 1966

DEDICATION OF THE WASHINGTON SOCIETY'S BUILDING GAEL PENDLETON COFFIN 1966

     The newly constructed building of the Washington Church of the New Jerusalem, at Enterprise Road, Mitchellville, Maryland, was dedicated by the Bishop of the General Church, the Right Rev. Willard D. Pendleton, to the uses of worship, instruction and social life on Sunday morning, November 7, 1965, before a congregation of two hundred and fifty persons.
     After a half hour of special music for cello and organ, the Bishop, attended by the Rev. Frederick L. Schnarr, pastor, and his predecessor, the Rev. Dandridge Pendleton, entered the chancel to the singing of Hymn no. 30. At the close of the hymn, Mr. Schnarr presented the Word to the Bishop, who placed it upon the altar and opened it. The service then proceeded with the Fifth General Office; the reading of the lessons by the Rev. Dandridge Pendleton-I Kings 8: 1-30, Apocalypse Explained 328:
6, 7; and a talk to the children by the Bishop on "Dedication."

INSTRUCTION

     After a short interlude, "The Lord God Jesus Christ Doth Reign," the congregation remained seated and the Bishop spoke the following words:
     Because of the use it is intended to serve, it is of order that a house of worship should be set apart by a solemn act of consecration.
     We have come here today, therefore, in order that we may dedicate this building-which has been erected by the members and friends of the Washington Church of the New Jerusalem-to the worship of the Lord Jesus Christ as He is now revealed in His Divine Human.
     In placing the open Word upon the altar, we acknowledge the Lord to be our God, and dispose our lives to His service. Thus it is that in the dedication of this church our hearts and minds are turned to Him, of whom it is said in the Word: "Except the Lord build the house, they labor in vain that build it" (Psalm 127: 1).
     In the dedication of this house of worship, it is fitting that we should recognize also that the other rooms of this building are designed to serve the supporting uses of New Church education and social life. Here the members of the congregation will gather to receive doctrinal instruction, and to consider the uses they are organized to perform; here the children of the society will be educated in the truths of the Word; and here all will participate in that sphere of friendship which is expressive of the life of the New Church.

     It is, then, with a deep sense of gratitude to the Lord-who has enabled your hearts and your hands in the construction of this building-that we now call upon the representative of the Washington Church of the New Jerusalem who is authorized to present it for dedication.

PRESENTATION

     Mr. David H. Stebbing, the Society's representative, then came forward bearing the key and formally presented the building for dedication, saying:
     The members and friends of the Washington Church of the New Jerusalem 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.

ACCEPTANCE

     The Bishop then said:
     In the name of the General Church I do gratefully receive this building for the use of the Washington Church of the New Jerusalem. May it serve as an instrument in the Lord's hands to promote the growth of His church among men. And may all who worship here worship Him in spirit and in truth; that is, as the one God of heaven and earth, who at this day is plainly revealed in the spiritual sense of the Word.
     Let us therefore lift up our hearts with our hands in the acknowledgement of Him who is the Source of all our blessings, and dispose our lives to the worship of His holy name.

DEDICATION

     The congregation rose as the Bishop ascended to the altar and, placing his hand upon the Word, said:
     And now in the name of the Lord Jesus Christ, and in the presence of this congregation that has labored so diligently in preparing this place for Him, I do dedicate this building to the worship of the Lord according to the doctrine and ritual of the Church of the New Jerusalem. May the Lord's blessing be upon all who worship here, and may they find in the uses to which this building is dedicated their exceeding great reward.
     At the conclusion of the dedication, the congregation sang Psalm 48, during which the children left for their respective Sunday school classes. The Rev. Frederick L. Schnarr then delivered the following sermon, the subject being: "My Name Shall Be There."

     DEDICATION SERMON

     "I have surely built Thee a house to dwell in, a settled place for Thee to abide in for ever." (I Kings 8:13)

     Thus did Solomon address the Lord at the time of the dedication of the temple at Jerusalem. In building a permanent house for the name of the Lord, Solomon fulfilled the prophecy made by the Lord to his father, David. David had desired to build a house for the Lord, a temple that would keep and protect the ark of the tabernacle with its precious tables of stone, and that would thus be a permanent dwelling place for the Lord God Jehovah among the sons of Israel. But this desire of David's heart was refused, for the kingdom was not yet fully established. Indeed, David's reign was filled with warfare. A prophecy was given to him, however, that while he would not be allowed to build a house for the name of the Lord, such a house would be built by his son. Solomon, in his prayer at the dedication of the temple, referred to this prophesy, saying of the Lord, "My name shall be there"; that is, the Lord God shall be in His temple.
      When we first examine the story of the building and dedicating of the temple by Solomon, as to what its internal sense might be, we see that it describes how man, through the work of reformation and regeneration, provides the means whereby the Lord can have a permanent dwelling place with him. In this sense, indeed, a regenerating man is said to be a temple or house of the Lord.* When the truth of faith is formed with a man, he is called a temple of the Lord; when the good of love is formed with him, he is called a house of the Lord.**
     * AC 40: 2, 2048; TCR 374: 4.
     ** Ibid. Cf. AC 6637.
     Both David and Solomon represent the regenerating man. David was not permitted to build a permanent dwelling place for the Lord because he represents man during the process of the formation of the regenerate state. This process is one of self-compulsion and endless effort to obey and use the truths of faith. It is filled with warfare: the spiritual warfare of temptation in which truth and good battle with falsity and evil. Truly, a man in such a state looks to the Lord and desires that He should dwell with him; and so David, in the midst of his warfare, desired to build a house to the Lord. But the freedom of man, the as-of-self effort to shun evil and do good, make the work of regeneration a slow process. Man seeks the end quickly, but the Lord can give to him only the promise of final fulfillment when the work is sufficiently complete.
     Solomon represents the man who has regenerated and with whom the Lord now dwells, either in the ruling love of truth or the ruling love of good. Such a man has collected and gathered together all the knowledges of good and truth from the Word represented by all the precious materials of which the temple was built. He has used his rational faculty to understand and apply the knowledges of good and truth to his life, and thereby to form a house or temple in which the Lord may dwell with him.

This rational is represented by Hiram, king of Tyre, and by the cedars of Lebanon and the other materials from his land which he furnished at Solomon's request to fashion the temple.* Thus does the regenerate man dedicate his life to the Lord's purpose. Man was created and placed upon the earth that through his life there he might be prepared to become an angel of heaven, and thus receive from the Lord's eternal presence every possible delight and happiness of the Divine love and wisdom. Man knows full well that the new life born within him is of the Lord's power; yet he knows, too, that such a life cannot be born without his effort and co-operation. "I have surely built Thee a house to dwell in, a settled place for Thee to abide in for ever."
     * AE 730: 15, 650: 64.
     The Lord said that He would put His name in the house or temple that Solomon built, for by the Lord's name is meant all His Divine attributes and qualities. All of these are with the regenerate man, and it is from their presence that man is an image and likeness of God.

     From the story of man's preparation to receive the Lord's life we understand one of the interior concepts of dedication-to establish as the use of our earthly existence the life of regeneration. That is the first meaning we see from the internal sense of the story; but the Writings give us the means to look even deeper, to look at the most essential truth of all revelation-that the Lord Jesus Christ is a Divine-Human God, and is so present with men and angels. In the inmost sense of the Word, David and Solomon both represent the Lord: David, the Lord who was to come into the world, preparing to take to Himself a Human; Solomon, the Lord after coming into the world, finally glorifying His Human, and so uniting it to His Divine that there was a Divine Human.* In the story of David's reign we see the Lord coming into the world as Divine truth incarnate. We see the Lord as Divine truth meeting the power of the hells by means of the human from Mary. These conflicts, in which the Lord in the maternal human was tempted, are represented by the wars of David. The Lord could not glorify His Human and make it Divine until all things of the maternal heredity had been rejected and dispelled. Not until then could the Divine truth be united to the Divine good and the Human be made Divine. This, we are taught, is the interior reason why David could not build a temple or house for the Lord, for the Divine was not yet fully prepared to enter into the new Human.** But the Lord foresaw that all things of the maternal human would finally be rejected; that the Divine truth would be united to the Divine good in a new Divine Human form. So the prophecy was given to David that the house of the Lord would be built by Solomon, and that the name of the Lord would be there.

     * DP 245.
     ** AE 205, 781: 12; AR 266; DP 245.
     This was the prophecy repeated by Solomon at the dedication of the temple, when he said of the Lord: "My name shall be there"-the Divine good and truth united in the temple, that is, in the Divine Human. The Lord's state in His glorified Human is represented by the wisdom, glory and magnificence of Solomon's reign.* The Lord had created a new form for Himself, a new means whereby to approach and be present with men and angels. Now He could be seen in the Word by the natural mind of man as a merciful, loving and wise God, a God Divinely Human. This the Lord spoke concerning Himself at the dedication of the temple when, as represented by Solomon, He said: "I have surely built Thee a house to dwell in, a settled place for Thee to abide in for ever."
     * DP 245.

     This is the most interior of all concepts of dedication-the acknowledgment of the Lord Jesus Christ in His Divine Human. The importance of this single truth is so great that it is the cornerstone of all religion that is truly Christian. This truth, fully revealed and expounded in the Lord's second coming, is the "tabernacle of God" that "is now with men."* It is the only truth that has the power to remove the states of hell from mankind, to overcome the falsities and evils of our inheritance. How surely this is true is evident from the history of the states of the church on earth; for when this truth has been seen, acknowledged and cherished, the church has become intelligent and wise, filled with the light of truth and warmed with the good of love; and the character and quality of man have become gentle, charitable and truly human. But when the truth of the Divine Human has been lost in the darkness of ignorance, or deliberately perverted or profaned, the church has fallen into externalism, falsity, and evils of life; and the character and quality of man have become those of an inhuman, ferocious, sensual and cruel beast. As men have confirmed or rejected the primary doctrine of spiritual life, the church on earth has been either a spiritual paradise or a barren wilderness.
     * Revelation 21: 3.
     In the story of the dedication of the temple at Jerusalem we find expressed the two primary teachings that are to form the life of the New Church: the acknowledgment that the Lord's Divine is in His Human, and that the truths of the Word are the means whereby man is to do the work of regeneration.* Without these two primary truths there is no temple wherein the Lord can dwell, either with men individually or with the church collectively; and where there is no temple there is no spiritual or heavenly life.

     * AE 209: 2.

     This, then, is our thought in presenting a new building dedicated to all the uses that rightfully constitute both the spiritual and natural life of the New Church established by the Lord's second coming. Ultimate forms and uses are necessary to the growth and confirmation of spiritual forms and uses, and as means to that end they deserve our constant and faithful effort to provide. But let us be clear, and never for a moment forget, that this high altar with the copy of the Word, this Holy Supper altar, this altar of Baptism, and all these furnishings, building and grounds, serve no purpose unless they serve as means to the salvation of men's souls. This they can do only if we come here to worship and be instructed according to the spiritual concepts of dedication that have been represented here in this symbolic act of natural dedication.
     The new Christian religion has scarcely begun to be established among the nations of the earth. The altars that have been raised to the worship of the Lord in His Divine Human are few. When we add to this the confusion of the world, and the dismally unregenerate states of man, the promised descent of the kingdom of heaven to man on earth with the Lord's second coming seems remote and abstract. But what is true of man's individual reformation and regeneration is also true of the states of the church. We cannot begin to see the secret ordering that takes place in the mind of man when his spiritual life is being formed by the Lord. Neither can we see a similar ordering in the life of the church. Such changes are brought about only gradually, and belief in their spiritual reality fortunately does not rest with the natural sight of the eye, but with the perception of truth in the understanding.
     What we can discern clearly is that the Lord has given the means of a new light in man's understanding and to the understanding of the church on earth. From the revelation of the spiritual sense of the Word and the Heavenly Doctrine of the New Jerusalem, man can now enter intellectually into the mysteries of faith. Now he can see clearly with his understanding the nature and quality of the Lord in His Divine Human, and the whole purpose and process of man's regeneration according to the truths of the Word. The conviction that this is so will instill in the heart of every New Church man a new courage, a new patience, a new endurance: a new and constant effort in the dedication of our loves, our thoughts and our deeds, to bring to fruition both the spiritual and the natural uses of the church.
     It is our deepest hope that this building, and this new center of the church, may be an orderly ultimate for the life and spirit of the New Church; that it may be as a trusted servant in initiating and confirming the spiritual goods and truths of the Lord's second coming. If our people are dedicated to the Lord in His Divine Human, and to the truths of the Word as the means to heavenly life, then there will be a house for the Lord to dwell in, a settled place for the reception and life of the church in heaven, that it may become one with the church on earth.

We pray that the prophecy concerning the Lord's presence in His New Church may be fulfilled among us: "My name shall be there." Amen.

CONCLUSION

     Hymn no. 24 was sung, followed by a prayer, the Benediction and the closing of the Word. The service ended with the singing of the recessional, Hymn no. 18.

RELATED EVENTS

     Reception. The dedication weekend officially began with a reception on Friday evening in the supper-assembly room of the church, where some 150 guests were received by Bishop and Mrs. Pendleton, Mr. and Mrs. George Doering, Mr. and Mrs. Jerome Sellner, and Mr. and Mrs. David Stebbing. We were especially pleased to welcome so many New Church friends from other parts who came to share our happiness, and whose spirit of enthusiasm and encouragement, based on a common devotion to the establishment and growth of the church, added immeasurably to our delight over the successful completion of our undertaking.
     Episcopal Address. On Saturday morning we again assembled in the supper room to hear an address by Bishop Pendleton on "The Testimony of Truth," at the outset of which he posed the question: "Who bears witness to the truth of the Word?" He then proceeded to discuss the reciprocal relationship between good and truth, stating that "the function of truth is to bear witness to good," and that "we do not believe in the Writings because we are rationally convinced that they are true, but because we perceive that the good to which they attest is good." He stated that the truth is that there is a God, but that it is only by means of the Word, and not apart from it, that we can have an idea of Him; and further, that the Writings open the way to a perception of what good really is, namely, the good of use.
     In concluding his address, the Bishop said: "The beginning of wisdom is the acknowledgment of the Lord, that He is good, and that it is He who is revealed to the sight of man's understanding in the Word. Hence the testimony of the Writings concerning themselves where, in treating of the spiritual sense of the Word, it is said, 'The second coming of the Lord is not a coming in person, but in the Word which is from Him and is Himself.' If in this the Writings bear record of themselves, their record is true, not because we perceive it to be true, but because in itself it is good."

     To summarize his remarks so briefly is to do an injustice to the depth of the Bishop's study. His address initiated a sphere of inspiration which pervaded the entire weekend, since it was continually renewed and strengthened throughout the succeeding events.
     Luncheon. The spiritual fare contained in the Bishop's talk had its counterpart in the delicious buffet luncheon which followed. Here, as later, we had an opportunity to converse with our visitors and share informally with one another the thoughts and feelings which the more formal functions of the weekend inspired.

     Banquet. On Saturday evening a capacity crowd of some 200 persons was seated in the supper room for the banquet and the program which followed. To open the program, the Rev. Frederick L. Schnarr, our pastor and the toastmaster for the evening, read messages of warm congratulations from other New Church centers, after which we joined together in a toast to the church and the singing of "Our Glorious Church."
     Mr. George Cooper, the first speaker of the evening, spoke on "The Ultimate Uses of the Church." He reminded us that the life of religion is to relate the knowledges of doctrine to the activities of life, and that the building about to be dedicated was an ultimate through which we could do so as it provided us with a place for worship, instruction, social gathering and missionary work. He concluded his remarks by stating that the worship of the Lord consists in performing uses, and that because of this, the holiness of interior things is complete in ultimate things.
     The topic of the second speaker, Mr. Rowland Trimble, was "The Position of the New Church in the Modern World." He mentioned that there are many today who believe that reason cannot be the companion of faith, but that we are taught that all men are endowed with freedom and rationality, that is, the capacity to understand truth and distinguish it from falsity. He stated further that truth and the understanding of it are provided from without, by means of the senses, from the pages of the Word, and are then united with love, which is from the Lord and is within. In closing, he said: "Let us acknowledge in our hearts that this building in truth has been built by the Lord; let us pray that the holy city, New Jerusalem, descending from God out of heaven will find a resting place here, and that the Lord Jesus Christ will dwell with us and be our God."
     The Rev. Dandridge Pendleton, the third speaker of the evening, opened his remarks by recalling something of the history of the Washington Society from its beginnings as two separate groups in Washington and Baltimore, through their subsequent establishment as individual societies to their coming together as one society. He then proceeded to discuss his topic, "Doctrinal Vitality," which he called "the life that comes from doctrine."

He said that in today's world doctrine is in disrepute because it is outside of and above man's intelligence. He pointed out that ours is an authoritarian and an interpretative church; authoritarian because it holds that the Writings are Divine authority, interpretative because it permits each man to construct his own conscience from what he reads and understands. He stated that there must be both a knowledge and an acknowledgment of doctrine from the Word, and that it is from doctrine and not apart from it that we can fulfill our two obligations as New Church men, namely, internal development and external influence.
     In concluding the program, Bishop Pendleton rose to congratulate the Society on its building and on its pastor and his wife. He closed his remarks by assuring us that while we of the General Church are few in number, there is a feeling of strength throughout the church which can and should be a source of encouragement to all of us.
     Open House. After the banquet, Mr. and Mrs. Donald Allen cordially opened their home to all members, friends and guests of the Society, who gathered there in a spirit of mutual friendship. It was a congenial conclusion to a memorable day.

THE NEW BUILDING AND THE COMMUNITY

     The new church building is located on a 26-acre tract of farm land midway between Washington, D. C., and Baltimore, Maryland. Ten acres of this land will be reserved for the church, while the other 16 acres are soon to be opened for the development of a New Church community.
     The building is constructed of steel beams and cinder block, painted white, with a red brick facing on the exterior front. In addition to the church itself, it contains three schoolrooms, a supper-assembly room, a library, a kitchen, a bookroom and the pastor's study, as well as a recording room, chancel guild room, vestry, coat room and several washrooms. The building was designed to meet the needs of the present and to allow for expansion in the future. It is our hope that the continued growth of the Society will someday justify our constructing a separate church building, and that our present building can then serve as an elementary school and assembly hall. It was with this in mind that the interior walls were erected in such a way as to make remodeling a relatively simple and inexpensive process.

     The interior walls are painted in parchment white, and the same basic color is repeated in the floor tile. In addition, all of the major rooms, with the exception of the library, are so situated as to take advantage of the sunlight, all of which contributes to a feeling of spaciousness and light.

     The Chancel. The chancel is constructed on three levels, on the highest of which stands the altar with the Word, flanked by two brass candlesticks. The altar is recessed within and framed by an archway extending nearly to the ceiling which has been cut out of the paneling of Philippine mahogany that forms the background for the rest of the chancel. A ceiling-high backdrop of softly-gathered candlelight satin hangs within the archway several feet behind the altar. The middle level holds the baptismal and Holy Supper altars, and the lowest level contains the lectern and pulpit and chairs for the priests and is fronted by a chancel rail. The chancel furniture-all of which, with the exception of the chairs, is made of Honduras mahogany-is simple in design and without ornamentation save for the cloths. The entire chancel and the center aisle are carpeted in a deep, rich red, and the over-all sphere is one of dignity, majesty and peace-an appropriate setting in which to approach and worship the Lord God Jesus Christ.

     The conclusion of the dedication weekend marked both an end and a beginning: an end to several years of consideration, months of planning, and countless hours of work contributed by various members and friends of the Society; and the beginning of a new phase in the life of the Society in a building designed and dedicated to the end that we may contribute to the establishment of the Lord's New Church on earth. Each of us has been called upon to dedicate our hands to the physical work necessary to construct this building; but the ultimate will have meaning only in so far as we dedicate our hearts to the internals of worship and the application of them in our lives.
     GAEL PENDLETON COFFIN
ANGELIC IDEA OF YEARS 1966

ANGELIC IDEA OF YEARS 1966

"Angels, who are in the internal sense of the Word, cannot have an idea of any year; but because a year is a full period of time in nature therefore instead of a year they have an idea of what is full in respect to states of the church, and of what is eternal in respect to states of heaven." (AC 2906: 10)

ACADEMY SCHOOLS 1966

ACADEMY SCHOOLS Rev. KURT H. ASPLUNDH 1966

(Delivered at the Charter Day service, Bryn Athyn, Pa., October 15, 1965.)

     I want to talk to you about the Academy schools. It is obvious that these schools are important to each and every one of us, or we would not be here today. To you students the Academy is, perhaps, a temporary home, a place to live and learn, to grow; for many others here today the Academy is a fondly remembered Alma Mater; and for some of you it is a place where you have sent a son or daughter-with some fears, perhaps, but with high hopes. But beyond the importance of the Academy to each one of us personally, it has an importance to the whole church, and I would like to explain what that importance is.
     There is a lot going on in the world these days. There are many pressures upon us, not the least of which are in the field of education. As we busy ourselves meeting day-to-day emergencies, we are apt to forget the underlying purposes of life. In the same way, I am afraid that we sometimes forget what the Academy schools are for. The value of a Charter Day observance is that it gives us a chance to stop and think. It is an opportunity to be reminded of the purpose for which this institution exists. So let us pause now to remember and to take stock of ourselves. What is this thing called the Academy?
     It is important to remember, first of all, that the Academy of the New Church did not begin as a school. Let us go back in history to see what happened. Almost from the time that the Writings were published by Swedenborg, some readers recognized them as a new Word of Divine revelation for the New Church. Not all the readers of the Writings accepted this idea. In fact, the majority did not regard the Writings as the Word. Some who did hold this position were to be found, about the middle of last century, in the ranks of the General Convention, which was the organized body of the New Church in the United States at that time. When these men met in Convention with other New Church men they discovered a remarkable coincidence. When important matters concerning the church were being discussed, those men who respected the Writings as the Word found themselves in harmony and agreement with each other, though often at odds with the rest of the Convention. Because they referred to the same authority as the basis for their thought, it was only natural that they came to similar conclusions. Consequently, they began to speak of themselves as the "Pre-established Harmony," or simply "The Harmony."

     These same men began what was soon to be known as the "Academy movement." They were convinced that they had a mission which was vitally important to the New Church. The mission was to present to the whole church the idea that had made such an impression on them, namely, that the Writings are the Lord Himself speaking to the New Church and are the very Word of God. Although these men founded an independent organization which, in the year 1877, was chartered by the Commonwealth of Pennsylvania under the name "The Academy of the New Church," they did not at first plan or wish to separate from the existing body of the church. They were an organization within an organization.
     This, then, is how the Academy began. The men who founded the Academy conceived of it as an instrument of revitalization. Their object was to strengthen the church in its acceptance of the Writings, and to inspire in the church an affection for whatever the Writings taught. This, the founders believed, would enable the church to serve more effectively in the establishment of the Lord's kingdom on earth.
     Such was the essential purpose of the Academy in its beginning. Such is its essential purpose even today. Its loyal sons and daughters will share with its founders the same love and the same mission: the love of the truth of the Writings, the mission of propagating that truth among New Church men.
     Often we speak of the Academy as the "educational arm" of the church. It would be more appropriate to call it the "lungs" of the church, for it is by the lungs that the life-blood of a body is renewed.

     Let us now speak of the Academy schools. They are a means to the end-one means in the Academy's continuing mission to the church. One might well have expected that the founders of the Academy would turn to education in all its forms as a fruitful means of revitalizing the church. Their interest in the education of the young was a direct consequence of the teaching of the Writings that "few of a mature adult age will ever be willing to see the light of the new truth . . . [and] that [the Lord's] new light will be received, and can be received . . . only before the formative period of life is passed."* Because the founders of the Academy were convinced of this teaching they established the Academy schools. They saw these schools as the means by which students might become inspired during their formative years with a spirit of devotion to the truth of the Writings.

     * W. F. Pendleton, The Academy of the New Church 1876-1926, The Academy of the New Church, Bryn Athyn, Pa. 1926, page 13.

     You students, who fill the greater portion of this building today, are the greatest hope for the future of our church. While you are in these years at the Academy your minds are open, as at no other time, to hear and respond to the call of the Writings. In these formative years of your lives the teachings of the Writings can so impress your minds that your entire future will be affected. Whatever occupations you may select, and whatever responsibilities you may face, you can meet the future as New Church men: thinking from the high ideals of Divine truth and acting from the deep courage of inner conviction. This is the end for which the Academy schools were established, and this is the end to which your Academy education looks. In this the Academy schools differ from all other schools; without this difference they would have no reason to continue.
     The difference is apparent even on the surface. As to their administration, the Academy schools, as no others, are under the leadership and direction of New Church priests. As to their staff, the Academy schools, as no others, are manned by educators who are dedicated New Church men and women, professionals not only in the field of education but for the most part specifically trained in the field of New Church education. As to their students, the Academy schools, as no others, accept only those applicants who have been baptized into the faith of the New Church, or who have shown clear evidence of a desire for New Church education for its own sake.

     These are facts, and they demonstrate obvious differences between the Academy schools and all other educational institutions. But, it may be asked: What are the effects of these differences upon the students? How does Academy education actually affect the lives of the students?
     Some may suspect that the Academy schools are no different from other religious institutions in their attempt to indoctrinate the students so that they will readily join the church. Those who operate the Academy know from doctrine that those only are joined to the church who interiorly see its truths and freely acknowledge them. Therefore there is no attempt made in the Academy to convert the young by persuasive means, or to insure somehow that they will join the church; and, certainly, the Academy cannot claim that it produces angelic men. In this respect, New Church education differs from all religious indoctrination.
     One other fear about Academy education should also be put to rest. Because the Academy accepts the Writings as an authoritative statement of truth, the fear is sometimes expressed that its schools must be biased and narrow. The fear is that submission to religious authority in any form restricts both the educator and the student and allows only a rigid and narrow approach to learning.

     On the contrary, the Academy would claim that secular education is narrow and restricted. Secular educators, that is, those who distinguish what is of the world from what is of religious belief, recognize but one source of truth that may justly be considered, namely, natural experience. Academy educators recognize, as the Writings declare, that there are two foundations of truth-natural experience and the Word of God.*
     * SD 5709f.

     We believe that the only complete approach to education results from the recognition of both of these sources of truth, seen in proper relation to each other. It is by means of both seen together that the mind is fully developed. The mind must be instructed in the principles of spiritual truth as well as in the facts of natural truth. It must learn a respect for the authority of truth from both sources. When natural truth is ordered by means of spiritual truth, and when spiritual truth is confirmed by natural truth, both may be appreciated; and as long as this proper relation is maintained there is no conflict between them and no intrusion of the authority of one upon that of the other. Only when the mind is imbued with truth from both sources is it able to see the Lord's wisdom even in the ultimates of nature, and the significance of natural things wonderfully unfolded to view.
     In short, man must learn to see the spiritual truth about nature; for then, and only then, does he see also the cause, purpose and proper use of all things. When we recall that life on earth is but a preparation for spiritual life to eternity, we see the importance of this approach to education.
     As one illustration of the marked superiority of a New Church education over a purely secular one, I would draw your attention to a current effort in the educational world. Scholars, this very day, are at work developing a course entitled "Man." The object of the course is to answer the following three questions: 1) What is human about human beings? 2) How did they get that way? 3) How can they be made more so? Is it conceivable that a course of any significant value on these subjects could be developed entirely apart from the teachings of revealed truth? The limitations of the secular educator are severe indeed.
     If it is asked, finally, what is the most desired effect of New Church education, we would say that New Church educators are dedicated to the task of leading students to the development of a genuine rational faculty. That is, they are leading them to see all natural experience in the light of spiritual truth, and to confirm spiritual truth from natural experience. A genuine rational faculty cannot be developed on the basis of natural experience alone. From natural experience man can develop the ability to grasp and handle ideas skillfully and to reason about those ideas.

Some believe this skill to be rationality or wisdom, but the Writings term it merely an "activity of the memory."* As they who reason only from natural experience "cannot look into truths themselves, they stand outside, and confirm whatever they receive, whether it be true or false. They who can do this in a learned way from scientifics are believed by the world to be wiser than others; but the more they attribute all things to themselves, thus the more they love what they think from themselves, the more insane they are. . . . They have light from no other source than the fallacies and appearances of the world."** The genuine rational faculty is described in the Writings in very different terms as an ability of the mind to see and judge what is true and good, to confirm these things by reason and fact, to choose what is suitable, and to apply it to the uses of life.
     * AC 10227: 3.
     ** Ibid.
     Education at the Academy schools looks to this kind of mental or rational development. It is an education that seeks to instill in the minds of the students, not a distinctive set of facts, not a set response to facts, but a distinctive attitude toward all learning and life. This attitude is the desire to think about things from the light of revealed truth, and to base one's decisions and actions on conclusions reached by such thought.

     The men who were responsible for founding the Academy found themselves in what they called a "Pre-established Harmony" because they based their decisions and actions upon the teachings revealed by the Lord in the Writings. This recognition of the Lord in the Writings, and the desire to set His teachings above human reason, formed the heart of the Academy movement from its beginning. Now that same Academy spirit enlivens the Academy schools and makes them something new, and something incomparably superior, in the world.
     It is our hope that the Academy will be successful in propagating this spirit in the minds of you students. As you throng this church, three hundred strong, in a thrilling demonstration of the past success of the Academy movement, we look ahead to a future for the New Church which has never looked so bright as now.
     If you leave these schools with an affection for the truths of the Writings, no matter what else you may have received, you will have obtained the best education in the world. Not only will you be better qualified than your peers to take up your lives as useful and intelligent citizens of your countries; you will, in addition, be ready to further the establishment of the New Church as the Lord's kingdom on earth. That was the dream of the early Academicians. It is a dream no more; it is a living reality.

NEW MORALITY 1966

NEW MORALITY Rev. KURT P. NEMITZ 1966

(Delivered at the 50th British Assembly, Colchester, July 16, 1965.)

     As we look around us in these days we cannot help but notice that many things are changing. Our culture is not what it used to be, people are behaving differently-and these changes are not all for the good. Almost daily one sees and hears of things that a scant generation back were uncommon and scandalous. Popular magazines and books shamelessly describe and promote the new norm of behavior; intellectual journals discuss and condone the changing mores of our culture.
     The "new morality," they call it. The traditional standards of moral behavior are obsolete and pass?, philosophers and churchmen declare. Lists of cans and cannots are meaningless, says Princeton's Paul Ramsey. The men of this hyper-mechanized age demand a new ethic. Released by the hand of science from the natural limitations of their physical environment, men now desire to be free also from the restrictions of conventional morality in the environment of human society.
     Especially is this noticeable in the relationship of the sexes. Psychologist Goranville Fisher speaks for many colleagues when he says:
"Sex is not a moral question. For answers you don't turn to a body of absolutes. The criterion should not be, 'Is it morally right or wrong', but 'Is it socially feasible, is it personally healthy and rewarding, will it enrich human life?'"*
     * Time, January 24, 1964, page 57.
     But although the new sexual morality, or amorality, receives the most publicity, sex is not the only area of human relationships in which standards of behavior are changing. Traditional ideas and requirements of truthfulness and honesty are scarcely given even lip-service in some quarters. When large-scale cheating was discovered recently at a respected university, an alarmingly large portion of the public seemed to opine that "everybody cheats a little, there is nothing wrong with it"; and not a few objected to students being expelled as a disciplinary action. On all sides a ''new morality'' is being advanced.
     As it is, civilization retreats. Crimes, major, violent and petty, are increasing at a rate that seriously concerns those men who are charged with maintaining civil order. The disorders of juveniles-in age, the population's lower fourth-contribute to nearly half of the law-breaking in Great Britain and the United States.

The home is being torn apart; one out of every four marriages is broken by divorce; and an increasing number of babies is being born out of wedlock. Society seems to be on the verge of disintegrating.
     Some concerned observers are inclined to feel that the consummation of the age is not far off, that a global cataclysm triggered by man himself will purge the earth of the infection that corrupts it. "Our civilization cannot last long in this condition," they say.
     We cannot share this complete sense of pessimism and foreboding of disaster. There is an all-powerful God of inexhaustible mercy who has repeatedly saved men from destroying themselves. When we consider His love and His purpose in creating the earth and populating it with men and women, and know to what depths civilizations have fallen before without man being totally eradicated, there seems to be a firm basis for confidence that this dark age also will see the light of tomorrow. We must not allow ourselves to be carried into the false idea, so common in popular thought, that it is man alone who governs and directs the destinies of peoples and nations.
     We do not for a moment want to be understood to be saying, however, that come what may, even if anarchy and total disorder usurp government and morality with men, life will go on. We do not mean that there is not great danger to mankind because of the visible degeneration in the morals of our peoples. Morality and the state of morality at the present day are very important and matters of concern to us as individuals, as nations, and as a church. In all three of these categories morality is an essential factor. Without it the church crumbles and dissolves into dust because it has no foundation; without it men and nations will abuse and destroy one another.

     Morality is essential to the world and its nations because all human society rests upon it and functions through it. That this is so may not be immediately clear. Let us validate the statement by considering what morality is. In the light of the truths of the new revelation we see that there are three planes of life upon which men live. These planes are in correspondence with the Divine Trinity and with the three heavens. They are the civil, the moral and the spiritual; and for each of these planes there is a body of laws which are to govern, these laws being civil truths, moral truths and spiritual truths.
     Civil truths relate to matters of judgment and of government in nations, and in general to what is equitable in them. Moral truths pertain to the things of everyone's life which have regard to companionships and social relations, in general to what is honest and right, and in particular to virtues of every kind. Spiritual truths relate to matters of heaven and the church, and in general to the good of love and the truth of faith.

     * HH 468.
     The middle plane, the field of moral life, is the characteristic plane of human activity. The species of animal life also have laws that govern the relations of their members to one another. The colony of ants and the herd each has its code. But animals are machines that act out automatically the programs of their goals or hereditary natures; wherefore their government requires no more than, as it were, a civil law. Man, however, because he is free, has need of more than civil law. The members of human society require a law that enables them to function and interact with one another in such a way that their freedom is preserved. This law cannot be restricted to the specific instances to which civil law is of necessity limited. Neither time nor human ingenuity would permit the formation of civil laws to cover all the possible situations that human freedom produces; nor can the moral matters of human affairs be legislated for, because most of them cannot be regulated by the state. The moral law does not prescribe in detail the action appropriate in each case, but each man must use his own reason-a faculty peculiar to humans-to make application of a principle to the case in hand. Thus, because it requires the exercise of reason, the moral life constitutes the plane that is characteristic of human activity. To quote: "Moral good is what a man does from the law of reason; by this good, and according to it, he is a man."* "Moral good . . . is human good itself, for it is the rational good according to which man lives as a brother and associate."** Moral good makes man a citizen of this world; it is human good, not angelic good. Angelic good is life according to spiritual law.
     * Life 12.
     ** Char. 57.

     That is why morality is essential to the functioning of human society; it is the order according to which men live with their fellows, the way they behave toward one another. When that order ceases, or is deficient, society fails to function properly.
     Morals and morality do change. The very word, moral, is directly derived from the Latin mores, which means customs-customs infilled with ethical significance. Customs are not fixed and immutable, they are an expression of what people regard as in their best interests. Customs change with what men value, and so also do morals change with what men value. If men value things which, although immediately satisfying to them, are not beneficial to society, an unhealthy morality arises. Relations among men deteriorate. With each man seeking his own heaven by his own map or plan, without regard to his neighbor, the diverse segments of society go off, each in its own direction, and the organic functioning of society degenerates until society itself is torn apart from within, and sometimes from without.

     The classic examples of Greece and Rome always come to mind when the effect of a decadent morality upon society is being considered. In both, morality changed accordingly as men came to attach more and more value to sensual gratification as the highest good; and to the extent that they made it their custom to look first to their own lusts of the moment, and only thereafter to the welfare of the neighbor and of society, Greece and Rome began to rot from within and became so weak that they were unable to defend themselves against attacks from without. A similar fate undoubtedly awaits any society whose morality deteriorates so completely. In this democratic age, when virtue and non-virtue are treated equally by society, we have reason to fear for mankind.

     Yet it is not only to mankind as a whole that a genuine and healthy morality is vital. Morality is of paramount importance also to the individual. His eternal happiness depends upon it.
     We are now familiar with the teaching of revelation that there are three degrees or planes of human life. These are within every man, and by his free choice his life may become active upon each of them. In so far as a man obeys the civil law and lives by the moral law he is a citizen of his nation and of the world. When he lives according to spiritual law also he becomes a citizen of heaven. This, of course, is the goal. The things of this world pass away, but the life of heaven is eternal. Spiritual laws and life are of the greatest moment.
     This does not mean, however, that civil and moral matters can be set down and left to those whose minds have not been elevated into the light of spiritual truth. The planes of human life can be opened only successively. The civil and moral are pre-requisite to life upon the spiritual plane. A life in accord with spiritual law is built upon civil behavior and moral habits. The Lord's words about the building of a house- which is a symbol of man's spiritual life-immediately come to mind. "Whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the wind blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."*

     * Matthew 7: 24-27

     When He was in the world, the Lord taught primarily a moral life. The Sermon on the Mount is a thorough and beautiful exposition of that life. It is there that the Golden Rule, which is the essence of the moral life, is given. By he that "heareth these sayings of Mine, and doeth them not," is meant the man who does not live a moral life in accord with the Lord's teachings. His house, or spiritual life, lacks a solid foundation in the fixed habits and practices of a moral life. We are directly instructed about this a second time by the Lord in Heaven and
Hell:

     "To receive the life of heaven a man must needs live in the world and engage in duties and employments there, and by means of a moral and civil life receive the spiritual life. In no other way can the spiritual life be formed with man, or his spirit prepared for heaven; for to live an internal life and not at the same time an external life is like dwelling in a house that has no foundation, that gradually sinks, or becomes cracked and rent asunder, or totters till it falls."*
     * No. 528.

     The moral and civil things in a man are receptacles of spiritual substances. What is spiritual with a man must always be terminated in the natural realm of space and time. If it is not brought forth into expression in ultimates, the spiritual life of man has no permanence. All works and deeds pertain to moral and civil life, therefore civil and moral life are the receptacles which are foundations for the spiritual.
     Because moral and civil life have this important function in men s reception of spiritual life, and consequently in their salvation, all revelation commands on the civil and moral planes as well as teaching spiritual truths or laws. Consider the Ten Commandments. The laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the precepts of the Decalogue. The first three are the laws of spiritual life, the four that follow are the laws of civil life, and the last three are the laws of moral life.* Now we are taught that the precepts of the Decalogue are "in a brief summary the complex of all the things of religion, by which the conjunction of God with man and of man with God takes place."** The two tables of the Decalogue are therefore a type of all revelation.
     * HH 531.
     ** TCR 283.
     Moral truth is fundamental in all Divine revelation, for it is a Divine means for the salvation of souls. Moral instruction throughout the Old Testament is unique-as, in fact, was the religion of Israel among the religions of the ancient world-because in it morality is associated with the worship of God. The New Testament is characterized by its moral tone; and the Writings, in which the Lord makes His second coming, repeatedly enjoin men to "shun evils as sins against God."

The evils against the neighbor which are to be shunned are essentially moral ones. The work Conjugial Love is an entire volume of instruction on the morals of marriage. This subject is very important, because in the moral married life a man and woman receive spiritual life in its fullness and, consequently, the most perfect blessings of heaven.
     Where there is no morality, or a defective and unhealthy morality, individuals suffer. Spiritual life cannot be formed with them because it has no foundation. Moreover, the problem extends further than this. Those who have not been trained to value the good things of civil and moral life can be introduced only with great difficulty into the acknowledgment of spiritual truths, which truths are the only means by which they can be reformed. We are told in the Arcana Coelestia:

     "[The first state of a new church with men] is such that first of all the Lord is unknown to them; and yet because they live in the good of charity, and in what is just and equitable as to civil life, and in what is honorable and becoming as to moral life, they are such that the Lord can be with them; for the Lord's presence with man is in good, and therefore in what is just and equitable, and further in what is honorable and becoming (what is honorable being the complex of all the moral virtues, and what is becoming being simply its form); for these are goods and truths which succeed in order, and are the planes on which conscience is founded by the Lord, and consequently all intelligence and wisdom. But with those who are not in these goods, that is to say, from the heart or affection, nothing of heaven can be inseminated; for there is no ground or plane, thus there is no recipient; and as nothing of heaven can be inseminated, neither can the Lord be present there."*
     * AC 2915.

     Civil and moral truths, and a life according to them, are like steps on a ladder which raise man upward unto the light of heaven so that he may see Divine doctrinal things, which are the spiritual truths that introduce one into the life of heaven. There can be no jumping up without using the steps of this ladder.
     This leads us to the point where we can analyze and understand the faults and failings of the "new morality." The day to day function of morality is to order the field of human activity so that the game of life may be played fairly by all participants. The long term and higher purpose of morality is to serve as a step by which men may be raised into the spiritual way of life which is heavenly. Nevertheless, morality is only a step. A man is lifted up on this step into the life of heaven only by grasping the hand of God, which is extended to him. He disdains the Lord's assistance when he lives a moral life, not from religion, but from concern for what others will think of him; that is, from fear of the law, and from fear of the loss of reputation, status and money. Such men are merely natural-moral; they are not spiritual, because they shun evils merely as evils and not as sins against God.*

Wherefore with such men the root of evil is not removed, but remains imbedded in their spirit.
     * Life 108.
     A man accepts the lifting hand of the Lord when he refuses to do things that are uncharitable, insincere, unjust and unchaste because they are sins against God. When a man abstains from such immoral things because they are contrary to Divine laws, he acquires for himself spiritual life from the Lord. For by such thoughts and faith man communicates with the angels of heaven, and by this communication with heaven his internal or spiritual mind is opened, which mind is a higher one such as the angels have, and he is thereby imbued with heavenly intelligence and wisdom; and at the same time his evils, which hold him down, are dispelled by the presence of these Divine qualities. Only the presence of the Lord can break the chain of hereditary evil by which man is bound to hell and then elevate the man into heaven.

     This is the failing of today's so-called new morality. It is entirely devoid of and separate from any idea of God and any conception of morals as Divinely enjoined on man. This is not to say that all the proponents of the new morality are atheists; many of them are theologians. However, although they may acknowledge a God, a supreme Being, they deny the Divinity of His Human. The Divine Human is the Word. Such men, who deny the Lord's full Divinity, deny the authenticity of revelation; and because the Divine origin and authority of the Word are denied, many do not acknowledge that the moral code taught in the Word has a Divine origin and should therefore be accepted and obeyed. In place of a Divine standard of morality, men substitute a code of their own making. Consequently, the new morals that are now dominant in society are an expression of the self-interest, the innate cravings and the desires of the multitudes. They are, inevitably, weak; there is no strength in them to resist the heat of the moment. The code of self interest is the law of hell. Because man has no life in himself, a morality that is from himself alone is inwardly dead. In the long run, such a morality, a false morality, will crumble away-as it now seems to be doing in many areas-because it is inwardly dead. It is like an apple that is rotting from within: for a while the skin remains shiny and bright, but it must in time wither and rot away. There is no doubt, in our mind, that the moral behavior in our culture is going to become worse and worse.
     Similar conditions have existed before. An essential reason why the Lord came on earth was to make moral truth spiritual moral, and thus an effective instrument in the salvation of men. The Jews did not lack moral truth when the Lord came, nor do they today. In fact, as to its doctrine, the Jewish religion was from the beginning, when the Ten Commandments were given, and is to this day, an eminently moral religion.

It is noteworthy in history as showing the first instance in which morality was made a part of religion. Morality there was when the Lord came; but it was a false morality, devoid of any life-a mere act rehearsed for public approval. Thus the Lord observed of the scribes and Pharisees: "All their works they do for to be seen of men. . . . Woe unto you, scribes and Pharisees, hypocrites! . . . for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, faith: these ought ye to have done, and not to leave the others undone."* These are strong words, for it was an appalling situation. Unless the Lord had come on earth, we are told, no man could have been saved. The Lord restored the possibility of man's receiving eternal life by teaching truth which would give a new spirit to the practice of morality. "It is the spirit that quickeneth; the flesh profiteth nothing."**
     * Matthew 23: 5, 23, 25.
     ** John 6: 63.

     The "spirit" the Lord taught men about was the spirit of love. The Two Great Commandments are, He said, "Thou shalt love the Lord and, thou shalt love thy neighbor." An age that had hardened religion into a rigid and mechanical observance of a multitude of trivial regulations learned of the soft and merciful quality of love. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven."* The relationship between morality and the spiritual aspect of religion was reasserted to men, and they were thus enabled to become spiritual-moral-citizens of heaven as well as of earth.
     * Matthew 5: 43-45.
     The new truth that the Lord taught was not only to build in time a new morality on earth; as it was disseminated through the other world a judgment was effected. The societies composed of the simple good and the hypocritically moral, both alike in outward appearance, were dissolved, and the good raised into heaven, the evil cast into hell.
     Seemingly all would be forever well. Yet the Lord foresaw that such an evil condition would arise again. When His disciples asked Him, "when shall these things be, and what shall be the sign of Thy coming, and of the end of the age?" the Lord, in answering, said: "Because iniquity shall abound, the love of many shall wax cold."* The Greek word here translated "love" is agape which means, charitable love. Once more men would bring about a time when they would extinguish charity, the life of morality, and would make morality merely an external show. As men from this world who were practised in false morality entered the spiritual world, they formed for themselves false heavens, as had been done by those who had lived prior to the First Advent. Because these false heavens interfered with the order and flow of life in both worlds, the Lord had to come a second time.
     * Matthew 24: 12.
     In His second advent the Lord again came to bring a new spirit into the lives of men. Because the teachings about love that He had given when He was on earth had been perverted and destroyed, He sent the "Spirit of truth which shall lead . . . into all truth." Love-the Divine love, which is the model for all men-was the cardinal subject. It was foretold: "These things have I spoken unto you in parables; but the time cometh when I shall no more speak unto you in parables, but I shall show you plainly of the Father."* The Father is, of course, the Divine love. The Lord's new revelation showed men what the Divine love is, and that love is the essential of life; and it explained to men how His love must enter into their everyday lives if they are to receive its eternal blessings. Because of the Second Coming, morality can again fulfill its intended function as the form of spiritual worship.
     * John 16: 25.
     As a result of the Second Coming the false heavens were disbanded, and the simple good were rescued from exploitation by the cunning and power-hungry evil. What is more, the problem was permanently solved. The nature of the truth of the new Word is such that never again will the equilibrium of good and evil in the spiritual world come to the verge of destruction. False heavens formed of those who are simple and the hypocritical will be, and are now, periodically organized, but they are soon judged and dispersed by the new truth. Because of the new revelation of Himself that the Lord has made, there is a new order in the spiritual world.
     On earth the problem continues. Here men with a false morality, or no morality, will continue to disturb and vitiate the structure of society. In the little work Last Judgment we were forewarned of this. In the concluding section, on the state of the world and of the church thereafter, it is written: "The state of the world hereafter will be just the same as it has been hitherto, for that great change which has taken place in the spiritual world brings about no change in the natural world as far as outward form is concerned. Wherefore there will be henceforth civil affairs as before; there will be times of peace, treaties and wars as before, and other things belonging to societies in general and particular."*

* No. 73.

     Nevertheless, and here we are getting to the main point of this address, we believe there is hope that a better world will arise here on earth. For although the Last Judgment does not produce an immediate transformation of the external form of earthly society, its spiritual effects are influencing men on earth. We read further in the same number that "because spiritual freedom has been restored to man, therefore the spiritual sense of the Word has been disclosed, and through it interior Divine truths have been revealed." The man of the church in this world now has spiritual freedom and interior Divine truths, truths of a higher order than has been known on earth since the Fall. Through these two endowments a truly new morality may arise; and as a truly new morality develops, a better world will arise, a world which will better serve the children of men as the nursery for heaven.
     The new revelation is the means through which the new morality will be established in men. Morality is, as we have seen, exclusively human, for it is the "rational good according to which man lives as a brother and associate."* To be moral requires the free exercise of reason. The morality of today is natural-rational. It is morality from reason, but from a reason illuminated by natural light alone, which is the feeble, delusive light cast by the flame of self-love and pride. Spiritual light has now been given to the New Church-the bright, clear brilliance of interior Divine truth. In that light men today are able to make rational decisions and do rational good in a discretely higher plane. The truths of the new revelation make wise judgments possible, for they show what the genuine good of society is, that is, eternal life and whatever looks to it.
     * Char. 57.
     To consider the matter another way, the new revelation makes a new morality possible because it is the means through which a new spirit may be infused into man's behavior with and toward his fellows. Since the spirit from which a thing is done qualifies the action entirely, a new spirit will produce a new morality. This new spirit of charity will flow into men as they receive the interior Divine truths now given. Truth is the receptacle of good and love. Interior truths in a man receive interior loves. Through the truths of the new revelation a new love for the neighbor may be received by men, and with the infusion of the quality of this heavenly love morality will be rendered new and spiritual. Furthermore, not only does the new revelation provide a light and a guide for spiritual-moral action, but from the spiritual love that men receive they will have a more acute perception of what is in harmony with reason and therefore moral.*
     * DP 96: 2, 3.
     We would conclude this discussion of the new morality by considering the New Church's role, your part and mine, in establishing it. First we would call attention to the fact that the men of the church who read the Word and thereby know the Lord constitute the heart and lungs of society.*

This teaching places a great responsibility upon every one of us who has been called by the Lord to fulfill these vital uses. Each man of the church should be a center into which Divine good and truth flow, to be radiated outward to society.
     * SS 105.
     Obviously, our primary responsibility is to read the Word and live in such a way that the Lord may come into our hearts and lives. He is the soul from which the new morality will grow. A secondary duty with which we are charged is to proclaim the truth-to go forth and "teach all nations." For as the truth of the Second Coming is spread abroad and learned by man, it will effect a judgment on the false, dead morality which now prevails. Men must be given to see the error of their ways before they can in freedom change them. To make known the truth of the Second Coming to others is the duty of every New Church man and woman, of both priests and laymen. There are two ways of doing this. Formal instruction, that is to say, publication, lectures, sermons, private conversations, and so on, are only half of it; another equally important and effective means of spreading the new truth is by example. The history of the New Church shows that many, perhaps most, of those brought into the New Church were first taken by an affection for it which was inspired by the admirable example of New Church people whom they had come to know.

     Another secondary duty is with young people. We must enable the Lord to build the new morality in them. This is an especially important part of their training. The moral life is the foundation of spiritual life, and it must be laid first, as the foundation of a house must be built before the upper levels can be constructed. Moral truths and a life according to them introduce the mind into spiritual life. By moral instruction the communication between the rational and the natural is opened.
     Moral instruction is and should be given in many ways. The lessons of history are most useful for instilling a moral sense. In these the young person is trained to differentiate between right and wrong as he approves one action and condemns another. Thus the affection of truth and justice begins to be formed; a beginning is made that is to be the basis of an unending moral development in this world and in the other. The history most eminently suited to this instruction is in the stories of the Old Testament. Good parents should see that their children are given a full knowledge of the letter of the Word; and where it is possible, children will be greatly benefitted by receiving an education in New Church schools, where the teachers endeavor to present all knowledges in such a way as to serve as elements out of which a moral conscience may be formed.

For by the establishment of a moral conscience a communication is established between the rational and the natural, and thus a man is prepared for the process of regeneration.
     Yet, again, this is something that is accomplished not only through instruction but also by example. In this all who are of the church play a part. The moral behavior of the members of the church provides a sphere and presents a model for the young.
     Lastly, in the moral development of the young we would mention discipline. Morality is not just a code that is known; it is a way of life that is lived. The whole man must be moral, which means not only his understanding but also his will, from which actions flow. Those responsible for children must hold them, even physically, in the practice of a moral life until the pattern of habit is inscribed deeply on their hearts. Therein is the hope of a better world.
     A new seed has been planted in the soil of earth by our Heavenly Father; and out of the wreckage of the old, decadent culture a new life is beginning to grow up. The fresh, tender shoots of a new morality, a new life among men, are pushing their heads above the debris, to be seen by all. Though they are young, their potential is great.
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

In a recent issue of NEW HORIZONS, the Rev. J. O. Booth referred to the problem posed by the persistence of a number of Zionist sects which wish to come into the New Church. These people profess affection for the teachings of the church, but the Mission has been reluctant to accept them because they "love their drums, river baptisms and river cleansing and healing rituals." However, a plan has evolved. Several of these groups have been taken under the wing of a Zionist group in Natal which was accepted under the Amalgamation, and are now associates of the Mission, which, it is hoped, will in time influence them.
The Rev. E. B. Williams, recently appointed editor of the NEW AGE, has appealed for contributions that will truly reflect the thought of the Australian Conference. His plea for an affirmative and humble approach to the things of Divine revelation, and a lack of timidity then in expressing one's thoughts, is well made; and it is to be hoped that a representative response will be felt in the pages of the journal, for a vigorous periodical is essential to the development of the church.

SWEDENBORG'S FOURTH RULE OF LIFE 1966

SWEDENBORG'S FOURTH RULE OF LIFE SYDNEY B. CHILDS 1966

     To obey what is ordered; to attend faithfully to one's office and other duties; and in addition to make oneself useful to society in general. This rule can be divided into three parts.

     PART 1: To obey what is ordered. An illustration of this can be seen in all the discipline that goes into the making of an army. A soldier must obey the chain of command. In battle this means acceptance of the risk of death. In free countries the chain of command progresses right to the top, usually to a president or prime minister. The Writings make many references to those in supreme authority, with indications that they should be God-fearing and be led by precepts of justice and judgment. War in defense of one's country is righteous; war prompted solely by love of dominion and aggression manifestly is directly inspired by the hells. Signs are usually evident as to whether a war is righteous or unrighteous.
     It is probable that no earthly calamity can be greater than a war started by an aggressor nation. History illuminates the frightful cruelty of war; where aggression is involved, the hells must have a "field day." Yet the Heavenly Doctrine indicates that wars are permitted in order that more insidious evils may not corrupt from within.
     PART 2: To attend faithfully to one's office and other duties. This summarizes one of the Lord's greatest gifts to man. A beautiful illustration of the difference between imaginary and real joy is given throughout the Memorable Relations at the beginning of Conjugial Love which discuss the "Joys of Heaven." Spirits newly departed from our earth were given to realize by experience that paradisal gardens exist in heaven, but that such gardens must be regarded as external and as nothing other than useless if the man is not concerned primarily with uses. An angel said to the novitiate spirits: "There are paradisal gardens everywhere in heaven, and the angels derive joy from them in so far as the delight of the soul is in them." Observing this, the spirits inquired: "What is the delight of the soul; and whence is it?" The angel responded:

     "The delight of the soul is from love and wisdom from the Lord; and as love is effective, and is effective through wisdom, the seat of both is therefore in the effect, and the effect is use. This delight flows into the soul from the Lord, and descends through the higher and lower degrees of the mind into all the senses of the body and fills itself full in them.

Thence the joy becomes joy indeed and becomes eternal from the Eternal from whom it is. You have seen things paradisal; and I assure you that there is not a thing therein, not so much as a little leaf, that is not from the marriage of love and wisdom in use. If therefore a man is in this marriage, he is in a heavenly paradise and so is in heaven."*
     * CL 9.

     Then as to the glorification of God, where the spirits from our earth had imagined this to consist in perpetual worship: false priests had initiated that program, and were rebuked by angelic ministers:

     "We saw you from heaven with these sheep, and how you feed them. You feed them even to insanity. You do not know what is meant by the glorification of God. It means to bring forth the fruits of love; that is, faithfully, sincerely and diligently to do the work of one's employment, for this is of love to God and of love to the neighbor. . . . By this God is glorified, and then by worship at stated times."*
     * Ibid.

     We conclude that a man cannot enter into the fulfillment of genuine uses unless he is at the same time looking to the Lord and shunning evils as sins against God. We know that at this day there are many men in the world who perform uses only for evil ends. On occasion, the selfish performance of a use is disclosed to others, as when an unreasonable and exorbitant return is demanded. The continued strife between labor and management at times can be carried to an extent at which the public good is entirely overlooked, and at which there may be also acts of criminal violence.
     In many instances it is quite evident that little of the spirit of co-operation and justice prevails at present. While all would agree that "the laborer is worthy of his hire," this does not justify violence, and even murder, to obtain that "hire"; which seems often directed to endless increases of demands for higher wages, even to the extent of forcing the employer out of business. Within the writer's lifetime there has appeared a cycle, first of oppression of the employer in order to obtain profits beyond all reason, and then of the opposite. Inevitably both are against true charity and harm the public good.
     There is also the tragic fact that crime is increasing. To obtain money either by fraud or by violence is the perversion of all the good of charity. These instances are of frightful significance. In the recent United States Senate hearings which exposed "crime syndicates," testimony revealed shocking methods used by organized crime to attack society. Such perversion of use is a vicious demonstration of evil by evil men directly inspired by the hells.

     Yet anyone who does perform good uses with integrity and fidelity can experience in our world a delight beyond all description. Such performance of uses by a regenerating man will bring a state of inner tranquillity. All good uses serve in greater or less measure to promote the salvation of mankind; and while adequate compensation is a necessity, a regenerating man is concerned primarily with service to others. That man's "book of life" will involve trial and error, but the book's "author" can look with confidence and hope to increasing ever his sphere of usefulness after death in a life that is to continue through eternity.

     PART 3: To make oneself useful to society in general. Here may be included everything in our lives apart from the direct assumption of duty in our employment. For those who are married there are the responsibilities of the conjugial relationship. Where children are brought into the world, the fulfillment of a truly Christian marriage serves as the highest of all uses in the fact that the child born on earth is in the seminary of the human race and of the angelic heavens. There are also obligations to one's country through the payment of taxes in order to sustain the functions of government; and with taxes tending to increase steadily, either directly or indirectly, in order to meet enormous expenditures on every level of government, this phase of discharging one's obligations is not always a happy one.
     There is included also in this phase one's obligation to sustain the uses of the General Church and the Academy, to the sublime end that our church may grow and thereby promote the Lord's will that all mankind may achieve salvation. There are, too, social obligations which can bring about friendships based on our universal need for companionship with others, particularly with those of our own faith. We have spoken earlier of the need to defend one's country in time of war, and this even to the sacrifice of our lives. The Lord said that no greater sacrifice can be made than when a man gives his life for another.
     To conclude this brief series on Swedenborg's Rules of Life, there is the teaching in both the Scriptures and the Writings that all that is incumbent on man is to look to the Lord in his life on this earth. To believe in the Lord man must follow His precepts. On this earth power will be given to the regenerating man to follow the precepts of a life of true charity.

REVIEW 1966

REVIEW DAVID R. SIMONS 1966

SUNDAY SCHOOL TEACHER'S MANUAL. Compiled and edited by Harold C. Cranch. The Sunday School Committee of the Extension Committee of the General Church, 1965. Mimeographed, pp. 231.

     This manual for Sunday school teachers, assembled by the chairman of the Sunday School Committee, is a pioneer effort to meet the immediate needs of a great use. It contains a wealth of material "gathered by the compiler over the course of some twenty-two years of teaching and work with Sunday schools."* Even in its present rough form it will be a contribution to New Church education in the field and a tribute to the zeal of its compiler. Its aim is to prepare teachers to make Sunday school "the best and most successful of all schools (apart from distinctive New Church day schools), because it is openly, freely, and fearlessly religious.
     * Introduction, p. 1.
     Through the Sunday school Christianity is free to pour its faith into all other subjects and schools. Standing on the moral and social hilltop of the week, it should be able to throw its light on all the parts of the children's daily work and studies."* This goal can certainly be realized more easily with the help of this mimeographed pamphlet.
     * Part I, p. 51.
     Although the style is old-fashioned and prolix in places, still the general content is most refreshing in a world that is revealing daily how little it knows about genuine education. It is refreshing in that it is founded on the conviction that man learns by definite fixed laws, and that there is an authoritative truth to be taught.
     This manual has three parts, and the first is a short, logical treatment of child psychology, based on the Writings, by the Rev. Eugene J. E. Schreck, which is as applicable today as it was at the turn of the century when it was written. Mr. Schreck, who was associated with the early Academy, treats of the relations among soul, mind and body, and of the various phases of growth to maturity. He gives a foundation of general truth about the human mind that should be understood by all teachers.
     Part II outlines "Seven Laws of Teaching" and is full of common sense about the teacher-learner relationship. These broad generalizations are confirmed by passages from the Writings. All teachers should go over these carefully, noting carefully such basic rules of pedagogy as, "the language used as a medium between teacher and learner must be common to both. The lesson to be learned must be explicable in the terms of truth already known by the learner-the unknown must be explained by the known."*

The explanation of each law is followed by "Violations and Mistakes" which are homely hints on the do's and don'ts of good instruction. "Lessons [which] are commenced before the attention of the class is gained, and continued after it has ceased to be given, [might just] as well begin before the pupils have entered the room, or continue after they have left."** While over-rationalizing a subtle art, this section provides worthwhile ideas for all teachers, especially novices.
     * Pp. 1, 2.
     ** Page 23.
     In the third part the compiler covers a wide range of topics from philosophy to flannelgraphs, from Growth of the Mind to Life magazine. Between the same covers we find synopses of Bishop De Charms' Growth of the Mind, Bishop W. D. Pendleton's Foundations of New Church Education, and "Visualizing Bible Teaching" by Paul H. Vieth, "Visualizing Sunday School" by Robert L. Young, and "Our Troubled Sunday Schools" by Wesley Schrader.* This contrast gives us a balanced picture of the field, and "analyses from other than New Church sources" help us to realize the full nature of the problem we face.
     * Life, February 11, 1957.
     Of great value in this part is the section headed "The Reference Library" which reviews a list of books from New Church and other authors. A list of audio-visual aids-slides, film-strips, motion pictures and their prices-currently available provides the Sunday school teacher with the opportunity to work from a rich background of information.

     Mr. Cranch shows his versatility and willingness to use the experience of others where he transposes recommendations proposed to the International Council of Religious Education into useful objectives for New Church Sunday schools. The Council objective: "To effect in growing persons the assimilation of the best religious experiences of the race, preeminently recorded in the Bible, as effective guidance to present experience," is transposed into a specific, distinctive and far more acceptable goal: "To teach the Word of the Lord, and show its application today, and lead men to heaven."*
     * Page 35.
     While working toward perfection, the uses of the church must come from humble beginnings. If the readers of this manual come away with the conviction that, like the way to heaven, establishing a Sunday school is not as difficult as might be supposed, it will have made its mark.

     DAVID R. SIMONS

MARKS OF FAITH 1966

MARKS OF FAITH Editor 1966

NEW CHURCH LIFE
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THE GENERAL CHURCH OF THE NEW JERUSALEM
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     In these days of ecumenicity, and a pragmatism which views with equal favor all beliefs that yield satisfaction, the New Church man who insists that there is only one true faith may be accused of evincing a reactionary and sectarian spirit. Yet there can be only one true faith; for faith is truth, and truth is one. It cannot be fragmented, or made simultaneously to favor opposites, and still be truth.
     There is, then, only one true faith. It is, the Writings declare, faith in the Lord God the Savior, Jesus Christ; and the marks of that faith are said to be belief that the Lord is the Son of God, that He is the God of heaven and earth, and that He is one with the Father. New Church men sometimes have difficulty in reconciling the first of these marks with the fundamental idea of the Lord's sole Divinity. What the Writings mean here, however, is belief that the Lord's Human is Divine: that it is the Divine Human because it was both conceived and born of the Divine itself. Were it not so, the Lord would not be the God of heaven and earth; and in no other way could He be one with the Father.
     Any faith which departs from these three beliefs is, we are taught, spurious. Thus they are the marks of faith in the individual New Church man and woman, and the faith of which they are the marks offers to the Christian world the only basis of a unity that is spiritual. Within that unity there will indeed be a harmonious variety, but no diversity, since that would destroy it; for faith in the Lord God the Savior, Jesus Christ, is the church's one foundation-the rock on which alone the universal church of the Lord is built.

HONOR TO SWEDENBORG 1966

HONOR TO SWEDENBORG Editor 1966

     The honors posthumously bestowed on Swedenborg by his country were not conferred on him as theologian or revelator; yet if he had been no more than a scientist, philosopher and statesman, however distinguished, it is doubtful whether his birth anniversary would now be commemorated by more than a few. It is in the New Church that his birth is celebrated, not the universities and chancelleries of the world; and the use which makes him of perennial interest is that for which he was allowed to subscribe himself "servant of the Lord Jesus Christ."
     It is in this designation, indeed, that we may see why and how Swedenborg should be honored. Those who would present the Writings as his works misconstrue the nature of his service and diminish the Lord; those who would give gratitude only to the Lord and dismiss him as merely an instrument do less than justice to it. While all good uses are from the Lord, and dignities and honors belong to uses, not to men, men can and should be loved for the fidelity with which they perform uses; and this is done truly only as the use itself is loved and esteemed.
     Uses cannot be separated from men, but they can and should be related properly to each other and to the Lord. The more we honor Swedenborg as the Lord's servant, the less will we venerate him and the more will we adore the Lord; honoring the Lord from whom the use was, the use itself, and the man who as if of himself but from the Lord performed it so faithfully and well. In that spirit we may well sing "Honor to Swedenborg"; without it his memory must eventually fade. Nor would there seem to be any reason why it should be perpetuated.
DEDICATION IN WASHINGTON 1966

DEDICATION IN WASHINGTON Editor 1966

Those who were privileged to share with the members of the Washington Society in the dedication of their new building will long remember a moving experience. The chaste yet warm and rich beauty of the chancel, seen for the first time; the sensation of light and airiness in the rooms; the many present and future uses provided for by the lay-out; and above all, the quiet pride and feeling of accomplishment and satisfaction that was manifest: these have left memories long to be cherished.
Our friends in Washington and Baltimore have every right to those feelings. For nearly a year they have accepted a severe restriction of society uses, and have assumed a heavy and continuing burden of responsibility and labor, in order to gain what they now have, and with it to resume more effectively the activities of a society of the church. It is a matter of record that a building program can weaken a society or strengthen it immeasurably; and we may rejoice that they found a new spirit and friendship in looking to a common use, and that they face the future with a spirit of confidence, as they have since testified.

For they are well aware that the excitement and happiness of the dedication weekend cannot be prolonged, and are well aware also of the challenge that lies ahead. This is the challenge to build on the new beginning that has been made a stronger New Church society by entering ever more fully into the spiritual uses of the church for which the ultimate has been set apart by dedication. From the messages read at the banquet it was evident that many in our societies who could not be present wished to share in the delight of our Washington friends; and the entire church will wish them an increasingly bright and stable future as they move forward from this new beginning in their history as a society.
SPIRITUAL PROBLEMS OF AGING 1966

SPIRITUAL PROBLEMS OF AGING Editor 1966

     As advances in science increase the average life-span, geriatrics has become a prominent and important medical specialty. The problems encountered in the study of old age and its diseases are not all in the fields of medicine and surgery, however. Some of them are in the province of another branch of the healing art-psychiatry; and there is a growing awareness within the Christian churches that ministering to the aged is a distinct form of pastoral care, the need for which can only increase. Can we doubt, then, that within the New Church there are spiritual problems of aging that should be of concern to our clergy?
     The plight of the older man, compulsorily retired when still capable of productive work because the policies of business and industry have not yet adjusted to a changed situation, is too well known to need any description here. So is the plight of the older woman who, her family grown up, married and dispersed, feels that her life is over. When dependency, poor health or chronic illness are added, the condition is even more severe. Yet the New Church man and woman may have problems that are peculiar to them. Trained from early youth to think of use in terms of active employment either in the world or in the home, they may chafe under the conditions which have brought their active pursuits to a close, and begin to think that their usefulness has ended; and if illness should claim them may resign themselves with as much grace or fortitude as possible to a period of waiting until they shall be called by the Lord to the spiritual world.
     There is, of course, teaching in the Writings that is directed to these feelings. Considered interiorly, a man's spiritual use is the influence he has upon others, the impact of his character upon them; and in this view use does not cease with retirement, or even with the weakness of more advanced years.

A character formed by the choices of a long lifetime of experience, and expressing something of the real wisdom of life, may have a far greater influence upon others than its possessor realizes. Wherever its sphere is received it has much of value to give, much, indeed, that only wise old age can give.
However, this and other teachings need to be applied to the specific problems of particular men and women, each of whom is a unique individual; and while they themselves must make the application, it is a part of the pastoral use to teach the relevant truths and indicate how they may be applied. It is not implied here that our pastors are not doing this in their private ministrations. What is suggested is that as the span of earthly life is prolonged, they may find need to give to it increasing study, thought and mutual consultation.
CARE FOR THE MORROW 1966

CARE FOR THE MORROW Editor 1966

When a new year begins, it is appropriate to examine the attitudes with which we face the future. Many will do so with grave apprehension, and will point to the war in Southeast Asia, potentially explosive situations in other parts of the world, and the ever-present threat of global destruction as valid grounds for deep anxiety. Yet these things do not themselves cause anxiety; they simply release it. Even if some ages seem to have been marked more than others by unwanted anxiety, anxiety is a quality of the natural man in every age; and if our age suffers unduly from anxiety it is because its culture is becoming increasingly man-centered. Anxiety is egocentric, and there can be no promise of relief from it as long as men trust in their own powers, prudence and good intentions to avert catastrophe.
To this condition the Lord speaks words that are familiar but are not always rightly understood. His counsel, given as "take no thought for the morrow," has been poorly translated. A rendering closer to the original would be: "Be not distraught by many cares." In our rational moments we see clearly that worry is not only useless, it is worse than useless. Untroubled forethought and intelligent day by day labor are commended, even urged, in the Word; but no amount of nagging anxiety about a situation ever helped the situation. On the contrary, it may stultify judgment and paralyze action, so that the chronic worrier becomes a menace to himself and a danger to others.

How, then, can we learn to overcome anxiety, or at least control it? Recognition that worry is worse than useless, while the first step, is in itself only a palliative. Nor do we get rid of anxiety merely by admonishing ourselves and others not to be anxious. That may invite the very thing we would banish by focussing our attention on it! The only radical cure for anxiety is a spiritual trust in the Divine Providence. Those who do not believe in God, or are uncertain of His existence, have some excuse for anxiety; but to the extent that men truly believe in Him and trust in His providence the Lord removes their anxieties.
Yet the nature of that trust must be rightly understood. The Word nowhere promises that those who trust in the Divine Providence will be spared suffering, or even death. Indeed, in asking for their trust, the Lord warned His disciples: "In the world ye shall have tribulation." Yet He added: "But be of good cheer: I have overcome the world." The answer of the Writings to anxiety is not a fatuous: "Don't worry. God won't let it happen." It is that whatever befalls those who trust in the Divine Providence-whether good or ill, happy or unhappy-is yet conducive to their eternal welfare. The spiritual man, while hoping for no less, will ask no more; and in this promise is the only true solvent of anxiety-the solvent given to those who seek first the kingdom of God and His justice, not ignoring but subordinating other things to it.
CHILDREN AND REFLECTION 1966

CHILDREN AND REFLECTION CHARIS P. COLE 1966

Editor of NEW CHURCH LIFE:

     The Rev. Daniel Heinrichs' fine address on "Reflection" [NEW CHURCH LIFE, September 1965, pp. 403-413] is timely, especially since it is a somewhat neglected subject, yet, as he says, essential to reformation. I wanted to comment on the part about our responsibility to our children in helping them to reflect on their faults.
     In this we should be very gentle, especially with children of a sensitive and introspective nature. Certainly we should teach our children that along with the evening prayer they should reflect on whether they have broken the commandments, and then ask God's help to do better next day. Little children, of course, do not understand evil beyond the deed.
     We should be careful to let our pre-teens and teens know that all children-in fact, all of us-have evil loves and thoughts and the Lord does not judge us on these. He judges us on where we are going, on our effort to shun evils, and He asks no more of anyone than he is capable of doing. Children of this age certainly have a tendency to conceit, but they are also cruelly self-critical.

Although they are pulling away from and testing their parents, they desperately need their love, praise and encouragement whenever possible as well as scoldings. They also need understanding; and while we should not pry, we should listen with our hearts and ears. We should be gentle and patient in helping our children to overcome their faults, and should expect only one or two things at a time.
We should realize that many of a child's good qualities are not yet really his own but come from a love, a desire, to please parents and teachers. We should expect backsliding as a child tries to find and be himself, not a carbon copy of his parents.
The Lord is most careful and gentle with all men in leading them and above all things He protects our freedom. He does not let us know too soon what is involved in being regenerated lest we rebel. This is taught in Divine Providence, nos. 183-186, from which I quote just a little from nos. 183 and 186. "The Divine Providence does not instantly take away this evil [to become great and gain riches even to becoming greater than God and possessing heaven], for if it were instantly taken away man would cease to live; but Providence takes it away so quietly and gradually that man knows nothing about it.... Man would run counter to God, and also deny Him, if he clearly saw the workings of His Divine Providence, because man is in the enjoyment of self-love and that enjoyment constitutes his very life. If, therefore, he had a perception of being constantly led away from his enjoyment he would be enraged as against one who wishes to destroy his life, and would regard him as an enemy."

CHARIS P. COLE
FUTURE OF MAN 1966

FUTURE OF MAN 1966

     "What pious and wise man would not like to know the fate of his life after death? where fore the general principles have been revealed, from which he may know it, if he chooses.
     "The delight of all in hell is to injure the neighbor, and to blaspheme God; and this delight springs from the heart or their will. They are, however, restrained by punishments from acting according to their delights.
     "The delight of all in heaven consists in doing good to the neighbor, and in blessing God, and indeed from the heart or will, and at the same time by deed." (Additions to the True Christian Religion VIII: 16-18)

Church News 1966

Church News Various 1966

ATLANTA, GEORGIA

     It has been many years since a report has been written about the Atlanta group, but like many other New Church centers, it, too, has been growing; and now, with five families and two single men, we can boast a group of seventeen adults and nine children and young people. If we add the Philip Horigans of Cleveland, Tennessee, who are frequent visitors at our services, we have a grand total of thirty.
     The group always looks forward to pastoral visits. Last year the Rev. Morley D. Rich made four of these; one, early in November, when Heather Leeper, infant daughter of the Tom Leepers, was baptized. He came again just before Christmas, and although it was a little early we held an evening service to celebrate the season and presented gifts to the children. Mr. Rich returned again in February. That time Christopher Gese, infant son of the Ted Geses, was baptized. This was also the occasion of the Jean Dalys' seventeenth wedding anniversary. Mr. Rich's last visit came in June. His class on Saturday evening was an informal discussion of what we should look forward to in the future as a New Church group. We discussed the ways in which we could advertise Atlanta as a growing New Church center and entice more New Church people to move here. We talked of what we could do in the field of missionary work, and how close we think we are coming to having a minister situated right here in Atlanta who would travel throughout the Southeast, taking the load off the pastors in Miami and Washington. Then a silver tray was presented to Mr. Rich with our thanks for all that he had done in the past ten years and our best wishes for the future. Next day there were many goodbyes and perhaps a few tears as we watched the Riches leave for the last time; but we were left with a feeling of renewed zeal for the future.
     Tape services were held once a month throughout the summer and fall, and every month the question was "Have we heard when Mr. Franson is coming?" Finally he arrived at the weekend of November 13. As he came a little early, we got to meet him at an informal gathering on Thursday evening at the Jean Daly home. Doctrinal class was held on Saturday evening at the home of Mr. and Mrs. Conrad Bostock. After Mrs. Bostock had filled our bodies with delicious food, Mr. Franson took over and tried to enlighten our minds on the subject of why there is a need for a true church on earth. On Sunday church was held in the home of the Donald Woodworths and the Holy Supper was administered. There were toasts and songs in response after the service, and our host and hostess welcomed us, and especially Mr. Franson, to their new home. Then it was time to say "goodbye, and hurry back now," in the true Southern fashion.
     JUDITH K. LEEPER

THE CHURCH AT LARGE

     General Conference. A Conference convened by the North Lancashire Sunday School Union last May sent the following notice of motion to the General Conference. "This Conference on New Church Education . . . believing New Church Education to be essential to the welfare of the children of the Church, urges the General Conference to give its fullest possible support to New Church education in independent day-schools; and, as an initial step, the General Conference is asked to support the establish- merit of a New Church Day School in the Accrington area, and to establish a fund for the specific purpose of supporting New Church day schools."

The General Conference resolved: "That this Conference requests the North Lancashire Sunday School Union Committee to submit a detailed report on their proposals to the Council for consideration and report to the next Annual Meeting."
     The Old Testament Translation Committee reported to the Conference that the work of revision of the Pentateuch is proceeding, the book of Exodus now being under consideration. The New Testament Committee reported very small progress in the work of translating Matthew's Gospel, but hoped to proceed more rapidly during the coming year.
     Statistics published in the Year Book show a total membership of 3,685 in 55 societies and 11 study circles, served by 25 ministers. The secretary of Conference reported that while there was a net loss in membership, fewer societies reported a decrease and more an increase; and that in many societies there is clear evidence of efforts to extend the church and its influence.

     South Africa. Because of the increased number of students, the Conference Mission has found it necessary to enlarge the Mooki Memorial College. Arrangements are being made for the Rev. O. S. Mooki to visit England this year. The work of translating a Book of Worship, including hymns and liturgy, is almost completed. The book is to be printed in four African languages. New Horizons has been published quarterly, and the Mission has issued a Lectionary and a Glossary giving Zulu and Sotho equivalents of 77 theological terms.

     West Africa. The Rev. S. K. Asawo, Acting Superintendent of the Mission in West Africa, reports that there are five societies in the Western Region and forty-two in the Eastern Region, five ordained ministers, and approximately 6,000 adults, young people and children. Except in the Degema area there is very little unrest over the transfer of the schools to Local Authority control. The Acting Superintendent is said to be alive to the need for careful reorganization and the steadying influence of sound leadership and teaching. He is giving priority to the religious education of his Leaders at Leaders' Schools. For some years now the Conference has been educating young Nigerian men in England for the New Church ministry.
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

People coming to Bryn Athyn on any occasion who need assistance in finding accommodation will please communicate with the Guest Committee. Please address letters to: The Guest Committee, c/o Mrs. William B. Alden, Bryn Athyn, Pa. 19009.

ANNUAL COUNCIL MEETINGS 1966

Announcements

     JANUARY 24-30, 1966

Monday, January 24
     3:00     p.m.     Meeting of Headmasters
     4:30     p.m.     Meeting of Pastors
     8:00     p.m.     Meeting of Consistory

Tuesday, January 25
     10:00 a.m., and 3:30 p.m. Council of the Clergy

Wednesday, January 26
     10:00 a.m., and 3:30 p.m. Council of the Clergy

Thursday, January 27
     10:00 a.m. Council of the Clergy
     3:30 p.m. Committee Meetings

Friday, January 28
     10:00 a.m. Council of the Clergy
     3:00     p.m.     Board of Directors of the Corporations of the General Church
     7:00     p.m.     Society Supper
     7:45     p.m.     Address by the Right Rev. George de Charms

Saturday, January 29
     10:00 a.m. Joint Council of the General Church

Sunday, January 30
     11:00 a.m. Divine Worship
Academy of the New Church 1966

Academy of the New Church 1966

APPLICATIONS FOR ADMISSION

Preliminary letters regarding applications for admission to any of the schools of the Academy of the New Church for the academic year 1966-1967, should reach the Director of Admissions before February 1, 1966. This deadline applies both to new applications and to applications for readmission of students already in attendance. Letters which arrive after this date will be processed after work is completed on those which arrived before the deadline. Completed application forms and accompanying materials should be received before April 1, 1966, and applications for student work and/or specific scholarship funds should be received before May 1, 1966.

LEAVEN OF JUDGMENT 1966

LEAVEN OF JUDGMENT Rev. MORLEY D. RICH 1966

No. 2

NEW CHURCH LIFE

VOL. LXXXVI
FEBRUARY, 1966
     "And again He said, Whereunto shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." (Luke 13: 20, 21)

     This is the last of three parables about the "kingdom of God" as distinguished from the "kingdom of heaven." As in the other two, there is no suggestion in the literal sense of evil or falsity or temptation; there is only the suggestion of the purification of man, whereby the kingdom of God is established in him in its full glory and purity.
     This is further underlined by the fact that this is one of the few instances in the Word in which "leaven" is used in a good sense. Indeed there is only one other instance in which it is so used, and that is in connection with what was called the "bread of the first fruits." This was made by the Jews at harvest-time, when they were to make leavened bread out of the first wheat cut for a wave-offering to Jehovah.
     But the bread with which the Jews celebrated the Passover was unleavened, as it had been when they fled from Egypt. There are many other places where leavened bread is condemned as accursed; and, finally, the Lord Himself warned His disciples to "beware of the leaven of the Pharisees and of the Sadducees."*
     * Matthew 16:6.
     Most often, therefore, "leaven" signifies falsity, and the bread that was to be unleavened signifies good. Thus the Jews were to eat unleavened bread in celebration of the Passover; and this represented the truth that falsity is not to be mixed with that good which is the "bread of heaven," or that love and good will which come to men directly from the hand of God. The same is represented by the unleavened bread of the Holy Supper, for by the eating of unleavened bread in that sacrament there is represented man's willing reception and appropriation of pure, unadulterated good or love from the Lord.

This does not need any purifying by leavening, and it is not to be mixed with falsities but is to be kept apart in the most pure and holy places in men's minds and hearts. The leaven which corresponds to falsity is meant also in the Lord's warning: "Beware of the leaven of the Pharisees and Sadducees."

     Whenever the flour or meal represents pure good from the Lord, any leaven mentioned in connection with it corresponds to falsity which is not to be mixed with that good. But when the meal or dough refers to that mixture of good and evil which is the spirit of man, then leaven may correspond either to truth or falsity, or to both at once; both of these being necessary as agents in fermentation and temptation, and hence in his purification and regeneration.
     Hence the bread made from the firstfruits of the wheat, and which was to be a wave-offering to Jehovah, represented the acknowledgment by man that even the firstfruits of his repentance and self-sacrifice are of and from the Lord alone. This bread was to be leavened, just as man is not reborn and purified save through the fermentation of temptation. When, however, the Lord warned men to "beware of the leaven of the Pharisees and of the Sadducees," He was not warning against the falsity here represented by the leaven-which is nevertheless necessary for man's rebirth-but rather against man's allowing that falsity to conquer him, and to change the whole of his being into an evil mass.
     The "kingdom of God" is established permanently within those only who are regenerated. Man cannot be regenerated without temptation. This is the conflict between truth and falsity, and between good and evil, in men's minds; and it is brought about by the implanting, in all parts of the conscious mind, of a lump of leaven, that is, a mixture of truth and falsity which is brought in and planted even by man's affection of truth. For man is a mixture of good and evil. As to his natural mind he has good affections and evil affections, both hereditary and acquired. He also has leanings toward both truth and falsity. These mixed affections cannot be separated in him without a judgment: a conflict in which the lines of demarcation, of distinction, discrimination and degrees, become clear, and by which he may become aware of the two distinct and opposing influxes within him. This is brought about solely by the "leaven"-a lump, as it were, of mixed truths and falsities; and this mixture is acquired by him through his training and environment.
     As is taught frequently in the Writings, every man is given an affection of truth by the Lord. This is meant by the "woman" in the parable who "hid the leaven in three measures of meal." In every man this affection shows itself before regeneration as curiosity, and it stimulates him to acquire knowledges of all kinds.

Before man has become spiritually adult, however, this affection has no power of discrimination. Consequently he at first imbibes falsities as well as truths and is unable to distinguish clearly between them. He is unaware that these falsities appeal to the evil affections which are being insinuated into his will by the hells, that they give expression to them and would lead him to indulge in them without thought; and because he has as yet no reasoning ability that is spiritual whereby to distinguish between good and evil in themselves, there is not yet much, apart from selfish considerations, to withhold him from evil. This, incidentally, is why parents have the duty of restraining their children from evil, by discipline and even by force if necessary.

     In addition, man imbibes truths, and these are attached to his hereditary and acquired good affections as well. Now these falsities and truths form a mixture which is to perform, sooner or later, the function of leaven. For if man does not kill the affection of truth in himself, the Lord will eventually call forth, one by one, the truths which he has imbibed; and He will throw them into such high relief and clarity in man's mind that he will see plainly the contrast between these truths and the evils of life in which he is, or toward which he inclines, together with their accompanying falsities. Then will occur that conflict, that temptation, by which the evils will slowly be rejected and cast forth, leaving the pure wine of truth and bread of good uppermost in his life. Thus will the whole of the three measures be leavened, and his mind will become like the "kingdom of God"-in the form of heaven; in truth, a heaven in itself.
     To illustrate this process we might trace the course of two truths and falsities as they enter a man's mind, lodge there, and afterwards come into conflict. Suppose a man learns in his youth that the Divine Providence rules in all things, even the smallest. This is a universal truth Along with it, however, man is apt to take in the false deduction that he can do nothing as of himself: that he is only a stock or stone, wholly unable to react freely. This is a falsity which may be derived from the truth that the Divine Providence rules in all things, and superficially it does not seem to conflict with that truth; but it appeals to man's innate natural desire to shun responsibility, to his inborn slothfulness.
     The same man also learns the truth that he must co-operate as of himself, together with the falsity that man's prudence is everything, that he can save himself only by his own prudence. This latter idea appeals to his pride in self-intelligence, to the feeling that he is the master of his destiny. It makes him as a god.

     Such truths and falsities may lie dormant, or side by side, in his mind for a long time without their disagreement becoming apparent. But the truth in the first instance-that the Divine Providence rules in all things- is in itself contradicted by the falsity in the second-that man s own prudence is everything; and the truth in the second instance refutes the falsity in the first; for there is no reconciling of the truth that man must co-operate as of himself and the falsity that he can do nothing as of himself.

     Now if a man be genuinely in the love of truth, if he is seeking earnestly for what can guide him surely and certainly in the paths of the Lord, then inevitably the discrepancy between these truths and falsities will be borne in upon him. Sooner or later, he will come to see that the truths refute the falsities and condemn the evils that lie behind them. And then will come the real conflict: the struggle between the affection of truth and other good affections on the one hand, and on the other, the evils which are fostered and expressed by the falsities exposed by the truths.
     It appears as if the struggle is between truth and falsity, but this is only the appearance. The real, inner struggle is between good and evil. It is between a man's hereditary love of self and his beginning love to the Lord, between his love of the world and his love of the neighbor. It is between the desires of his hereditary evil will and the impulses of the implanted affections of truth and good. Inmostly, the combat is between hell and heaven for possession of his very life and spirit. The reason it seems so much to be a struggle between truth and falsity only is that falsities give expression and encouragement to their corresponding evils, and it is ideas of which man is most aware. On the other hand, man is more conscious of truths than of his close feelings, desires and emotions. They can be looked at separately, and they put a sword in the hand of the good affections, as it were, by which the man may be defended against assault. But in reality the truths and the falsities are only the weapons and armor of the combatants as is revealed in the Writings, the devils attack by means of falsities, and the angels defend by means of truths.
     Thus the truths and falsities are the agents by which the conflict between good and evil in man is carried on. They are the only means by which good and evil in man can be brought into battle contact. Without them, good and evil remain inside their opposing camps within man, and he never becomes aware of the difference, never becomes spiritually adult, although he may be saved and brought into heaven through instruction in and reception of truth in the world of spirits after death.
     That is why it is far more important than many people think in the world today to seek the truth, to express it, to convey it to others; and, on the other hand, to detect, expose and condemn falsity. Differences in basic religious beliefs do matter, contrary to the view of many relativists, unionists and do-gooders; for such basic differences may and do contain and express fundamental differences in loves, in feelings and attitudes, in the inner spirit of men.

Doctrine, that is, the Lord's teaching of truth in His Word, does matter. It is important, and it cannot be glossed over in the interests of a merely external harmony and co-operation in external functions, or in the interests of mere unity and efficiency.
     Truths and falsities are thus the "leaven." In another illustration, they may be compared also to the medium by which the juice of the grape is fermented; its impurities falling to the bottom, and its purities being distilled into pure wine.
     If evil wins the conflict, however, man becomes an evil mass; the good affections flee into the inner recesses of the mind; and the dark kingdom of the devil prevails in his heart and mind. This does not mean that one temptation combat is the entire process, nor even that several decide the issue irrevocably. It requires many of these combats throughout his life. Man is promised, however, that if he conquers in these temptations, his mind will become like the "kingdom of God." It will not be spoiled and corrupted by falsity and evil, but will be leavened and purified by good and truth.

     To return to our illustration: such falsities as that man can do nothing as of himself, and that man's own prudence is everything, will more and more recede and lose their power to deter him from his road. As the Lord said: "They shall be cast into outer darkness; there shall be weeping and gnashing of teeth." Such truths as that the Lord's providence rules in all things, and that he must co-operate with the Lord as of himself, will become closer and more real to him. The Lord's light will come to him with the dawn of a new day, and in His light he will see light.
     The bread which he has received from the Lord-those good natural affections which have within them what is spiritual-will no longer be unleavened, but will be purified and uplifted by combat. What is spiritual within them will be conjoined to their natural form and deeds, and man will come into a harmony of soul, mind and body of which he had never dreamed before. Judgment will have brought forth victory; and victory will have brought the kingdom of God to the earth of man's being. Amen.

LESSONS:     Matthew 16: 1-12. Divine Providence 21-26.
MUSIC:      Liturgy, pages 482, 488, 499.
PRAYERS:     Liturgy, nos. 54, 96.

PRESERVATION OF THE CONJUGIAL 1966

PRESERVATION OF THE CONJUGIAL Rev. MARTIN PRYKE 1966

     (Delivered at the Eastern Canada District Assembly, Toronto, Ontario, October 10, 1965.)

     It is a familiar teaching to us that conjugial love and regeneration are inseparable; one is not possible without the other. Regeneration is the rebirth of man, by which he receives a new love which is a love of the Lord and of the neighbor. An intrinsic part of this love is a proper love for one of the opposite sex, or-if a partner should not be found in this life-a love which looks to, and is prepared for, such a partnership in the next life.
     If this is true with the individual man; if it is true that he must come into an orderly and true relationship with the opposite sex as a vital part of his regeneration; then it is also true of the composite man-the church. Therefore we say, and say rightly, that the life of the church, the future of the church, is dependent upon the presence of conjugial love in its midst. No true church of the Lord can possibly exist which is in a state of disorder with reference to the relations between the sexes. The true New Church is to be characterized by a new spirit concerning marriage.
     In a sense this is the central challenge of the New Church, that the true conjugial shall be preserved within it. To this end we dedicate ourselves when we sing:

     "For in thine inmost shrine that holy dove,
     The sweet pure spirit of conjugial love,
     Shall dwell forever, and increase
     Thine innocence and peace."

     If the New Church is to survive, let alone develop, among us, then it is imperative that we establish the true conjugial sphere in our homes, between husband and wife, with our children and young people, in our social life. If the conjugial is firmly established in these realms which may be confined within the walls of our own distinctiveness, then we are strengthened to carry our own conjugial sphere with us into the world, where it will defend us against the ever-present adulterous sphere of the hells, and will serve as a means to the spread of the church itself.
     These are noble aspirations, and yet we are often brought to despair because of the contrary spheres around us which seek to destroy every least thing for which we strive. Everything seems to be against us. Our heredity, which is the consequence of generations of perversion, drags us back; the spheres of the hells breathe their evil insinuations into us; and, most obviously, the world about us displays a militant force opposed to conjugial love which is frightening.

     The fact is that we live in a world where marriage and its vows, are thought of with an increasing lightness of mind and irresponsibility. This ancient, Divinely appointed, institution has become the favorite butt of profane jests. Infidelity and easy divorce, both totally destructive of true marriage, are regarded favorably. Love is said to be blind; its existence or absence to excuse all disorders. Thus man is made to be an animal instead of a rational human being preparing for immortality. Any thought of uses being performed by marriage has been made farcical by a blind and wholesale introduction of birth-control which places physical and worldly pleasures before the acceptance of proper responsibilities and the forwarding of heavenly ends. Promiscuity is so widely spread that "modesty" has lost its meaning and, tragically, there seems to be almost total ignorance concerning the great power which rests in that most ultimate of bodily senses, the sense of touch.

     One of the most dangerous elements of our age is the blatancy with which these things are done. In the name of honesty and frankness, every evil is displayed and reveled in. There is no longer even a semblance of decency, which in the past, although hypocritical, at least preserved the external of order in which we could live and in which we could raise our children. Now there is not even the pretense of a distinction between good and evil, but only between health and disease. We and our children are surrounded by every possible evidence of evil ways; what better ultimate could there be for the influx of the hells? Can we deny that as we look upon such things, as we listen to their allurements, the hells rush in to persuade us to follow in the same path?
     We live, of course, in a world which has entirely forgotten, or else wilfully refuses to acknowledge, that, in marriage, it is God that "hath joined together." Marriage and the proper chaste relation between the sexes are no longer regarded as being of Divine origin; they are regarded rather as man-made devices and customs which conveniently prevent external disharmony and conflict. If marriage and the sanctity of marriage are nothing but human concepts then they may be broken and changed at the will of man.
     A host of such evil influences plays upon us, and it is not surprising that we sometimes are so overwhelmed by the forces which attack us that we feel hopeless in the face of them, and are tempted to give up the battle. We are surrounded, then, by forces of the strongest and most diabolical nature which would utterly destroy the very heart of the church's life and teaching.

But we are the guardians of the Lord's richest gift. It is a prime function of the New Church to defend and preserve the conjugial among men. To us a new revelation has been given wherein the essential truths of this vital subject have been made plain for all who will attend. This sword of truth lies within our reach; does it rest idle in the scabbard of a closed or fruitless book, or is it taken out to be wielded in defense of man s richest prize?
     It is because of the vital importance of this subject that we have chosen to address you on it at this Assembly. The preservation of the conjugial within the New Church, and so for the world, is a prime responsibility, and is one which we should consider seriously at regular intervals.

     The basis for our protection of the conjugial among us, is, of course, the plain teaching of revelation. Truth is always the protective weapon against all that is either evil or false. For this reason we may first remind ourselves of the basic essential teachings of the Writings concerning marriage. It is from these alone that we gain a real perspective on the subject, that we see the present situation for what it really is, and so can judge the nature of the problem which confronts us.
     The Writings teach us that marriage is of the Lord, and they do so in terms which appeal to our rational. They teach that it descends from the union of Divine love and Divine wisdom in Him; that it is the image of God among men; and that it is the Divinely given means for the performance of the highest of uses.
     We know that marriage is genuine only when it is the marriage of one man and one woman. This is so for this very reason that it does descend from the marriage of Divine love and wisdom in the Godhead, and because it corresponds to the conjunction of good and truth in man, and good can be conjoined only with its own truth, not with any other. Moreover, conjugial love is to be mutual, drawing the two together; and mutual love is manifestly impossible except between two. The real love of a man cannot be bestowed equally upon more than one woman; love thus divided can only wither and die.
     We know also that true marriage is a spiritual relationship and not merely a natural one; indeed it is a spiritual relationship before it is a natural one. Marriage is not simply a marriage of the body, nor yet simply a union belonging to the material things of this world-the home, a common culture as sharing of worldly uses; it is in mostly and essentially a union of the spirits. "Love truly conjugial is the union of two persons in respect to their interiors which belong to the thought and the will, thus to truth and good."* The establishment of a common love and a common understanding, of mutual regeneration, is the true marriage, and this is the union meant by the Lord when He said that "they are no more twain, but one flesh."**

     * AC 10169.
     ** Matthew 19:6.
     If marriage is essentially a spiritual union it is clearly destined to be continued and bear fruit in heaven and to eternity. Where the world has thought only confusedly on this subject, torn between the church's dogma and human inclinations, the New Church has the plainest and most convincing teaching.

     Our understanding of marriage, however, is only superficial and sentimental in character if we do not recognize and keep firmly before our eyes the uses to which it looks. Marriage is not an end in itself: it is not a system or an order prescribed by God merely for the gratification of man; it is an order established for the sake of the performance of certain essential spiritual uses. These are, in essence, twofold.
     Firstly the manifest use of marriage is the procreation, and thus the preservation and continuation, of the human race. While it is true that children may be born outside of marriage, and that these children may become angels of heaven; yet it is of Divine order that children should be brought into the world from the union of a man and woman who have vowed their lasting devotion to one another, born into a home where the true sphere of the conjugial is preserved, blessed with protection and peace in their early formative years. This is a spiritual use of marriage, not because thereby the earth is peopled and the care of aged parents provided for, but because the heavens may thus be filled and the Divine purpose of God bear fruit.
     The second use of marriage is also spiritual; it is the provision of what may be termed orderly conditions for the mutual regeneration of the husband and wife. It was not intended that man should tread his path alone, without the support and comfort of a wife's affections, nor was it intended that woman should go through life bereft of the aid of man's guidance and direction. Men and women not blessed with marriage may find regeneration, but only as long as they establish and defend the conjugial principle in themselves; recognizing their own insufficiency and looking to the time, perhaps after death, when they may be blessed with such a loving companionship as is promised to all who seek it.
     In the sphere of marriage and conjugial love, husband and wife mutually turn to the Lord and His Word for instruction; mutually seek to apply that teaching in their daily lives; mutually support, exhort, encourage and strengthen one another. Thus they move closer and closer to the Lord and at the same time draw closer and closer to one another.

     It seems to us that there are specific areas related to marriage which must be of particular concern to us in our whole consideration of the preservation of the conjugial. To deal with them all in detail would not be possible in one address, and so we will content ourselves with speaking of a few which appear to be of especial importance.
     In the first place it is to be remembered that the basic spiritual bond between husband and wife is a common life of religion; not simply a common faith, for that which is of the understanding and not of the will does not bind together; but a common life of faith is what welds the twain in one.
     The Writings tell us that the inmost cause of all cold between married partners is a lack of religion or a difference of religion. Those external things which we at first think of as being the cause of cold-and thus of the destruction of the conjugial principle-such as difference of disposition, taste, age or station in life, are not the real causes of cold and would not produce cold if religion of life were present; they would then be seen as inconsequential, small things which may be overcome or remedied.
     Thus to preserve the conjugial in marriage we must seek to establish the religion of life in our homes; we must determinedly seek charity, understanding, tolerance and patience; we must battle daily against the temptations of petty irritations and frictions, refusing entrance to the hells, which by these means would infuse their adulterous sphere.

     Once we really recognize that true marriage is spiritual and is a mutual looking to the Lord in His Word, then we may readily see that such conjugial love is impossible unless there is a common faith. For two who look in different directions for their spiritual life, for their guidance and inspiration, will not be bound together on this plane, but will be moving apart. This is plainly taught in Heaven and Hell: "Conjugial love cannot exist between two who are of different religions, because the truth of the one does not agree with the good of the other, and two dissimilar and discordant things cannot make one mind out of two. For this reason the origin of their love does not partake of what is spiritual, and if they live together in agreement, it is only from natural causes."*
     * HH 378; cf. AC 8998, CL 242.
     This number shows that there may be a congenial marriage where religions differ, but it is only a marriage of the world; it does not bind the spirits, and therefore cannot lead to conjugial love. Perhaps we have not taught this principle well enough to our young people. Should they choose a partnership which cannot contain anything spiritual they should, at least, know what it is that they are choosing. They are choosing a relationship which can never include what is the most important aspect of human life, and what they should hold to be most dear.

     This is sometimes felt to be a hard or inhuman teaching, yet it is the inevitable consequence of a belief that marriage is more than for this world, but is of the spirit and so is for eternity. If we believed that marriage was for this world alone and was concerned only with the things of this world, then this teaching could have no meaning; but believing, as we do, that marriage looks to the life of heaven, we cannot ignore it.

     The New Church has been provided with a very powerful reminder of the spiritual nature of marriage. We refer to the rite of betrothal, known in ancient times and in the early Christian Church, then lost, and now restored for the New Church by Divine revelation. When marriage is planned, this rite serves to hold firmly in the mind that what is anticipated is primarily and essentially a spiritual relationship.
     The essential human basis for marriage is mutual consent. It is the asking by the man, and acceptance by the woman, that brings about a completely new state between them and initiates the proper and orderly steps which will lead to complete marriage. This consent is solemnly confirmed before the Lord in the rite of betrothal. The man and woman, by so choosing to come before Him, acknowledge the origin of marriage, and acknowledge that it is only by turning to Him that true marriage joy can be found.
     This is the marriage of the spirit, which precedes and is distinct from the marriage of the body. It is proper that this should be done, for it imprints clearly upon the minds of all that the spiritual union of the two takes precedence over the earthly union; that the marriage is to be adjudged by the spiritual dwelling together and not the material; that the influx which will effect the marriage is an influx from above, from the Lord into the souls and minds and thence into the bodies of the two. This is the only order of conjugial love and it is right that this should be clearly established from the beginning. Without this order man would act immediately in ultimates and from his lowest plane of desire.
     That which we seek as our final goal, and which we know can be achieved only by constant endeavor, is foretold in the order followed in this proper sequence of solemn betrothal preceding the full marriage.
     By betrothal it is established that the general love of the sex is now directed to one of the sex; having made this irrevocable decision the minds of the couple are clearly set in one direction. The thought of all others is sternly removed, and the thought is only of the one chosen, and of the Lord to whom they both look.
     Thus betrothal is initiation into a new state in which they "mutually incline to each other,"* and in which "interior affections may be mutually known . . . and may be conjoined."** Now that the consent has been established before God and before witnesses there can be a new state of drawing closer and closer together; there can be a newer and deeper understanding of one another, and an eager anticipation of uses to be mutually undertaken.

     * CL 301.
     ** CL 301.
     In this way there will be a proper preparation for the full married state. Crowning states, states of fulfillment, are not achieved without orderly, unhurried preparation. What goes before is reflected in what follows. Inevitably the foundations established will influence gravely the building erected.
     A full understanding of the purpose and significance of the rite of betrothal does not seem to have been established in the church. Perhaps we are afraid of new forms; perhaps uncertainty about exactly how or when it should take place has made us hesitate. Yet surely it is another stone in our bastion which is to protect and preserve the conjugial among us.

     For the preservation of the conjugial in marriage it is necessary that the two uses of marriage-procreation and regeneration-be ever kept in mind, for without its uses marriage is nothing but an external shell; without uses the conjugial sphere cannot be present; without uses we look only to self-satisfaction and gratification, which is the very opposite of the conjugial. Real delight comes only with use; without this, pleasure is only temporary and superficial.
     Conjugial love is impossible if the responsibility of parenthood is avoided from the love of self or from purely worldly considerations. It is necessary for the New Church to do some new thinking on this subject of the limitation of families-new thinking from the newly revealed principles of the Second Advent. This practice has become so much a part of modern thought, so universally accepted as the only reasonable action, that it is difficult for us to consider the subject apart from spurious materialistic arguments which are constantly produced to favor it: for the most part, arguments which are simply designed to justify the desires of self love-desires for pleasure without use or responsibility.
     A vast subject cannot be expounded in a few words, but we may be sure of this general principle; a decision to avoid family responsibilities is wrong and indefensible if it springs from materialistic considerations such as an undue concern for standards of living or for worldly ambitions for our children or ourselves. The procreation of the race is a high use of marriage because thereby the heavens are peopled and the end of God fulfilled: this must be our central thought, and not the worldly-wise arguments of a materialistic philosophy. On the other hand, we may know that any decision taken from spiritual considerations, looking to spiritual ends, to the spiritual welfare of the parents and children, must be right.

Next it is to be noted that the conjugial cannot be established with us unless we realize that conjugial love is something that has to be worked for; it is not something that is given magically and instantaneously at the time of marriage. Sometimes we speak as if conjugial love were given by the Lord and gained by man without any effort on the part of the latter. This is a serious error; there is no conjugial love in the beginning of marriage-only its promise. That promise is fulfilled in so far as the partners prepare themselves for the influx of love from the Lord by victory in temptation.
     This leads us to remember that even when cold seems greatest and despair deepest, conjugial love can still be restored if the love of self is shunned. The early states of marriage, the honeymoon states, are temporary and are bound to pass; but we are not to think that then all hope of love is gone. That is the time to start anew, but now to build up lasting states, conjugial love itself-states which need never pass.

     All marriages suffer serious setbacks when cold springs up between the partners; these may sometimes become so serious that separation or even divorce is contemplated. Such eventualities spring to our minds the more readily in these days because there is so much loose thought concerning the sanctity of marriage. That "God hath joined together" and that man should not "put asunder" is completely disregarded, giving way to appealing but entirely false suggestions concerning an easy divorce which have no foundation in any genuine concept of marriage.
     When colds appear between partners, when doubt exists as to whether the two are to be conjugial partners to eternity, when thus there is danger of dissolution and destruction of the home, then the orderly externals of marriage must be assumed even if the internal does not exist. This is plainly taught in the Writings* and is not in any manner hypocritical as we might at first think. For the sake of greater uses this simulation of conjugial bliss must be maintained. Indeed if partners did not realize something of the need for such a mutual accommodation most marriages would fail at the first difficulty and temptation.
     * CL 276.
     Without the preservation of external order and the continuance of the marriage, even when internals are separate, the uses of the home are destroyed; the children quickly see and feel discord between their parents, and they lose their sense of security, finding their loyalties divided. They are no longer confident of those who, in the Divine Providence, have been placed over them.
     Furthermore, without such external order, marriage loses its sanctity in the eyes of the world as a whole. It has been said that "marriage is a use more important than any couple who enter into it."

It is true that when difficulties arise and separation or divorce are contemplated, the partners have to think of much more than themselves or even their children; they have to think of their responsibility to the whole of society-for instance, the example they are setting to young people who are anticipating marriage.
     The bonds of marriage are being rapidly loosened in the world, and in this process nobody benefits-as is fondly imagined-but everybody suffers. If the bonds are easily broken they are the more lightly assumed, and that is exactly what we see happening about us today. Each divorce breeds many more, while each peaceful and charitable home helps preserve the conjugial for the whole of mankind.
     Such simulations of external order will also bring about a state of genuine peace and mutual accommodation in the home. It is the means of restoring the conjugial for the partners, as well as preserving it for the world. Many who have thought reconciliation to be impossible have discovered it by this means.

     It is remarkable that it should be necessary to assert that a true conjugial cannot exist among us if there is not a proper understanding of the real difference between the sexes, and yet we appear to be living in an age when this difference is understood less and less. As we have indicated, the distinction between the sexes is of Divine origin and springs from an internal difference of souls, and not from an external difference of bodies. The true nature of this distinction can come only from revelation, for it is a spiritual distinction, and in the Writings it is lucidly and vividly drawn. The man is created a form of understanding and the woman a form of will. Expressed in this simple way the teaching may be overlooked and its significance ignored, but we do so at our peril. This simply expressed difference is of far-reaching significance and has a bearing on every plane of human life.
     The two sexes are not, as is so commonly asserted, equal; on the contrary, they are quite unequal. Yet this is not to say that one is superior to the other. They are complementary to one another. In this sense they are opposites, for each provides that which the other lacks and desires. They remain incomplete until in a true marriage they are brought together, to find their full life and full usefulness. This means that it is vain and disorderly for one sex to ape the other or to try to assume the other's proper functions. The man should develop true masculinity and the woman real femininity; then are they better fitted to be united in marriage. This is a basic truth which is sadly neglected today; neglected in home training, in education, in the business world and in social life. Women seek to compete with men instead of seeking to fit themselves to the needs of men; just as men frequently abandon their proper role from sheer neglect and laziness and so are unfitted to give to women what they need from the opposite sex.

     This matter needs to be very much in our minds in the training of our children. Children are raised now with little regard for what are appropriate externals of dress and behavior for each sex, and yet these are a basis for an understanding and appreciation of more deep-seated differences. Our girls need to learn femininity in dress and manners by the example and instructions of their mothers, and our boys should be learning masculinity in their occupations, social customs and other aspects of their lives, from their fathers.
     It may be added that the Writings are quite clear in their teaching that there are duties proper to women and others which are proper to men.* The whole concept of the conjugial is lost if such distinctions between the sexes are not understood and are not recognized in our customs.
     * CL 174-176.

     The last area concerned with the preservation of the conjugial of which we can treat now is the training of our children and young people. It is our task to strengthen our application of doctrine in each generation of the church, and a part of this task is to prepare the succeeding generation to make the next step forward. We are not protecting and preserving the conjugial in the church if we neglect this vital field; we cannot, dare not, do it for ourselves and not for our children.
     The conjugial principle is not instilled with children directly, but through the parents whose responsibility it is to provide an environmental sphere of conjugial love. This they do only by mutually looking to the Lord and His Word, as well as by their instruction and by their example; maintaining a sphere within the home which favors true marriage-a spiritual union of one man and one woman. The importance of this sphere to infants can easily be underestimated, for it is often thought that children may be too young to know or feel a conflict between parents; while in reality, although they may not be conscious of it, yet they are deprived of receiving most powerful remains on which, in later years, they may establish their own married life.
     As the children become older it behooves the parents to implant the conjugial ideal consciously in their minds. From early years they can be told stories, perhaps fairy tales, which exalt the joys, and the sanctity, of married life. By choosing the stories which the children read, by means of family conversation which can be used to draw out the nature of true marriage, children may receive, consciously, early ideas of the conjugial principle.
     Gradually a moral standard is established in the home. The boys are taught the meaning of true chivalry; the girls are instructed concerning the womanly graces.

Similarly they are taught mutual respect, and especially the impropriety of abusing the sense of touch, so that later they may instinctively perceive the disorder of many currently accepted habits of behavior between the sexes.
     When the children become youths and maidens these things are no longer simply done for them by their parents. Now they begin to assume the responsibility of preserving the conjugial for themselves. In adolescence there are strong temptations which come directly from the hells of adultery, seeking to ensnare the young so that they may never find the true ideal of conjugial love. These hells can be fought and overcome if the youth receives the aid, support and instruction of parents and teachers, and if he or she will make a determined and conscious effort. They must be overcome if much harm is to be avoided. The hells infest the mind of the young person in order to turn everything that is beautiful and sacred to what is ugly and filthy; it is a time when purity of thought and action must be established at all costs, a time when the individual boy or girl must be willing to suffer the sneers of companions for the sake of the more important issue. If our young people will remember that every filthiness, every lewd suggestion, has its origin in hell and brings the sphere of hell with it, they may be helped in their determination to remove these things from their lives.
     Above all, this is a time of preparation. From adolescence on, the young man or young woman may consciously prepare for marriage; not that in those early years marriage is actively thought about or anticipated-rather does it seem a long way off; but it is known to lie ahead, and it can be seen that present behavior in matters relating to the sexes may have much bearing on the success of the future marriage. Our young people should look forward to that lovely companionship with one of the opposite sex from which may spring such joy to eternity. To this end they should prepare, recognizing that impurity of thought or act in youth is a poor introduction to a happy marriage; remembering that when they lead their bride, or accompany their groom, to the altar, they will not then want to have sad regrets of past impurities to stand, as spectres, between them.
     Youth prepares for the two uses of marriage, procreation and regeneration. This it does by preserving a clean mind and body, and by going constantly to the Word of the Lord for guidance in all its troubles and temptations.

     We ventured on a large subject this evening and have not nearly covered all that is involved in it. It can only be true to say that every additional truth we learn about conjugial love gives another means for its protection and preservation.

The seriousness and importance of the matter can scarcely be in doubt; the magnitude of the task cannot be questioned either. If we were not convinced that we have the weapon of revealed truth in our hands and the power of the Lord to strengthen us we could not have the courage to undertake it.
Yet success will come to us in so far as we support one another; in so far as each home upholds the endeavor of another home; in so far as each individual will not undermine but will strengthen what the neighbor is trying to do. If we go forward together we cannot fail, and future generations will rise up who will not only praise the work of their forebears, but will build on our humble beginnings a real and living church, the New Jerusalem, Bride and Wife of the Lamb.
OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

     Spiritual. This word occurs in many compound terms and phrases, but it always has reference to the love of truth for its own sake or for the sake of the good to which it leads. It is sometimes used as inclusive of everything that is below the Divine and above the natural. In all other instances it relates to faith and truth. According to the context it may refer to love toward the neighbor; the second heaven, which is in that love; the middle degree of the human mind, which receives the activity of the second heaven; or the entire human race after the Fall, which has been regenerated by the influx of truth into the separated understanding and the implantation of a new will in that understanding. The compound term, spiritual-celestial, is used of affections of truth in which is the affection of good; and that part of the natural heaven which is the external of the spiritual kingdom, and which is in obedience or the good of faith, is called the spiritual-natural heaven. (See AC 5639, 5238, 880, 4675.)

     State. State is predicated of life, love, wisdom, affections and joys, and in general of good and truth. These are all substantial, and by states are meant various qualities of those substances. Note that states are always finite, in an gels as in men. (See AE 16; TCR 30.)

     Storge. This is a universal love which is neither good nor evil but becomes one or the other. It exists from the love of the Lord as the Father and of the inmost heaven as a mother for all men; inflows by general influx from the Lord; is received by woman and transferred from her to man; and is aroused by the innocence of infancy. Under orderly conditions it ceases as children grow up in order that they may be free, but emerges again with the birth of grandchildren. (See TCR 431.)

NINTH EASTERN CANADA DISTRICT ASSEMBLY 1966

     TORONTO, ONTARIO, OCTOBER 9-11,1965

     How does one report an Assembly? How does one capture the spirit of a group of people gathered together with a mutual desire to partake of the abundant benefits of such a feast of charity, where they are nourished by both spiritual and natural food? There was something offered to tempt everyone's appetite: with the excellent papers supplying the meat or substance; for the lighter course, as it were, the delight of renewing old friendships and making new ones, with the pleasure of the "before" and "after" parties; and here and there a dash of ready wit and humor to add the flavor and spice.
     This was our Canadian Thanksgiving weekend, and many friends came to join in the celebrations. They came from Ancaster, Bryn Athyn, Hanover, Kitchener, Torrance and Windsor, as well as from far away Australia.

     First Session. The first session was held on Saturday afternoon, with the Right Rev. Willard D. Pendleton presiding. The Rev. Martin Pryke extended a warm welcome to Bishop and Mrs. Pendleton and to our guests. After a reading by the Rev. Geoffrey Childs from John 8 which included the passage, "and ye shall know the truth, and the truth shall make you free," the Bishop addressed the Assembly in a paper entitled "The Testimony of Truth." In this very fine paper, one of the points made by the Bishop was that "the function of truth is not to bear witness of itself, but to what is good." Many interesting questions were asked, and comments made, for this question, "What is truth?," is ever before us.

     Reception and Dance. After this session the people adjourned to the various homes to don their best bibs and tuckers and then re-assemble in the church hall for supper, followed by a reception and dance. When everyone had had an opportunity to meet our guests of honor, our able and ingenious Mr. Keith Frazee took over the responsibilities of master of ceremonies. Thereafter dancing held sway, the orchestra catering to young and old with everything from square-dance to the frug and watusi. As the hall served throughout the Assembly to house the multi-functions of meeting place, dining hall and dance floor, we were treated to a display of "instant decorations."

Later in the evening Keith entertained us with an amusing and seemingly bottomless bag of "lost articles."

     Services. Divine worship was held on Sunday morning, with Bishop Pendleton and the Rev. Martin Pryke on the chancel. The many children listened attentively while the Bishop talked to them on "The Lord's Prayer," explaining each phrase in beautifully simple words, to the delight of children and adults alike. The sermon, which had as its text "Marvel not that I said unto thee, ye must be born again" (John 3: 7), said in part: "When the material body has served its purpose as a means of communication between the world of the mind and the world of matter it is laid aside, and the spirit or mind of man is released from the limitations that the body imposes upon the spirit. This is not, as it seems, an act of destruction, but the normal process of life, for in no other way can man enter into the true life of the spirit." The Holy Supper service was held in the afternoon, with Bishop Pendleton as celebrant and the Rev. Martin Pryke and the Rev. Geoffrey Childs assisting.

     Second Session. The second session was held on Sunday evening after a supper in the church hall. At this session the Rev. Martin Pryke presented his address entitled "The Preservation of the Conjugial." This was a beautiful paper in which he stressed the teaching that conjugial love and regeneration are inseparable, one not being possible without the other. He spoke also of the training of children in their preparation for marriage, and of the necessity of establishing a religion of life in our homes in order to preserve the conjugial. The Bishop emphasized, in remarks following the paper, that the New Church, if it is to exist at all, must exist in the home, and that conjugial love exists only between a husband and wife who mutually look to the Lord.

     Third Session. The third session, held on Monday morning, opened with a brief Assembly business meeting, with minutes read by secretary John Parker, Jr., and reports by Mr. Pryke, chairman of the Eastern Canada Executive Committee, and the treasurer, Mr. Thomas Bradfield. Bishop Pendleton then gave a special address on "The Uses of the General Church" in which he reminded us that the General Church was a human organization designed to serve the many and complex uses of New Church societies and members throughout the world. All members of a society are first members of the General Church, and as such we share its responsibilities in seeing that these various uses are carried out. He spoke of the importance of supporting the priesthood as a primary responsibility; of the Academy and the training of teachers; of the library, where the work of New Church education is preserved; and of the need for various forms of communication, such as are achieved through visiting pastors, publications, tape-recordings and religion lessons.

He spoke highly of the young men in the ministry, who, he felt, have just as much vision as the founders with which to carry on and cope with future problems and uses.

     Banquet. The Assembly ended with a banquet on Monday evening. Mr. Sydney Parker was the toastmaster, and, as was expected, it turned out to be a most enjoyable occasion with a good mixture of lightheartedness and stimulating papers. It was a young men's evening. A toast to the church was proposed by Mr. Roger Schnarr, and was followed by three papers presented by Mr. Gilbert Niall, Dr. Basil Orchard, and the Rev. Daniel Goodenough. The toastmaster had asked the speakers to consider the effects on our church of the extraordinary way of life of today-the many new discoveries and the rapid changes being made. Mr. Niall spoke on the economic and practical aspects of the subject, Dr. Orchard on the intellectual and social side, and Mr. Goodenough on the spiritual aspects. After hearing these thoughtful and well-presented papers, one indeed felt that the future of the church was in good hands. Bishop Pendleton brought both the banquet and the Assembly to a close with encouraging words about the growth and challenge of our times, reminding us that we are the temporary custodians of the future; for he believed that in the doctrines of the New Church is the seed of a new civilization.
     So ended the Ninth Eastern Canada District Assembly. Everything seemed to run smoothly and without apparent snags. To give that appearance, Assemblies, like everything else, have not only to be well organized but also to have the assistance of many unseen hands. To our pastor and his able assistants we can give the credit for the wonderful organization. To the many unseen hands, the grateful thanks of all who participated in this successful weekend.

     Statistics. Attendance figures were as follows:

First Session     149     Divine Worship          231
Second Session     137     Holy Supper          94 (89 comm.)
Third Session     121     Banquet               153

WORD ON POVERTY 1966

WORD ON POVERTY Rev. W. CAIRNS HENDERSON 1966

     This seventh decade of the twentieth century has been marked, among other things, by an increasing awareness of the extent and depth of poverty in the world-both in undeveloped and underdeveloped countries and within nations which boast an affluent society. Out of this has emerged a growing concern, not merely to alleviate poverty, but if possible to find and implement the means of eliminating it altogether by eradicating its causes. With this in view, large-scale and ambitious programs have been launched in various parts of the world; and whatever may be the motives of those who develop such programs, whatever may be the philosophy which underlies and shapes them, genuine charity can only approve the goal which it is hoped will be attained by means of them.
     Yet the New Church man should, and undoubtedly will, desire to learn and reflect upon what the Word teaches about the subject, so that he may have a firm basis for his own thinking about a major current issue, a set of criteria for evaluating the programs which have been undertaken and the kind of thinking which they express, and a guide to what he may do personally. Although the following study is not offered as exhaustive, it is an attempt to present in sequence some leading teachings in the letter of the Word concerning poverty, together with certain relevant teachings of the Heavenly Doctrine, and to elicit from the spirit of the Word some principles of general application.

The Mosaic Word

     The Divine law given through Moses contains no provisions to abolish poverty. Rather does it recognize-not by Divine decree, but as a fact of life-that "the poor shall never cease out of the land."* On that basis it establishes ordinances for the generous relief of want; the protection of the poor from exploitation and the violation of their human rights; the safeguarding of society, and of the poor themselves, from the eroding effects of their becoming a privileged class; and the preservation of their fundamental worth and dignity as sons of Israel in their relation to Jehovah. Furthermore, the responsibility of observing these ordinances was not laid upon Israel collectively, either as a church or as a nation, but upon the individual, and this not as a social obligation but as a religious duty. In caring for the needy, the truly devout and compassionate Jew did not only meet the demands of a social and moral conscience; he obeyed the law of his God from a religious conscience, and in so doing opened his heart and mind to the presence and saving power of Jehovah.

     * Deuteronomy 15: 11.
     It was directly commanded by Jehovah that a son of Israel should relieve the poor and needy.* He was not to harden his heart or close his hand against a poor brother, but was to open his hand wide unto him and lend him sufficient for his needs**; nor was his heart to be grieved in so doing, because for this the Lord would bless him in all his ways.*** Every seventh year the land was to be allowed to lie fallow, so that the poor might eat of that which grew of itself****; and in the years between the corners of the fields were not to be reaped or the gleanings of the harvest gathered, nor were the vineyards to be gleaned or every grape gathered. They were to be left for the poor; and this command is reinforced by the solemn declaration: "I am the Lord your God."*****
     * Leviticus 25: 35.
     ** Deuteronomy 15: 7,8.
     *** Deuteronomy 15: 10.
     **** Exodus 23: 10, 11.
     ***** Leviticus 19: 9, 10.

     At the same time, the poor were not to be exploited or their human rights violated. The sons of Israel were warned, as that which would be counted sin against them, not to refuse aid to the needy because the seventh year was at hand, the year of release in which all debts were cancelled.* Neither money nor food was to be lent for usury or increase to the poor among their brethren.** The possession sold by a poor brother might be redeemed by a kinsman.*** A creditor might not enter a debtor's house to fetch his pledge, but must remain outside until the pledge was brought to him; and if the man was so poor that he could pledge only his outer garment, the pledge was to be returned to him before sunset in order that he might sleep in his raiment; and this should be justice for the creditor before God.**** The wages of a hired servant might not be withheld, but were to be paid daily.***** A poor brother who sold himself to a fellow Israelite to discharge a debt was to be treated as a hired servant, not a bondman, and was to be set free in the year of jubilee******; and a son of Israel who sold himself to a stranger might be redeemed by one of his brethren.*******
     * Deuteronomy 15: 9.
     ** Exodus 22: 15, Leviticus 25: 36, 37.
     *** Leviticus 25: 25.
     **** Deuteronomy 24: 10, 12, 13.
     ***** Deuteronomy 24: 14, 15.
     ****** Leviticus 25: 39-41.
     ******* Leviticus 25: 47, 48.
     Yet if the poor were not to be victimized, neither were they to be favored because of their poverty. When a poor man appeared before the judge, the law was neither to be bent against him nor strained in his favor because of his poverty; the issue was to be decided solely by the justice of his cause.*

In worship, which related Israel with Jehovah, the poor were permitted to make lesser trespass, meat, sin and burnt offerings**; but in the yearly offering of half a shekel to make an atonement for their souls all the sons of Israel were equal before God. The rich were not to give more, and the poor might not give less.***
     * Exodus 23: 3, 6, Leviticus 19: 15.
     ** Leviticus 14: 21, 22.
     *** Exodus 30: 15.

     The Later Old Testament

     If these laws had been observed faithfully, poverty as a chronic condition would have been eliminated, both because it would have been relieved as soon as it became evident to alert and concerned members of the community, and because the designation of the relief given as a loan, to be repaid through the industry of the debtor, tended to discourage chronic dependency.* However, the Divine law did not provide for eradication of the causes of poverty; and indeed such provision would have been alien to the thought in accommodation to which it was given. Under the simple, childlike idea of omnipotence which alone was then possible, it was necessary for Israel to believe, as the Scripture says, that "the Lord maketh poor, and maketh rich: He bringeth low, and raiseth up."** Yet if poverty was thus apparently a Divine dispensation, Israel was frequently reminded through inspired psalmists and prophets that the Lord heard the poor, and would judge and save them.*** The people were admonished, again and again, not to oppress the widow, the orphan, the stranger or the poor-classes peculiarly defenseless against victimization-and not to imagine evil against them, but to defend and deliver them****; and they who considered the poor were promised Divine blessings and deliverance in time of trouble.*****
     * Deuteronomy 15: 7, 8, et al.
     ** I Samuel 2: 7
     *** Psalm 69: 33, 72: 4.
     **** Zechariah 7:10, Psalm 82: 3, 4.
     ***** Psalm 41: 1.
     When we consider that the Lord dwells in man only in the charity that is with him, and according to its quality, we may understand why the burden of relieving material want was laid upon the individual. The Lord was indeed present with the Jewish Church in the performance of its Divinely prescribed, representative rituals; but only charity in the heart of the individual Israelite could furnish a place for His indwelling. Yet the time for spiritual charity had not come. All that was then possible was a simple, external charity such as expresses itself in succouring the poor, caring for widows and orphans, and aiding strangers; and in commanding the sons of Israel to do these things as religious duties, but from the heart, the Lord set before them a way of eventual salvation that could not otherwise have been opened to them.

     The Gospels on Poverty

     References to poverty in the Gospels are few. While the Lord's assertion that He came to fulfill the law re-established the ordinances that have been noted, He Himself said little about poverty. The poor whom He declared to be blessed were the poor in spirit.* As a proof that He was truly the Messiah He offered the fact that "the poor have the gospel preached to them."** The Lord indeed counseled the rich young man to sell all that he had and give to the poor; yet the sequel shows that the obstacle to this man's salvation was not his wealth but his love of it, which was so great that he "went away sorrowful."*** In one of His parables the Lord said that those who had fed the hungry and clothed the naked had done it unto Him****; but when the woman's anointing of Him with precious ointment was protested as a squandering of money that might have been given to the poor, He answered: "Ye have the poor always with you; but Me ye have not always."***** Taken literally, some of the Lord's parables can be, and have been, interpreted as denunciations of social injustices which show Him as the champion of the little man, the poor man, against entrenched privilege, wealth and power. Yet the fact is that He never spoke out against poverty as such, or announced its abolition as His mission. He preached the kingdom of God,****** and taught that His kingdom was not of this world*******; and He urged men to seek first the kingdom of God and His justice********-to lay up for themselves treasures, not on earth, where moth and rust doth corrupt and where thieves break through and steal, but in heaven.*********
     * Matthew 5:3.
     ** Matthew 11: 5.
     *** Matthew 19: 16-22.
     **** Matthew 25: 35-40.
     ***** Matthew 26: 11.
     ****** Matthew 4:17, et al.
     ******* John 18: 36.
     ******** Matthew 6: 33.
     ********* Matthew 6:19, 20.

     The Heavenly Doctrine

     Was the Lord, then, indifferent to poverty with its power to degrade the human spirit? Is the Word of God, which is the ultimate expression of His infinite love and wisdom, equally unconcerned: content merely to ameliorate what it calmly accepts as incurable? Most assuredly not! However, if what the Word teaches about poverty is not to be seriously misunderstood, as it has been and still is, two things must be clearly seen. The first of these is that the true subjects of the Word are always spiritual, even when the things it is speaking about are natural, and that by the poor in the Word are meant those who are spiritually so, the "poor in spirit." Within the church they are those who know, believe and confess from the heart that they have nothing of good and truth from themselves; that they know nothing and have no wisdom or power from themselves; but that all things are given them freely by the Lord.*

They are also those, either within the church or approaching it, who are in very few truths and also in ignorance and in falsities therefrom, but who are good and want to be instructed in truths**; and outside of the church they are those who do not have the Word and therefore know nothing about the Lord, but yet are in a little good and long to be instructed.*** In a word, poverty is a spiritual condition.
     * AC 3820: 2,4459: 4, 5008: 2.
     ** AC 9253.
     *** AC 9209: 4, 5.

     All the laws in the Old Testament concerning care for the poor are to be understood in the light of this teaching, and so also are the Lord's sayings about the poor which are recorded in the Gospels, for He spoke according to that teaching when He was on earth.* The external of charity is indeed to do good to the poor and the needy; but the spirit of those laws, their inner teaching, is that spiritual poverty is to be relieved unstintingly by those who have from the Lord the true riches whenever and wherever the appeal is made or the need seen.** In the light of this teaching, also, we may see how it is to be understood that "the poor shall never cease out of the land," and even that "the Lord maketh poor." As long as the Lord's church endures, and it is to have no end, there will always be those who lack but long for truth, and those who have the truth and are so affected by it that they can be reduced to poverty of spirit-the prerequisite to eternal life; and it is only from the Lord that men can come into these receptive states.
     * AC 2417:8.
     ** AC 9209: 3.
     In the second place, it should be known that the real concern of the Word is with what is infinite and eternal, that it looks to what is finite and temporal only as it makes one with these.* It is concerned with the eternal salvation, life and happiness of men; and the elimination of poverty, desirable as it would be, is not an essential prerequisite of salvation. Despite the contention of those who see in the Lord's teachings only a social and economic gospel, the Word was given to teach men the truths which must be known and acknowledged if they are to be prepared for heaven, to show them the way to heaven, and to lead them to walk in it.
     * DP 46-55, 214-220.
     Poverty in itself neither insures entrance into heaven, as was once supposed, nor prevents it. There is no respect of persons in the other life, we are taught.* Heaven is for all who live a life of faith and love, whether rich or poor, and the one comes into heaven as well as the other; yet neither rich nor poor are received on account of their earthly condition but because of the quality of their lives.** Wealth can seduce and lead men away from heaven as well as poverty; and while it is true that among those of modest means there are discontented, envious and angry men, it is equally true that a deep trust and content in God, and a diligence which prefers work to idleness, are not incompatible with modest means, or even with real poverty.***

It is character that is determinative, and the relief of poverty should not be approached under the idea that it is essential for salvation-that no one can be expected to show interest in his spiritual condition as long as his basic physical needs are not being met. Nor should it be undertaken from motives supplied by liberal Protestantism's conception of the kingdom of God as being, not an afterlife, but an ideal society on earth.
     * SD 3503.
     ** HH 357; AC 2129: 4; HH 364.
     *** HH 364; AC 8478:2.
     However, if the letter of the Word does not actually teach the elimination of poverty, the spirit of the Word urges it as far as possible. There is an analogy here with the institution of slavery. The Lord was silent on that subject, and Paul, although not reluctant to claim the privileges of his Roman citizenship, appeared to regard it as of little moment, since a slave could be God's freeman just as well as one not bound; yet the spirit of Christianity eventually led men to recognize slavery as the enormous evil it was, and to press for its abolition-a work in which some early New Church men had a part. Similarly, where there is true charity there will be an earnest desire to relieve material want, and as far as possible to work for its eventual abolition by removing its causes; for poverty, stark, abject poverty, is a dehumanizing thing which corrodes the mind.

Two Principles

     For our guidance in so doing the Writings offer two principles, the applying or ignoring of which can make the difference between a merely natural charity and one which, while ultimated in externals, has within it a living, spiritual internal. The first of these is that good is to be done to the poor with discernment, discrimination and prudence.
     We read: "Those who are in external truths know the mere general truth that good is to be done to the poor, and they do not know how to discern who is truly poor."* "It is a truth natural and not spiritual that good is to be done to the poor, and that this is the charity which is commanded in the Word. But those who are in truth spiritual-natural set this in the last place; for they say in their hearts that all are not poor who say they are poor, and that among them are those who live the worst."** "The spiritual man equally with the natural says that good is to be done to the poor, but thinks that it is not to be done to those of them who are evil and who call themselves poor. . . . But the natural man thinks that good is to be done to the poor, and whether they are evil or good he cares not."***

"The benefactions of charity are to give to the poor and to aid the indigent, but with prudence. . . . Those who are naturally compassionate believe that it is charity to give to any poor person and make no inquiry as to whether he is good or evil."**** Yet "he who renders aid to a poor or indigent evildoer does evil through him to the neighbor; for by the aid which he renders him he confirms him in evil and supplies him with the means of doing evil to others."*****
     * AC 3820: 2.
     ** AC 5008: 2.
     *** AC 5028: 2.
     **** TCR 425, 428.
     ***** AC 8120.
     Surely the force of these teachings is clear, and must claim the support of reasonable men. Among the poor, as in any other economic segment of society, there are the idle and shiftless, the irresponsible and dissolute, the amoral and vicious, the criminal and depraved; and to aid them in exactly the same way as the deserving poor, without discrimination, maybe simply to support their way of life, if not subsidize it as a lifelong career, and to expose to further danger those other members of society who may become their victims. Yet the idea that moral judgments should enter into the relief of poverty so runs counter to much modern sociological thinking and practice that any attempt to implement it would be received with consternation, scorn or fury. Nor is that all. What is common is not merely accepted as the new norm, to be met without question, it is exalted as a new standard which offers a bold challenge to traditional modes of thinking Yet, as in any other form of charity, good is not done to the evil in the same way as to the good, although the intent is the same if the good of charity is genuine; and, in the long view, the only way in which "good," genuine good, can be done to the poor, as distinct from supplying their material wants, is with discernment, discrimination and prudence.

     A second principle, the nature and import of which may be readily seen, is found in the teaching of the Writings about idleness. Idleness is, they declare, the devil's pillow,* and an idle life is pernicious because in it man thinks evilly from the evil implanted in him.** As the love and life of use integrates and determines the lower mind, develops freedom and rationality, and holds evil desires and vain imaginings at bay, so the love and life of idleness causes that mind to collapse and disintegrate, atrophies freedom and rationality, induces stupidity and dullness, and invites every evil lust and insane fantasy to enter. The love of idleness is therefore said to be the root of all evil since it opens the mind to evils and falsities of every kind, whereas labor unifies and sustains the mind.*** Therefore, we are taught, everyone in the spiritual world must be energetic, busy, industrious and diligent in his duty and business.****

In the hells all are driven to works. No idle person is tolerated there. Tasks are imposed on them, and food is given from heaven according to the uses they do; but to those who will not perform their tasks neither food nor clothing is given because they are useless.***** The application of this principle in the approach to poverty, both in the case of those who would rather work and become self-supporting than be idle and in that of those who prefer subsidized idleness, is too obvious for any elaboration to be needed. Yet it may be mentioned that more is at stake here than whether men become useful, productive, self-respecting and respected citizens or drones and parasites, or even which of these courses is made more attractive to them. The love of use or of idleness cannot be legislated into or out of men, and no program can build either of these loves into a man's mind; but men can be encouraged in the direction of the one love and discouraged from the other.
     * SD 6072.
     ** HH 361e.
     *** Wis. xi: 4e; CL 207: 3,249: 2; DP 98: 2; AE 1126: 6.
     **** AE 1126e.
     ***** SD 6088: 4; AE 1194: 2; AR 153: 7.

Conclusions

     We cannot expect, having regard to the kind of society in which we live, that the principles revealed in the Writings will soon become operative in shaping official policies and programs; though here and there we see evidence of a groping toward them, not, however, as authoritative truths but as matters of common sense. But our own thoughts and judgments as New Church men and women, and the direction in which we use whatever influence we may have, should be formed by these principles; and as they are, our own approach to the problem of poverty will be animated by true charity and informed by genuine wisdom.
     That it should be is of the utmost importance. The problem of poverty is our problem, too, and we share equally with others responsibility for meeting it. We cannot think that our sole responsibility to mankind is to develop spiritual charity, and that natural charity may be left to those who do not have that privilege. We cannot think that and be faithful either to the spirit or the teaching of the Writings.
     Apart from the fact that we cannot claim exemption from all responsibility for the poor, and that natural charity toward them should be infilled with what is spiritual in the lives of all with whom this is possible, natural charity is itself an ultimate plane for internal or spiritual charity.* It is, indeed, an ultimate for which the Lord makes provision. "Remains," we are taught, "are not only the goods and truths which a man has learned from the Lord's Word from infancy, and has thus impressed on his memory, but they are also all the states thence derived . . . also of pity for the poor and needy; in a word, all states of good and truth."**

Thus every unselfish desire to relieve poverty, every desire which springs only from pity, is from the Lord through remains; and we are told further that those who thus heed the promptings of remains, and do good to the poor from obedience to the Lord's ultimate commands in the Word, do well: for "through this external they are initiated into the internal of charity and of mercy, which consists in discerning clearly who and of what quality are those to whom good is to be done, and how it is to be done to each."*** In the beginning of regeneration man may, indeed, make many mistakes; but because he is in the first state of regeneration, and does from the heart what he does to help the poor, the Lord, working through the knowledges which he has, can gradually insinuate the good of truth into his works.****
     * AC 5945.
     ** AC 561.
     *** AC 9209: 2.
     ****AC 3688: 3.
     Charity does not exist except in good works. In the light of this truth our responsibility cannot be questioned; and with the knowledge of what charity really is that is revealed in the Writings we can be guided wisely in our approach to the problems of poverty and in our evaluation of the solutions proposed by others.
RECIPROCAL CONJUNCTION 1966

RECIPROCAL CONJUNCTION 1966

"It is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man's decision, and when he desists, then is effected the reciprocal con junction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man." (Arcana Coelestia 10067: 8)
RIO DE JANEIRO, BRAZIL 1966

RIO DE JANEIRO, BRAZIL 1966

The Rev. J. Lopes Figueiredo reports that the Assembly of the Rio de Janeiro Society was held on December 19, 1965, in order to elect the Board of Directors and Trustees of the Society. At that meeting Mr. Figueiredo was elected President and Mr. Alberto Carlos de Mendonca Lima was elected Secretary of the Society.

FIRST SCANDINAVIAN SUMMER SCHOOL 1966

FIRST SCANDINAVIAN SUMMER SCHOOL FRANK S. ROSE 1966

     STOCKHOLM, JULY 24-AUGUST 8, 1965

     As the BEA Comet touched down at Arlanda airport late Saturday night, July 24, a handful of people from England who had looked forward for so long to seeing Sweden and attending the Scandinavian Summer School could see only darkness and driving rain. That was not a particularly auspicious welcome, but it was soon more than compensated for by the warm hospitality of the Stockholm Society and the delightful and valuable events of the Summer School.
     Other people arrived by other means of transport, and on other days, until the group swelled to its maximum of thirty-six people. That included seven on the staff and twenty-nine young people. From England: Elisabeth Glover, Hilary Hunter, Stephen Morris, Christine Pryke, Geoffrey Pryke and Raymond Waters; from the U. S. A., via Holland, Tom Fiedler; from Germany, Ralph Brenk; from Norway, Asbjorn and Ragnar Boyesen; from Denmark, John Hedegaard, Arne Bau-Madsen and Neils Madsen; and from Sweden: Jan Fornander, Malmo; Gus Fornander, Jonkoping; Mr. and Mrs. Jan Jonsson, Vaxjo; Dick Baeckstrom, Mr. and Mrs. Boley, Mr. and Mrs. Alf Bryntesson, Lennart and Holger Bryntesson, Ann-Margret Hoel, Jan and Maude Liden, Jan Erik Schold and Karin Sandstrom, all from Stockholm and its suburbs.
     The program was arranged so that the Stockholm people, most of whom were at work during the day, could hear some of the lectures and join in the evening and weekend activities of the school. The school opened with a service of worship at 11:30 a.m., July 25, held in the home of the Rev. and Mrs. Bjorn Boyesen. This was also the regular service for the members of the Stockholm Society, who were our generous and genial hosts. The sermon, preached in English by the Rev. Frank Rose, was available in Swedish translation.

     After the service we were treated to the custom of after-church coffee, with special honors to the "tartas," a superbly delicious cream cake, and the famous Swedish coffee. Before the day was over, the guests had experienced many of the things that would make the Summer School live in their memories: worshiping and talking in two or three languages; the delight of meeting Scandinavian friends, some of them known from British Summer Schools, and talking to them on the Boyesens' lawn under the bright blue Swedish sky and the waving pines; the warmth and friendliness of the Boyesen home; the pleasure of eating food prepared under the competent leadership of Lois Boyesen; the madness of motorcades and the famous "Gusmobile"; and even the excitement of being caught in an unexpected downpour.

     On Monday, July 26, we began our normal pattern of classes, starting at 9:15 with worship conducted by our host and headmaster, the Rev. Bjorn Boyesen. Later in the morning he gave the first in his series of lectures on Divine Providence, slipping easily from English to Swedish and back again so that all could understand. When he was not lecturing, Mr. Boyesen sat with the classes and translated key words and phrases for some of the Scandinavian students. Other series of lectures given were, in order of appearance: "Life After Death," the Rev. Frank Rose; "The Moral Life," the Rev. Kurt Nemitz; "Astronomy," Mr. Kenneth Rose; and "The Essential Doctrines of the Church," the Rev. Erik Sandstrom.
     Two lectures were scheduled in the morning. The young people then took a break before filing through the Boyesen hallway and into the kitchen, where their plates were piled high with food, and so on back to the living-dining room. To our amazement, the catering seemed to be done single-handedly by Mrs. Boyesen; but we found out that some of the food had been prepared by other ladies in the Stockholm Society and then deep frozen, requiring only to be thawed out when needed. Mrs. Ken Rose also helped in the kitchen, plus several students and the ubiquitous Mr. Boyesen.
     Afternoon trips were arranged to take us to the many places of interest in connection with the life of Swedenborg. Transportation seemed to be no problem; there was a rare assortment of vehicles owned by the students, plus the Boyesens' car and, for several trips, the caravan-bus of Mr. and Mrs. George Hunter from England, whose daughter attended the school. We returned in time for dinner, with the same eating arrangements as before, and two lectures in the evening, with the group now swelled by the arrival of young people from the Stockholm Society. A gay spirit prevailed during the social life after the lectures were over, and ultimately came the cheerful "Hey-hey" as people departed one by one for home, leaving behind a large portion of the Summer School members who were staying with the Boyesens.
     So it went, with interesting variations, throughout the two weeks, in the course of which we were treated to a thorough survey of certain doctrines and an equally thorough survey of the places associated with the life of Swedenborg. We visited the old city of Stockholm, whose facades are still preserved as in Swedenborg's day; visited the House of Nobles and saw his coat of arms; had a tour of the Town Hall; saw Svindersvik, where Swedenborg was often an honored guest; went to Skansen, and arrived just as a film unit was taking pictures of a couple dressed in 18th century clothes just outside Swedenborg's summer house.

We also took trips out of Stockholm: to Gripsholm Castle with its famous collection of portraits, not the least of which is the Kraft portrait of Swedenborg; to the Boyesens' summer cabin; to Uppsala with its University and the Cathedral where Swedenborg's sarcophagus stands silently behind iron railings. All of these trips reinforced the purpose of the Summer School in giving recreation and social life at the same time as trips of educational value, especially for young people of the New Church.
     On the middle Sunday of the school, August 1, the Stockholm Society again had its service in the Boyesen home. The Rev. Kurt Nemitz preached, in Swedish, on "Temptation as to Spiritual Truth"; an English translation was available for those who could not understand Swedish. The service included the baptism of Mr. Neils Madsen-a very moving experience for all who were there. After the service there was the usual coffee and "tarta," and in the pleasant social hum we heard many favorable comments on the way in which Mr. Nemitz had delivered his sermon in a language not his own.
     In the afternoon a fleet of cars drove to the site where the Stockholm Society hopes to build its house of worship. The neighbors must have marveled to see this group of people, young and old, standing on the outcrop of granite where, it is hoped, the church will stand.

     The school gathered momentum in the second week, and soon we found the days and then the hours ticking away and departures looming ahead. For the Stockholm people, and many of the guests, the school continued until Sunday, August 8, when the Rev. Erik Sandstrom preached and officiated at the confirmation of Holger Bryntesson; but for the English contingent, Saturday was the final night-a night now vivid in the memories of all who were there.
     After dinner, things were cleared for a series of performances put on by students and teachers alike. The skits were indescribably funny. The Yenka, more or less the theme song of the school, was performed with added zest and nostalgia. The Rev. and Mrs. Boyesen's parting skit brought the house down. Then came the speeches, with thanks to the Stockholm Society and its Providentia Association, which had provided the entire school free of charge to the young people-a most generous and deeply appreciated gift. Mr. Kenneth Rose expressed in a poem which he modestly admitted was "very good" special thanks to "Aunt Lois" for her work in so many roles throughout the duration of the school.

The young people presented gifts to all members of the staff. Singing and dancing made the evening complete, but it would not come to an end. The entire group drove the fifty miles to Arlanda airport to say goodbye to some of the departing English. There were songs and fun and games even as we went through passport control; and then, when we thought that all farewells had been said, as we stepped out of the building into the darkness of midnight on our way to the waiting plane, we heard the triumphant voices of our Scandinavian friends, standing on the observation platform, singing "De skal leve, de skal leve, de skal leve hoit hurrah." It was the kind of experience that is not easily forgotten, the kind of summer school that will remain as an important landmark in the development of the church.
FRANK S. ROSE
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

In "Religion and Responsibility," published in the NEW CHURCH MESSENGER, Miss Elizabeth Randall discusses the relationship of religion with daily living, and asks how we are making up our minds in regard to national and international affairs. After noting that we can at least contribute toward an enlightened public opinion, she reviews various efforts that are being made to cross denominational, racial and national boundaries-the World Council of Churches, the Peace Corps, and several private organizations with programs for promoting brotherhood through sympathetic cultural and intellectual exchanges; and urges that we take our part in such efforts, "not only as enlightened citizens in a democratic society, but, more deeply, as conscientious members of the Christian Church." She concludes by asking: "Is not this what we mean when we quote Swedenborg's words: 'All religion has relation to life, and the life of religion is to do good.'" Our answer must be, not necessarily. Doctrine of Life, which begins with these much-quoted words, develops qualifications which are too often overlooked. It shows that no one can do genuine good from himself; that he can do such good only from the Lord; and that he can do it only by shunning evils as sins against the Lord-which cannot be done except from the truth of the Word. Much more is required, then, than involvement and dialogue.
The Rev. George F. Dole contributes to the same journal a thoughtful sermon, "The Church Militant." War, he observes, has been one of the facts of human life for centuries, and it is questionable whether we have more cause for anxiety than those who lived under the shadow of world- conquering powers in the past.

Indeed we have a better chance of living out our lives as we choose than had the people of any past age. Mr. Dole then notes that values, objectives and means are changing; ideological and economic persuasion are increasingly replacing military force. However, as he rightly remarks, the war for men's minds is not the final phase. Military might gains territories, ideological force gains adherents to a political system, but only love gains hearts; and where love does not reign there will be injustice and misery, whatever nation, political or economic system rules. This is indeed protracted conflict, but it is the battle in which, as Mr. Dole says, the church can and must be militant. It is first, as he sees it, a battle against evil in ourselves, one waged with the sword of revealed truth, and then a battle to bring the truth to others and them to the truth. Only religion, he believes, is adequate to the struggle; neither psychiatry nor humanism will suffice, because we cannot create love in ourselves. In the long view, this is the only war to end war.
A recent issue of the MISSIONARY NEWS LETTER contains interesting reports of lectures given in Chicago and in Glendale, California, and of earnest work being done by a small but devoted group in Memphis, Tennessee. Although the results have not been spectacular interest has been aroused with a few, and advertising is shown to be one of the keys to successful missionary work. Stress is laid on the fact that bringing newcomers to one of our services is only part of their being introduced to the church; they must be welcomed and made to feel comfortable. With this in view, the Rev. Alfred Acton, minister of Sharon Church in Chicago, has prepared a short but attractive and informative pamphlet, explaining our ritual and customs, which is handed to newcomers at the door.
EIGHTH BRITISH ACADEMY SUMMER SCHOOL 1966

EIGHTH BRITISH ACADEMY SUMMER SCHOOL 1966

     JULY 30 TO AUGUST 13, 1966

     After a very successful Summer School at St. Ives in 1965 (see NEW CHURCH LIFE, pp. 504, 505), we are looking forward to an even more successful one at Gulford Hall, Bury St. Edmunds, Suffolk. The Hall is really a 19th century palace standing in its own 400 acre park, complete with woods, lakes and playing fields, and has its own indoor heated swimming pool.
     The school is about 75 miles NE of London, and about 35 miles NNW of Colchester. Young people fourteen years old and over are eligible. For further information, please write to the Rev. Frank Rose, 185 Maldon Road, Colchester, Essex, England.

KNOWLEDGE OF GOD 1966

KNOWLEDGE OF GOD Rev. ORMOND ODHNER 1966

     (A chapel talk delivered to the secondary schools of the Academy.)

     Every man's god is that which he loves above all else in life. A girl's god might be her own good looks; a boy's, his reputation in athletics-two gods that die in a very few years and leave tremendous emptiness behind. A man's god might be money; and if money is what he loves above all else, he will be willing to resort to almost anything to get it. Many a person has himself for his god: he loves himself, and therefore he loves his evils, also.
     Obviously, such gods are not enough. What is needed is a genuine understanding of who and what God really is. If we have that knowledge, then we can know exactly what we should love above everything else. We can make that true God our ideal, and strive to live according to His will; and that alone will bring lasting personal happiness, good will among men, and angelic life after death.
     There are millions of people today, fundamentally good, who want the knowledge of the genuine nature of God. They want to know what God is really like, so that they can make that their ideal in life. But in spite of that, there are only a pitifully few thousand who do know what God is really like--only a few thousand who even can know, while they live on earth; and of those few thousands, about two hundred are here in this room this morning.
     Who are the gods of the one hundred and twenty million people who still believe in primitive religions? Mysterious spirits who rule wind and storm and vegetation: spirits to be feared, fawned on, propitiated with sacrifice. Who are the gods of the hundred and fifty million Buddhists? Gods, if they can even be so called, who demand renunciation of every bodily pleasure and all desire for individuality. Who are the gods of the three hundred million followers of Confucius? Hardly gods at all, for Confucius centered his philosophy in this world-in good government and polite society. Who are the gods of the three hundred and twenty million Hindus? Almost anything and everything, and, at the top, an unknown infinite into which the just shall finally be absorbed and lose their individuality. Who is Allah, god of the four hundred and twenty million Muslims? All-powerful, unlimited, arbitrarily predestining man's every move and breath; and so far away from man's comprehension that it is vain for man to try to understand him.

Who is the God of the Jews, Jehovah? Something like our God-a Heavenly Father, but one who plays favorites with His chosen people, and who judges more the acts than the hearts of men. Who is the God of the world's six hundred million Catholics? At best, a split personality damning the world, yet loving it; allowing it to be redeemed by the suffering of His Son; allowing His Son to give the power of salvation to mortal priests; allowing human beings to earn their places in heaven with mortal good works. And who is the God of the world's two hundred million Protestants? For the most part, they do not know. Something to do with Jesus. Something to do with damning the world, yet saving it with instantaneous grace. They pray for anything, for they know not the nature of the God who answers their prayers. I have even heard some of their leaders say that it is wrong to call God "He" that makes Him too much like a man. I have even heard their leaders say, in trying to solve the problem of evil, that there must be something evil in God Himself-an evil He cannot always control.
Only a few thousand people know, or even can know, who and what God really is. You are part of them. For today it is only in the Writings that the nature of God is fully revealed in a manner suited to the modern mind. It is only there that God is shown clearly to be a Divine Human being, a God of infinite love expressing Himself in infinite wisdom. It is only there that the Lord Jesus Christ is shown to be the one and only God of heaven and earth; and only there can we see the inner working of the mind that Jesus Christ built up and glorified here on earth-the reasons He did what He did and said what He said, the infinite love and wisdom behind it all. And yet, withal, there is revealed a God into whose image we are created, and in whose pathway, therefore, we can walk. To know the one true God, and Jesus Christ whom He hast sent-that is life eternal.
GOD REVEALED 1966

GOD REVEALED 1966

"A rational conception of God, and a consequent acknowledgment of Him, are not attainable without revelation. Such a conception, with the consequent acknowledgment that 'in Him dwelleth all the fullness of the Godhead bodily,' is not attainable except from the Word, which is the crown of revelations. For by the revelation there given, man can approach God and receive influx from Him" (True Christian Religion 11).

ORDINATION 1966

ORDINATION JOSE LOPES FIGUEIREDO 1966

     Declaration of Faith and Purpose

     I believe that the Lord Jesus Christ is our Creator, our Redeemer and our Savior.
     I believe in His threefold Divine Word: the Old Testament, the New Testament and the Heavenly Doctrine of the New Jerusalem.
     I believe that the Lord Jesus Christ, in His second coming, revealed the spiritual sense of the Word through the Writings, whereby the Church of the New Jerusalem is to be established on earth.
     I believe that only the Lord preserves the order and integrity of the heavens and conjoins Himself with the human race, and saves every man who believes in Him and keeps His commandments.
     I believe that only the Lord in His glorified Human regenerates man, but only if man performs the works of charity in his daily life, shunning evils as sins against Him.
     I believe that the purpose of the priesthood is to teach truth to men, in order that they may live a good life and find peace and happiness in heaven.
     In presenting myself for inauguration into the priesthood of the New Church, it is my hope and prayer that the Lord will enlighten my mind so that I may be able to teach the truths of the Heavenly Doctrine of the New Jerusalem and through His mercy become an instrument of His will.
     JOSE LOPES FIGUEIREDO
PRIESTLY OFFICE 1966

PRIESTLY OFFICE 1966

     "Priests are appointed for the administration of those things which are of the Divine law and of worship" (Heavenly Doctrine 319).
     "The good of the priesthood is to care for the salvation of souls, to teach the way to heaven, and to lead those who are taught. In the degree that a priest is in this good, from love and its desire he acquires the truths that he is to teach, and by which he is to lead" (Doctrine of Life 39).
     "The Divine which is meant by the Holy Spirit proceeds from the Lord through the clergy to the laity by preaching, according to the reception of the doctrine of genuine truth thence, and by the sacrament of the Holy Supper, according to repentance before it" (Canons HS IV: 9).

REVIEW 1966

DO YOU UNDERSTAND THE SCRIPTURES. By Harold Cranch. General Church Publication Committee, Bryn Athyn, Pa., 1965. Paper, pp. 12.

     In this short pamphlet the author challenges traditional thinking about the Word, positive, negative and partly critical, and presents the new view which is offered by the Writings. Some of the objections of the higher critics, the scientific criticism of the cosmology of Genesis, and the difficulties raised by those who confuse the truth of the Word with the accommodated form in which it is presented, are considered and answered briefly but ably. These are all things which have been used to discredit the Bible for modern man, and stress is here laid on the Writings as the Divine revelation which restores the Word to its rightful place by expounding its true meaning.
     The emphasis throughout is on the profound difference between the spirit and the letter of the Word, and the author shows by some striking examples the beauty of the spiritual sense within the letter even where the letter, considered by itself, is crude. An overview of selected portions of the Old Testament brings out the continuing relevancy of its teachings, when they are rightly understood. What is offered is, in a word, the means to a rational understanding of the Scriptures.
     Those who love the Bible but are troubled by attacks upon it may find here that which will inspire them to inquire further. It is to be hoped, however, that no one will take too literally the analogy which suggests that the Writings are as a dictionary to the internal sense of the Word. Correspondences are indeed one of the means of entering into the interiors of the Word; but their use must be guided by the doctrine of genuine truth, which, like correspondences, can and should be learned.

     RECEIVED FOR REVIEW

A SABEDORIA ANGELICA SOBRE O DIVINO AMOR E SOBRE A DIVINA SABEDORIA (Angelic Wisdom Concerning the Divine Love and Wisdom). By Emanuel Swedenborg. Translated into Portuguese by Joao de Mendonca Lima, Rio de Janeiro, Brazil, 1965. Cloth, pp. 246.

CALLED AND THE CHOSEN 1966

CALLED AND THE CHOSEN Editor 1966

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.
     When the Lord said, "Many are called, but few chosen," He taught the whole truth about predestination. Every man created by the Lord is called to heaven. That is why the Writings say that all are predestined to heaven, namely, that in creating and sustaining a man the Lord has no other will for him than that he shall become an angel. However, the Lord chooses for heaven those only who have lived well and believed aright by obeying His commandments and acknowledging Him; and that few are chosen is not by His decree, but is entirely the fault of those among the many who have deliberately rejected their calling.
     Nor is there any conflict between this truth and the Lord's saying to His disciples: "Ye have not chosen Me, but I have chosen you." The same principle applies. Men are chosen as instruments of use, and everything of use is from the Lord. While they must, as if of themselves, prepare to become instruments of use, it is the Lord who makes them such instruments. In this vital sense it is the Lord who chooses them, but He chooses those only who have thus prepared themselves.
     This is a truth that bears restating, for although theological predestination has become unpalatable to many, there are also many today who are quite willing to accept scientific and psychological theories of determinism which do not even have a God behind them, and these theories have a strange but powerful lure. Yet man is free and responsible; and the very basis of his freedom and the nature of his responsibility lie in the fact that he is called to heaven by virtue of his having been created, but will not be chosen for heaven unless he himself wills it.

MOTIVATIONAL RESEARCH IN THE CHURCH 1966

MOTIVATIONAL RESEARCH IN THE CHURCH Editor 1966

     That a man must live in the world and engage in its work if he is to receive spiritual life from the Lord is a familiar teaching to all in the church. It is, however, a teaching which has many ramifications. Involvement in nearly any enterprise means association with other men and women as superiors, co-workers, and perhaps subordinates. This in itself can raise questions and problems with some or all of which many New Church men and women have a practical familiarity on a day to day basis; but our present interest is in one aspect of the teaching.
     If our association with others is to be effective in contributing to the efficient running and further development of the enterprise that brings it about-and is this not a vital part of the life of charity, of performing the duties of our employment sincerely, justly and faithfully?-then surely we must learn and understand something of the motives men bring to their work, the rewards they regard as most valuable, the satisfactions they seek in and from what they do, the goals they hope to achieve. For working with others requires co-operation and it is in affections that the basis for co-operation is to be found.
     What are the motives by which men are governed in their working lives? To say that all men outside of the church are motivated by the loves of self and the world, and leave it at that, scarcely answers the question. Money, status and power can be strong incentives indeed; yet there are men who have as much of these as they desire, and still make useful and even distinguished contributions to society. What motivates these men? There are others who are frustrated and unhappy because all their work yields is money and security. What satisfactions do they crave? The answers to these questions are probably not simple ones; but a sustained search to find them will surely benefit us in our efforts to live the life of charity, and is essentially a task for the laity.
MATTER OF PERSPECTIVE 1966

MATTER OF PERSPECTIVE Editor 1966

When Elijah complained that he alone remained faithful to Jehovah, the Lord answered him: "I have left seven thousand in Israel, all the knees which have not bowed unto Baal"; and when Elisha's servant was terrified by the host which surrounded his master, the prophet assured him: "They that be with us are more than they that be with them"-bold words which were justified by the vision of horses and chariots of fire. Reflection on these two incidents, with all their implications, may help us to a true perspective on the world in which we live.

A hard, realistic appraisal of that world may lead us to conclude that it is Judeo-Christian in tradition and culture; largely modern pagan in values, outlook and practice. If we then view it in the light of what the Writings teach, we may conclude further that it is filled with evil; and when we consider how small the New Church is, we may despair of its life and faith surviving. If this is so, the Lord's words to Elijah have relevance for us. What we are thinking of as small is the church specific, and that is only part of the Lord's universal church. If there is much evil in the world, there are also countless thousands of men and women, known only to the Lord, who are within the church universal: men and women who do not know the Lord as we can, but who believe in one God, obey His will as they understand it, and practice a simple charity; and in secret ways they are being prepared by the Lord for heaven, and they are an influence for good in this world.
If it should be asked how the faith and life of the church can be established in an environment such as ours, the answer is that this is the only available environment in which they can be established; and that since the Lord does not ask the impossible of man, they can be established here and now. The power of the evil is indeed great and they seem to be firmly entrenched; but if we are on the side of the Lord's revealed truth, then, whatever the appearance, they that be with us are more than they that be with them. The evil in the world is only part of the picture, and if we isolate it and concentrate on it alone we distort the whole. There is no question that the Lord must win the battle; the only question is whether we have the faith to fight under His banner.
ASSEMBLIES: A CAUTIONARY WORD 1966

ASSEMBLIES: A CAUTIONARY WORD Editor 1966

It is regrettable, we feel, when the vocabulary of politics is applied to the government and uses of the church. While it is true that little damage may be done, except to the sensibilities of purists, unintended harm could result. As a case in point, we have several times heard the forthcoming General Assembly referred to as an "interim" Assembly, presumably because it is not one at which a Bishop is to be chosen. Qualifying terms usually signify a lesser degree of importance, and it would be unfortunate if we slipped into the habit of thinking that such Assemblies are less important. If we consider what the uses of General Assemblies are, we may quickly see that there is really no such thing as an "off-year" or "interim" Assembly.

Church News 1966

Church News Various 1966

TORONTO, CANADA
     There has been a number of changes in the Olivet Society since we last wrote, foremost of which was the happy arrival of our new assistant to the pastor, the Rev. Daniel W. Goodenough, with his charming wife Ruth, and their little daughter Mary. They are a most real and welcome addition. Mr. Goodenough is proving to be a great asset, and Ruth is entering enthusiastically into our activities; indeed she is now the editor of Chatter-Box, among other things. We hope they settle down for a long stay with us.
     Other welcome changes have included the addition of a whole new family with the arrival of Mr. and Mrs. Jack Raymond, their daughter Janice, and their son Glenn, these last being two new pupils for our day school. Indeed this is a good year, as we have greeted other friends to our midst, including Miss Margaret John and Michael from England, and Miss Irene Briscoe from that same good land. Also, we welcomed the return of Dr. and Mrs. Basil Orchard, who now have two lovely sons. Good friends who are also new members are rather special, as are Margaret Starkey, Mieke Jean-Marie, and Sylvia Gesner Starkey and two children. Unfortunately we have lost Mr. and Mrs. John Starkey because John's work is taking them to Timmins, Ontario, but we shall hope for their eventual return.
     Babies are our greatest joy, so may we list them for you: Wilfred Grant Baker, son of Greg and Margaret; Kevin Andrew Orchard, son of Basil and Marnie; Valerie Jorgenson, daughter of Gordon and Joan; John Alexander Morley, son of Keith and Rachel; Ian Andrew McDonald, son of Jack and Martha; Rachel Crampton, daughter of Ivan and Stephanie; and Keith Fountain, son of Laurie and Juanita.
     We have had a number of weddings, each of which was lovely, and we would like to describe them in detail, but space forbids. May we at least mention the couples: Brian Carter and Karen Dath; Robert Foley and Esme Smith; Roger Schnarr and Ann Pryke; David Fountain and Joan Potter; Haydn John and Margaret Gisesner; Douglas Raymond and Patricia Frazee. To these happy people we extend hearty good wishes, not for time alone but to eternity.
     The period of which we write includes the summer months, when our activities consist mostly of traveling; some folks going near, some folks going far, and some going very far. However, some official affairs do occur, such as New Church Day, this year's celebration of which covered three days. It commenced with a service of worship on Friday, June 18. This was followed by the children's banquet-luncheon, at which the children make their own speeches. This time Diane Scott's toast to "The Church" made the pages of Chaffer-Box. The adults' banquet on the evening of June 19 was well attended, and under the toastmaster- ship of the Rev. Peter Buss excellent speeches were given by the Messrs. Pat Walker, Keith Morley and Alec Craigie. It was voted a highly satisfactory celebration. On Sunday morning the sacrament of the Holy Supper was administered.
     It was during the summer season that the Rev. Martin Pryke, efficiently assisted by Mr. Douglas Raymond, took six boys on a camping trip which was so much enjoyed that all wish to do it again. The first and second grades went on a shorter trip to the country home of Mr. and Mrs. Joseph Pritchett, where they bad lunch and a happy day. Before these events could take place it was, of course, necessary to have the Olivet Day School closing. This was a delightful evening commencing with a service of worship in the chapel.

The graduation exercises, during which Greg Horigan and Diane Scott received their diplomas, followed. Then came a recitation by the tiny folk, after which the older pupils presented a worthy production of How Boots Befooled a King under the capable direction of Mr. Jack McDonald.
     In October the Eastern Canada District Assembly was held here. It was presided over by our dear friend and Bishop, the Right Rev. Willard D. Pendleton, who was accompanied by one of our favorite people, Mrs. Pendleton. Under such auspices it was, of course, a grand time for all who attended, and there was unanimous agreement that it was the best ECDA ever. We leave the details to NEW CHURCH LIFE.
     There was a smaller assembly in Ontario, but one that was equally interesting, and we take the liberty of quoting from a participant.
     "One of the smallest assemblies in the church is a pastoral visit to the isolated. Like all assemblies, it provides spiritual and natural food. The most recent one was held at Muskoka, when three families and two visitors attended for the recent visit of the Rev. Peter Buss and Mrs. Buss.
     "The weekend began with a buffet lunch at Denis and Betty Jean-Marie's home. In the late afternoon Mr. Buss gave a class to the adults while Gorandma Charles baby-sat the children at Gorandma Jean-Marie's home. A barbecue dinner for all was provided by Frank and Mieke in front of their tent.
     "Sunday service was held in Denis and Jean's sitting-room. Small tables were arranged to hold the Word and for the Holy Supper and a baptism. Chairs were arranged to suit those present in such a way as to change a sitting-room into a place of worship. After the opening of the Word and the reading of the lessons, Mieke stepped forward and was baptized into the Lord's New Church. Following the baptism the sacrament of the Holy Supper was given; afterwards Mr. Buss preached a sermon. The children were present for the complete service, which was also different from a service held in a church.

     "After the service the appointments for holding a service are removed quietly and with reverence, and not until then does the sitting-room return to its former use. A buffet lunch was provided by Mrs. Jean-Marie, Sr., and Betty. The weather being so fair, we were able to enjoy eating on the lawn.
     "Sunday afternoon Mr. Buss gave a class to Linda and Karen. The visit was drawn to a close on the dock while all those present waved goodbye to Peter and Lisa as they were driven away in the motor boat."
     This report by no means covers all the activities of the Olivet Society, but we cannot close without a gentle word about Miss Doreen McMaster who lived quietly among us for a long time and as quietly slipped into her spiritual sphere. We miss her cheerful presence, as she was one of the world's unsung true ladies.
     VERA CRAIGIE

CHICAGO, ILLINOIS
     Although our numbers remain small, considering that we live in one of the largest cities in the world, Sharon Church has had a busy and rewarding year, with inspiring services and thought-provoking doctrinal classes. When news notes were sent in for Chicago some time ago, we were awaiting the arrival of the Rev. Alfred Acton and his wife Henrietta. Now we have begun our second season with the Actons in residence, and it is very nice to have them.
     Mr. Acton has had a busy year, too. He has served as the Rev. Louis King's assistant in the work of the district, ministering to Sharon Church, teaching in Glenview, and making some trips to other areas. In addition, he has taken on a number of other jobs as they came along: for example, initiating a science fair in the Immanuel Church School, taking part in an operetta, and wielding a paint brush now and then. At our first service in September, after a short summer recess, we found that the church kitchen and the kneeling stools and rails had been freshly painted; and that Mrs. Acton, who is very creative, had made new bright curtains for the kitchen. So you can see that the Actons have not only given us spiritual nourishment, they have also brightened our natural surroundings.

     On our first Sunday we had ten visitors, which seemed to be a good omen for the year ahead, and after church we all enjoyed a buffet luncheon at the Robert Riefstahls' attractive home in Des Plaines-a wonderful casserole dish that made us feel "surfeited with good things." Both men and women were alert enough, however, to take part in trustees' and ladies' meetings, respectively, to plan our program for the year.
     Last year we had one series of classes on ritual and another on representatives. For this year Mr. Acton has planned a series, from the Apocalypse Explained, on the Last Judgment as it relates to regeneration. We do not remember hearing classes on this topic and are looking forward to this series Although we do not often have tape recordings any more, we do still have an opportunity to hear a variety of New Church ministers in person. The Rev. Louis B. King, our supervising pastor, comes in quite often while Mr. Acton goes to Glenview. The Rev. Victor Gladish ministers to us now and then, ton, as he has for a long and useful time; and at our first Wednesday supper and class of the season we heard a fine talk on reformation by the Rev. Robert Cole, who is now assistant to the pastor in Glenview. Mr. Cole's wife, Janet, came with him, and after class we had a chance to get acquainted.
     On such occasions the thought often comes, how much wives contribute, too; not only ministers' wives, of course. This could certainly not be labeled a new idea, but the sociologists these days talk so much about woman's role, and analyze it in such detail, that the teaching of the Writings on the "shared use" of men and women is refreshing to think about and to see in action. It may seem in the case of ministers especially, that the man is doing most of the work-preparing and giving sermons and talks; but the wife is contributing in a more subtle manner that blends in with the whole in a delightful sort of way. (Subtle is here used in its good sense as given by Mr. Webster:
"Mentally acute; given to or characterized by refinements of thought, insight, perception, etc.")
     The 1965 Midwestern District Assembly, held in Glenview the first weekend in October, was a very successful one with people coming from Detroit, St. Louis, Racine, Madison (Wisconsin), and other places. We enjoyed sharing in all the activities with our New Church friends. In his episcopal address Bishop Pendleton spoke about the two witnesses, showing that truth witnesses to good. This correspondent remembers asking, a long time ago, about the content of New Church doctrine, and hearing someone say, "Well, there is a good deal about Good and truth." There is indeed, and there is always a good deal more to learn about the subject. The Bishop's address gave everyone some new ideas.
     Bishop Pendleton was scheduled to give another address on Saturday morning, on "The Uses of the General Church." Some Assembly guests were not in time for the morning session; but far from being penalized, at least by missing a fine paper, they were rewarded, because they heard the address anyway. At the morning meeting a discussion on the uses of the District Assembly began, and it became so involved that a decision was made to postpone the Bishop's address until the evening, when a buffet dinner, followed by conversation and dancing was scheduled. There is more to the tale of the "delayed speech." Some time during Saturday the Bishop lost his copy of the address and so had to give it "off the cuff." It was a speech with serious points but with a good deal of humor as well. When the Bishop had finished, Mr. Acton commented: "If the talk we have just heard is an example of what happens when the Bishop loses his speech, I think we should appoint a committee to hide his briefcase every time he comes."
     Sunday began with worship and a sermon by Bishop Pendleton. Two points seemed to have such power. One was that everything of value is eternal; the other, that this is an age in which people keep seeking for truth, but on the whole want to find the answers for themselves rather than accept Divine truth in revelation. The Assembly then ended with a delicious Sunday dinner to which the children, with their families, were invited.

We said goodbye to the Bishop and his charming wife, and he gave us an affectionate farewell and special thanks to the food committee. This committee of young men, under the direction of Pop Richter, planned and cooked all the Assembly meals.
     Recently, at the second Wednesday class of the season, we had the pleasure of seeing the Rev. Kurt Nemitz again. He showed slides of his visits to England and Sweden, where he had helped with the teaching in New Church summer schools. We saw beautiful scenic views of England and Sweden, picturesque streets and interesting old buildings and churches as well as various groups of New Church people, which is always comforting and tangible evidence that there are others around the world who share in the work of the church. At the end we persuaded Kurt to show us a picture of the young lady to whom he had recently become engaged. We wish him and Melinda much happiness.
     Some of us, both from Glenview and Chicago, heard Mr. Nemitz discuss what happens to you after death in a missionary effort at the "College of Complexes." This is an open-forum night spot on the Near North Side of Chicago, where anyone who has a "message" he wants to deliver can do so. Although it is, in a way, a far-out Bohemian place, the proprietor, Slim Brundage, keeps tight order and runs it as if he were conducting a town meeting. Thought is not clouded by too much liquor because the strongest brew served, next to intellectual discussion, is coffee. A rundown of a recent program shows an odd assortment of subjects discussed, including "Neurotics Anonymous," "Why Was Lincoln Murdered?", "In Defense of Offensive Folk Music," and "Student Revolts-Beatnik or Social Conscious Students?"
     Some people might have felt intimidated, or fearful that some irreverence might arise because of the kind of place it is, but Kurt handled the situation like a veteran. His talk was titled "What Are You Like After Death?" In addition to young men with beards, there was a man who believed in some ancient but little known Eastern philosophy; a mother with a gifted child, both anarchists; and some couples who had come just to see what the place was like. Although some of the people seemed strange, some of them may have thought that we looked a bit strange, too; and who knows the real effects of such a meeting or what new patterns of thought it may have started in some minds. After the talk there were questions; also, anyone who wished could make a short rebuttal, timed exactly by Mr. Brundage, to the ideas presented by the speaker. Then Kurt was given time for a final answer. Although some of the questioners showed that they did not at all agree, all were civil and polite.
     The work of the Epsilon Society has brought us into its missionary effort on occasion. In the late spring three meetings were scheduled at Sharon Church on successive Tuesday evenings. People who had responded to the newspaper advertisement about Heaven and Hell were notified. It was felt that we were more centrally located than Glenview for these newcomers. Mr. Nemitz spoke at the first meeting, Mr. Acton at the next two. The weather did not co-operate with us-there were tornado warnings and bad storms every one of these nights
-but nevertheless several visitors heard about the doctrines of the New Church. Mr. Acton says there are now twenty new names on our mailing list as a result of the work of the Epsilon Society; perhaps there will be further lectures and more opportunities to present the teachings of the New Church to those who are looking for spiritual truth.

     Obituary. Miss Signe Thorine, a staunch and long-time member of Sharon Church, passed into the spiritual world on October 7, 1965, after an illness of several weeks. Until that illness, Signe was unusually vigorous and active for her years, and we shall miss her joyous and enthusiastic interest in people and experiences. Her resurrection service was conducted by the Rev. Alfred Acton, and New Church friends from Chicago and Glenview, as well as others who may never have heard of the Writings, attended. This was Mr. Acton's first resurrection service and it had an especially beautiful and moving sphere. It must have touched the thoughts and feelings of all present, including those who were new to the church.

Among them were Colonel Hiddleston and his wife from Atlanta, Georgia. Colonel Hiddleston was Signe's nephew and nearest relative, and he was much affected by her going; the more so as he had not known that she was ill, since she had not wanted to worry him.
     Colonel Hiddleston left some of Signe's pretty china and art objects at Sharon Church so that each member or friend could choose something to remember her by. Signe's beautiful things reminded us of her love of beauty. She had a great love for all the arts, especially music, and had sung in many fine choirs in Chicago. Now, as we heard at the service, "she can join with angelic choirs in praise to the Lord." Although she loved the arts best, her interests ranged far and wide. Now all her many and varied interests can find rich and renewed expression; and even now she is growing young again, to match her vital and enthusiastic spirit.
     MILDRED MCQUEEN

     THE CHURCH AT LARGE

     General Convention. The 1966 Session of the General Convention will be held on the campus of Urbana College, Urbana, Ohio, June 23-26. An institute for ministers and their wives will begin at the College June 17.
     The NEW-CHURCH MESSENGER announced recently that the Rev. George F. Dole, a former Rhodes scholar and now pastor of the Cambridge New Church, Massachusetts, has received his doctorate from Harvard. He received the degree from the Department of Near Eastern Languages and Literature, the specific field being Assyriology.
     The same journal reports a meeting of Convention's Public Relations Board held to consider an outline of a public relations program prepared by a specialist in the field. While no decisions were made, searching questions were asked, and the feeling was expressed that perhaps the Board's present work should be in internal public relations. A wider program would come later.
     The Missions Stamp Outlet, conducted for the Board of Home and Foreign Missions by the Rev. Leslie Marshall in St. Petersburg, Florida, celebrated recently the filling of its 100,000th order. The outlet began its operations in 1918.
     The bulletin of the Swedenborg Chapel, Cleveland, Ohio, reports that many members of the Society joined with the General Church's North Ohio Circle, which held its Christmas party on their premises on December 18. Addresses were given by the Rev. Brian Kingslake and the Rev. Erik Sandstrom.

     FREDERICK EMANUEL DOERING TRUST

     Applications for assistance from the above Fund to enable male
Canadian students to attend "The Academy of the New Church,"
Bryn Athyn, Pennsylvania, U. S. A., for the school year 1966-1967 should be received by one of the undermentioned before March 31, 1966.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the undermentioned will be happy to give any further information or help that may be needed.

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

Geoffrey Childs
R.R. 1, Blair
Ontario

Rev. W. L. D. Heinrichs1108-96th Avenue
Dawson Creek, B. C.

FOURTH WESTERN DISTRICT ASSEMBLY 1966

FOURTH WESTERN DISTRICT ASSEMBLY WILLARD D. PENDLETON 1966

     Announcements

     The Fourth Western District Assembly will be held in Glendale, California, Friday, March 4, to Sunday, March 6,1966, inclusive, the Bishop of the General Church presiding.
     All members and friends of the General Church of the New Jerusalem are cordially invited to attend.
     WILLARD D. PENDLETON, Bishop
SET OF THE WRITINGS AT HALF PRICE 1966

SET OF THE WRITINGS AT HALF PRICE 1966

     The Swedenborg Foundation announces the expansion of its traditional policy of making available to newly married couples complete sets of the Theological Writings of Emanuel Swedenborg at half of the list price. The new policy is as follows:
     On the recommendation of a New Church clergyman, the 30 volume set of the Foundation's Standard Edition (cloth binding, current list price $75) will be made available at $37.50 per set to: 1) newly married couples, aged 20 to 40; 2) any person between the ages of 15 and 30.
     Applications for sets under this offer, and the clergyman's recommendation, should be sent directly to the Swedenborg Foundation, 150 Fifth Avenue, New York, N. Y. 10011.
APPARENT LOVE IN A COVENANT FOR LIFE 1966

APPARENT LOVE IN A COVENANT FOR LIFE Rev. ROBERT S. JUNGE 1966

No. 3

NEW CHURCH LIFE

VOL. LXXXVI
MARCH, 1966
     ". . . and she shall be his wife; he may not put her away all his days."
(Deuteronomy 22: 19)

     The sacred treasure of true married happiness, that reaching up of man and wife together to the Lord, is hardly considered in our day. "The affections according to which matrimony is commonly contracted in the world are external."* Frequently marriage vows are pronounced to increase wealth or station, or to seek honor or position. In addition, man's heart is filled with various allurements and delights of the body, leaving no room for consideration of internal affections. Frequently the highest ideals considered are superficial similarities and companionship.
     * CL 274
     In these circumstances, seeking only treasures on earth in their marriage, it is small wonder that so many find disillusionment. What are their goals? What do they seek? How, indeed, can such things be satisfied? How many, like the man spoken of in the Jewish law, "take a wife, and go in unto her, and hate her"?* Not that this hatred necessarily burns immediately, for every married couple who enter of order into marriage are given a treasure of marital delights. The honeymoon state is a blessing of hope, a promise of what might be, if man can be true to that promise.
     * Deuteronomy 22: 13.
     But the Divine Providence works in secret ways. Sometimes it leads us through inexpressible states of affection; at other times it leads through the permission of evil, that man may learn to overcome self-love. Every home knows these changes of state, even where the marriage was contracted with an external goal in mind. In times of stress, the hells would cast doubts upon our hopes and loves. They would have us question every choice in our lives. Men may even come to question their choice in marriage. Yet we should remember the Lord's leading even through the immature and self-centered stages of life.

If man so wills, doubt can be supplanted by the keen insight of perception; temptation can be followed by peace. Of internal disagreements we read, for example, that "some conscientious persons may labor under the idea that disagreements of minds between themselves and the consort, and thence internal alienations, are their own fault, and are imputed, and on account of this grieve in heart: but because internal disagreements are not in their power to help, it is sufficient for them, by means of apparent loves and favors, to quiet the uneasiness which may arise from conscience; thence also friendship may return, in which, on the part of one, conjugial love lies hid, although not on the part of the other."*
     * CL 271.
     Nevertheless, it is true that our age often wakes up to internal and external disillusionment in its marriages, just as in so many other things of life, because it forgets that the Lord's kingdom is not of this world. The Jews, for example, disputed about the laws of divorce because they were blinded to any eternal values in marriage. In such states, where eternal goals seem remote, we, too, need the strength of a clear law to sustain us during doubts and temptations. So from earliest times the Lord's law has been clear. Marriage is to be a covenant for life. Not only have the externally minded been held in order by this law, but people in simple good states of reformation have been sustained by it throughout the ages.

     The Jewish law clearly prescribed this covenant for life if the wife was truly a virgin and her husband's accusations against her were unfounded. He was not allowed to put her away simply because he was tired of her or because his eyes had fallen on another. The law said of the virgin bride: "She shall be his wife; he may not put her away all his days."* The Word of God in the New Testament also clearly prescribes a marriage covenant for life. "What therefore God hath joined together, let not man put asunder."** In the Lord's own words in Matthew we read: "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery";*** and in another place in the Gospel it is added that he himself commits adultery.**** The Writings, a rational revelation, indicate specific exceptions as "legitimate causes of divorce." They say: "By divorce is meant the abolition of the conjugial covenant and thence complete separation, and entire liberty after that to take another wife. The only cause of this total separation or divorce is scortation. . . . To the same cause belong also manifest obscenities, which dissolve modesty, and fill and infest the house with infamous shamelessness in which the whole mind is dissolved.

Add to these malicious desertion which involves scortation and causes the wife to commit adultery and thus to be put away."*****
     * Deuteronomy 22: 19.
     ** Matthew 19: 16.
     *** Matthew 5: 32.
     **** Matthew 19: 9.
     ***** CL 468.
     Yet despite these exceptions the Writings also clearly state the general law that it is from Divine, from rational, and from civil law that marriage is to be to the end of life.* This must be our basic moral standard, for the Writings also refer to enormities and the destruction of society which come when wives are put away before death at the pleasure of their husbands.** The very marrow of society is rotting when mankind forgets that even external marriage is a covenant for life. According to defect or loss of conjugial love man approaches the nature of a beast.***
     * CL 276. Cf. CL 255.
     ** CL 276.
     *** CL 230.

     Now to modern society these are harsh teachings. It is certainly true that we cannot condemn those who do not understand or acknowledge the implications of their actions. Ours is not to sit in judgment over others unjustly, nor is it to cast stones at those whom we consider to be found in adultery. The implications we must draw from any teaching in the Writings are not so much for others as for ourselves. We live in an age in which the rational and moral law of society is not a bulwark to support the Divine law, but has become instead a lukewarm, indifferent attitude which the true man will spue out of his mouth. We live in that age, and it affects our every action, our every attitude. The vision of conjugial love and happiness must be rationally strong in our hearts if it is to stand before the allurements and disorders which our society refuses to condemn.
     We must do all that is in our power to preserve the true marriage sphere, lest the disorders which are rampant in the world around us enter our own society and even bend the pliable habits of our children. Divorce and exceptions to the covenant for life can become so familiar to us that we eventually fail to be shocked and saddened by them. We would be neglectful indeed if we did not press forward to see the truth; if we simply glossed over evils-ours and others-with excuses of ignorance; refusing to admit the full impact of truth on our own lives and on our marriages. The law of the Lord seems harsh. It seems to leave nothing but a martyr's role for those who find deep incompatibility or states of disillusionment in their marriages. Yet it is not so.
     In our age, when there is so much talk of incompatibility, it is well to reflect on the simple teaching of the doctrine, that "almost all in the natural world can be conjoined as to external affections."*

100

These external affections that simulate internal things and consociate the married partners are inclinations from the world in the minds of both. "There is implanted in each [partner] from the first covenant of marriage," we are taught, "a certain community which, though they disagree in natural minds or dispositions, yet remains inseated, as community of possessions, and with many a community of uses, and of the various necessities of the household, and thence community also of the thoughts, and of certain secrets. There is community also of the bed, and community also in the love of infants, besides others, which likewise are inscribed upon their minds because upon the conjugial covenant. From these especially come the external affections that resemble internal ones."** These orderly external affections are experienced by almost all.
     * CL 272.
     ** CL 277

     Now why is it so important that we know what these external affections are that simulate internal affections? It is because, for the sake of order, matrimony in the world is to endure to the end of life. "This is stated, that there may be presented more manifestly to the reason, the necessity, the utility, and the truth, that where there is not genuine love it is yet to be feigned, or to have it appear as if it were."* If the institution of marriage is to be preserved, a striving for external harmony is necessary, and the Writings lead the way in showing how that harmony may be achieved.
     * CL 276.
     When cold enters a marriage, the message is the same; be it a marriage in which conjugial love is developing or one that is wandering on a shaky course. Whether it be a marriage of two who are in internals, of one in internals and the other in externals, or of both in externals, love is still to be feigned and order maintained. Working within the things that he and his partner have in common, man is to maintain an appearance of a true and orderly home. These simulations are entirely different from hypocritical simulations because they are for the sake of uses and goods. Indeed such self-compelled external order is laudable, because these appearances of love are both useful and necessary to preserve the marriage covenant and also preserve a sense of order for society and for the young. Similitudes which bring couples closer together can be cultivated. They are not just hereditary likes and dislikes about which nothing can be done.* There is great power for change and accommodation where married partners look together to the Lord.
     * CL 227e.
     With a spiritual man, these appearances of love savor of justice and judgment. He does not see them as estranged from his internal affections, but as coupled with them.

101

The doctrine teaches that he "looks to amendment as an end, and if this does not follow he looks to accommodation for the sake of order in the house, for the sake of mutual help, for the sake of the care of infants, for the sake of peace and quietness."*
     * CL 280.
     With the evil, many selfish motives lead to the use of hypocritical simulations, even if they consider only their reputation or their supposed good name outside of the house;* but with the good there is always the hope of amendment or reconciliation. This is fostered by feigned love and affection.** Even if this hope of amendment seems, at times, beyond our grasp, we have the promise of Divine revelation that not only are we doing what is just and right, but we will be given affections and delights which will simulate true marriage loves, or, perhaps, that love itself. So in either case, to compel ourselves to have an orderly external of marriage is the road, the only road, to marital happiness.
     * CL 281, 282.
     ** CL 282.

     This feigning of love may seem artificial for a time; but with the good it is but a particular application of the law of self-compulsion, a form of genuine charity. Throughout life we must learn to comply with the Lord's order, even though as yet we do not love it. Reformation itself consists in actions which we perform for one reason alone, because we feel that we must because the Lord so commands. Yet there is a promise that eventually we will learn to love doing these things. Marriages, too, must pass through states of reformation.
     Yet, again, some say that feigning seems contrary to that full confidence, that height of inmost sharing and communication, which we seek. But should we seek to share our disorderly lusts of evil with those we love? If being oneself in one's own home means ultimating our evils before our partner and family, it can never be called internal communication.
     Our partners will surely see many of our disorderly states, not because we will it, but because we cannot fully control them. We are all of us born into tendencies to evils of every kind. Yet, above all, the hope is that we will be forgiven by our partners even unto seventy times seven. We depend upon their confidence in our efforts to serve the Lord.
     How do we speak to those we love? Truth alone is harsh and unyielding, but true and full communication is always qualified by gentleness and mercy. Do we speak to our partners from use, with the stabilizing effect of confidence in our hearts; or do we speak from a desire to judge and hurt from a shifting love of dominion upon which nothing can be built?
     Our loves should reach out through word and deed even to share the secrets of the community of our lives.

102

But our inner states are hidden. Our true states are shared by an internal way because they are not consciously known to us. We may do damage more than we know in trying to shun supposed hypocrisy by telling how we assume we really feel when we really do not know. It is much better that man should assume a representative conjugial friendship,* and pray to the Lord that one day its simulations may reflect the loves of his inmost soul.
     * CL 283.

     But it is so easy for man to admit wandering lust into his heart. It is so easy to become impatient, and to forget that the struggle for conjugial love is indeed a struggle to overcome ourselves. It is an effort to become more than just devoted to our partners; it is a struggle to love them more than ourselves. Some may have found no partner; some may be married to other than their eternal partner; others may have found their eternal companion. Yet the struggle for heavenly marriage remains essentially the same: the struggle to overcome self-love, to cast out the love of the world-to preserve the thought of the eternal in marriage to which the Divine Providence looks most particularly.*
     * CL 229.
     We read: "Those who are in love truly conjugial regard what is eternal because there is eternity in that love; and its eternity is from this, because that love with the wife, and wisdom with the husband, increase to eternity, and in the increasing or progression consorts enter more and more deeply into the blessedness of heaven, which their wisdom and the love of it at the same time store up in themselves; wherefore, if the idea of eternity should be rooted out, or from any accident escape from their minds, it would be as if they were cast down from heaven. . . . The like is in marriages upon earth; consorts there, while they love each other tenderly, think of what is eternal concerning the marriage covenant, and nothing at all concerning its end by death; and if they do think concerning this, they grieve, yet are comforted with hope from the thought of its continuation after their decease."*
     * CL 215.
     Feigning, if we must, that we possess something we only long for, yet always striving for the goal that our marriage covenant will actually be not just for this life, but will endure to all eternity: this is the goal set before us by Divine revelation. This is the purpose directing the full forces of the Divine Providence: "What therefore God hath joined together, let not man put asunder." Amen.

LESSONS:     Jeremiah 3. Matthew 19: 1-12. Conjugial Love 276.
MUSIC:     Liturgy, pages 456, 482, 437.
PRAYERS:     Liturgy, nos. 8, 114.

103

DOCTRINE OF INFLUX AND THE INSPIRATION OF THE WORD 1966

DOCTRINE OF INFLUX AND THE INSPIRATION OF THE WORD Rev. VICTOR J. GLADISH 1966

     "A man can receive nothing, except it be given him from heaven";* and since we know that it is "the Divine of the Lord which makes heaven" **-that is, that the essence of heaven is the unobstructed presence of the Divine-it is plain that the broad meaning of the Gospel statement, that a man receives all from heaven, is that everything comes to him from the Divine itself by means of the proceeding Divine, namely, the Divine which makes heaven. Within this teaching lies the doctrine of universal influx: the doctrine that every created thing is what it is because of an inflowing, a descent, an influx of something higher or more interior than itself. Thus nothing in the universe is self-derived or self-sustained, but owes its continuation as well as its origin to something prior and of a more interior form than itself; and this, in turn, is derived from that which is next higher in the orderly chain and sequence of creation, until, at length, the chain reaches back to its Divine beginning, the Creator, the Lord Himself.
     * John 3: 27.
     ** HH 1.
     Influx, however, is according to reception. We read:

     "It is the same God who vivifies man and who vivifies every beast; but the recipient form is what causes the beast to be a beast and man to be a man. The same is true of man when he induces on his mind the form of a beast. There is the same influx from the sun into every kind of tree, but the influx differs in accordance with the form of each; that which flows into a vine is the same as that which flows into the thorn; but if a thorn were to be engrafted upon a vine the influx would be inverted and go forth in accordance with the form of the thorn. The same is true of the subjects of the mineral kingdom; the same light flows into the limestone and into the diamond; but in the diamond it is transmitted, while in the limestone it is quenched."*
     * TCR 8.

     In the Heavenly Doctrine scarcely any other testimony concerning influx is given more often than this, that it inflows according to the form of that into which it is inflowing. It would seem, moreover, that the mind can readily accept this as a general truth; and the great correspondent of spiritual influx-the heat and light of the sun-is seen to be a remarkable illustration and confirmation of the doctrine. This doctrine is acceptable to the unprejudiced mind, for it is not merely a general but a universal truth, and there is an implanted tendency with men to acknowledge universal verities when they are presented.

104

But the various applications of universal truths are not always so simple a matter; the mind often searches with doubt and difficulty for clear light on the particulars and singulars of an all-embracing truth such as that before us. Apparent exceptions frequently confront us, and only a careful and extensive application-and, it may not be out of place to add, a humble application-of the light of Divine revelation will show that what appears to be an exception or objection is in reality a part of the law itself.
Indeed the ordinary mind cannot in certain instances penetrate very far into the how and the why, but needs rather to content itself with the acknowledgment of the authority and reasonableness of the truth as revealed: to see that it must be so, even though particulars of operation and of correlation with other things do not readily yield themselves to the conception of the natural mind. We say that the "ordinary" mind must be content to see dimly many particulars of doctrine; but the extraordinary mind, the "mind that has wisdom," is wise just because it readily sees that what it knows and comprehends is as a drop of water to the ocean. The infinity of Divine wisdom lies above our grasp, but we may see it, as it were, from behind, when the glory that would blind our eyes has passed by; and those who strive for the spiritual love of truth may penetrate further and further to all eternity into the arcana of influx and providence, of inspiration and revelation, with their innumerable connecting strands which weave themselves in and about every affection, thought and action of the human understanding, will and body.

There is one such arcanum into which it is the purpose of this paper to inquire. We wish to seek a little further light on the seeming paradox that the Divine inflows into every man with a universal, unvaried and equal influx; yet there exists the inspiration of Divine revelation which selects some one man at some one time to receive the Lord's voice in a way totally different from its reception in conscience and perception by millions of his brethren. Perhaps someone may say at this point: "The influx of life and thought is one thing, and the inspiration of the Word is quite another." To this we would reply first that everything that can come from God to man is an influx and must obey the laws of influx; and we would then quote the following specific statement of doctrine: "Inspiration is not dictation but is influx from the Divine. That which inflows from the Divine passes through heaven, and there is celestial and spiritual; but when it comes into the world it has become worldly, within which is what is celestial and spiritual."* The statement that "inspiration is not dictation" may not seem to agree with what is disclosed to us concerning the giving of revelation through the prophets; but the harmonizing of these two teachings concerning the special nature of the inspiration which gives us Divine revelation, and the universality of influx, the bringing of these two doctrines together in their mutual relationship, will be attempted in this paper.

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     * AC 9094e.
     Before we proceed further, however, let us have the teachings concerning the nature of influx and of inspiration more definitely and fully before us. To this end we shall quote some outstanding passages from the Heavenly Doctrine, first concerning the oneness of all influx.

     "What flows in from the Lord is received by man according to his form. Form means here man's state in respect both to his love and to his wisdom, consequently in respect both to his affections for the goods of charity and to his perceptions of the truths of faith. That God is one, indivisible, and the same from eternity to eternity- not the same simply, but infinitely the same-and that all variableness is in the subject in which He dwells, has been shown above. That the recipient form or state induces variations can be seen from the life of infants, children, youths, adults and aged persons; in each there is the same life, because the same soul, from infancy to old age; but as one's state is varied according to age and what is suitable thereto, in like manner is life perceived. The life of God in all its fullness is not only in good and pious men but also in the wicked and impious, likewise both in the angels of heaven and in the spirits of hell. The difference is that the wicked obstruct the way and close the door, lest God should enter the lower regions of their minds; while the good clear the way and open the door, and invite God to enter into the lower regions of their minds as He inhabits the highest regions; and thus they form a state of the will for love and charity to flow into, and a state of the understanding for wisdom and faith to flow into, consequently for the reception of God."*
     * TCR 366.

     Another representative teaching to the same effect-that the Lord's in- flowing life goes forth to all men equally and impartially-is found in the following:

     "There is one only life, namely, that of the Lord, which flows into all, but is variously received, and this according to the quality which man has induced on his soul by his life in the world. . . This may be compared to the light which flows into objects from the sun, which is diversely modified and variegated in the objects in accordance with the form of their parts, and hence is turned into colors either sorrowful or gladsome, thus in accordance with the quality. . . . Be it known that the life from the Lord is the life of love toward the universal human race."*
     * AC 6467.

     Such is the teaching, to be found throughout the Writings, which shows that what goes forth from the Lord goes forth to one man as to another. Let us now quote some of the statements, also to be found throughout the Writings, which speak of a special influx, as it were, that governs those through whom Divine revelation is given.

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     "Some that were raised into heaven saw particularly that the things that are written in God's Word are inspired; for there appeared to them the manner and also the great abundance of what flowed into the things that were written by me. . . . It seemed to them also as if some were holding my hand, as it were, and were writing, and they thought that it was they who wrote. This also it was formerly granted me to perceive by a spiritual idea-yea, even to feel, as it were-namely, that [there is such an influx] into every smallest thing of each little letter that I write. Hence it appears in clear light that the Lord's Word is inspired as to each letter."*
     * SE 2270.

     This passage speaks very plainly of a control and governance from the Lord-but by the subsidiary means of spirit associations-over the instruments of written revelation, such as are not experienced by other men. In passing, we may note that this number speaks, by implication, of the revelation given through Swedenborg as being, like the former revelations, inspired in every particular.
     Further teaching as to the eminent and special gifts which come from the Lord to His servants in the giving of revelation is found in the little work Invitation to the New Church. "The manifestation of the Lord in person, and the introduction by the Lord into the spiritual world as to hearing and speech as well as sight, is superior to all miracles; for it is not stated anywhere in history that such intercourse with angels and spirits has been granted to anyone since the creation of the world. For daily I am with the angels there as with men in the world, and this now for twenty-seven years."* It is also said in these numbers: "The spiritual sense of the Word has been revealed by the Lord through me. Who has known anything respecting this sense since the revelation of the Word by the Israelitish writings? . . . Not a single iota of this can be opened except by the Lord alone."
     * Nos. 43, 44.
     One more brief quotation on the nature of the influx by which the Word is inspired. "This, which flowed in from the Lord, led in this manner all the series of my thoughts into the consequent things, and although gently, powerfully, so that I could not possibly wander into other thoughts, which also I was allowed to attempt, but in vain."*
     * AC 6467.
     Many more passages might be quoted, but we think that enough has been brought forward to demonstrate clearly that a seeming contrariety of teaching exists. It seems evident that there is a difficulty in comprehending how a control over certain men so particular and exact as to cause them to write down the Lord's own Word-holy in every detail- could be exactly the same influx as that which is turned by other men into thousands of varying degree of truth or falsity. Is it possible to gain a vision of the Divine influx, or, what is the same thing, of the Divine Providence, so wide as to include the inspiration of the Word as an essential part of the law of influx?

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We believe that such a vision is possible, and we shall now indicate some of the avenues of approach which seem to lead toward it.

     The end of creation is a heaven from the human race. As this is the Lord's supreme purpose in creating and sustaining the universe, it must be the very essence of the Divine influx. That which flows forth from the Lord contains every element for the creation, sustentation and perfection of the angelic heavens. It contains even the gift of free will, or free determination, for man, by which gift alone he becomes a man and not an animal or an automaton; even though the giving of it seems to the eye of the natural man to be a "voluntary limiting by God of His own omnipotence." The Divine that goes forth from the Lord also contains every use which makes a part of the Gorand Man; that is to say, it contains the potential soul of every man who shall be born to eternity. If we can rightly conceive of it, the quality and quantity of the souls born from age to age and from minute to minute depend on the nature and degree of the reception by mankind of the Lord's universal influx. In other words, the creation, the birth, of man is according to an infinite awareness on the part of God of the state and needs of the Gorand Man of heaven and earth. Within this provision for the continual perfecting of the heavens must lie the means for Divine revelation, for the giving of the Divine Word to man, whether the unwritten Word of the most ancients, the Ancient Word of pure correspondences, the Hebrew Covenant, the Gospel of the Incarnate Lord or crowning revelation, which, of all of these, was most immediately revealed "from God out of heaven."
     To this we might hear the objection: "If the men who have been the instruments of Divine revelation were born for that use, and created to perform its functions, they would not have been in freedom." To this we would reply that every man must be born for the performance of a certain use. It could not be otherwise, and it is a part of the law of influx according to reception, and thus according to the needs of mankind; but still he has freedom as to how he will perform that use. Even here there cannot be complete freedom, for man must needs be circumscribed by his environment; but this again, his environment, is due to reception of the Divine on the part of men. Nothing flows forth from the Lord but perfect freedom.
     Moreover, the free reaction of men is an essential part of the raising up of revelators according to the needs of their times. According to the number and quality of the men who choose evil rather than good, or good rather than evil, in any given time, is the nature of the revelation that is required and that is given for the sake of the world's salvation.

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For example, it was not possible that an immediate revelation from the Lord be given in the Israelitish representative of a church, but there was dictation to the prophets and others through angels and spirits. All this in some way, which we can see in glimpses here and there, is the operation of influx from the Lord taking form in the world according to its reception by man, and thus upholding, guarding and leading men according to their needs; for we must remember that the Divine influx is the "life of love toward the universal human race."*
     * AC 6467.

     But since we have referred to the revelation given through the prophets by dictation, it is time that we returned to the specific explanation of the statement quoted earlier from the Arcana, that "inspiration is not dictation, but is influx from the Divine." We read of the prophets that at times "spirits had possession of their bodies, insomuch that scarcely anything was left except that they knew they existed"; also, that there were other influxes at times "to enable them to be at their own disposal . . . but that this was not influx into the thought and will, but was merely a discourse that came to their hearing."* It does not require much reflection to see that this type of inspiration was not immediate "influx from the Divine," but was an external analogue of inspiration-a representative of inspiration, as the church at that time was a representative of a church. The genuine inspiration to which the passage quoted refers-the real influx into thought and will of Divine truth-was, in those cases, into an angel or spirit who inspired the Divine truth into the spiritual form which it took on with him; perhaps through the mediation of spirits more gross and nearer to the Jewish state, and this into the natural and often crude ideas and memory forms of the prophet or historian.
     * AC 6212.
     It is true that the Writings refer to the case of the prophets again and again as the great example of the infallible nature of the inspiration of the Word. This is for the same reason that the forms and rituals of the Jewish Church are referred to so constantly in the Heavenly Doctrine as pictures of the principles of the genuine church. In both cases it is the ultimate representative-the example or illustration on the most external plane-that is used to demonstrate the truth, or, we might say, to give a picture in ultimates of the internal truth. The infilling of the prophets, even to obsession, represents graphically the infallibility of the genuine or immediate inspiration which, in itself, is a very different thing. It is, in fact, the internal thing corresponding with that external.
     Thus we see that the actual nature of that inspiration which is direct influx from the Divine is very different from the trance-like state of the prophets which it has been customary with some to view as the one thoroughly trustworthy type of inspiration.

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There have been many in the New Church who have impugned the authority and holiness of the revelation given through Swedenborg because the inspiration was into his thought and will rather than into his ear and hand. But is it not evident that the inspiration which Swedenborg enjoyed must have been of the type which came to the angels and spirits who dictated that which the prophets wrote, and that his inspiration was fully as reliable and authoritative as theirs? If, then, it was not inferior to the Divine inspiration of those who were the mediate source of the prophetic Word, surely it was not inferior to the mechanical inspiration of the prophets who wrote these things down. A stream cannot rise higher than its source.

     Here we wish to put into words something that is implied in what we have just been saying. It seems to be a logical deduction from the teaching given concerning inspiration that the unmediated inspiration from God, that is, the Divine origin of the Word in its highest fount, can be given only to an inhabitant of the spiritual world; which means that all revelation prior to the Second Coming-with the possible exception of that to the most ancients-flowed first into an angel and thence, with further intermediation, into a man in the world. When the Lord called Swedenborg to his great work, then for the first time revelation was given directly to the man who wrote it down in the natural world; for this man was an inhabitant of the spiritual world and of the natural at the same time. This crowning Divine work in the history of the revelation of the Word is said to be "superior to all miracles."*
     * Inv. 43.
     We have mentioned the revelation to the men of the Most Ancient Church as being in some degree an exception to the rule that the Word was given by the Lord to angels, and through them was mediated to the men who gave it form in the natural world. This does not, however, involve any infringement on the general law that the immediate vessel of the promulgation of the Word must be an inhabitant of the spiritual world, for the most ancients were, from time to time, inhabitants of that world. Strange as it may seem at first sight, it is stated in Invitation to the New Church that these celestial men were in no other than natural light when they conversed with angels, but that it was granted to Swedenborg to be in natural and in spiritual light at the same time. That is to say, the most ancients were not conscious of any distinction between the two worlds, but conversed with angels as a part of their natural life in this world. It was an unconscious transition with them, but Swedenborg was so prepared that it could be granted to him to be conscious in both worlds at the same time, and to enjoy a spiritual illumination in the things of both worlds.

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This consisted in an interior reflection in which he was held, as he says in these words: "What I have learned from representations, visions, and conversations with spirits and angels is from the Lord alone. Whenever any representation, vision, or conversation took place, I was kept interiorly, and more interiorly, in reflection upon these things; what was their use, what good flowed thence, and hence what I was to learn from them.* Swedenborg, therefore, could reflect on and write down what was revealed to him, but the revelation to the most ancients was rather a perception which became embodied in their lives.
     * SD 1647.

     But let us note here a significant fact. This personal revelation in the Golden Age is called in the Writings the Most Ancient Word. It is written, "What the Divine has revealed is with us the Word"*; and by analogy what the Divine revealed to them was with them the Word. The Word is essentially the voice of the Lord speaking to men. In the New Church we have long suffered from not understanding the universal as well as the specific meaning of various terms. I fully believe that the specific reference of the term, Word, in the above quotation is to the Word of the Old and New Testaments; the immediate meaning being that "with us"-for the Christian world before reception of the revelation of the Second Coming-Divine revelation consisted in the then accepted Word. To us of the New Church, however, to whom the Heavenly Doctrine of the New Jerusalem has been revealed, it is now true in a broader sense that "what the Divine has revealed is with us the Word." Is it not evident that the very words were Divinely fashioned to carry the broader burden of meaning? Indeed this phrase, and more like it are to be found, was Divinely fashioned to teach as its inner and deeper meaning that all Divine revelation is the Word of God to those to whom it comes.**
     * AC 10320.
     ** Cf. AC 1775, 1068e, 1409: 2.
     Much of what the Divine has revealed to one age or people has not been preserved as the Word to another. The Most Ancient Word was not written; the Ancient Word in its entirety is not available to us now; the revelations of all other earths but our own are not written, and are not known to us except in the teaching of the Writings that they are in complete agreement with the Word on our earth. But nothing which the Lord reveals can ever be lost. All is preserved in the angelic heavens of the people to whom it was given, where it is in a very real sense the property of the human race. Even more than this, the written Word of our earth, now completed in its trinal form, has been provided by the Lord as an ultimate basis and summation of all the revelations that have existed or will exist throughout the universe. All previous revelations looked forward to this written Word-which is built around the Incarnation and the Second Coming, made on this earth for all the universe-and the succeeding revelations will look back to it as a foundation. When we speak of succeeding revelations, we refer to the continuance of perceptive revelation on other earths and the possible restoration of it on earth in the return of the Golden Age.

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Before going further, we wish to discuss two points which underlie much of the doctrine so far brought forward: the means and mode of immediate revelation, as a general point; and the relation of the celestial to that inspiration, in particular. By immediate inspiration we mean here, as before, the inspiration into the first human medium employed in the giving of the Word to men. We have already postulated that the Word cannot be given on earth without coming to an inhabitant or inhabitants of the spiritual world. It is evident that one who could receive such immediate revelation or influx as this from the Lord must be in an angelic state. Moreover, in view of the doctrine of the three heavens and the teaching that the Lord's immediate influx flows primarily into the celestial heaven, it would follow that the first vessel of Divine revelation must be in the interiors of the mind of one who is regenerated to the celestial state. It will be seen that this could readily apply to men of the Most Ancient Church. As to the angels who transmitted the influx, through spirits, to the prophets and evangelists, there is nothing said, as far as we know, as to whether they were celestial or not, but there is no reason that the principle just adduced should not hold good here.
In the case of Swedenborg, we have definite testimony that he was in a celestial state when he became a revelator. That this unique "servant of the Lord" was a regenerating man scarcely anyone who has accepted anything of the New Church would doubt. As to his having been brought into a celestial state before he was fully inaugurated as a revelator, he wrote as follows in one of the Bible indexes which he prepared after the Lord appeared to him and called him to the great work: "1747, August 7. ... There was a change of state in me into the celestial kingdom in an image." The meaning of the words, "in an image," would seem to be that the elevation was as to his understanding, or intellect, only, the will not undergoing the same change as long as he retained an earthly body. Time does not permit us to go into details, but the reason for this interpretation, together with citations from the Writings on the subject, may be consulted in Dr. R. L. Tafel's Authority in the New Church, p. 79 if. We shall assume the matter as strongly indicated, if not proven; for the above quoted statement is evidence that he came into a celestial state. That it was not a fleeting state, but one coincident with his service as a revelator, there is very good evidence, but it is not of the type that can be made plain in a few words.

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     We shall merely adduce a passage which treats of perceptive revelation from the conjunction of mediate with immediate influx. It is evident from many statements that this revelation was a part of the inspiration which Swedenborg enjoyed, and it should be noted that in the passage now to be quoted this perceptive revelation is said to take place principally with the celestial angels. Shall we deny that such perception existed with him through whom the crowning revelation was given, and who from time to time instructed angels of all the heavens? The passage is as follows:

     "Instruction on every point of doctrine takes place when the truth which proceeds immediately from the Lord's Divine is conjoined with the truth which proceeds mediately, for then perception is given. This conjunction takes place principally with the angels of the third or inmost heaven, who are called celestial. They have the most exquisite perception of both kinds of truth, and hence of the Lord's presence, because they are in good above others, for they have the good of innocence; hence they are nearest the Lord, and are in a refulgent and almost flaming light; for they see the Lord as a sun, and its rays of light are of such a quality on account of their proximity to it."*
     * AC 7058.

     We would also call attention to the fact that Dr. Tafel has taken up each of the characteristics of the celestial state herein named and shown from the Writings that Swedenborg was admitted to such states.* However, having now given some indication of the teaching in regard to the relation of the celestial degree to immediate revelation, we turn to the other point which was mentioned as underlying much of what has been said, that is, the whole question of the nature and mode of immediate inspiration.
     * Authority in the New Church, p. 77.

     By immediate inspiration, we repeat, is here meant that first inbreathing into a human mind of the Divine truth which is to be ultimated as a written Word. The essence of this inspiration is the conjunction of immediate influx with the mediate influx spoken of in the passage just quoted. The point is that the conjunction of the two influxes exists in various degrees; and that wherever it exists, it gives revelation from the Lord to that mind in which it takes place, but it is not always the initiament of written or ultimate revelation such as is "with us the Word." We have brought forward evidence to show that Swedenborg enjoyed this conjunction of influxes in its original, inmost or celestial degree; but in addition to this he was yet a man living in the natural world and able to commit the revelation thus made to him through an internal perception to ultimate, basic and stable forms in the world of nature-on which the angelic heavens rest as on a foundation.

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Moreover, he had been brought by the Lord into that unique state of inhabiting both worlds by means of long continued preparation, ranging from the physical basis of tacit respiration to years of arduous study and the most profound philosophical and spiritual thought. He had been brought into that condition solely for the purpose of revealing in ultimate form that which could then be revealed to his spiritual senses and inspired into the inmosts of his mind. From this some faint conception, at least, can be formed of how the Lord could guide the selection of such things from the knowledges he had gained in both worlds, by means of the immediate influx into the inmost degree of his mind, as were required to be ultimated in the crowning revelation of the Divine Word. In this case only were the inmost and the ultimate vessels of revelation found in one man.

     That the revelation was of this mode and nature it testifies of itself unmistakably in these statements. "It was given me to perceive distinctly what came from the Lord [the immediate influx], and what came from the angels [mediate influx]; what came from the Lord I wrote down, and what came from the angels I did not write down."* "During an hour's time it was shown me by experience how all thoughts are directed by the Lord. It was an influx like that of an extremely soft and almost imperceptible stream, the source of which does not appear, and which yet leads and draws. That which flowed in from the Lord led every series of my thoughts in succession, and although gently, yet so powerfully that I could by no means stray away into other thoughts. I tried to do so, but in vain."*
     * AE 1183.
     ** AC 6474.
     Such is the description of the infallible control exercised by internal or immediate inspiration, and of the resulting effect in the case unique in history in which it proceeded from brain to hand in one person; and at this point, and on this thought, we intend to "rest our case," so to speak. We shall finish here except for a brief resume and some concluding remarks. In the preparation of this paper, as I have dealt with certain aspects of the doctrine of influx and have attempted to correlate specific instances with universal law, certain words of a great philosopher have been going through my mind. Many years before his eyes were opened into the spiritual world and he was called to reveal Divine things, Swedenborg wrote in his Economy of the Animal Kingdom on the paradox that the influx of the Divine being must be shed universally and impartially on all His creation, and yet so many diverse and even opposite things live and bring forth their fruits under that universal influx. (We have attempted to deal with one phase of this paradox.)

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     Now, in the midst of a powerful and intuitive treatment of the general aspect of the subject, Swedenborg makes the following admissions of insufficiency: "How then the mutable and the immutable should at one and the same time be conceived as existing in us, I do not know; at least it is more than I can understand." Later, in the same work, he wrote:

     "I confess ... that while I am lingering on this threshold that conducts me almost beyond the bounds of nature, or while I am daring to speak of the unition of God with the souls of His creatures, I feel a certain holy trembling stealing over me, and warning me to pause; for the mind thinks it sees what it does not see, and sees where no intuition can penetrate. . . . And what increases this awe is a love of the truth, which that it may hold in my mind the supreme place is the end of all my endeavors, and which, whenever I deviate from it, converts itself into a representation of justice and condign punishment, or into that fear which an inferior is wont to feel towards a superior; so that I would rather resign this subject into the hands of others more competent than myself. This much I perceive most clearly, that the order of nature exists for the sake of ends, which flow through universal nature to return to the first end; and that the worshipers of nature are insane."*
     * II EAK pp. 241, 243.

     This paper on the doctrine of influx and the inspiration of the Word has but indicated the bare outlines of the subject of influx, necessarily taking for granted a general knowledge of the teaching, and it has not attempted to reduce the nature of inspiration to any formula. Yet there are two things with which we have tried to deal: one, that the inspiration of the Word was no exception to, but an integral part of, the universal law of influx from the Divine; the other, that the method of inspiration need not for ever be as complete a mystery as, for example, radio and television would be to an untaught barbarian. Even God does nothing without his own mechanism or law.
     To delve too deeply into particulars in these arcane problems would not be wise, even if we felt able to carry the work forward; nevertheless, we can see that certain things are so, and can thereby gain some enlightenment along the way. We have desired not to stray too far from universals and generals, lest we should seem to project a mere mechanism instead of the Divine Providence-a machine-driven universe instead of one under the Lord's tender care for mankind. The mechanism is indeed there; for the necessity of means for the accomplishing of ends in the natural world flows forth from a similar Divine law which governs the spiritual world. Yet, when some conception of the Lord as order and law, as Divine love and wisdom, has been gained, we need to remember that it is love and wisdom that make man, and that the Divine love and wisdom make Divine Man. The end of true philosophy as well as the goal of pure religion is God-Man, the Lord in His Divine Human.

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RANDOLPH W. CHILDS 1966

RANDOLPH W. CHILDS RAYMOND PITCAIRN 1966

     Lawyer, Academician, New Church Man

     Randolph Willard Childs first saw the light of day on February 1,1886-only months after the famous Academy meeting at Beach Haven. Looking back on his life in the church, the coincidence may be regarded as prophetic. For Randolph was an Academician by education and by family tradition, and, through his long life devoted to Academy principles, was active in service to his Alma Mater. He graduated with a B .A. degree from what was then the College of the Academy, thoroughly versed in Latin, with two years of Greek, and a background in mathematics which included a course in calculus. Randolph was a good student, both academically and in affirmative leadership in the Academy's student life. He read the Writings eagerly and was keenly interested in the schools' heritage, and also in current studies and controversies in the church-as well as in the world at large. These traits he had inherited from his parents. His father, Walter C. Childs, was one of the founders of the Academy. Known as the Academy bard, Walter Childs is recalled to us in school and church functions through many of his Academy songs which we sing today and which doubtless will be sung for countless years that lie ahead.
     Randolph Childs was a member of the class of 1904, the first to present to the Academy class banners-one by the College and another by the Seminary. Following his graduation, Randolph desired earnestly to gain a broader knowledge of the Heavenly Doctrine, and so enrolled in the first year of the Academy's Theological School, though not with the intention of becoming a minister.
     When John Pitcairn offered him the means to enter the University of Pennsylvania Law School, together with the writer of this record, he accepted with delight, and became a dedicated, enthusiastic student of the law-the law which he loved dearly and served throughout his life, as the means for the establishment of justice and freedom in human affairs. As a birthday gift to his classmate, Randolph copied in a little book numbers of passages from the Writings on law and justice. Among them were numbers in which the Writings teach that the Ten Commandments- known to nations throughout the world-as given and received from God on Mount Sinai, are not only laws of moral and civil life, but of spiritual life, and are Divine laws; moreover, that all true laws of justice and use, viewed interiorly, are Divine.

116

     With all the hours of reading required in Law School, Randolph nevertheless read the Writings regularly before retiring at night-and in Latin- a practice which he followed for many years, through devotion to the language of the Writings, by benefit of his Academy education.

     After graduation from the University of Pennsylvania Law School, he practiced first in New York and then removed to Philadelphia, where he was to remain in active practice for the rest of his life. Early in this period, however, Randolph, together with Roland Smith, enlisted in the Pennsylvania National Guard. In 1916 their regiment, of which Alan Pendleton was a member, was sent to the Mexican border and encamped near El Paso, Texas. Because of growing legal responsibilities requiring attention at home, this assignment irked Randolph. However, it proved a providential blessing in disguise; for at El Paso he met Hazel Damon, who was teaching there in a girls' school, of which Miss Olga Tafel was principal. The latter's brother, who was major in the regiment, arranged for the young men to meet the lady teachers. When Alan Pendleton urged Randolph to come and meet Miss Damon, Randolph protested that he hadn't come to Texas to meet young ladies. "You don't think I'd marry her, do you?" he remarked with mock indignation. Alan replied, "You might"; though Randolph had always said he'd marry a New Church girl. And indeed he did. In the ardent courtship that followed, the New Church and its Heavenly Doctrine played a leading part from beginning to end, as Hazel testified. Brought up a Unitarian, from which faith she received the idea of one God, she had later joined an Episcopalian congregation, whence she acquired a feeling for church ritual and, more importantly, a belief in the Lord's Divinity. This mingling of doctrines, with the accompanying difficulties, was replaced by a sure faith in the Lord as the one and only God, as revealed in the doctrines of the New Church. To aid her growing understanding, Randolph characteristically looked up a local Unitarian minister and for his beloved's benefit discussed comparative points of doctrine, although as Hazel remarked later, she had rejected Unitarian denial of the Lord's Divinity seven years before.
     As friends of Randolph and Hazel well know, it all ended in that happiest of relationships, a New Church marriage. Hazel adopted the Academy spirit as her own, and their home became a center of New Church life which has since radiated into the homes of their children and grandchildren.

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     Following his service in Texas, Randolph saw active service in France during the First World War, with the 109th Infantry, 28th Division, A.E.F., in which he served as a captain and adjutant of his regiment.
     Back home, he plunged actively into corporate law and effected many corporate reorganizations. Randolph rendered valuable professional counsel to the Academy, the General Church, and societies and other organizations of the church. He was secretary of the Philadelphia Bar Association, and for many years was chairman of the Committee on Unauthorized Practice of Law.
     In addition to his legal practice, Randolph was engaged in many activities both patriotic and charitable. He served as Deputy Insurance Commissioner, and was Assistant Counsel of the Delaware River Joint Bridge Commission, where he handled a great number of condemnation cases for the Benjamin Franklin Bridge.
     He worked effectively for repeal of the Prohibition Amendment. After repeal, he became Executive Director of the Pennsylvania Alcoholic Beverage Study, Inc. This effective organization was formed for the purpose of making repeal work and seeing that the liquor laws were satisfactorily enforced. He was author of a book, Making Repeal Work, which was recognized as an authority on the subject. He had literary ability and this book traced the use and regulation of alcoholic beverages from ancient times to the present. It outlined the various methods of control that had been tried, ranging from excessive restriction, exemplified in the Prohibition Amendment, to the other extreme of easy license in which political influence and the tolerance of serious abuses were involved. This book reviews these problems objectively and analytically. It explains how repeal was brought about, how it works and where regulation of liquor control can be improved. It points out the dangers involved and makes important recommendations for the future.
     When the drys, experts in the use of propaganda, following the repeal of national prohibition, endeavored by law to prohibit the right of the liquor industry to promote the sale of their wares by interstate advertising, Attorney Childs handled the case for the industry. In testifying before the U. S. Committee on Interstate and Foreign Commerce of the House of Representatives, in May, 1954, Randolph concluded his brief with the following verses:

     Why should not merchants advertise
     The products which the people prize
     And thereby stimulate demand
     For better style, or price, or brand?
     No person is compelled to read
     An ad for what he doesn't need,
     And even-tempered men agree-
     What's meant for you is not for me.
     The man with insufficient hair
     May read tonsorial ads with care
     But will not spend a single penny
     To save it when he hasn't any.
     Tobacco ads are not for folk
     Who do not like to chew or smoke,
     And ads of beer, or wine, or rye
     Don't interest the ardent dry.
     So tolerance and common sense
     Forbids a man to take offense
     At those who choose to advertise
     All legal sorts of merchandise;
     Including alcoholic brew,
     Provided what is said is true,
     Despite the gall of those who think
     It's wrong to advertise a drink.
     A lawful product made for sale
     Has every right to tell its tale,
     Though prohibitionists may cry
     "You may not read, you shall not buy!"
     The voice of freedom loud replies:
     "The man who makes may advertise,
     Or else we surely share the fate,
     Which waits upon the Fascist State."

     This verse, with both humor and substance, is characteristic of the man; and the warmth with which it was received by Committee members suggests the charm of his nature. In testifying before the House Committee on Interstate and Foreign Commerce on April 30, 1956, Randolph also concluded his brief by the use of characteristic verses.
     Randolph Childs was much interested and engaged in political activities. He was State Campaign Manager of the Bohlen-Phillips-Dorrance Primary Campaign in 1930, in which prohibition was a major issue. He was chairman of the Philadelphia Citizens Committee supporting John M. Hemphill for Governor of Pennsylvania. He was a member of the Executive Committee of the Sentinels of the Republic and took an active part in its work. This organization was founded to protect and foster constitutional government.
     He was a member of the Philadelphia, Montgomery County, Pennsylvania and American Bar Associations. He was a staunch Republican and an active member of the Union League.
     A very busy lawyer, he never sacrificed the uses of the church to those of secular life. Indeed, he kept them in remarkable unity, and for this we may characterize him as a whole man, whose professional responsibilities always bore relationship to spiritual ideals drawn from the Writings.

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Keenly interested in civil affairs, both national and local, he shunned the Sunday newspaper in order to devote time to reading the Heavenly Doctrine, and this in a spirit of true humility before the truth he sought.
     Randolph's active service to the Academy began soon after he took his place in the forensic world. Elected to the Corporation on June 19, 1911, he became a member of the Academy's Board of Directors on June 13, 1921. He served for many years on the Corporation of the General Church, and for a number of years as its Secretary, as well as Secretary of its Executive Committee. He was President of the Sons of the Academy during some of the difficult depression years, and later served on the Board of Directors of the Swedenborg Scientific Association, to which he gave valuable legal counsel.

     Merely to recite the functions that he performed is impressive; but it does not capture the spirit which he brought to the church's uses and occasions-both social and forensic. To two generations he is remembered as the one who, after knotty discussions of issues-at times not without heat-would rise to frame with clarity the language of resolutions to express the consensus of the meeting. This ability came not only from a knowledge of the law but a love of language, a wide range of interests, and an abiding affection for the uses involved.
     The range of his interests is reflected in the many addresses and articles found under his name in the pages of NEW CHURCH LIFE, not to mention those published in professional and other journals. In NEW CHURCH LIFE read, if you please, his address on "The Divine as the Center of the Civil Law,"* which mirrored his own undivided career as lawyer and New Church man. His father's son, he heralded with joy "The Jubilee Year of the Academy" in 1926. In the same year he gave a lengthy and weighty paper at the General Assembly, entitled "A View of Early Academy Thought." This address moved its listeners and remains a thorough and understanding record of the beginnings of the Academy movement.** Yet another outstanding paper, delivered as the Academy Commencement Address in 1919 and published that year in the JOURNAL OF EDUCATION, was entitled "The Spiritual Dangers of Socialism and of Socialistic Measures of Reform." The address, timely now as then, was also published in pamphlet form.
     * NCL 1919, p. 754.
     ** NEW CHURCH LIFE, 1926, p. 443.
     Another typical concern was reflected in a later address to the Sons of the Academy, "The Roles of the Priesthood and the Laity." A firm believer in both freedom and order, Randolph always revealed deep respect for and loyalty to the leadership of the clergy, while exemplifying the use of a strong and rationally responsive laity.

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     During a church controversy he remarked characteristically that he would rather have a child of his take a position opposed to his own than be apathetic to the doctrinal issues in the church.
     Although of deeply affectionate and humane disposition, Randolph Childs, the lawyer, advocated most earnestly retention of capital punishment for murder. Meeting by chance Mrs. Mary Avery, once his secretary and now and for many years secretary to his former Law School classmate, he inquired, "What's Raymond working on now?" She replied, "He's writing on capital punishment for the Pittsburgh Legal Journal." Childs observed gravely to himself, "A matter of life and death!"
     In the social life of the church, Randolph played a leading part, as befitted the family tradition. Always a gentleman, his respect for and honor of womanhood, and his love of children and young people were felt everywhere. As a companion he enjoyed warm friendships extending throughout the church-and among many professional and business associates besides.
     These friendships of Randolph Childs were not superficial, not friendships for selfish gratification but true friendships centered in the good of use. He recognized that on the surface these two kinds of friendships may look alike but internally they are totally different: the one selfish and harmful, the friendship of love, condemned in the Writings; the other, friendship of charity from love of the neighbor.

     Randolph's personality radiated charm, spiced by infectious humor that laughed with, not at, people. His own personal sense of humor was caught in the many verses and songs that he wrote for the church's social occasions, which he recited or sang delightfully in his younger days, and in later years with a gusto sublimely indifferent to vocal pulchritude. He also loved to recite traditional poems, such as "The Skeleton in Armor," and to sing songs-among them Longfellow's nostalgic lines: "A boy's will is the wind's will, and the thoughts of youth are long, long thoughts." Yet even in these lighter moments he was a man who felt deeply because he loved truly the things of the church and the Academy.
     Through his long life of use, Randolph was sustained by an ebullient spirit of confident, cheerful optimism. This marked trait appeared as I talked with him in the hospital just before he underwent the operation which presaged his departure from this world of trial and turbulence. He was reading from the work, Divine Providence, as I entered. As I greeted him he remarked that he would ask advice as to a political contribution he intended making. But his mind was far removed from the world of politics-in which over the years he had taken a keen participating interest.

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Therefore, he turned our conversation immediately to Divine Providence and confidence therein. I felt his hopeful earnestness, but was unaware that this would be a farewell meeting.
     In closing this tribute to Randolph, let me quote some lines from his original version of a hymn written in his last years for the new Liturgy. These are the opening verses:

     How wondrous is the Sun of heaven,
          Creating realms of light,
     Where everlasting youth is given,
          And where 'Us never night.

     Each heavenly use, forever new,
          Fulfills the heart's desires.
     The mighty works the angels do
          The truth Divine inspires.

     Here was a New Church man of conscience and moral integrity-in the Latin he knew and loved, a man of integer vitae; by his words and deeds a spiritual man whose use above should help to prosper the uses of the Academy and the General Church, which he loved and served so long among us in this world below.
OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

Substance. Meaning literally "to stand under," this term carries as well the idea of that from which there is subsistence. Thus the Divine is substance itself as that from which all things subsist; everything that stands under the spiritual sun and above the natural is spiritual substance; and everything under the sun of nature is natural substance. In essence, Divine substance is love, spiritual substance is conatus, natural substance is motion. Spiritual substance is both organic and an essence, existing by influx from the Lord, yet inflowing into the natural. Spiritual substance is living because its essence is love; natural substance is dead because its essence is pure fire, wherefore it does not originate anything, but reacts. (See TCR 52.)
Temptation. As used in the Writings, this term does not mean an impulse to do wrong. It refers to an assault upon man's ruling love which tries and tests him-an inner conflict in which his free reaction both shows and builds his character. According to the quality of his love, temptation is celestial, spiritual or natural; in which last instance it is not really temptation, although it may prepare for it. Temptation, also, is as to intellectual and voluntary things, the latter being far more severe.
(See AC 741, 847, 3927, 4249, 8567.)

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NEW MARTYRDOM 1966

NEW MARTYRDOM S. PELLE ROSENQUIST 1966

     It is important to remind ourselves that the historical events of the Lord's first and second comings are exactly that-historical. In this fact is both their initial power as the basis of faith and their ultimate peril as a possible basis for faith alone.
     The historical power of the Lord's comings in the formation of faith is well known. The Lord's first coming established Christianity; His second coming established the New Church. Historically, then, the comings of the Lord have formed the environment in which we live and the very church in which we worship. Without the historical fact of these comings neither the first Christian Church nor the new Christian Church could exist as we know them. Nor would we have the vehicle for faith which these respective comings provide. In short, it is clear that the true Christian faith would be impossible without the historic comings of the Lord.
     The historical peril is more obscure and is the subject of this article. This peril in the historical nature of the Lord's comings was described as a possible basis or tendency for faith alone. That the Lord has come, and come again, are established facts among us-and correctly so; but the peril latent in such a view is that while the comings of the Lord are indeed historically accomplished, we may also think them to be accomplished with regard to each one of us; and in so far as we believe this to be so, we have been swept up by this tendency to faith alone. For the comings of the Lord are indeed actual and representative; but they can also come to be viewed in an idolatrous sense, be regarded as complete and fulfilled in the life of each individual: and as is always the case when the representative is lost from the historical aspect of anything pertaining to faith, the result is faith without life, or simply, faith alone.
     A comparison of the two comings of the Lord, with their intrinsic and resultant similarities and differences, can provide us with the insight needed to combat this tendency in ourselves. The universal truth and the paramount similarity of the comings of the Lord are to be found in many passages throughout the Writings, but nowhere more powerfully or clearly phrased than in these words: ". . . it is clear that without the Lord's coming into the world no one could have been saved. It is the same today; and therefore without the Lord's coming again into the world in Divine truth, which is the Word, no one can be saved."*

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Therein is expressed the fundamental reason for the Lord's comings, the salvation of the human race, forever prompted by the Divine love and mercy of the Lord for all His children.
     * TCR 3.

     However, it is the difference between His comings that gives them their distinct quality and determines the life necessarily resulting from each of them. Again, the several differences are dealt with in many places in the Writings; but let us summarize the difference relative to our purpose as follows: the First Coming gave form to the Divine Human through the glorification of the Lord's Human and its unition with the Divine; the Second Coming created the means of seeing the Divine Human through the opening of the internal sense of the Word, where alone the Divine Human can be seen.
     The Lord, in His first coming, primarily taught by parable and example that the good of life was a life inwardly and outwardly the same. To follow Him literally while He was on earth, or His way of life after His crucifixion, required a life that exhibited a belief in Him. This need for faith and life to be one was recognized by the early Christians. These early followers of the Lord, living in a milieu of pagan confusion, had one great task: to establish a "way of life" on the natural plane in order to live openly accordingly to the Lord's teachings. In order to succeed in this, many were called upon to sacrifice on the physical plane with the loss of life itself. A physical martyrdom was necessary because their belief was based in the natural. The pagan hostility on that plane had to be removed for their faith to flourish thereon. It is tragic to note that the recognition of Christianity in 323 A.D. was almost coincident with the spiritual decline of the Christian Church; begun, as we know, with the Council of Nicea in the year 325 A.D. For with that recognition the external need to show by example that the Lord had come was lost. The struggle to make that coming real and visible ceased, and with it the life and vitality of the church. The historical first coming of the Lord had been recognized and established, but its spirit was engulfed in distortion and dogma; faith alone had come to destroy the church.
     The salient characteristic and fundamental call of the Second Coming are conveyed by Nunc licet-"now it is permitted to enter intellectually into the arcana of faith." The following of the Lord, so characteristic of the First Coming, must now be accompanied by a rational understanding of what following the Lord means and involves. In order to respond to this need the men of the New Church must be ready to accept a martyrdom reminiscent of that accepted by the early Christians; reminiscent as to need, but very different as to manifestation. With us there is the need for a natural rather than a physical martyrdom because our faith is based in the rational.

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Such a martyrdom demands a new definition. For New Church men must not view sacrifice as sacrifice or what others call martyrdom in the common sense, for to act from a knowledge and love of the truth can never be sacrifice; it is involvement in the processes of regeneration, the very purpose of life.
     We can see how the early New Church men sacrificed to make faith and life the same-recognizing this as essential to the establishment of the church-both before the world and within themselves. It is true that external tolerance of the New Church exists today. Persecution of the one church one earth which believes that the Second Coming has taken place historically is more subtle than the pagan cruelty and barbarous distractions the early Christians faced. The physical temptations that stood in the way of the establishment of the first Christian Church are not rampant today. Instead, we face natural temptations that endeavor to resist the establishment of the New Church in the rational. These are temptations that work unceasingly to abort the church on the threshold of the spiritual-elements in our surroundings that yearn to make historical recognition again the beginning of faith alone.

     We must be aware that in speaking of what has happened and could happen to the old and the new Christian churches, we are also treating of what could happen within each one of us. We of the New Church are the only people on earth for whom both comings of the Lord are historical facts; but we must also strive for the equal certainty that they should occur within us as well as in history for us. The first coming within each of us is, in general, the first acknowledgment that there is a God, that He is one, and that He is the Lord Jesus Christ. We must always retain and renew this simple recognition of the existence and identity of God. Fortunately, there are no physical or pagan pressures to try to force us to deny this first coming of the Lord. Therefore there is no need for a physical, Christian-like martyrdom. But in order to see, worship and love the Lord in His Divine Human, which was given form by His first coming, we must also permit His historical second coming to be a personal one as well.
     This is done by the acknowledgment that the God of the First Coming is Divine Man, the Divine Human, who is present in the internal sense of the Word and who can be approached and seen only therein; and it is done, perpetuated and confirmed when the man of the church raises himself, as of self, up to the things of the church by reading the Word and living according to its teachings.

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When this is done, certain worldly accoutrements must slip away, and with them one of the most disastrous dangers to the man of the church will disappear as well. This is the insidious error of excusing things on the natural plane because a true view is believed to be present on the rational plane which is thought to supersede and thus mitigate participation in the allurements of the world. This happens when we cherish ideas of conjugial love, and still permit ourselves to indulge vicariously in the world's perversion of love. This happens when we speak of charity in all things, yet are not loath to do certain things that can only be beneficial to self. This happens when we know that the two Testaments and the Writings are sources of truth, but seldom find ourselves at these sources.
     These and other differences between internal awareness and external practice are most grievous, because they indicate that in the temptations of the rational we often refuse to "martyr" ourselves in the natural. For just as it was necessary for Christians to rise above pagan existence to establish Christian modes so now we must rise above the current "way of life" in order to establish the "way to life" or to God. Our sacrifices or martyrdoms must be in leaving the current way of life whenever that way hinders progress to the goal we seek; much as Christians had to give up life itself when adherence to certain rituals and practices of pagan origin were pressed upon them as hindrances.

     How do we determine what in the current way of life hinders our way? Our goal is an understanding and love of the Lord's truth and a life therefrom; and as this can be attained only through approaching the Lord in His Word, it is there, in the Word, that we learn what of life in the natural we must renounce to gain life in the rational. From this source alone can we come to recognize those things in our lives which are not one with our faith. For if we do not continually "enter intellectually into the arcana of faith" of the Lord's second coming, that coming will be only an historical occurrence in our lives, a remote event in the history of the church not a source of living faith but a harbinger of faith alone.
     Let us make careful note of these words in the Arcana: "It is one thing for the church to be with a people, and another for the church to be in a people."* It is essential that we be ever conscious of the need for the church to be in us through our involvement in the truths of the Lord who created it by means of His second coming.
     * AC 4899: 3.
     The miracles of the Lord's comings occurred in order to continue to make possible another miracle-the salvation of man. The historical actuality of these comings will perpetuate that possibility to all eternity.

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But these comings must occur individually within each one of us; and when they do we must live in a way that befits the presence of the Lord with us, else once again faith alone will begin to destroy yet another church-the church within each one of us.
HONESTY AND THE ORIENTATION OF THE MIND 1966

HONESTY AND THE ORIENTATION OF THE MIND Rev. GEOFFREY H. HOWARD 1966

     Our subject is certain aspects of the moral virtue of honesty. We have chosen this particular virtue because of its unique significance in the lives of all men. The Writings single out honesty, and reveal the fact that it is "the complex of all the moral virtues."* This is to say that any moral virtue which can be named bears a relationship in some way to honesty. The reasons for this may not at first be apparent; nevertheless, the precept of the Decalogue which forbids man to bear false witness against the neighbor speaks against that which has tragic and unforeseen consequences when it is done, for the act of bearing false witness encompasses all forms of fraud and dishonesty.
     * AC 2519.
     At first it may be thought that he who trespasses against this commandment, and deliberately tells a lie, is doing an injustice to the neighbor, and that the resulting harm affects the neighbor only. That is often the way it seems to be. How easy it is to tell a lie in order to hide the real truth of a matter, perhaps to avoid personal disgrace, to escape from what seem to be the fearful consequences of justice, or to save face before another in an effort to avoid his anger! Indeed the neighbor is harmed every time a lie is spoken or, in fact, any time he is in any way deceived. Yet this is only one aspect of the harm inflicted. What the dishonest man fails to see is the devastating harm he is inflicting on himself every time he bears false witness against the neighbor. Rarely is this aspect of the sin considered; yet there is nothing more demoralizing to man's own spiritual and mental outlook than to become a victim of self-deception.
     Through years of painstaking research, of tabulating case-histories, and of forming conclusions from available evidence, modern psychiatry has come to acknowledge the fundamental necessity of honesty in human relationships and also within the individual, in the private realm of his personal thinking. Yet, ironically, there are today those who advocate the free relief of the conscience from any burden of guilt: those who would allow slight offenses against this commandment to pass by the conscience freely and almost unnoticed.

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However, the two views are irreconcilable. Another unhappy yet prevailing attitude of our time appears in the general laxity that is evidenced in the world around us in anything that relates to morality; and in any consideration of morality it should be remembered that honesty is the complex of all the moral virtues. Yet today there is generally a vehement departure from the acceptance of absolute truth, and there are even those who claim that the Ten Commandments are old-fashioned and are largely outmoded in the twentieth century. Instead, modern thought favors theories derived from existential philosophy, such as that expressed in Soren Kierkegaard's statement that "truth is not introduced into the individual from without, but was within him all the time."* This whole philosophy stresses the importance of the individual, and emphasizes the desirability of man's discovering the truth which is within him through the unleashing of restraints; for restraints, it is claimed, tend to inhibit the exposure of this innate truth rather than to declare it. In the light of such a philosophy it is small wonder that the Ten Commandments are considered old-fashioned and outmoded; but all we have to do is to glance at the world and see the desperate frustrations which such a philosophy produces.
     * Frank Thilly, A History of Philosophy (New York, Henry Holt and Co. Inc., 1955), p. 579.
     When, on the other hand, it is believed, as the Writings state, that both good and truth come to man, not from himself, but from the Lord, who is infinitely above man, then it is apparent that man has to bring his life into a state of order in which the good and truth from the Lord may be received. Since the Lord is infinite and unchanging, it also follows that the laws which govern man's reception of Him are unchanging. Thus the Ten Commandments are nothing else than a revelation of those eternal and unchanging laws whereby the Lord can make His abode with man. To reject them and be guided by innate desires and passions can lead only to natural and spiritual folly.
     The Ten Commandments, being a summary of all religion and all of life, contain within them truths pertaining to civil life, truths pertaining to moral life, and truths pertaining to spiritual life. Thus there are contained within them truths pertaining to life in the world; truths which bear upon the relationship of man to his neighbor; and truths whereby man can become a citizen of heaven.
     Since the subject of our discussion is the virtue of honesty, which pertains to the moral plane of life, it is necessary to understand how civil, moral and spiritual truths are distinguished; and it is necessary to see how these three planes of truth develop the mind and open it to receive the Lord.

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In this way we hope to show the importance of morality in general, for the mind is oriented according to the development and observance of the moral code. The virtue which is most crucial in effecting a sound orientation of the mind, and fitting it for life with others, is that of honesty-the complex of all the moral virtues.
     The Writings treat quite extensively of the three kinds of truth that are here pertinent-civil, moral and spiritual truth. In general, civil truths are those truths from which the civil laws of a country are formed. They "relate to matters of judgment and of government in one's country, and to things just and equitable within the country."* By living according to the civil law a man becomes an acceptable citizen of this world. However, with a little reflection it will be readily seen that there are many evils over which the civil law has no jurisdiction, such as various forms of deceit, covetousness, lying, adultery, intemperance, insincerity, and, in fact, many other forms of selfishness. For the most part these evils do not fall within the scope of the civil law, but are matters of moral concern, for the sanctions against them are in conscience rather than in external restraint. Those truths which form a moral conscience within us are called moral truths. They "pertain to the matters of everyone's life which have regard to companionships and social relations, in general to what is honest and right, and in particular to virtues of every kind."** In short, it may be said that "moral truths are those that the Word teaches respecting the life of man with his neighbor, which life is called charity."***
     * HH 468.
     ** Ibid.
     *** Wis. xi: 5a.

     Spiritual truths, on the other hand, "are those that the Word teaches respecting God . . . the Word . . . and also many things pertaining to doctrine from the Word."* Such things as pertain to the nature of God: "that He is infinite, eternal, omnipotent, omniscient, omnipresent, provident . . . that He is the Redeemer, the Reformer, the Regenerator and Savior; that He is the Lord of heaven and earth . . . that He is good itself and truth itself; that He is life itself; that everything of charity and of good, also everything of wisdom, of faith and of truth is from Him . . . that the Word is the holy Divine; that there is a life after death [and a heaven and a hell]. These and like things are properly spiritual truths.** It will be seen, then, that spiritual truths are essentially articles of belief; yet they are not of belief alone. They are as it were the heart and soul of those truths which are designated moral and civil. Spiritual truths supply the understanding with reasons as to why civil and moral truths ought to be done. It is solely through the doing of civil and moral truths that charity assumes form and meaning to the neighbor.

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Furthermore, through the ultimate expressions of charity in civil and moral affairs the mind is opened to receive the Lord. We read:

     "In charity the Lord conjoins Himself to man and makes him spiritual, for man then performs uses from the Lord and not from himself. . . . Take for example the seventh commandment of the Decalogue, 'Thou shalt not steal.' The spiritual meaning in this commandment is that man is not to take anything from the Lord and attribute it to himself and call it his, also that he must not take away from anyone the truths of his faith by means of falsities. The moral meaning in this commandment is that man must not deal insincerely, unjustly and fraudulently with his neighbor, or cunningly take away his wealth. The civil meaning in the commandment is that a man must not steal. . . . From this it is clear that a spiritual man, who is one that is led by the Lord, is also a moral and civil man."***
     * Ibid
     ** Wis. xi: 5b.
     *** Wis. xi: 2b.

     If man is to enter into the fullness of life, that is, if he is to see and understand the Lord's Divine truth, and to receive His good in the will, he must strive to be a civil man, a moral man and a spiritual man. In other words, he must try to live according to civil truths, moral truths and spiritual truths. He who does this will be assured of living a truly useful life in this world; and he will have been co-operating with the Lord, so that after the death of the body he may come into the fullness of life in heaven.
      When the universal scheme of creation is considered, it is apparent that the whole of human life in this world looks to conjunction with the Lord and the resulting eternal life of the spirit in heaven. This means that everything that happens in natural life has its effect in some small way upon our final destiny. The love that children receive from their parents, the tenderness and justice with which their mistakes are corrected, the obedience that is required of them and the parental wisdom with which direction is given, all leave deep marks on the mind that is being fashioned. Together with a right education, these things help to form the mind so that, with the development of the rational in maturity, freedom of choice in spiritual things becomes the rightful heritage of the individual. By the exercise of that freedom he slowly fashions his eternal character, essentially under no other influence than that of his own liberty and rationality, although heredity and environment leave their mark also.
     It is the opening of the rational degree of the mind that distinguishes the adolescent from the adult. By means of the rational, man has the ability to reason and to exercise judgment, because by means of it he is able to see a ratio, a relation, between truths, and to distinguish them from falsities. But the development of the rational comes by gradual stages; it is opened to "the first degree by civil truths, to the second degree by moral truths, and to the third degree by spiritual truths."*

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This opening takes place prior to adult age, but is generally completed by the time that age is reached. We observe from the above quotation that the rational appears as though it were of three degrees, and that it is opened successively by civil, moral and spiritual truths.
     * HH 468.
     The Writings indicate that the lowest degree of the rational is opened during the period from childhood through adolescence "through the learning of what is decorous, civil and honorable, both from instruction by parents and masters and from studies."* This opening of the lowest degree of the rational is effected when the child begins to perceive within the symbolic things in his imagination some concepts of abstract values, such as concepts of what is just and equitable. It seems that the two higher degrees of the rational are opened between adolescence and early manhood, for it is stated that then "he learns truths and goods of civil and moral life, and especially truths and goods of spiritual life, through hearing and reading the Word. As far as he then becomes imbued with goods through truths, his rational is opened."** The following important teaching should, however, be added:

     "But it must be understood that the rational that consists of these truths is not opened and formed by man's knowing them, but by his living according to them; and living according to them means loving them from spiritual affection; and to love truths from spiritual affection is to love what is just and equitable because it is just and equitable, what is honest and right because it is honest and right, and what is good and true because it is good and true. . . . All this shows how man becomes rational, namely, that be becomes rational to the third degree by a spiritual love of the good and truth which pertains to heaven and the church; he becomes rational to the second degree by a love of what is honest and right; and to the first degree by a love of what is just and equitable. These two latter loves also become spiritual from a spiritual love of good and truth, because that love flows into them and conjoins itself to them and forms in them as it were its own semblance."***
     * AC 5126.
     ** Ibid.
     *** HH 468.

     Only when the mind develops according to this order, that is, only when it is imbued with civil, moral and spiritual truths and lives according to them, may the mind be whole and be truly oriented to values which change not. It is in the fulfillment of these truths, when they become meaningful expressions in life, that man is gifted with security, confidence and trust, because when he lives by these truths the Lord's love dwells in him and fills his spirit with strength. This can happen only when man is in spiritual, moral and civil order. If one of these three perishes or is lacking, then the strength and conviction imparted by the Lord cannot find their dwelling place.

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     We have thus far shown the necessity of civil, moral and spiritual order in the lives of men, and we have shown that these three are interdependent. Now we must return to the specific subject of honesty, see the reason for its paramount importance on the moral plane, and consider why it is said to be the "complex of all the moral virtues." We believe that what is said about this unfolds the cause of much of the mental and spiritual anguish prevalent in the world today.
     If the Lord is to dwell with man, it must be known and understood that under orderly conditions His life must inflow from the soul through the mind and terminate and rest in the ultimate works of charity. But man, in his mind, can either allow this influx to descend and express itself as charity toward the neighbor, or can prevent this from happening by violating the precepts of the Word and consequently indulging in evil.

     We are interested at this point in noting the different effects that are produced in the mind, first in the case of the man who disposes his mind into order, and then in the case of him who does not but suffers himself to be led by falsities into evils. To seek truth sincerely, and then live according to it, is to allow the Lord's life to descend into the spirit, for the uses into which man enters by so doing are the Lord's and in them the Lord finds His abode with man. As far as man's perception in such a state is concerned, he feels a certain inward confidence, security and trust-an interior state of peace and well-being which no man can take from him. This is possible, however, only when the Lord's life is able to descend without hindrance into things spiritual, moral and civil, and thence into actions and words which are representative of these things in the mind.
     It is very different when this order is inverted and man chooses to be led by falsities into evils. Since evils and falsities can infest the lower parts of the mind only, it still follows that even with the evil the Lord's life flows abundantly through the soul into the higher regions of the mind; but its further descent is hindered and frustrated when falsity and evil impede, and those blessed delights which are given by the Lord to the good cannot be realized. Instead, states of disillusionment, anxiety and melancholy invade the mind and leave their frustrating effects, and such states can in time leave the mind in complete turmoil and utter despair. This the Lord desires for no one, for He has created man from Divine love. Nevertheless, we may safely assume that wherever such turmoil and despair exist it is because of there being something of evil and falsity in the mind, perhaps in certain attitudes and thoughts. We may say this because the Lord's inflowing life is devoid of such qualities.

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They do not come from Him, but are the result of an inversion of order somewhere in the mind in which the influence of the hells finds an ultimate.
With a little reflection upon our attitudes we can often find the causes of passing states of frustration. Perhaps we become impatient with our neighbor, and are filled with disappointment or even with anger. Yet patience is one of the moral virtues that should moderate our attitude. Perhaps we allow ourselves to fall into the habit of laziness, again in violation of the moral code-a habit which leaves the mind in an undisciplined state, open to influx from hell. Perhaps we lie in order to avoid loss of reputation or honor in the eyes of another, because we justify this as the easiest course of action. Or perhaps we pretend to ourselves that a slight breach of the truth, either on our part or on that of another, is justified and excusable, when secretly conscience dictates otherwise; then we are inflicting untold harm on the spirit, for we are orienting it to falsity instead of truth. This might become a habit which at first seems harmless enough; indeed it may even take on itself a charitable guise, as when it is argued that we are merely closing our eyes to minor evils in others. What is important is that we should never in our own eyes confuse right and wrong, truth and falsity, good and evil. This distinction must be maintained for the sake of the well-being of a sound mind. We should indeed certainly forgive evil in another when we see that he is making a valiant effort to rid himself of it, and mercy dictates that we must always look to the good in another and seek to encourage him in pursuing it; but never must good and evil be confused in our own minds, for that is to be dishonest with ourselves. The danger is that where this practice occurs, the mind tends to become convinced of something that is ingrained in it through habit. So any form of deceit or dishonesty slowly seals the mind off from the Lord's in- flowing life and removes from it any feeling of security, trust, confidence and peace, for the mind is not open to receive them. The tragic results of such habitual practices need not be told.

The Writings explain why this comes about, and summarize the situation in this concise statement: "When the light of heaven flows into the truths of good, as it does in good men and angels . . . it imparts intelligence and wisdom; but when it flows into the falsities of evil, it is turned into insanities and fantasies of various kinds."* Therefore if the mind is not correctly oriented to the truth it looks out and sees aberrations rather than the truth itself; and this because it is in a state of self-deception, a violation of honesty, the "complex of all the moral virtues." The Writings explain further:

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     "Whatever comes from the Divine, that is, from the Lord, is real, because it comes from the very being of things, and from life in itself; but whatever comes from a man's own spirit is not real, because it does not come from the being of things, nor from life in itself. They who are in the affection of good and truth are in the Lord's life, thus in real life, for the Lord is present in good and truth through the affection; but they who are in evil and falsity through affection are in the life of what is their own, thus in a life not real, for the Lord is not present in evil and falsity. The real is distinguished from the not real in this, that the real is actually such as it appears and that the not real is actually not such as it appears. . . . To see anything from fantasies is to see things that are real as not real and things that are not real as real."**
     * HH 569.
     ** AC 4623.

     The man who wishes to make spiritual progress is engaged constantly in the search for truth, and his mind never rests from that eternal quest. At first it might seem strange that the search for truth should be unending, for it might be argued that once we have discovered the truth we have found that which will last for all time. In a certain sense this is true; yet take, for example, the idea of the Lord in the mind of a child and the concept of Him in the mind of a regenerating adult. Are not these two very different? Is not the child's idea that of a physical man endowed with attributes enabling Him to perform any wonder? And is not the adult concept one that is formed by thinking of the Lord from essence to person; thinking of Him as Divine love and wisdom, infinite and uncreate; and then thinking of these attributes in the Divinely- Human form? Are not these two ideas opposed to each other? Is not one false and the other true? May it not be argued that the child is believing in a fantasy, in an idea that is not real? Are we not deceiving him by so teaching him? The answer is that the child's idea is true for his state, for his mind is then incapable of comprehending abstract ideas, and by so teaching him we are accommodating the truth to his state. There is no deception involved. As it is received in the human mind, truth is always accommodated to the state of him who receives. The Writings teach that there is such a thing as absolute truth, and this we must believe; but truth is absolute only in the Lord, and thus in His Word. Thus we read that "it is the Divine truth proceeding from the Lord, the veriest reality and essential, that is the source of all things and from which are the forms of good and truth."*
     * AC 5272.
     The Lord alone is said to be real, since He is the Creator and thus the source of all things in the universe; but since He is infinite and we are finite, and the finite cannot fully comprehend the infinite, we have to see the Lord as He is mirrored in truth accommodated to our ability to understand. Thus we see the Lord, not as He is in His infinite truth, but through appearances of truth accommodated to our state. As we advance in maturity, as we develop the rational, and as we regenerate, many of the appearances that were once necessary to form an understanding of truth within us are laid aside, and we come to see truth in a more and more genuine way.

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Truths are seen far more lucidly in heaven than on earth. It is for this reason it is said that the things of the spiritual world are more real than those of the natural world, because the truth there is less obscured by appearances.
     But as far as the virtue of honesty and its relation to our spiritual and mental well-being are concerned, it is important that we introduce into our thought, and confirm, those appearances or knowledges of truth which contain inmostly within them the Lord's Divine truth, thus the veriest reality. Falsities and evils do not have this reality within them, and if they are confirmed through self-deception, the mind is believing in something that is fantasy and is not real. The spirit is then unable to feel and perceive in itself the strength and security of the Lord's inflowing life, which it must feel if it is to go forward and perform uses with courage and conviction. Thus we read that "genuine trust is impossible with any but those who are in the good of charity; and genuine hope with any but those who are in the good of faith."*
     * AC 6578.
     In order to allow the Lord to fulfill in us the promise of the Word that He will regenerate the spirit and gift it with trust, security and hope, we must open the way and live a life that is in accordance with His commandments on the civil, the moral and the spiritual plane; and when these three are in order, He will dwell with us and we with Him. "For when man is in the Lord, he is in peace with his neighbor, which is charity; and in protection against the hells, which is spiritual security; and when he is in peace with his neighbor, and in protection against the hells, he is in internal rest from evils and falsities. Since, therefore, all these are from the Lord, it may appear what is signified in general and in particular by 'peace' in the following passage: Jesus said, 'Peace I leave with you, My peace I give unto you.'"*
AR 306.
ON BREAKING THE COMMANDMENTS 1966

ON BREAKING THE COMMANDMENTS 1966

"He who of purpose or determination acts contrary to one commandment acts contrary to the rest; since to act from purpose and determination is entirely to deny that it is a sin, and if he is told that it is sin, to reject the admonition as of no moment. He who thus denies, and makes a sin a matter of no concern, makes light of everything that is called sin" (True Christian Religion 523).

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REVIEWS 1966

THE GENERAL CHURCH OF THE NEW JERUSALEM. A Handbook of General Information. Revised by Robert S. Junge. General Church Publication Committee, Bryn Athyn, Pa., 1965. Paper, pp. 48. Price, 45 cents.

Written by the Rev. Hugo Lj. Odhner, then Secretary of the General Church, and published in 1952, this handbook has proved itself of much value to members and inquirers alike. As revised and brought up to date where necessary, it reappears in the same format and is the same dignified, literary brochure which may be read with pleasure and given with satisfaction as worthily representing the church. The purpose remains the same: to provide informally some preliminary information about the beliefs, history, organization and uses of the General Church; and we again find summaries of the principal doctrines, the life and mission of Emanuel Swedenborg, the history of the New Church, and the uses of the General Church. Every member of the church should have a copy of the Handbook for reference or information, and a few additional copies available for distribution to inquiring friends. Copies may be obtained from the General Church Book Center, Bryn Athyn, Pa. 19009.

THIS IS OUR GOD. Compiled by Basil Lazer. Published by the Compiler, Canberra, Australia, 1965. Paper, mimeographed. Pp. 56.

Except for an introduction and conclusion, this pamphlet, unlike Mr. Lazer's earlier offerings, consists entirely of extracts from the Writings. This method has been chosen with the admirable purpose of letting the Writings speak for themselves, and ten of the Theological Works are drawn upon for suitable excerpts on such vital topics as the Trinity, the Second Coming, regeneration, charity and use, the spiritual world and the Divine Providence. The quotations, which seem to have been well selected, are long enough to be satisfying, and helpful references for further reading are given at the end of each of the twelve sections. Swedenborg is presented clearly as the instrument of Divine revelation, and the compiler emphasizes that what is offered is but a fraction of what is in the Writings themselves, to which the reader is directed.

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WATCHMEN OF ZION 1966

WATCHMEN OF ZION Editor 1966

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.
     An English poet wrote of the watchmen of Zion that they do not always stand armed guard, but, being sure of Zion, relax in the city when relieved from duty, and even jest there at their ease. The centers of the church are indeed citadels of the New Jerusalem, and we have the privilege and responsibility of serving as their watchmen-alert to the approach of foes without and sensitive to threats from foes within; but for our own sake and that of others who are influenced by us, we should not adopt the rigid stance of those who must always be on guard.
     The business of being a New Church man is a serious but not a grim one. It should not cause us to appear anxious and concerned, tense and humorless-to give the impression of men and women walking a tightrope who can never relax their vigilance for a moment. These can be signs of neuroses rather than of dedication. Our own inner conflicts should be concealed from others; and what we should try to convey is a spirit of cheerful serenity, steadiness, firmness and quiet confidence: the confidence of those who do not underestimate either the strength of the enemy or the Lord's power, and whose trust is in obedience to His commands.
     Even in this world being a New Church man can bring the greatest happiness and satisfaction a man can experience. Undue concern can suggest the opposite and may even invite defeatism. It is true that the Lord counselled His disciples to watch; but He also said: "Except the Lord keep the city, the watchman waketh but in vain." We must be faithful watchmen, yet not feel that everything depends on our fidelity; for there is much that we must with full confidence leave to the Lord.

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YOU LIVE ONLY ONCE 1966

YOU LIVE ONLY ONCE Editor 1966

     The clich?, "You only live once," usually invoked to incite to some piece of self-indulgence, is truer than most men realize; though in a way that should have a very different effect. The implication is that this life is all there is, so we had better grasp whatever it offers. As we know, both the premise and the conclusion are false. Yet it is true that man lives only once. He does not have one life on earth and another in the spiritual world. He has only one life, which begins on earth and continues in the spiritual world. A newborn infant has begun a life that will never end; for the Lord, who is infinite and eternal, creates only beings who will live to eternity and develop indefinitely.
     This is what the Writings mean when they say that man loses nothing by death but the material body; that in the spiritual world he is the same man he was on earth. That, indeed, is implied in personal survival. Too many people have fooled themselves with the idea that if there is a life after death they will be different in it, that they will undergo some kind of transformation; but it is not so. At any given moment, a man's life is the sum-total of the free choices he has made, and the life thus formed at the time of his death is the life he takes with him.
     However, while man has only one life, his life can be so radically changed that the only term adequate to describe the result is regeneration-rebirth. Were it not so, the thought of one life would be frightening; but as if of himself man can begin not to choose evil and then to choose good, until gradually-without any break in the continuity of experience, so that he is always himself-his life is completely renewed. This change can be initiated as long as man lives on earth, but this should not be delayed. The time is now, for you live only once.
NON-RESISTANCE OF EVIL. 1966

NON-RESISTANCE OF EVIL. Editor 1966

Separation from context is a prime source of misinterpretation and misapplication. An example is furnished by the Lord's injunction to resist not evil, which, if thus isolated, may be entirely misunderstood. What the Lord said to His disciples was: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil." In this context it may be seen that the Lord was not teaching non-resistance of all evil, but was speaking against the desire to fight back, to retaliate, and to exact vengeance in kind; and we may see also that in so doing the Lord, who said that He came not to destroy the Law but to fulfill it, exalted and expanded the Mosaic law of retaliation and infilled it with a new spirit.

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     Indeed, we may carry the point further by stressing the pronoun-"that ye resist not evil." That evil is to be resisted is the clear and often repeated teaching of the Writings. Yet we are taught as frequently that man cannot resist any evil from his own power, from his proprium. All the power of resisting is from the Divine. The Lord is present through angels with those in temptation, we are told, and resists; and those who believe and acknowledge this conquer, whereas those who think that they can resist from their own power are defeated, for the Lord alone, from His omnipotence, can resist the hells.
     The conclusion to which this points is that man ought to resist evil from the power given him by the Lord, as if of himself but not from himself. While the application of this to temptation may be clear, it may still be asked how it relates to the evils which men do in the world. Here also the Writings are explicit. It is allowable, they say, to resist evil when there is no other help at hand, but only with a mind to resist the evil; not to hate the man who does it or desire to wreak vengeance on him. If this condition is met, the mind to resist and the power to resist are given by the Lord; and the resistance is actually controlled by the Lord, so that zeal takes the place of anger.
     It is not easy for men to understand what it is to resist evil without hatred and desire for revenge. Yet that is what the Lord's injunction really means for us, and we may not dismiss it regretfully as too lofty for us. The eternal truth within the law of retaliation is that evil has its own penalty within it. Our responsibility is to oppose to evil the degree of force that is necessary to prevent its being done or to deny it further opportunity for harm. The Lord's injunction was not intended to ban judicial penalties for crimes, or self-defense against aggression, but to lead men, privately and publicly, to a higher motive than the desire to be avenged-to a motive not inconsistent with charity.
SPIRITUAL ISSUES IN WAR 1966

SPIRITUAL ISSUES IN WAR Editor 1966

History has amply demonstrated the truth of the Writings' statement that after the Last Judgment, as before it, there would he peace, treaties and wars. However, the Writings do not stop with that ominous pronouncement. In revealing the spiritual issues in war they develop a rationale which enables the New Church man to reconcile the facts of war with the omnipotence and providence of a God who is love and mercy itself, and thereby to buttress his faith. In the state of undeclared war which now exists, and which may well be intensified, we may usefully be reminded of those teachings and a few of their implications.

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     We know from the Writings that the inmost issues in war are spiritual, that what is really at stake now is not the triumph of democracy or the victory of communism but the future of the Lord's church on earth, even though the two cannot be entirely separated. If by the church were meant the bodies organized in its name, this might sound presumptuous indeed, but what is meant, of course, is the love and faith and life which the church is the means of bringing to earth. What is really at issue is whether the rule of love or the love of rule shall prevail. This does not make for a simple solution, however, but for one that is complex. Although it places the final result beyond doubt for those who trust in the Divine Providence, it implies that the means of achieving that result may not always be those that we would desire or choose.

      Yet that is not all. While it is probably true that the church can exist and grow only where freedom of worship is guaranteed, it would be naive to suppose that the lust for power and greed for gain-the two spiritual causes of all wars-are to be found only on the other side of the Iron and Bamboo curtains. Wars are permitted by Providence because the loves of dominion and wealth cannot be kept in bondage if men are to be led away from them by the Lord; and these two loves are not only in the hearts of the enemy, they are in our hearts, too. Indeed we may ponder the possible implications of the teaching that Israel was punished by war with the nations representing the particular evils into which it had fallen. This should be a sobering thought. It means, among other things, that in a very tragic sense we could win the war and lose the peace by giving vent to those loves and by surrendering at the demand for a total war effort the very freedoms on which the church rests.
      Because the issue is the church, wars are in Providence though not of it. They are under that government of the Lord which is universal because it enters into the least particulars; and although the way it acts in wars is for the most part hidden in the treasury of the Divine wisdom, the outcome will be decided finally, not by the strategy of military leaders, but by the Lord working secretly through it. Let us remember, however, since the church is the issue, that we may not think of war as a temporary suspension of charity. Defensive wars are said in the Writings not to be contrary to charity, and in their pages charity in general and line officers and the men under their command is described clearly. For civilians whose country is at war the teaching is just as clear. If we forget this, the war may be won but the true peace lost.

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Church News 1966

Church News Various 1966

     GENERAL CHURCH

     On February 7, 1966, Mr. Deryck van Rij, a second-year student in the Academy of the New Church Theological School, was recognized by the Bishop as a candidate for the priesthood.

NEW YORK, N. Y.

     The New York Circle has had a cohesive and learning year in the doctrines of our church under the leadership of the Rev. Lorentz R. Soneson. For the 1964 Christmas service, and again in 1965, Mr. Soneson was invited by the Rev. Clayton Priestnal to conduct a joint service for the New York (Convention) Society and our Circle. This was welcomed by both congregations, who enjoyed the experience of seeing the two New Church ministers serving together in Divine worship.
     Later, this last December, our group met at the home of Mrs. Joseph Krause for the annual Christmas party. This served also as a farewell to your correspondent, who has recently given up her work in public relations in New York City to retire to Florida and Pennsylvania.
     Our little group reached a low ebb in numbers, but not in spirit, this December. We have lost to other New Church centers the Peter Synnestvedt and the Bill Cowley families. It seems that New York City is not the best place to bring up children. However, there were seven young people at the Christmas party, including the four young Sonesons from Bryn Athyn. Miss Cornelia Stroh commented on the many changes she has seen in the New York Circle over the years. She and the other members hope to find a new group of New Church men and women who will be living in New York City, as residents or students, or in the suburbs in the near future. We need you and we welcome any visitors.
     Our pastor conducted eight services during the year, followed by enlightening doctrinal classes. He helped us all by sending in advance of each class study helps, especially in reviewing our knowledge of the Old Testament historically, and helping us to delve deeper into the spiritual meaning. This was further advanced by a study of correspondences, representatives and significatives, which require much concentration, but which we found most rewarding as a guide to greater insight as we read the Writings.
     Our hope is that the New York Circle will find 1966 a year in which more members will associate with it, and will help to spread our doctrines to more people in this troubled world.
     LOUISE KINTNER KRAUSE

     HURSTVILLE, AUSTRALIA

     The concert held in Hurstville last September must surely be given honorable mention. It reminded one of days long past-the pre-television era, etc. Considerable talent was unearthed in acting, singing and the playing of musical instruments, and everyone had a lot of fun. Another happy and successful event was the Sale of Work-Fete in October, a gem of co-operation between the local chapters of Theta Alpha and the Sons. Theta Alpha and the Sons benefitted to the extent of fifty dollars each.
     There have been four baptisms at the Hurstville Church recently: those of Craig, the infant son of Mr. and Mrs. Kevin Jarrett; Miss Halstead, whom the Rev. Donald Rose will remember; and a Mr. and Mrs. Ansell of Albion Park, about sixty miles from Sydney, who also answered an advertisement by Mr. Rose.

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The General Church in Australia welcomes them all.
     Theta Alpha entertained other members and friends of the Society at a supper on Sunday, December 5. Those ladies do know how to entertain, and they provided a happy, friendly atmosphere in which to hear an address by the Rev. Douglas Taylor entitled "The Virgin Mary." There were a few toasts and lots of songs to round off a nice occasion. Three young people who were graduating from the Sunday school were each presented with a copy of The New Jerusalem end Its Heavenly Doctrine.
     The year moved rapidly to its close in a busy month. There was a Christmas party on Saturday, December 11. The theme was "Christmas in Other Lands." Mr. Norman Heldon told stories of Christmas traditions, some of which date back to early times. In between Stories there were appropriate games for the children. On another night there were tableaux in which the young people presented the Christmas story in a series of scenes that were beautiful indeed. Afterwards we sang and sang the Christmas carols.
     Our pastor had been preparing us for the celebration of Christmas with a series of sermons on relevant subjects. On Christmas Day he gave an address which explained that everything mentioned in the First Advent story has a meaning for us; showing the manner of the Lord's coming to every man, and how our response may be in the form of gifts of love and obedience.
      It is odd that there are not a lot of overseas visitors to Australia at Christmas time. The Christmas season is such a pleasant time here; all is bright and warm and clear, and there is no messy snow, for instance, to hinder one's way to church. Oh, well, it was just a thought.
     NORMAN HELDON

BRYN ATHYN, PA.
     Most societies reach peaks of activity around the four festival seasons-Easter, New Church Day, Thanksgiving and Christmas. Special services and celebrations highlight these occasions, especially those involving children. A review of these occasions, therefore, describes a large portion of our community's program in 1965.
     Easter. There have been two children's services in the cathedral on Easter morning since 1962. This was prompted when 1017 attended a single children's service and another 838 an adult service the same morning. The procession of children bearing floral offerings is always a thrill to behold. Visitors in town for this holiday are moved by the beauty of the chancel, decorated with flowers of every hue. Chancel girls carrying Easter lilies lead, followed by the children from kindergarten through eighth grade. Over 400 little ones prepare for this day by learning songs and a recitation from the Easter story.
     New Church Day. Blessed with a cool and sunny day, the whole congregation gathered on the cathedral lawn on the afternoon of June 13 to watch a pageant. Under the east window, and around a huge platform, the elementary school pupils sang and recited appropriate songs and quotations to accompany scenes portraying the five churches. The performance was directed and narrated by Dean Acton, with the assistance of Miss Mary Lou Williamson, one of our kindergarten teachers. Colorful costumes against the stone of the cathedral walls, the rich green carpet of grass, and the recorded organ music made this celebration of the 195th birth anniversary of our church a memorable one for all. In addition, special New Church Day services were held in the cathedral. At night, the grounds became a vision, attracting visitors from all over the Philadelphia area. The lighting on the beautiful walls from without, and of the magnificent stained glass windows from within, enhanced by music from the loudspeakers, made for something reminiscent of the sights beheld by John on the Isle of Patmos.
     Thanksgiving. Our size makes it impossible for all to worship together at one time in the cathedral. Split services become necessary. Sunday morning during the Academy's school year finds our temple of worship filled to capacity. In order to maintain a feeling of unity in the Society, Dean Acton arranged for a Thanksgiving service in the Asplundh Field House.

142

Young and old were invited to worship together in a festival service. The attendance of 1273 made it the largest gathering in the history of the General Church to assemble for Divine worship. A beautiful chancel was constructed for the occasion along one wall of the Field House. The candles and chrysanthemums, prelude and postlude music by a quartet of horns, and the arrangement of fruit offerings created a powerful sphere of worship. Although the cathedral will still be used for other festivals, we plan to hold next year's Thanksgiving service in the Field House.
     Christmas. The tableaux, traditionally presented on the Sunday afternoon preceding Christmas, are also given twice, in the Assembly Hall, to accommodate the crowds. Last December's presentation, directed by Miss Vera Powell, first offered six short scenes from Luke. These were followed by four scenes from the literal sense of Matthew; one from the first chapter of Mark, John the Baptist; and a final scene representing the opening words of John-"In the beginning was the Word." With the use of a three-level stage and spotlights the continuity of the story was preserved.
     Watching the next generation of our Society march in the processions at the two Christmas Eve children's services (attendance: 639, 629), singing Christmas carols-their offering in gift wrapping of red and white-is an unforgettable experience. Awareness of the increasing number of children in this Society is never more acute than at these services. The challenge of providing an education for them all is a serious one; but never is the sphere these young people invite from heaven more prevalent and rewarding than at these Christmas celebrations.
     LORENTZ R. SONESON
GENERAL ASSEMBLY 1966

GENERAL ASSEMBLY WILLARD D. PENDLETON 1966

     At the invitation of the North Ohio Circle, the Twenty-fourth General Assembly of the General Church of the New Jerusalem will be held at Oberlin College (approximately 30 miles southwest of Cleveland) from Wednesday, June 15, to Sunday, June 19, 1966, inclusive.
     All members and friends of the General Church of the New Jerusalem are cordially invited to attend. The program will be published in the next issue of NEW CHURCH LIFE.
          WILLARD D. PENDLETON,
               Bishop

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ORDINATIONS 1966

ORDINATIONS Editor 1966

     Announcements
     South African Mission

     Kunene.-At Durban, Natal, South Africa, March 14, 1965, the Rev. William Kunene into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Maqelepo-At Durban, Natal, South Africa, March 14, 1965, the Rev. Armstrong Maqelepo into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Mbedzi.-At Durban, Natal, South Africa, March 14, 1965, the Rev. Paulus Mbedri into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
     (Inadvertently omitted last year, these ordinations are published now for the sake of the record. EDITOR)
FREDERICK EMANUEL DOERING TRUST 1966

FREDERICK EMANUEL DOERING TRUST 1966

     Applications for assistance from the above Fund to enable male Canadian students to attend "The Academy of the New Church," Bryn Athyn, Pennsylvania, U. S. A., for the school year 1966-1967 should be received by one of the undermentioned before March 31, 1966.
     Before filing their applications, students should first obtain their acceptance by the Academy, which should be done immediately as dormitory space is limited.
     Any of the undermentioned will be happy to give any further information or help that may be needed.

Rev. Martin Pryke
2 Lorraine Gardens
Islington, Ontario

Rev. Geoffrey Childs
R.R. 1, Blair
Ontario

Rev. W. L. D. Henrichs
1108-96th Avenue
Dawson Creek, B. C.
MARYS OF THE EASTER STORY 1966

MARYS OF THE EASTER STORY Rev. B. DAVID HOLM 1966

145

No. 4

NEW CHURCH LIFE

VOL. LXXXVI
APRIL, 1966
     "Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene." (John 19: 25)

     The women in the gospel named Mary took an active part in the events which form the Easter story. It is likely that the three Marys of the text witnessed something of the Lord's trial before Pilate. All of them were present at the crucifixion. In Mark and Matthew we learn that Mary Magdalene and Mary the wife of Cleophas were at the burial in the sepulchre.* On Easter morning it was to Mary Magdalene that the risen Lord first appeared.** Shortly afterwards He appeared to the "other Mary," together with other women.*** Added to this, there is a possibility that Mary His mother was present when He appeared to the disciples on Easter evening.****
     * Mark 15: 47, Matthew 27: 61.
     ** Mark 16: 9.
     *** Matthew 28: 9.
     **** See Luke 24: 33. Cf. John 20: 19.
     It is no coincidence that these women of the same name should have been so closely involved in so important a happening. The whole burden of the New Testament is that the Lord had come to save mankind. Nowhere is this more clearly seen than in the description of His last week on earth. Yet the gospel account does not deal with the Lord's historical redemption only. In its spiritual sense, the salvation of each individual is involved. Each person mentioned in the story of the Lord's life represents some quality in each one of us which either gives entrance to the Lord's saving power or rejects it. The name, Mary, must needs represent a truly important quality in each one of us who is to have the meaning of Easter fulfilled in our regeneration.
     "Mary" is a shortened form of the name "Miriam," the spiritual signification of which is given us in the Heavenly Doctrine. It signifies the good of faith which comes mediately or indirectly from the Lord to man, thus external good.*

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What good is this? It is the good which comes from our living the truths of the Word. Within such good there is a willingness to force oneself to obey the Lord's commandments. This is the good of faith, and this is the general significance of the name, Mary; but we will understand better if we examine the literal meaning of the name.
     * AC 8337.
     In the Hebrew Mary or Miriam means "their stubbornness" or "their defiance." Note the word, their, in the meaning of the name. Without it, it would simply mean "stubbornness"; but with it, does it not imply the ability to recognize stubbornness and defiance? What quality in us is able to recognize that evil? Is it not the exactly opposite quality-that of compliance or willingness? Compliance with what?-the Lord's commandments, His revealed truth. Such compliance is a willingness to be led by the Lord's truth rather than by our own self-will. We are taught that willingness to be led by the Lord is innocence.*
     * HH 278, 281.
     "Mary," then, would signify that innocent good of faith which comes from a willing acceptance of being led by the Lord's truth. It is this quality which plays so vital a role in the spiritual meaning of Easter; for when evil rises up and appears to have destroyed the Lord's presence with us, it is the innocent longing to be led by His truth that sustains us spiritually and prepares us to see Him anew.

     The importance of innocence in our lives, and the necessity of its presence within us if we are to be saved, can be seen readily in the Heavenly Doctrine. "Innocence is the human itself."* "Innocence is wisdom itself."** "Innocence is the essential of regeneration."*** "Good is good from innocence."**** "The Lord's Divine cannot be received except in innocence."***** "He who receives innocence receives the Lord."******
     * AC 4797:2.
     ** AC 3183.
     *** AC 3994: 6.
     **** AC 2526.
     ***** AC 9262: 2.
     ****** AC 5236: 3.
     It is clear that innocence opens the mind to the Lord-opens it to receive Him, and from Him all things of good and truth. Each state and degree of regeneration is largely the result of this willingness to be led. Do we not from this see something more of what is meant by the three Marys of the text? Each represents some aspect of innocence in us- receiving the Lord into the mind and life, allowing Him to do His work of redemption. This is the more particular meaning of the three Marys: Mary the mother, Mary Magdalene, and Mary the wife of Cleophas and mother of James the less. Each represents innocence, but each a different type of innocence serving a different phase or degree or life.

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     But what else did they have in common than their names? They were all women, and as such they represent the various goods of the church, the goods of life.* It is probable that they were all from Galilee, and Galilee represents that gentile or uninstructed state of mind in which there is something of good and a longing for truth.** Innocence ever dwells in the Galilee state, if it be genuine, admitting to ignorance and longing for instruction. "The innocence that dwells in wisdom consists," we read, "in the man's knowing, acknowledging and believing that he can understand nothing and will nothing from himself, and consequently in his not wishing to understand and will anything from himself, but only from the Lord."***
     * AE 270: 2.
     ** See AE 447: 5, 376: 29.
     *** AC 9301: 2.
     But most important, perhaps, each of the Marys faithfully followed the Lord, supplying the things of which He was in need. This may sound strange, for what can anyone supply that the Lord truly needs? Yet in the gospel there appears to have always been a Mary among the women who "ministered to Him of their substance."* This should be no surprise, for the Lord is ever in need of our innocence if He is to be present with us. Innocence must ever be the chief good out of our substance with which to serve Him. Otherwise He cannot lead us.
     * Luke 8: 3. See AC 4976.

     Now perhaps we can see more clearly why it was of Divine order for the Marys to minister to the Lord so fully at the close of His life on earth. "There stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene."* When the evil of self-life dominates us and obscures the Lord's inflowing good and truth, His leading, then indeed His life in us appears to be crucified. If there be innocence remaining with us, then there is hope! That gentle and faithful quality will cause us to mourn deeply our apparent loss of Him. Loyally it will urge us to tend reverently that which we mistakenly believe is but His empty form in our lives. If this be the case, will it not be the innocence within us that witnesses the awesome renewal of His presence? And it will be innocence that brings the joyful word of it to all that is human in us.
     * John 19: 25.
     Of course, our innocence can never be the cause of the Lord's rising above evil. That is ever of His own power. But it does enable us to witness His resurrection and the death of our individual evils. If we witness this, we can partake of His salvation. Herein is the importance of innocence. But how is it developed? How can we hope to cultivate it in our lives? We will see this better if we consider the three Marys separately.

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     The first Mary to minister to the Lord was the virgin who gave Him birth. She would represent the first state of adult innocence-that which gives the Lord entrance to begin His work of individual redemption. This first willingness to be led by the Lord is the essential church in man, for it contains the prime good of the church.* Yet it is a potential or virgin good to begin with, and it can be recognized chiefly as an ability to be affected by truth.** Within it there is a love of the Lord and a desire to be led by Him-to have our life changed by His truth. It is through this that the Lord can make His advent and from the most external truths begin His ascent in us.
     * AC 3994: 7.
     ** De Just. 65 (37).
     Is not this first of adult innocence, represented by Mary the mother, that which is meant in the following passage? "When a man is being regenerated, which takes place when he comes to mature age, he is then first led into a state of external innocence, almost like that of little children. . . . During man's regeneration, this state is the plane of the new life . . . and in so far as he then comes into genuine good, so far he comes into the good of internal innocence, which innocence dwells in wisdom."*
     * AC 10021: 2. Cf. AC 5126: 2.
     Simple and external as this first of innocence is, still it is a genuine good of the church, and so is of the royal house of David.* It is also the betrothed wife of Joseph, for this willing desire to be led by truth has as its purpose the actual good of life which that truth provides.** This early adult innocence is never entirely left behind. While the mother of the Lord played her most important role during the early years of His life, still she remained with Him, following and ministering even to the cross. So it is that even when we have advanced to a relatively high degree of innocence we must still go back to the basic strength of our first mature innocence, and this each time we enter a new state. For it was in this first state that we made our basic choice to be led by the Lord and not by ourselves.
     * See AC 9163e.
     ** See AE 340: 13; AC 5692.

     Mary Magdalene is the second Mary to be mentioned in the gospel. The little we are told about her in the Word holds the key to our understanding of her representation. Her name, Magdalene, shows that she came from the town of Magdala on the Sea of Galilee. In all probability this is the same as the fortified city of Naphtali named Migdalel.* This name means, in the Hebrew, "tower of God," and in the spiritual sense these words would signify a worship of Divine truth from interior truths of doctrine.** Is it not from this that a more advanced state of innocence must come?

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There must be instruction in interior truths, and more, there must be worshipful regard for those truths as Divine and authoritative, else there would be no interior desire to be led by those truths. This is more than the simple innocence of the virgin mother. Mary Magdalene represents an innocence affected by interior truth, affected by the rational ways in which we can be led by the Lord.***
     * Joshua 19: 38.
     ** See AC 1306, 4599e; AE 315: 15, 453: 11, 918: 4; SD 4979e.
     *** AC 7854.
     However, instruction alone does not lead to the good of interior innocence, for such innocence comes only after temptation. Our willingness to be led by the Lord must face the barrier of evil before it can become interior. It is innocence that gives us the courage to acknowledge that of ourselves we are nothing but evil.* We must see the stark and profane quality within our hereditary and acquired natures if we are to see the interior need of being led by the Lord. But our innocence must do more than see. It must be tested in temptation. Only in this way can our desire to be led be strengthened and confirmed. Mary Magdalene typifies such innocence. She was possessed of seven devils. The Lord cast them out.** It is ever innocence that causes us to face the totality of hell within.*** It is ever innocence that causes us to go to the one source of help.
     * AC 3994, 7902: 2.
     ** Luke 8: 23; Mark 16: 9.
     *** See AR 10e.
     The Magdalene takes her place near the beginning of the Lord's public ministry,* but remains in the background, quietly following. Then at the time of the crucifixion and resurrection she comes forward as perhaps the most dominant figure. So it is with interior innocence. It begins quite early in regeneration when, by instruction, we are led to see our evils. With each temptation it is strengthened. Yet it remains in the background except at the most crucial hours of spiritual life. When the Lord's leading seems utterly lost to us, then it is only this interior and intense longing for His leading that can sustain us.
     * Luke 8: 23.

     The third Mary is the one referred to in the gospel as "the other Mary."* She is said to have been a sister of Mary the mother of the Lord and the mother of James the less.** As a sister she represents truth or the affection of truth.*** As sister of Mary the mother she represents the truth or form of our early adult innocence. But what is this? Is it not the form which innocence takes in our lives? She represents, then, the actual effect or change that innocence produces. Mary, the mother, has a sister. Our desire to be led has an effect: the actual daily leading of the Lord's truth-a changed life. The sister also is named Mary; the changed life is also innocence, for it is our willingness to be led brought into act.

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     * Matthew 27: 61, 28: 1.
     ** John 19: 25.
     *** AC 3129, 3182.
     It is, therefore, the mother of James the less. There were two disciples named James. One was the brother of John, the other was the son of this Mary and so was cousin to the Lord's maternal human. From the very name, James, we can know that he represents something of charity.* Since he is always the ninth apostle mentioned,** he would represent charity conjoined to life.*** This is not the charity of principle and motive meant by the first James.**** Rather is it the charity of act. Does not such charity have as "mother" the innocence of life-the ultimate willingness to have the Lord's truth change our lives?*****
     * AC 10087: 2; AR 356.
     ** Matthew 10: 2 ff; Mark 3:     13 ff; Luke 6: 13 ff.
     *** AC 2269.
     **** AR 790e,
     ***** AC 4257e.
     The innocence of life is represented by the "other Mary." It is the most external innocence; yet it is also the most advanced, for it completes the cycle of innocence. First we must develop the basic innocence of wanting to be led by truth-Mary the mother. Then this willingness must be filled with interior truth and tested in temptation-Mary Magdalene. Lastly, our innocence must come into the external of life and allow the Divine truth to affect and change us into forms of charity. So it is that the "other Mary" is mentioned last in the gospel, and, more important, is associated only with the Easter story.

     These three states of innocence are friends in ministering to the Lord's presence in each of us. Together they make up the true innocence of wisdom. Each is distinct and vital, having its own place and use in regeneration. Yet when we face the real issues of life-the essential choices between good and evil-they come together, even as the three women of the text were grouped together before the cross. "Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene."
     It is here, at the cross, that each man comes to his spiritual crises. When we face the peak of temptation, the truths which we have cannot sustain us. Our truths are scattered in the face of aroused evils, even as the disciples, except John, were scattered, watching fearfully from afar off.* Our states of innocence, however, can stand faithfully by the cross. They alone can sustain full temptation. But will they merely mourn and then fade away? Or will our willingness to be led follow after the body of Divine truth, even to its seemingly inevitable burial in the sepulchre of our evils?**

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When all hope seems gone, will our desire to be led be strong yet gently insistent enough to seek out and tend that Divine form of truth?
     * Luke 23: 49, John 19: 25.
     ** See AC 2916; AE 659: 12.
     If our innocence be steadfast-despite all false appearances from hell-then the resurrection of the Lord's leading is assured in us. In the Lord's good time we will experience the earthquake of a changed state within us.* The great stone of the falsity of self-leading which separates us from the Lord will be rolled back.** Our innocence will see and worship the glorified Lord: not only as the Divine truth which leads us but as the Divine good in our lives. Innocence alone can and will receive the Lord. This is both the message and the sure promise given us through the three Marys of the Easter story. Amen.
     * AC 3353e.
     ** AC 9011: 3.

LESSONS:     Mark 15: 42-16: 9. John 19: 25-42. AC 10021: 2-3.
MUSIC:     Liturgy, pages 557, 556, 551.
PRAYERS:     Liturgy, nos. 37, 86.
"TOUCH ME NOT" 1966

"TOUCH ME NOT" Rev. ROBERT H. P. COLE 1966

     An Easter Talk to Children

     Very early in the morning on the first day of the week, on Easter Sunday, an angel of the Lord came and rolled away the stone from the door of the sepulchre. It was a very heavy stone that had been placed there by the soldiers. One man alone could not have moved it, but one angel could do so easily, because the Lord gives the angels great strength.
     So it was that when the women came at sunrise, bringing their spices to anoint the Lord's body-since He had been buried rather quickly on Friday afternoon, and they thought that the proper things had not been done-they found the great stone rolled away from the door of the sepulchre. When they went in, they saw that the Lord was not there; but where His body had been laid, they saw two young men sitting. These were really angels dressed in white, and the women were very much afraid when they saw them. But do you remember what the angels told them? They said: "Fear not. Why seek ye the living among the dead? He is not here, but is risen. Remember how He spake unto you when He was yet in Galilee, saying, The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."

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     The women remembered what the Lord had said, and they went away from the tomb, and, later, Mary Magdalene, who was no longer afraid, told the disciples what had happened. But as she was leaving the sepulchre a man asked her why she was weeping. She thought that he was the gardener, and said that it was because they had taken away the Lord and she did not know where they had laid Him. Then the one she had supposed to be the gardener, but who was really the Lord, said to her, "Mary," and she recognized Him. Because she still thought of Him as a teacher or master she said to Him, "Rabboni"; but the risen Lord said to her, "Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God."
     He spoke to Mary Magdalene in this way because He wanted her to know that He was different from the Lord she had known. Everything in Him and about Him was now Divine. He was no longer the leader of the disciples and the prophet of Nazareth. He was really the Divine Father and Creator in human form, and she should no longer be reminded of the son of Mary. The Lord wanted Mary Magdalene and others to forget about the things of His body which they were looking for and expected to see restored; instead He wanted them to begin thinking about how He was now going to be with them in a different way, in their minds and hearts, to the extent that they had listened to the things He taught and now loved to do them. That is why He told Mary Magdalene to go and tell His brethren that He was now going to ascend to heaven, from whence He came.
     Then Mary Magdalene went and told the disciples that she had seen the risen Lord. Yet while she now understood that the Lord was not dead, but was alive, she may not have understood why the Lord would not allow her to touch Him when she saw Him with her spiritual eyes in the garden. It was because it was much better for her to love the Lord as He is in heaven than to want still to love Him as He had been on earth.

     We all see the Lord in our minds as we picture Him, and we love Him, and He is with us in our hearts, just as far as our lives are good and we love to be useful and considerate to others in this world, and look for ways in which we can be so. When Mary Magdalene saw the Lord, He had not yet returned to the heaven where all love Him, and she was not yet ready to see Him as He is there.

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     Later on that day, when two disciples were walking to a village named Emmaus, the Lord caught up with them and asked why they were so sad. After they had told Him about what had happened, He did a very wonderful thing. He told them as best He could, because they could not have understood all that He might have said, all that the scriptures said about Himself-about His coming into the world, being crucified, and rising again from the dead.
     Whether the Lord told them this, we do not know; but the Lord has told us in the Heavenly Doctrine that it is because He rose on the third day that men arise from death into the spiritual world. Our life on earth is a precious thing to the Lord, and He wants us to make the most of it that we can. The Lord has put each one of us here to do a special work for Him that no one else can do or would want to do in just the same way, and for this reason He has created us to love our life here and the things He gives us to do for others. On the earth is the fullness of creation, and there is much beauty, much color, for us to see, and there are many kind and wonderful people for us to meet and come to like very much. Yet all of this is as nothing to what the Lord has prepared for us in heaven, and in His own good time will give us if we love Him and try to do His will; and that we can have these things is because the Lord Himself rose on the third day.
     The Lord who rode into Jerusalem on Palm Sunday as one about to become a king, who drove the moneychangers out of the temple, who suffered a cruel death, and who rose again on the third day to reign forever as King of kings, is not gone. We cannot touch Him with our hands, but He is still with us. Mary Magdalene saw Him in the garden; two of His disciples were met by Him on the road to Emmaus; and the apostles dined with Him. Yet even these men and women did not see the Lord with the eyes of the body, although they did not know otherwise. They saw the Lord with their spiritual eyes; and with the eyes of the spirit we can see the Lord in His Word. We can know that He is with us always, and that if we look to Him He will help us to live our lives and to love the things that are from Him; that He will lead us all the way along the path of life that leads to Him and to His heavenly kingdom. Amen.

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

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GOSPEL ACCORDING TO MARK 1966

GOSPEL ACCORDING TO MARK Rev. FRANK F. COULSON 1966

     A Study in Themes, Rhythms and Cycles

     The sense of the letter of the Word is the basis, containant and support of its spiritual and heavenly senses. In the New Church we are accustomed to giving more attention, perhaps, to expositions of the Word's inner content than to the direct meaning of its external form in the letter. It may therefore be useful for a change to examine a portion of this external form in some detail. This essay is not concerned directly with the internal sense of this Gospel nor with any of the inner series pertaining to it. Instead, it is an examination of the structure of Mark's Gospel as a literary work, and of the way in which its inspired writer set it down as a whole work of art.
     A whole is necessarily composed of parts, and if it is a coherent and harmonious work, these parts will have a relationship to each other and to the whole. It will be our purpose to discern what these parts are and how they are arranged, and to see if possible what may have been the end in view in the mind of the writer. In doing this we shall recognize that he was a devout Christian, a follower of the Lord Jesus Christ. We believe that he set forth the truth in all honesty as he knew it, and that he was profoundly aware that all the acts and sayings of the Lord, as well as all the circumstances of His life on earth and the contacts He had with mankind, were of a transcendent significance. Mark wrote with an inspired skill and art, but also with humility and with a vivid sense of wonder and awe that it is difficult for our sophisticated minds to recapture.
     This view of the Gospel as a whole work of art is at variance with much that has been written by biblical scholars in recent years, especially by those given to what has been called "form criticism." They have supposed that various oral traditions already in existence, and sometimes already written down, were merely put together by the gospel writers with a few emendations and the addition of connecting and explanatory words and sentences. In short, they have considered the writers of the first three, the so-called synoptic, gospels to have been little more than editors, selecting from material already before them what suited their purpose best.

155

     In a book published in 1952, A Study in St. Mark by Austin Farrar, Doctor of Divinity and Fellow of Trinity College, Oxford,* we have found a refreshing rebuttal of their arguments. Much of what follows in this essay is derived from Dr. Farrar's "Study," especially in its earlier chapters, and grateful acknowledgment is made of this source for a knowledge of the pattern structures and cycles of which we shall speak. In the Preface he summarizes his main thesis as follows:

     "It is shown that St. Mark's book is a unity and that, whatever his materials or sources, he dominated them. The healing miracles as narrated by him are found to fall into a firm pattern, which can be used as a clue to the rhythm of his continuous thought. He is found to travel on a circular path through a limited number of themes and images, over and over again. With fresh variation and steadily increasing clarity each successive phase of Christ's ministry displays the same essentials of redemptive action, until in His passion and resurrection they are consummated."
     * Oxford University Press, New York, N. Y.

     Before we consider this thesis it may be as well to state the present essayist's view of the text of this Gospel. He accepts the almost unanimous opinion of Christian scholarship that the concluding portion of the sixteenth and last chapter was written by someone other than the writer of the rest of the Gospel. The work as originally conceived and executed terminated at chapter 16, verse 8, as all the early versions testify; unless we are to suppose, as some do, that a portion of the original has been lost. The added portion as we know it, which is the longer of alternative endings in existence in the early church, has a different style of Greek and was probably added at a later date. We know from the Writings that it is a part of the inspired Word, for some of the verses are quoted and expounded there. Its not being written by Mark is on the face of it no more surprising than the fact that Moses did not write the account of his own death at the end of Deuteronomy. In the internal sense there is continuity. Nevertheless for our present study we shall regard this part as an appendix, and shall make no attempt to include it in the literary pattern of the main work.
     We believe that the writer of the main work may well have been the John Mark mentioned in Acts 12: 12, though the evidence is not conclusive; and the same may have been the "certain young man" who, at the time of the betrayal, left his garment and "fled naked,"* an incident reported only in this Gospel. Certainly he was someone who was thoroughly familiar with the apostle Peter, for the whole Gospel reflects Peter's teaching, as the early Christian historians have testified. The incidents in which Peter was specially involved are related with great vividness and a certain humility. It seems probable that this Gospel was written at Rome after the death of Nero in 68 A. D., and possibly about 65 A. D., very soon after the death of Peter and Paul.

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We believe it was the first Gospel to be written, and that the writers of Matthew and Luke made use of it in their work. The Gospel according to John was the last written, and its writer, as much by his omissions as by what he included, bears silent testimony to the respect in which Mark's historical accuracy was held at the time. As an account of the Lord's ministry it had no rivals; and so, from the purely historical point of view, Mark's Gospel is the most important document in the New Testament.
     * Mark 14: 51, 52.

     In the case of John, as is well known, the purpose of his version of the Gospel is stated at the end of the twentieth chapter: "But these things are written that you might believe that Jesus is the Christ, the Son of God; and that believing you might have life through His name." This theme gives his work its literary unity. Can a comparable theme be discerned in Mark, implicit if not stated in so many words? We believe it can, and that it is Resurrection: the resurrection from the dead of the whole Divine Man, Jesus Christ, seen as the culmination and complete fulfillment of a series of miraculous healings performed by the Lord Himself and set out in an ordered sequence in the Gospel narrative. The healings of particular individuals have a prominent place in this Gospel, and they provide us with a key to the cyclic order of writing. Other themes are worked into the whole pattern, and these same themes recur with some variety but also with some regularity in their proper place in each rhythmic cycle.
     Dr. Farrar has likened this cyclic pattern to a string of beads of different colors and sizes strung together to give emphasis and significance to a dominant theme. It would, however, perhaps be nearer the truth to liken the work to a great tapestry woven with a limited number of colors and themes into a harmonious pattern. But we believe that the best comparison of all is to a great musical symphony. If we adopt this idea, then we find that the symphony is in five double movements. The first two double movements form a satisfying work by themselves, and the last three double movements have a rather more extended treatment of the same themes. Each double movement may be regarded as a sort of main movement and a coda; but as the work progresses the codas become longer and thus virtually complete movements in themselves. Each movement prefigures the next, and all of them prefigure the final coda. At the same time, each new movement grows naturally out of the one before it and has recurrent themes which, though subject to many variations and presented in different tempos and with modulations into different keys as it were, may all be seen to have grown out of the first few bars of the opening theme of the whole work.

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     For convenience of reference let us use the letters A B C D E to stand for the five main sections, or what Dr. Farrar calls blocks or double cycles, and let us label the second cycle-or the coda, if you like-in each double cycle with an X. We can then divide the Gospel into the following ten portions, of which the first four form a gospel in miniature or Little Gospel.

A chap. 1: 1 to 2: 12
AX     2: 13 - 3: 12
B     3:13-6:6
BX     6: 7-56
C     7: 1-37
CX     8: 1 - 9: 1
D     9:2 - 10:31
DX     10: 32 - 13: 2
E     13:3 - 14:31
EX     14: 32 - 16: 8

     We must remember that the chapter and verse divisions in our Bibles are simply for convenience of reference. They did not exist in the original text, of which the earliest extant versions are simply a continuous narrative; so we are quite free to make any other division according to our understanding of the case.

     First Cycle

     Let us look at the pattern of the individual healings as distributed through these cyclic sections A B C D and B. But first there is an opening Prologue which states the general theme in the simplest possible terms.
     Prologue. It starts with John the Baptist as the messenger before the face of Jesus, the forerunner who prefigures the "One mightier than I after me." It goes on to treat of the baptism of Jesus, and the voice from heaven as the Father's call to ministry as the beloved Son. There is the briefest record of forty days with wild beasts in the wilderness, followed by angelic ministrations. This Prologue (verses 1-13) may be regarded as an epitome of the whole Gospel. John prefigures Jesus. Each section of the Gospel prefigures the culmination in the resurrection, for which it prepares the way. The call to a ministry of redemptive healing necessitates temptation and combat with the hells, even to the last temptation of the cross. But after temptation there is angelic consolation; after the last temptation there is resurrection from the dead and eternal life.
     A.     The main portion of A comes after this Prologue. It is the beginning of the Lord's ministry preaching the gospel of the kingdom of God. In it we find a calling of four disciples in two pairs: first Simon and Andrew, then James and John. This is followed by four individual healings which can also be seen as two pairs.

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     1)     In the Capernaum synagogue on the sabbath Jesus exorcises an unclean spirit from a man who had first cried out against Him. This is followed by marveling and disputation-"What new doctrine is this?" This healing is an exorcism.
     2) In Simon's house with the four disciples He heals the fever of Simon's mother-in-law and lifts her up by the hand. This is a restoration of power.
     3) Approached by a leper while teaching in one of the synagogues of Galilee, Jesus heals him by touch and speech. This is seen as a cleansing, and the man is commanded to obey the Mosaic ritual.
     4) When Jesus is back in Capernaum "in the house"-presumably Simon's-because of crowds, four men lower a paralytic on his bed through the roof. Jesus heals him there and is challenged by the scribes. He speaks of the Son of Man having power to forgive sins, and "they were all amazed, and glorified God, saying, We never saw it on this fashion." In this fourth healing the words, "Arise, take up thy bed, and go thy way into thine own house," clearly prefigure the resurrection into eternal life. The lowering of the paralyzed man from the sunlit rooftop into the shade of the house below also prefigures a burial with four pall-bearers. The pattern of these four healings can now be seen to be like this:

     Exorcism of unclean spirit
     Restoration and lifting up of the fevered mother-in-law
     Cleansing of a leper
     Restoration and as it were raising from the tomb of one whose lower limbs were paralyzed.

The prominence of the number, four, draws attention to the special significance of the last healing of this section as a prefigurement or preparing of the way for the Lord's own resurrection at the end.

     AX. Let us now look at the Coda to A which we have called AX, from chapter 2: 13 to chapter 3: 12. Here we have one calling, the calling of Levi from the receipt of custom, and one healing, that of a man's withered hand in the synagogue on the sabbath, which balances the previous healing of paralyzed feet. Here also we have the development of themes that were hinted at in A. The house of Simon is reflected in the less respectable house of Levi with publicans and sinners. The criticizing and questioning scribes and Pharisees are answered with some teaching; and in the Lord's references to the bridegroom who shall be taken away, and to new garments and new wine, there is the first hint of His death and of a new dispensation. Also, in His establishing in the cornfield incident that the Son of Man is Lord of the sabbath, the reference to David eating the showbread is the first hint of the Lord's Divine kingship.

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These themes are more fully developed in later sections. Also after the healing here we have the first hint of the betrayal: "And the Pharisees went forth and straightway took counsel with the Herodians against Him, how they might destroy Him."* This section closes with a record of unclean spirits falling before Him and crying, "Thou art the Son of God," and being charged not to make it known.
     * Chap. 3: 6.
     Perhaps we can observe here, as may have been noticed, that the whole Gospel has a gradual swing from private healing in buildings to open healing in public; from a ministry to Jews to a ministry to gentiles; from private teaching to disciples and other small groups to public teaching in the temple precincts and open apocalyptic discourses; from the hidden acknowledgment of His Divinity by devils to the first open acknowledgment by Peter, and the later triumphal entry into Jerusalem and the first public avowal of His Divinity before the high priest. We shall not have time to treat the later parts in such detail as this first double cycle; but it is interesting to observe in A and AX, as we go by, the germs or seeds of future developments. They go before to prepare the way, both in the historical sequence and in the endeavor which each reader must make in his own mind to comprehend the meaning of resurrection from the dead.

     Second Cycle

     B. We come now to the second double cycle, B and BX, and in view of what has already been seen, we are not entirely surprised to find that each section again begins with a calling. In B this takes place on a mountain. Jesus calls whom He would, and ordains twelve to be with Him, to go forth and preach, to have power to heal sicknesses and to cast out devils. Of these twelve He surnames three. Simon is called Peter, and James and John are called Boanerges. The other nine, including Judas the betrayer, are mentioned by name. The disciples are called to share in the Lord's ministry of healing and to be partakers in all that for which it stands. Their inability and reluctance to do so, and the blindness, deafness and other infirmities from which they all unknowingly suffer, becomes from now on a recurring theme in the narrative. We can see how it is linked with the Lord's teaching to them on the Sea of Galilee and elsewhere, and with the individual healings in the presence of some or all of them by which He demonstrates what they need. For their sakes He goes to His death and resurrection.

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     The twelve, like the twelve tribes of Israel, represent the whole Israel, and like the tribes they can be reckoned as thirteen. For with Manasseh and Ephraim in the place of Joseph there were twelve tribes without counting the Levites, to whom the priesthood was given as their inheritance. So with the disciples as introduced in Mark we have a separate calling of Levi, and there is nothing to indicate that he may be the same person as the Matthew named among the twelve. This gives us thirteen names of disciples called by the Lord to follow Him. Is it by accident or design that Mark selects thirteen out of all the many individual healings accomplished by the Lord, and that the resurrection of the Divine Man on the first day of the week is the fourteenth and most complete healing of all? In A the calling of four disciples is immediately followed by four healings. In AX one calling is followed by another healing. This makes five. Obviously this pattern had to be modified now that all the disciples have been called. So what does Mark do? Without violating historical accuracy he manages to mention the surnaming of Peter and the two Boanerges, thus setting the three apart from the rest. Whether this actually took place now or later is irrelevant. The point is that three healings follow in this section, bringing the total to eight.

     As there are only three healings this time we cannot have the same pattern as before of exorcism, restoration, cleansing, restoration. But we get something very like it. For the sixth healing is immediately preceded by the miraculous exorcism of the wind and the sea. "He arose and rebuked the wind, and said to the sea, Be silent [or, Be muzzled]"; using the same words as recorded in the first healing in chapter 1, where Jesus said to the unclean spirit: "Be muzzled, and come out of him." What had been said to that unclean spirit or unholy breath on the first occasion is now said to the unholy breath or raging wind that troubled the Sea of Galilee. And the sixth healing itself* was both an exorcism and a restoration, for the man out of whom the legion of devils was cast out into the Gadarene swine was finally found "sitting clothed, and in his right mind."
     * Chap. 5: 1-17.
     The seventh and eighth healings carry this combination a stage further; for the healing of the woman with an issue of blood is a cleansing and making whole, but it takes place within the whole incident of the raising of Jairus' daughter, for Jairus, one of the rulers of the synagogue, had already met Jesus and asked Him to heal his dying daughter, and it was on the way to his house that the woman touched the clothes of Jesus. The eighth healing, the third in section B, is the climax of all that has gone before.

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After the news of the girl's death, with Peter, James and John, Jesus enters the house, expels all but the father, the mother and these three disciples, and raises her from the dead. We are told that "they were astonished with great astonishment." This, though it prefigures the Lord's own resurrection more perfectly than any earlier incident, is a private occurrence limited in its influence. "He straightly charged them that no man should know it." At this point, as though to emphasize the incomprehension and limitations still existing in the minds of the disciples and others, Mark describes how Jesus, returning unto His own country, is met with unbelief and could do no mighty works there.
     In showing the connection between the mention of the three surnamed disciples and the three individual healings of cycle B, we have skipped over an important part of this section. This is the part between the mountain ordination of the twelve and the miracle of calming the wind and the sea. Here we find a considerable body of teaching; some of it in reply to the accusing scribes, some of it on the theme of the Lord's family relationship when He repudiates His earthly family and speaks of those who do the will of God, and some of it in parables out of a ship to the crowds. Questioned subsequently by the disciples, He speaks to them of unseeing eyes and ears that do not hear, quoting Isaiah 6: 9, 10.
     In expounding the parable of the sower He teaches prophetically about affliction and persecution for the Word's sake, hinting at His passion. In the parables of the candle on the candlestick, of the growth of seed to the harvest and of the mustard seed He touches on the themes of judgment, revelation and other subjects that figure subsequently in His apocalyptic discourses. This lengthier and more fully developed section has its prototypes in A and AX. In A we find it in the preaching of repentance and the kingdom of God; and in AX there is the cornfield teaching on the departing Bridegroom and on David and the showbread, which we have already mentioned. It is rounded off with the well-known statement: "And with many such parables spake He the Word unto them, as they were able to hear. But without a parable spake He not unto them; and when they were alone he expounded all things to His disciples."

     BX. Coming now to BX we find it exceptional in that there is no individual healing recorded in it. The reason is not far to seek, for any lesser healing after a raising from the dead would be an anti-climax. Instead, we have a new wonder, the miracle of Jesus walking on the water. The disciples cry out, supposing it to be a spirit; but He reassures them:
     "Be of good cheer, it is I, be not afraid"; and He stops the wind. If the raising of Jairus's daughter in B is seen as prefiguring the resurrection, then surely this incident may be seen as a prefiguring of the angelic message from the sepulchre just after the resurrection: "Be not affrighted. . . . Ye seek Jesus of Nazareth . . . He is risen. . . . But go your way, tell His disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as He said unto you."*

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What happened after the resurrection is closely paralleled by the statement near the end of Chapter 6, that "they came into the land of Gennesaret, and drew to the shore. And when they were come out of the ship, straightway they knew him."**
     * Chap. 16: 6, 7.
     ** vv. 53, 54.
     Except for this substitution of a spectacular miracle for a spectacularly miraculous healing, BX conforms closely to the general pattern of the cycles. In it we find an introductory scene of calling and commissioning the twelve to go out two by two with power to exercise and heal, and instructions for an evangelizing journey. We also find references to Herod and John the Baptist, and the account of the death and burial of the latter. The corn parables of the previous section find their equivalent in the miracle of feeding the five thousand with the five loaves and two fishes; and the incomprehension and inadequacy of the disciples are emphasized again in the statement that they had not comprehended the miracle of the loaves "for their heart was hardened,"* and also by their not knowing Jesus until they came out of the ship.
     * Chap. 6: 52.

     This brings us to the end of the second double cycle and the end of what has been called "The Little Gospel." We have covered six out of the sixteen chapters of the whole; and we have had a raising from the dead as the eighth in a series of healings, corresponding to the Lord's resurrection after the sabbath or seventh day.

(To be concluded.)

     [EDITORIAL NOTE. The Rev. Frank F. Coulson is a New Church minister and was ordained under the auspices of the General Conference in 1933. Now a member of the General Church, and still living in England, he is a member of the Swedenborg Society's Advisory and Revision Board and has served the Society as both translator and consultant.]

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AFFECTION OF TRUTH 1966

AFFECTION OF TRUTH Rev. DOUGLAS TAYLOR 1966

     The affection of truth means the way truth affects the mind, or the effect that it has upon it. This can be seen from the Latin derivation of the word, affection: from affectio; which in turn comes from afficio, afficere, affeci, affectum (from ad and facio), meaning "to do something to." Thus when the truth "does something" to us we are in the affection of truth.
     From this we can see that the affection of truth is not at all to be confused with the affection of knowing-the desire to know just for the sake of knowing. Everyone has the desire to know, or the natural affection of truth. This begins as curiosity and first manifests itself in the form of an intense interest in things sensated in the natural world. It is this natural affection that causes the natural or outer mind to be awakened and to develop; and, let it be repeated, everyone has this inborn affection or love of knowing, that is, the natural affection of truth.
     This natural love of learning and knowing may even extend to the study of religious systems and doctrine. It is more than possible for a person motivated by this natural affection or love of acquiring knowledge to be very interested in spiritual matters and to give a great deal of thought to them. But this does not make him or her spiritual; this does not make the ruling love to be of a spiritual quality. If it is the merely natural love of knowing that is the motivating force, the mind is still natural and external in quality.
     But the affection of truth is a spiritual affection. It is not something that we have actually from birth; it is not inborn or natural to all. Because it is a spiritual affection it comes to man only from the Lord. It is true, of course, that everyone is capable of being affected by the Divine truth. Everyone born into the world is potentially in the spiritual affection of truth; but those only are actually affected in a spiritual way by the truth of the Word who have begun to apply that truth to their own states of mind, that is, to their own lives.
     An affection is nothing else than a change of state. Our five senses are really only changes of state in the various sense organs.* When our eyes are affected by light waves, we call the change of state sight or seeing.

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When our ears are affected or acted upon by sound waves, we call that change of state, or affection, hearing, and so on with all the other senses. When we place some salt upon the tongue, we are aware of a change of state in the tongue. It is affected by the salt, and this affection or change of state we call taste.
     * DLW 41.
     It is similar with the mind. When the Divine truth of the Word comes into contact with the mind of one favorably disposed and prepared, it is possible for a change of state to take place; it is possible for the truth to "do something" to the mind, to affect it; and this affection we call the spiritual affection of truth. It is like the taste of truth, and it causes the truth to be recognized as the truth indeed.

     With this understanding of the affection of truth, we can only regret that in some earlier translations of the Writings affectio veri is rendered the "affection for truth." This translation obscures and blurs the sharp distinction between that appetite for knowledge which is called the affection of knowing, or the merely natural affection of truth, and the spiritual affection of truth. The latter is the actual taste of truth, and a change of state wrought by the touch of truth itself.
     The truth first touches us-and thus produces the affection of truth
-when we see the truth as applying to ourselves, when we first recognize that all that is written about the loves of self and the world refers to those evil loves in us. We begin to be in the affection of truth when we are personally convinced of our need, our imperative need, for repentance or amendment of life. This, we are told, is the first thing of the church.* It is a change of state in which our will is touched by, and our understanding turned in the direction of, what is true. It is a state in which the shunning of our own particular evils as sins against the Lord Jesus Christ is seen to be the means to goodness of life. Use, or goodness of life, becomes our goal.
     * TCR 510.
     Before this affection or change of state has entered into our minds we have indeed found the truth of the Word interesting. We have even seen in some measure, perhaps, how it could be applied to life: not to our own lives, however, but to the lives of our acquaintances. We know about the love of self, that it manifests itself by such symptoms as a desire for revenge and retaliation, hot anger, hatred and burning resentment, chronic fault-finding and prejudice, a desire for recognition and approval and constant expressions of gratitude, ever-present anxiety or self-centered fear for the future, a craving for sensuous delights for their own sake, and intense satisfaction with one's own understanding and opinions, even when these are contrary to the Word.

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We know all these things about the love of self. We know also about the love of the world, that it causes us to value earthly, worldly treasures and possessions more highly than spiritual riches; that it causes us to guard our status with a fierce zeal, and to see slights and indignities even when these were never intended; that it makes us forget such things as our spiritual development and spiritual responsibilities. All these things we "know"; but it is not until we recognize that we ourselves have these and other symptoms of the loves of hell that we are really affected by the truth. It is only then that we really begin to be in the spiritual affection of truth, for that enlightenment as to our own states, and that desire for amendment of life, are nothing else than the affection of truth in operation.
But the affection of truth takes many other and more interior forms than enlightenment and repentance. In other words, the truth affects us in many ways. As we progress in the way of regeneration, we are affected more and more deeply by the truth of the Word. We hear the Lord's voice more and more clearly. Then the Divine truth affects us in such a way that we want to study the Word with a view to seeing for ourselves not just what the Lord teaches but what He teaches us to do. We begin to love the truth as a means, an instrument, of doing what is good, and eventually we are affected by what is good itself.

This seems to be the import of the following passage in the Arcana Coelestia, which, in a few words, provides a comprehensive summary of the subject. "With the regeneration of the spiritual man the case is this. He is first instructed in the truths of faith, and then he is held by the Lord in the affection of truth. The good of faith (which is charity toward the neighbor) is at the same time insinuated into him, but in such a way that he is scarcely aware of it; for it lies bidden in the affection of truth, and this to the end that the truth which belongs to faith may be conjoined with the good that belongs to charity. As time goes on, the affection of the truth that belongs to faith increases, and truth is regarded for the sake of its end, that is, for the sake of good, or what is the same, for the sake of life, and this more and more. Thus is truth insinuated into good, and when this takes place, the man imbues himself with the good of life according to the truth that has been insinuated; and so he acts, or seems to himself to act, from good. Before this time, the truth of faith was principal, but afterwards the good of life becomes so."*

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* AC 2979.
ANNUAL COUNCIL MEETINGS 1966

ANNUAL COUNCIL MEETINGS ERIK SANDSTROM 1966

     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, from Tuesday through Friday, January 25-28, 1966, the Bishop of the General Church, the Right Rev. Willard D. Pendleton, presiding.
     As in the preceding years the Bishop held meetings, prior to the Council Meetings, with pastors and headmasters on Monday, January 24, and also a meeting of his Consistory with all members, local and distant, in attendance. On the same day there was a meeting of the General Church Publication Committee under the chairmanship of the Rev. R. S. Junge. Again, members from far-away societies could attend. One afternoon in the week was allotted to a meeting of the General Church Committee on Church Extension, led by the Rev. H. C. Cranch. The Council held six regular sessions. There was a joint session with the Board of Directors of the General Church on Saturday morning, January 29.
     In addition to the Bishop there were present one member of the episcopal degree, twenty-two members of the pastoral degree, and six members of the ministerial degree, in all thirty: namely, the Right Rev. George de Charms; the Rev. Messrs. Elmo C. Acton, Kurt H. Asplundh, Geoffrey S. Childs, Harold C. Cranch, Roy Franson, Victor J. Gladish, W. Cairns Henderson, B. David Holm, Geoffrey H. Howard, Robert S. Junge, Louis B. King, Hugo Lj. Odhner, Ormond de C. Odhner, Dandridge Pendleton, Martin Pryke, Norman H. Reuter, Norbert H. Rogers Erik Sandstrom (secretary), Frederick L. Schnarr, David R. Simons, Lorentz R. Soneson, Kenneth O. Stroh; Alfred Acton II, Robert H. P. Cole, Raymond C. Cranch, Daniel W. Goodenough, Willard L. D. Heinrichs, and Kurt P. Nemitz.
     The Minutes of the 1965 meetings were approved as published in NEW CHURCH LIFE, pp. 172-176.
     Following a precedent set up the previous year, the meetings were opened with a special service in the Cathedral Chapel, conducted by the Bishop and with the Rev. K. O. Stroh at the organ. The other morning sessions were opened with a briefer form of worship, and the last session was closed with the benediction, pronounced by the Bishop.

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     In introducing the sessions Bishop Pendleton presented a full survey of his activities as Bishop in the year 1965, adding recommendations looking to the future. He spoke of the use of direct contacts with societies, circles and districts by means of episcopal visits, and because of the inevitable restrictions imposed by time and space he appealed for more communication with the episcopal office through the mail.
     He had presided over four District Assemblies and made two episcopal visits. While in South Africa he also presided over the annual meetings of the Council of the Clergy of the Mission, and visited several of the missions as well as several scattered groups of Europeans. He was impressed with the progress of the Durban Society, and had good hopes for the advance of the Mission under the leadership of the Rev. Peter Buss, who can speak with the native in his own language, and whose general abilities were given recognition.

     The Bishop spoke highly of the dedication and loyalty of the people in the Pacific Northwest, and mentioned a successful District Assembly held in Vancouver.
     He had also found signs of growth and development in Glenview and Toronto where, in the order mentioned, the Midwestern and Eastern Canada District Assemblies were held. It was heartwarming to see what was being accomplished in the local schools of both of these Societies. In the over-all field of education in the several societies in the church we now have approximately one thousand children in attendance at New Church schools.
     In November the Bishop dedicated the new Washington Society church building. He paid high tribute to all who were concerned in the accomplishment represented by this building, and especially to the pastor "whose vision and leadership are in large part responsible for the new beginning."
     Referring to the resolution adopted by the Council of Ministers of the General Convention meeting at Brockton, Massachusetts in June, 1965, he spoke of the opening of the way to a new era of co-operation. He called to mind that this resolution had been published in the NEW CHURCH LIFE together with the Bishop's response to it. At the same time he appointed two members of the Council of the Clergy to prepare a reply on behalf of the Council.
     Another matter of general interest was the establishment of a tenth grade in Glenview. This closes a gap which has long existed in our educational system. The pastor was congratulated on his leadership in this matter.

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     Turning to the Academy he noted that we now have the highest enrollment on record. The need is to provide increased facilities, and the Bishop spoke of the foresight on the part of the Board of Directors in conserving funds and the generous contributions from individuals, without which we would not today be in a position to do what is necessary.
     In closing, the Bishop appealed to pastors to keep him more fully informed, and-with reference to the forthcoming General Assembly-to encourage their people to attend. He noted that the Assembly this year is strategically located in the center of the largest concentration of General Church members, and expressed his belief that a well attended Assembly would do much for the General Church at this particular time.

     After considerable discussion following the Bishop's remarks, and after announcements relating to the social aspects of the week of meetings, and provision for letters to be sent to absent members, and letters of appreciation to the ladies for their kind hospitality in preparing refreshments for all morning recesses, the report of the Program Committee was called for. Dr. Odhner stated that the Committee had prepared two addresses, one by himself on "The Arcana of the Heavenly Marriage," and the other by the Rev. Ormond Odhner on "Correspondences, Representatives and Significatives." It was voted to hear these addresses at the Wednesday and Thursday morning sessions. Both papers were of great interest to the Council. Dr. Odhner, referring to AC 3952, noted that the heavenly marriage takes place between truth of a higher degree and good of a lower degree, and that interior conjunction is a matter of correspondence. The Rev. Ormond Odhner showed that all things that correspond also represent, but that it is possible for representatives to exist without correspondence. Generally, things represent, and words signify, but the usage of the terms is not restricted to these distinctions in the Writings. Much and appreciative discussion followed the two papers.
     Two other major papers were offered, one by the Rev. Geoffrey Howard on "Divorce," and the other by the Rev. Kurt P. Nemitz on "The Advancement of States." Mr. Howard quoted and analyzed the teachings concerning the conjugial, and discussed the states that may destroy it. He raised pressing questions relating to priestly duties in reference to repeated marriages when one or both parties have been divorced. The matter was earnestly and at length discussed. Mr. Nemitz' thorough study had for its central theme, supported by a long array of ordered passages, that states ought not to be forced, but should progress one from another in an orderly manner as outlined in the Writings and under the leading of the Divine Providence. This paper too provoked considerable and appreciative discussion.

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     There were also some short papers or prepared statements, as follows: 1) "Should We Have a Rite of Induction for Pastors?" (Rev. W. Cairns Henderson); 2) "Extra-sensory Perception" (Rev. Robert H. P. Cole); 3) "Some Thoughts on Our Wedding and Funeral Customs" (Rev. Martin Pryke); and 4) "The Phrase, 'Enthusiastic Spirits'" (Rev. Ormond Odhner). In addition there was a "Presentation of the Sunday School Use," a Committee study by the Rev. Messrs. Robert S. Junge, Norbert H. Rogers, and Harold C. Cranch (Chairman). The study was designed to bring about a Sunday School curriculum which would parallel the courses given in Bryn Athyn, so that students entering the Academy would have the same background in the subject of religion as the local students in Bryn Athyn. It was noted, too, that local New Church schools outside of Bryn Athyn had adopted the same general principle. In this way it was hoped to co-ordinate the study of religion over the whole field of the church.

     Several reports had been circulated in advance through the office of the Secretary of the General Church. Some of these were deferred to the Joint Meeting, to be held at the end of the week. (See the Minutes prepared by the Secretary of the General Church, published in this issue.) As Secretary of the General Church Rev. R. S. Junge reported that the total membership of the General Church on Jan. 1, 1966, was 3116, as against 3088 a year ago. This does not by itself reflect the numerical growth during 1965, since many names, long on the rolls, had been dropped because it had been impossible to ascertain their addresses. There had been a total of 144 new members during the year. Mr. Junge also reported as Chairman of the General Church Publication Committee. The Book Center at Cairncrest, Bryn Athyn, had been coordinated with the Committee. It had filled well over 1000 orders with gross sales of $7588.45. Mr. Donald Fitzpatrick Sr. was warmly thanked for his many hours of excellent "spare time" service at the Book Center, but as it was no longer possible for him to find the time for the growing work, steps had been taken to initiate some services on a paid basis. The Committee had published an illustrated pamphlet by the Rev. H. C. Cranch entitled Do You Understand the Scriptures? Also, the Rev. R. S. Junge had revised the Handbook of the General Church and seen it through the press. The Psalmody had been reprinted from the old plates during the year.
     The Rev. Norbert H. Rogers reported that the Religion Lessons program is now serving 207 families, and is sending graded lessons and special festive materials to 439 children. In addition the religion lessons material is used in locally administered programs by the Rev. Messrs. B. David Holm, G. H. Howard, and W. L. D. Heinrichs, and also in England and South Africa.

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     As Editor of NEW CHURCH LIFE the Rev. W. Cairns Henderson reported a total circulation of 1299 as against 1209 the previous year. While expressing the gratitude of the church to those who had contributed to the pages of the journal, Mr. Henderson stated that "there is still room for a larger number of contributors and a greater variety of literary contributions that would reflect more fully the active thinking that is undoubtedly going on within the church."
     Invited by the Bishop, the Rev. Erik Sandstrom, Chairman of the Assembly Committee, spoke of the program and plans for the forthcoming Assembly. Since the program and much additional information will appear in the next Assembly Bulletin (expected in the end of February) it is not necessary to include the information here.
     As usual the official program of the meetings was pleasantly interspersed with sundry social activities. There was a joint luncheon at the Casa Conti restaurant together with the General Faculty members; we were all entertained for dinner in the new home and under the gracious hospitality of the Rev. and Mrs. R. S. Junge; and once more we had the special pleasure of meeting with members of the Board of Directors, members of the Academy staff and other friends around the giant oblong table in the home of Mr. and Mrs. Raymond Pitcairn.
     After the community supper on Friday evening the Bryn Athyn Society was addressed by the Right Rev. George de Charms, who had chosen "The Secret of Freedom" as his topic. After the address the Civic and Social Club held Open House.
Respectfully submitted,
ERIK SANDSTROM,
Secretary, the Council of the Clergy
JOINT COUNCIL 1966

JOINT COUNCIL ROBERT S. JUNGE 1966

     JANUARY 29, 1966

1.     The 72nd regular joint meeting of the Council of the Clergy and the Directors of the Corporations of the General Church of the New Jerusalem was opened by the executive Bishop, the Right Reverend Willard D. Pendleton, at 10 am. on January 29, 1966, in the Council Chamber of the Bryn Athyn Church by reading from the Gospel of John, Chapter 17, verses 1 through 17, and prayer in which all joined.

2.     Attendance:

OF the Clergy: Rt. Rev. W. D. Pendleton, presiding; Rt. Rev. G. de Charms; Rev. Messrs. A. Acton, E. C. Acton, K. H. Asplundh, G. Childs, R. H. P. Cole, H. C. Cranch, R. Franson, V. J. Gladish, D. W. Goodenough, Jr., W. L. D. Heinrichs, W. C. Henderson, B. D. Holm, G. H. Howard, R. S. Junge, L. B. King, K. P. Nemitz, H. Lj. Odhner, D. Pendleton, M. Pryke, N. H. Reuter, N. H. Rogers, E. Sandstrom, F. L. Schnarr, D. R. Simons, L. R. Soneson, K. O. Stroh. (28)

Of the Laity: K. C. Acton, Esq., L. Asplundh, R. H. Asplundh, H. H. Brewer, W. C. Childs, G. C. Doering, Esq., L. E. Gyllenhaal, K. Hyatt, J. F. Junge, E. B. Lee, A. H. Lindsay, Esq., H. K. Morley, P. C. Pendleton, Esq., G. Pitcairn, R. Pitcairn, Esq., S. Pitcairn, O. I. Powell, R. Rose, G. M. Smith, R. Synnestvedt, R. E. Walter, G. H. Woodard. (22)

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     3.     The minutes of the previous annual meeting were accepted as published in the April 1965 issue of NEW CHURCH LIFE.

     4.     The following resolutions were offered and adopted with a rising vote and tribute of silence:

Bishop George de Charms for the Rev. Joao de Mendonca Lima:

     Inasmuch as the Lord in His providence has called our brother, Joao de Mendonca Lima, into the spiritual world, we would express on behalf of this Council our grateful appreciation of his faithful and devoted services to the New Church in Brazil.
     Senhor Lima was baptized into the faith of the New Church by Senhor Levindo de Castro de Lafayette in March 1906. From that time on he labored in the cause of the church, co-operating with others in the task of building a center in Rio de Janeiro from which to spread a knowledge of the Heavenly Doctrine throughout Brazil. In 1919, finding it impossible to follow any longer the doctrinal leadership of Senhor de Lafayette, a number of members of the society in Rio appealed to the Bishop of the General Church of the New Jerusalem for counsel and direction.
     The Rev. Eldred E. Iungerich was sent by the Bishop from Bryn Athyn, Pennsylvania, as his representative, to organize a society of the General Church in Rio, and to authorize Senhor Lima and Senhor Henry Leonardos to perform the rites and sacraments of the church, and to act jointly as pastors of the society. They successfulLy carried on the uses of the society in accord with this authorization until 1928, when they attended the meetings of the General Assembly of the General Church in London, England, and were duly inaugurated and ordained into the first and second degrees of the priesthood.
     Returning to Brazil, they continued to work together with great zeal and in perfect harmony to promote the uses of the New Church there. In spite of serious political and economic difficulties through which the country was passing, their efforts prospered. In 1940 a small but attractive building, conveniently situated in the heart of the city, was provided for society worship, and was formally dedicated by the Bishop of the General Church, who was privileged to visit the society and to become personally acquainted with many of its members.
     In 1950 the Rev. Henry Leonardos was suddenly called into the spiritual world, and the Rev. Joao de Mendonca Lima was left to carry the full burden of pastoral work. This he did with great energy and distinction, even though he had been called upon to occupy important positions of trust in the government of his country. In recognition of outstanding services he was appointed to serve as a member of the Cabinet of President Getuljo Darnelles Vargas, and had been decorated with the highest military honors Brazil could offer.
     Senhor Lima was a constant student of the Writings. He labored for many years to translate them into the Portuguese language, and make them available to the people of his country. Future generations will long continue to reap the fruits of his work for the establishment of the New Church. He has earned the highest esteem, the respect and affection of all his brethren in the General Church; and we would convey this message, together with our deep sympathy, to his wife and family.

172

Mr. James F. Junge for Mr. Geoffrey E. Blackman:

     On October 12, 1965, Mr. Geoffrey E. Blackman passed into the spiritual world in his 69th year. Two qualities personified this man-loyalty to the church and a humble nature. These were reflected throughout his life as each church use, whether important or menial, received his conscientious attention.
     Geoffrey was the son of Harry E. and Gertrude (Smeal) Blackman. On January 31, 1920, he married Miss Emily Barbara Gartner, who survives him. They had one son, James, who died at the age of 12, and four daughters-Shirley (Mrs. Harvey J. Holmes), Barbara (Mrs. Huard I. Synnestvedt), Beverley (Mrs. Horace H. Brewer), and Gabrielle (Mrs. Carl Otto Hey).
     A resident of Glenview, Illinois, he served for fifteen years on the Board of Directors of the General Church. His dedication to church uses; his example of humility and loyalty, and his warm friendship will be missed by his fellow New Church men.

K. C. Acton, Esq. for Randolph XV. Childs, Esq.

     Randolph W. Childs passed into the spiritual world on May 20, 1965, at the Holy Redeemer Hospital, Meadowbrook, Pennsylvania shortly after an operation.
     He was born in San Francisco, California on February 1, 1886, the son of Walter C. and Edith (Smith) Childs. His father was one of the founders of The Academy and was known as "the Academy Bard." After graduation from The Academy, Randolph spent one year in its Theological School, which he entered to gain a broader knowledge of the Writings, but not with the intention of becoming a minister. He chose the law for his profession and became a prominent Philadelphia lawyer.
     He was a man of wide interests and was keenly interested in civil affairs. But we know him best as a leading layman of our church. He was an ardent student of the Writings. He served as a director and legal advisor both to the General Church and The Academy, and performed many duties for each of them. He devoted his tireless energy and enthusiasm to the many uses he performed.
     He was a man of conscience and moral integrity-a deeply religious man whose example should help to prosper the uses of the church, which he loved and served so well.
     Surviving are his wife, Hazel Damon, a son, three daughters, twelve grandchildren and six great-grandchildren.

Philip C. Pendleton, Esq. for Arthur Synnestvedt, Esq.

     Arthur Synnestvedt. for a number of years a member of the Board of Directors of the General Church of the New Jerusalem, was called into the spiritual world on July 8th, 1965, after a brief illness, in his seventy-first year.
     Arthur was one of those rare men who combined the qualities of strength and gentleness. He was unwavering in support of those principles he derived from the Writings. Seldom, if ever, did he allow his personal views to blind his judgment or color his attitude. The positions he took were based, not upon his emotional reactions, but upon a calm, dispassionate appraisal of each issue that came before him in the light of his principles.

173

Once he chose his position, he never compromised or weakened in the face of opposition. He could be counted upon to the very end. Truly, he was a man.

     5.     Bishop Dc Charms then said a few supplementary words to the Report of the Liturgy Committee circulated prior to the meetings. (See NCL p. 194.) He explained that the whole mode of printing was different from 1939. We must now deal with four different companies and hence there are a multitude of complications. In discussion it was explained that the negatives are almost indestructible, which will make it easy to reprint. The intention is to bind some 3000 copies and leave 500 in reserve for special binding. The exact number will be determined by weight of paper. While the price is not determined, when it comes out it may be ordered from the General Church Book Center. Societies should state when they are ordering for society use, so that they can be given a special discount.
     Bishop Pendleton then noted that the Council of the Clergy had put considerable work into the revision and improvements upon our ritual, for a period of about ten years. In the last four years the work with the music and negotiations with the printer had been in the capable hands of Bishop De Charms for which we were all very grateful. He then noted that here we have a very great tribute to pay to Miss Creda Glenn, who has given virtually all of her time in the past seven or eight years to the work of this Liturgy. Some of this may not be observable, but it is there. Many things have been revised, rewritten and improved. A number of new items have been added. It has been a labor of love and tremendous effort on her part. He said: "Bishop De Charms and Miss Creda have been in charge of the music for this Liturgy and I express my very deep gratitude to both of them for their dedication and devotion and their painstaking effort to produce this Liturgy, because it is a tremendous work."

     6. Mr. George Woodard then read the Report of the Pension Committee which had not been available for distribution prior to the meetings. (See NCL p. 200.)

     7. Rev. Erik Sandstrom described the plans for the coming General Assembly, including plans for young people and a number of sports and recreational activities. He indicated that the cost would be $36.00 per person, for those who stayed full-time in the dormitory. He hoped that those present would return to their societies and generate enthusiasm for what promises to be a very wonderful and useful Assembly.

     8. Mr. Leonard Gyllenhaal then presented the Report of the Treasurer. (See NCL p. 195.)

174

     After brief questions and answers concerning various report forms, Rev. David Holm rose to express appreciation for the work of this committee, and to Mr. Gyllenhaal for "he has an incredible job." (Applause followed.)

     9. Rev. Erik Sandstrom then presented a brief report of the Council of the Clergy to the Joint Council. (See NCL p. 184.)

     10. The Salary Committee noted nothing further than their circulated report. (See NCL p. 203.)

     11. The Bishop then reported briefly on the South African Mission. He noted that Mr. Buss, the new superintendent, is both a realist and an idealist regarding the Mission. In addition, he speaks the language of the natives and will be able to devote full time to taking a firm look at the Mission. It has not made the progress we would have liked. The policy of the government, of Apartheid, of which some of our Mission ministers approve, has left the Mission with many uncertainties, but he was confident that Mr. Buss will give us a very real appraisal in the next few years.

     12. Mr. Raymond Pitcairn asked about our relations with Convention, and noted the resolution which was passed by them at Brockton. (See NCL 1965 p. 397.)
     In discussion it was noted that this would seem to open the door for a new era of communication. A response to their resolution had been sent by the Council of the Clergy. The Bishop had been asked to address their Council of Ministers, and a return invitation was being sent to their president to address our Council next year.

     13. The meeting then adjourned for tea.

     14. On reconvening, the Bishop called for the report of the Secretary of the General Church. In introducing the Secretary the Bishop noted that a central problem of the church was communication, both personal and other such forms as sound recording and publications. He complimented the Secretary on the increased effectiveness of these latter uses. The secretary then presented some statistical charts indicating various correlations between different New Church educational backgrounds and membership in the General Church. It was estimated that 75-80% of those attending the Academy join the General Church. Those from a local school background seem to be more likely to go to the Academy and to join than those from Sunday school or Religion Lessons backgrounds. The need to increase our effectiveness with the approximately 900 elementary school age children who cannot get New Church local schooling was stressed; also the need to try to find means for establishing new local elementary schools.

175

     In discussion Mr. Woodard made the point that it was difficult to separate cause from effect in this data, and that we may be measuring family influence and many other factors. Rev. H. Cranch noted that the results from our Sunday school program, which has been steadily improving, are not yet seen in the statistics. The Secretary noted that the critical thing seemed to be to develop General Church religious education, in all its forms from correspondence study to local schools and the Academy.

     15. Rev. R. Junge, as secretary of the Operating Policy Committee then expanded the circulated report and asked for any questions.
     In response to a question about Convention children attending the Academy, the Bishop noted that a few do come. He then added a word more about Convention. He noted that few failed to observe where their recent resolution was drawn. (See NCL 1965 p. 397.) In effect they have repealed the Brockton Declaration which stood in the way of real organizational co-operation between the two bodies. We regard their resolution as such. This opens the possibility of a new era of communication between the two bodies.
     He then asked a question about the report. What can we do to strengthen and implement this program of New Church education, because that is what it is? He noted that much of our effort has been a necessary antecedent. We may have to wait another ten or twenty years before we really see the results. "Let's not think that we can build a church with just New Church schools. We can't." We can build a nucleus and provide leadership. He also observed that in traveling among the isolated and small groups, he has seen the results of this work first band. He is very impressed with the Sunday school work of Mr. Cranch, also with Mr. Holm's and Mr. Reuter's programs. These children get essentially the same religious instruction they would get in New Church local schools. The burden is great upon the pastors, but the key to growth is with the children, particularly in the critical years where the Academy steps in to help. Many other influences come to play than the home as the child enters adolescence. What can we do to perfect this program? Rev. Norman Reuter noted that this frontier work is addressing primarily states which are approaching the church. States are entirely different in different areas of the church; the problem is accommodation. If we are not getting better results from our local schools, we should fold up. Statistical comparisons are not then completely valid. We cannot allow ourselves to get inbred and only perpetuate our own children in the church.
     Rev. Martin Pryke noted that he was in complete sympathy with developing these programs. But he said there was another direction we should note, that is, the opening and development of further elementary schools.

176

He did not wish to detract in any way from the work of the Sunday school committee, which he felt was very useful. But he felt that the next major encouragement to the General Church would be the opening of a new elementary school. We are desperately short of teachers at the moment, but within the next four or five years we should see a real possibility of opening another elementary school if not three of them. As soon as we have the teachers, we should be ready to open these schools.
16. The time being up, the meeting adjourned.

Respectfully submitted,
ROBERT S. JUNGE,
Secretary
TWENTY-FOURTH GENERAL ASSEMBLY 1966

TWENTY-FOURTH GENERAL ASSEMBLY 1966

OBERLIN, OHIO, JUNE 15-19, 1966

Wednesday, June 15

     7:30 p.m. First Session of the Assembly
          Address: Rev. Louis B. King

Thursday, June 16

     9:30 a.m. Second Session of the Assembly
          Address: Rev. W. Cairns Henderson
     12:30 p.m. Young People's Luncheon and Program
          Toastmaster: Rev. Daniel W. Goodenough, Jr.
     7:30 p.m. Third Session of the Assembly
          Address: Rev. Hugo Lj. Odhner

Friday, June 17

     9:30 a.m. Fourth Session of the Assembly
          Address: Rev. B. David Holm
     12:30 p.m.     Luncheon followed by Theta Alpha Annual Meeting Luncheon followed by Sons of the Academy Annual Meeting
     7:30 p.m. Fifth Session of the Assembly
          Address: Rev. Frank S. Rose

Saturday, June 18

     9:30 a.m. Sixth Session of the Assembly Episcopal Address: Right Rev. Willard D. Pendleton 2:00 p.m. Corporations of the General Church
     6:30 p.m. Assembly Banquet
          Toastmaster: Rev. Kurt H. Asplundh

Sunday, June 19

     10:30 a.m. Divine Worship
          Sermon: Right Rev. George de Charms

177

ANNUAL REPORTS 1966

ANNUAL REPORTS ROBERT S. JUNGE 1966

     SECRETARY OF THE GENERAL CHURCH

     During the year 1965, one hundred forty-four members were received into the General Church. Six resigned. Sixty-seven were dropped from the roll. Forty-five deaths were reported. On January 1, 1966, the roll contained three thousand one hundred and sixteen names.
     Membership, January 1, 1965     3088
(U.S.A.-1982, Other Countries-1106)
     New Members (cert. 5223-5366)     144
          (U.S.A. 87, Other Countries-57)
     Deaths Reported     45
          (U.S.A.-29, Other Countries-16)
     Resignations     6
          (U.S.A.-5, Other Countries-I)
     Dropped from the roil     65
          (U.S.A. 38, Other Countries-27)
     Losses (U.S.A.-72, Other Countries-44)     116
Net gain during 1965     28
     Membership, January 1, 1966     3116
(U.S.A. 1997, Other Countries-1119)

     Note:     As in the previous year we had an unusually large number of new members. Twenty-eight of these are traceable to a letter from the Secretary's office to those who were confirmed or baptized as adults in the last ten years, but had not yet joined the General Church.
     Also note a very large number are dropped from the rolls, because try as we will, for the past three years we cannot locate their addresses. As of this report, however, the roll of the General Church is as current as we feel it is reasonable to make it. Procedures are now established to keep it up to date and eliminate these excessively large adjustments.

NEW MEMBERS

January 1, 1965 to December 31, 1965
The UNITED STATES

     Arizona:     Phoenix

Miss Kirsten Louise Rydstrom

     Arizona:     Tucson

Miss Cheryl Ruth Carlson
Miss Louise Deep Smith
Miss Elsie Patricia Waddell

     California:     Newcastle

Mr. Gerald David Ripley

     California:     Novato
Mr. Charles Frederick Davis

     California:     Pasadena
Mr. Charles Henry Ebert, III

178

     Colorado: Denver

Miss Joanne Smith

     Connecticut: Branford

Dr. William Bradley Radcliffe

     Connecticut: Westport

Mr. Samuel Brian Simons

     District of Columbia

Mrs. Michael Rich (Alexis Caiopoulos)

     Florida: Hialeak

Mr. Ernest Calvin Morris

     Florida: W. Hollywood

Mrs. Burton Guise (Edith Lillian Adams)

     Florida: Miami

Mr. Ernest Charles Wilson
Mrs. Ernest Charles Wilson (Monique Marthe Poulin)
Mrs. Leslie Robert Rogers Wilson, Jr. (Garnet Edna Dodd)

     Florida: Miami Beach

Mrs. Leslie Robert Rogers Wilson (Jane Brautigam)

     Florida: W. Palm Beach

Mrs. Jefferson Gurney (Paula Jean Myers)

     Florida: Sarasota

Miss Virginia Erna Knapp

     Georgia: Smyrna

Mr. Theodore Francis Gese

     Hawaii: Ewa Beach

Lt. Michael Snowden Cole
Mrs. Michael Snowden Cole (Ulla Fornander)

     Illinois: Aurora

Mr. James Price Coffin, III
Mrs. James Price Coffin, III (Diane Bowman)

     Illinois: Chicago

Miss Ann Marie Lindrooth

     Illinois: Glenview

Miss Helen Elizabeth Echols
Mr. Bruce Alan Fuller
Mr. Werner Karl Lau
Mr. Perry Swain Nelson

     Indiana: Lapel

Mr. James Dale Wood
Mrs. James Dale Wood (Estella Mae Mead)

     Maryland:     Greenbelt

Mrs. Jack Collins (Cheryl Ann Ebert)

     Massachusetts: Pigeon Cove

Miss Julia Williams

     Michigan: Bloomfield Hills

Miss Barbara Ann Childs

     Michigan: St. Joseph

Miss Joyce Barger

     Missouri: Kansas City

Miss Lauren Brown

     New Jersey: Montclair

Mr. Michael Alan Brown

     Ohio:     Chagrin Falls

Mrs. Richard G. Smith (Jeanne Evelyn Spall)

     Oklahoma:     Mannford

Mrs. Arthur Smith (Irene Leslie Webster)

     Pennsylvania: Broomall

Miss Laurice Ann Abbed
Mrs. Samuel (Saleem) Abbed (Najla Birbarab)

     Pennsylvania: Bryn Athyn District

Miss Merrily Alden
Mr. Carl Hjalmar Asplundh, III
Mr. Frederick Ronald Brecht
Mrs. Frederick Ronald Brecht (Rosa Eleanor Blanche)
Mr. Erland Jeffrey Brock

179

Mrs. Erland Jeffrey Brock (June Davidson)
Miss Virginia Louise de Maine
Miss Melinda Echols
Miss Alaine Lee Fuller
Mr. Paul Edward Funk
Mr. Peter Keith Glenn
Miss Robyn Glenn
Mr. Walter Justin Glenn
Mr. Francis Heininger
Mrs. Francis Heininger (Margaret Jean Jeffery)
Mr. John Jennings Iungerich
Mr. Thomas John Kerr III
Mr. David Rudolph King
Mrs. Marc Klippenstein (Rachel Adams Carr)
Mrs. Harry Martin Krause (Carol Virginia McDougal)
Mrs. Kenneth Carl Mueller (Virginia Schofield)
Mr. John William Murray
Mrs. John William Murray (Margaret Elizabeth Calhoun)
Mr. Ronald Kent Nelson
Mrs. Ronald Kent Nelson (Marian Murais)
Mr. Victor Dynamiel Odhner
Miss Jill Pendleton
Miss Margaret June Search
Mr. Paul Eugene Shaughoessy
Mrs. Paul Eugene Shaughoessy (Patricia Ann McElhaney)
Mr. Christopher Rona]d Jack Smith
Miss Lynn-Del Walter

     Pennsylvania: Freeport

Mr. William Richard Leezer

     Pennsylvania: Jeannette

Miss Emily Joanne Smith

     Pennsylvania: Philadelphia

Mr. Russell Homer Clayton Smith

     Pennsylvania: Pittsburgh

Mr. Robert Lee Glenn
Mr. Edward Brown Lee, III
Mr. Paul Andrew Olson
Mr. Larkin Wade Smith

     Pennsylvania: Sarver

Mr. Alfred Coffin Brown

     Tennessee:     Oak Ridge

Dr. Malcolm Logan Randolph

     Texas: El Paso

Mr. John Paull Moore
Miss Elizabeth Clyde Moore

     Virginia: Richmond

Mr. Peter Owen Ridgway
Mrs. Peter Owen Ridgway (Debra Ann Glenn)

     Puerto Rico: Hato Rey

Mrs. Brent Pendleton (Dina M. Geipi)

     CANADA

     Alberta: Clarkson Valley

Mr. Kenneth Irving Scott

     Ontario: Brantford

Miss May Ford

     Ontario: Islingion (Toronto)

Mrs. James F. Graham (Mary Rosamond Carswell)

     Ontario: Kitchener

Mrs. William Stanley Stumpf (Gloria Jane Lawson)

     Ontario: Sault Ste. Marie

Mr. Douglas Hubert Raymond
Mrs. Douglas Hubert Raymond (Patricia Anne Frazee)

     Ontario: Weston (Metropolitan Toronto)

Mrs. David George Starkey (Margaret Eaglesham)
Mrs. Charles Seymour Starkey (Sylvia Anne Gesner)

     British Columbia: Dawson Creek

Mrs. David Friesen (Annie Wiens)
Mr. Edward Friesen
Mrs. Edward Friesen (Emily Elizabeth Yakubowski)

180

     British Columbia: Fort St. John

Mr. Frederick Edwin Hendricks
Mrs. Frederick Edwin Hendricks (Merle Elizabeth Robinson)
Miss Ruona Karen Hendricks

     SOUTH AMERICA

     Brazil: Rio de Janeiro

Sra. Mario de Barros (Pascoalina Dell Santi)
Sra. Aureo Bastos de Roure (Walkyria Sa de Azevedo)
Miss Beatriz de Mendonca Lima Sr. Sergio Menezes

     Brazil: Sao Paulo

Sra. Guilberme Taveira (Guiomar Lobo)

     ENGLAND

     Bucks: Chalfont St. Peter

Rev. Frank Fairlie Coulson
Mrs. Frank Fairlie Coulson (Eileen Maskell)

     Essex: Colchester

Mr. Geoffrey Denis Pryke

     Essex: Ilford

Miss Julie Doreen Law

     Sussex: Lewes

Mrs. Peter Gem (Audrey Madeleine de Moubray)

     EUROPE

     Denmark: Copenhagen

Mr. Arthur Dahl
Mrs. Arthur Dahl (Johanne Amalie Boolsen)
Mrs. Sigfus Einarsson (Valborg Inger Elisabeth Helleman)

     Denmark: Herlev

Mr. Niels Kristian Vilhelm Madsen

     Denmark: Jyllinge per Roskilde

Mr. Jorgen Hauptmann

     Denmark: Kobenhavn N. Y.

Mr. Arne Johannes Ban-Madsen

     Denmark: Soborg

Mrs. Elsa Gudrun Kristin Sigfuss

     France: Le Pecq

Mrs. Roger Hussenet (Victoire Janine Berthou)

     Holland: Amstelveen

Mr. Adriaan Braam

     Italy: Firenze

Mr. Raffaele d'Ambrosio

     Norway: Oslo

Mr. Asbhorn Boyesen

     Sweden: Djarsholm

Miss Karin Edla Jenny Sandstrom

     Sweden: Enebyberg

Mr. Nils Lennart Bryntesson

     Sweden: Jonkoping

Mrs. Sidney George Louis DahI (Tonny Merry Mortensen)

     Sweden: Lerum

Mr. Sven Gustav Sigurd Caristrand

     Sweden: Uppsala

Mr. Edvin Arvid William Svensson

     SOUTH AFRICA

     Durban

Miss Claire Elizabeth Cockerell
Mr. Maurice Anthony de Chazal
Miss Marian Myrl Homber
Mr. Bazett John Rabone
Mr. Wilfred Edward Waters

     Johannesburg

Mr. Donald Edmonde Ridgway
Mrs. Donald Edmonde Ridgway (Margaret Ann Sivier)

     Transvaal:     Irene

Miss Mary Jens Ball

     Transvaal:     Krugersdorp

Mr. Michael Frank Perry
Miss Lynette Prins

181

     Transvaal:     Pretoria

Mrs. Kenneth Tonkin Brown (Verna-June MacDonald Brown)

     Zululand: Mtubatuba

Mrs. Desmond Fuller Deal (Agnes Erin Vause)
Mr. Barrie John Parker

     New Soulh Wales

Mr. William Harwood Ansell
Mrs. William Harwood Ansell (Adele Field)
Miss Thyra Adeline Halsted
Mrs. Arline Beryl Clutton Weatherup

DEATHS

Reported during 1965

Andsew, Mrs. Cecil R. (Irene Blanche Curd), January 12, 1965, Auckland, New Zealand (69)
Bellinger, Mr. Harold Diebel, June 16, 1965, Kitchener, Ontario, Canada (73)
Bergsten, Mr. Alfred, Date and place unknown. Delayed report
Blackman, Mr. Geoffrey Eugene, October 12, 1965, Glenview, Illinois (69)
Brown, Mr. George Percy, May 10, 1965, Sarver, Pennsylvania (80)
Bundsen, Mrs. Adolf Erick (Sigrid A. J. Muchau), Date and place unknown. Delayed report.
Carpenter, Mr. Philip Samuel Paul, January 6,1965, Philadelphia, Pennsylvania (58)
Carter, Mr. Beverley Barnes, March 16, 1965, Florida (61)
Childs, Mr. Randolph Willard, May 20, 1965, Meadowbrook, Pennsylvania (80)
Cole, Mr. Dandridge MacFarlan, October 29, 1965, Montgomery County, Pennsylvania (45)
Cook, Mr. William Francis, August 23, 1965, Pleasant Ridge, Michigan (76)
Craig, Mrs. Joseph (Elsa Lechner), May 19, 1965, Miami, Florida (83)
Cranch, Mr. Charles Edro, May 29, 1965, York, Pennsylvania (88)
David, Mrs. Warren Frederick (Beatrice Hildegarde Odhner), March 29, 1965, Royal Oak, Michigan (43)
Dawson, Mr. Percy, June 13, 1965, London, England (68)
Diniz, Mr. Antonio Mendes, February 15, 1965, Rio de Janeiro, Brazil (75)
Ebert, Mrs. Charles H. Ebert, Jr. (Virginia Sepp), April 9,1965, Fox Chapel, Pennsylvania (50)
Ellis, Mrs. Arthur (Norma Alice Rose Radford) In 1962. Australia. Delayed report. (47)
Fletcher, Mr. Frederick William, May 12, 1965, Arneliffe, N.S.W., Australia (81)
Gibb, Mrs. Jesse Edgecombe (Ethel Marian Isobel Hammond), September 19, 1965, Durban Natal, South Africa (80)
Heibert, Mr. Henry. Date and place unknown. Delayed report.
Hyde, Mrs. William Francis (Florence Elizabeth Keith). Date and place unknown. Delayed report.
Laroque, Mrs. (Gilberte Marthe Rouillard), Date and place unknown. Delayed report.
Lima, Rev. Joao de Mendonca, February 16, 1965, Petropolis, Brazil (78)
Lindsay, Mrs. Harold Kenneth (Emma Albertine Roehner), June 12, 1965, Meadowbrook, Pennsylvania (79)
Lowe, Mr. Walter George, October 23, 1965, Durban, Natal, South Africa (72)
Lundh, Mr. Gustaf Adolf, April 26, 1965, Gamla Uppsala, Sweden (91)
Maynard, Mr. Henry Sherman, March 29, 1965, Evanston, Illinois (82)

183

McMaster, Miss Doreen Mary, June 20, 1965, Toronto, Ontario, Canada (58)
Miiller, Mrs. Anna Augusta (Schneider), February 3,1965, Meriden, Connecticut (97)
Nelson, Miss Hannah, January 19, 1965, Warrington, Pennsylvania (95)
Pendleton, Miss Eleora, August 27, 1965, Meadowbrook, Pennsylvania (77)
Pershall, Mr. Ewing Clark, April 21, 1965, Seattle, Washington (88)
Potts, Mrs. Rudolph (Ella Louisa Stroh), October 1, 1965, Kitchener, Ontario, Canada (91)
Price, Mrs. Enoch Spradling (Lily Otillia Waelchli), July 15, 1964, Warrington, Pennsylvania. Delayed Report. (96)
Renkenberger, Miss Pearl Lenala, October 18, 1965, Salem, Ohio (91)
Rosenquist, Mr. Arid, September 5, 1965, Bryn Athyn, Pennsylvania (72)
Soderberg, Mr. Carl John, April 15, 1965, Philadelphia, Pennsylvania (64)
Synnestvedt, Mr. Arthur, July 8, 1965, Bryn Athyn, Pennsylvania (71)
Tamangueira, Mr. Sebastiao, October 18, 1965, Rio de Janeiro, Brazil (82)
Thorine, Miss Signe, October 7, 1965, Chicago, Illinois (83)
Walker, Mrs. William Henry (Elizabeth Magdalene Schweitzer), October 11, 1965, Kitchener, Ontario, Canada (83)
Wiedinger, Mr. Arthur John, May 26, 1965, Akron, Ohio (70)
Winchester, Mr. Clarence W., April 13, 1965, Rockford, Illinois (75)
Wright, Mr. Neville T., May 1, 1965, Glenview, Illinois (70)

RESIGNATIONS

Long, Mrs. Orlando Benton (Vivian Leon Blankenship), Ivyland, Pennsylvania
Miss Jean Dorsey, Newtown, Pennsylvania
Mr. John Monroe Pafford, Fairfax, Virginia
Mr. Fred A. P. Peterson, Lawrence, Michigan
Mrs. Fred A. P. Peterson (Leora Columbia Marelius), Lawrence, Michigan
Mr. Michael von Moschzisker, Ireland

DROPPED FROM THE ROLL

Alexander, Mr. Stephen A., British Guiana, South America
Anderson, Mrs. Stanley H. (Stella Margaret Bowers), Canada
Barnes, Mrs. Croome (Alice Lilian Suteliffe), Sydney N S W Australia
Barton, Mr. William Whiffen, Bryn Athyn, Pa.
Barton, Mrs. William Whiffen (Elva Brown), Bryn Athyn, Pa.
Beal, Mr. Dale Ellwyn, Clear Lake, Iowa
Bellinger, Mr. Fred Hubert, Canada
Bellinger, Mrs. Fred Hubert (Bessie Aileen Hoffer), Canada
Braby, Mr. Jonathan Septimus, Durban, Natal, South Africa
Braby, Mrs. Jonathan Septimus (Maureen Ethel Chidell), Durhan, Natal, South Africa
Carter, Mr. Raymond Langlois, Canada
Cosse, Mr. Georges Francois, Clary, Nord, France
Cosse, Mrs. Georges Francois (Jeanne Angele Camboise), Clary, Nord, France
Cox, Mrs. James Franklin Cox (Hannah O. Cresap) Wheeling, W. Virginia
Crow, Mrs. Walter Craig (Gretchen Zimmerman), Chicago, Illinois
Dawson, Mr. Ivor, Warwickehire, England
Dawson, Mrs. Ivor, (Doris Evelyn Child), Warwickshire, England
deSan, Mr. Joseph, Brussels, Belgium
Faulkner, Mrs. Roy Henry (Agnes Steivart Buchanan), Richmond, Indiana

183

Finkeldey, Mr. John Frederick, Roslyn, Pennsylvania
Fuksa, Mr. Josef, Prague-Vinobrady, Czechoslovakia
Fuksa, Mrs. Josef (Beatrice Brdlik), Prague-Vinobrady, Czechoslovakia
Fuller, Mr. James, Edmonton, Alberta, Canada
Gardiner, Mr. Morgan Walton, O.F.S., South Africa
Grant, Mrs. Charles (Laura E. Gaffey), Brooklyn, New York
Graves, Mrs. Thomas M. (Mildred Adele Tilton), North Chelmsford, Massachusetts
Gray, Mr. James Patrick, British Guiana, South America
Grove, Mrs. William V. (Clara Thorndike), New York, New York
Harris, Mrs. Malcolm (Joan Braby), Natal, South Africa
Hoover, Miss Helen Marie, Philadelphia, Pennsylvania
Johnson, Mr. Neil Harris, Breotwood, Missouri
Johnson, Mr. William Cooper, Jr., New York, New York
Johnson, Mrs. William Cooper, Jr. (Margaret Rose), New York, New York
Judd, Mr. Alfred, Philadelphia, Pennsylvania
Kennedy, Mr. Patrick Henry, Columbia, South Carolina
Kirk, Mr. James B.
Kirkwood, Mrs. Thomas (Jean Campbell) Durban, Natal, South Africa
Knudsen, Mr. Lars C., Kansas City, Kansas
Knudsen, Mrs. Lars C. (Sarah Ellen Barker), Kansas City, Kansas
Koster, Miss Hendrika Gertrui, Blaricum, Holland
Larsson, Mrs. Nils Fritof (Helga Gustava Maria Blomkvist), Boras, Sweden
Lewis, Mr. John Bacon, Mendlsam, New Jersey
Lewis, Mrs. John Bacon (Marian Elizabeth Jenkins), Mendham, New Jersey
Maat, Mrs. Edward Jacobus (Jone Weijer), Friesland, Holland
Maguire, Mrs. Francis John (Norma Leonardos da Silva Lima), New York, New York
Morris, Mrs. James (Elsa (Gehrt) Masson), Zululand, South Africa
Moser, Mr. Frank Herman, Cynwyd, Pennsylvania
Moser, Mrs. Frank Herman (Martha Muir) Cynwyd, Pennsylvania
Numbers, Mrs. Robert Ettele (Elinor Matilda Johnson), Mapleglen, Pennsylvania
O'Brien, Mr. William, Los Angeles, California
Rice, Miss Harriet T., San Diego, California
Rich, Mrs. Ralph William (Agnes Haskell), Minneapolis, Minnesota
Schmidt, Mrs. Adrienne Colinet, Brussels, Belgium
Sherman, Miss Jean, Sandoval, Illinois
Spooner, Mr. Warren Horace, Philadelphia, Pennsylvania
Spooner, Mrs. Warren Horace (Florence May Henshall), Philadelphia, Pennsylvania
Stone, Mr. Raymond Hubert, Southern Rhodesia, Africa
Storey, Mr. Ferrell Noble, Gulfport, Mississippi
Taylor, Miss Ellen Elizabeth, Sterling, Massachusetts
Van Sickle, Mrs. Dalles Ellsworth (Effie Lona), North Bend, Pennsylvania
Wilkins, Mr. LeRoy Andrew, Colton, California
Wilson, Mr. Allan Armstrong, Jr.
Wioska, Miss Maryla, San Remo, Italy
Yerkes, Mr. John Ferdinand, Quakertown, Pennsylvania
Yerkes, Mrs. John Ferdinand (Helen Elizabeth Dever), Quakertown, Pennsylvania

Respectfully submitted,
ROBERT S. JUNGE,
Secretary

184

COUNCIL OF THE CLERGY 1966

COUNCIL OF THE CLERGY ERIK SANDSTROM 1966

     January 1, 1965, to January 1, 1966

MEMBERSHIP

     The total membership of the Council consists of forty-two priests, two more than the previous year. One member passed into the spiritual world. There were three additions to the Council through inaugurations into the first degree of the priesthood. Two priests of the ministerial degree were inaugurated into the pastoral degree. Nine members are retired or in secular work, some of whom are engaged in part-time priestly work or give occasional assistance to the pastoral office.
     In addition to the Bishop, nine out of the thirty-three full-time priests reside in Bryn Athyn. Other residences and fields of activity are shown as follows.
Elsewhere in the United States     12
Canada                         4
England                         2
Australia                         1
Brazil                         1
Scandinavia                    1
South Africa                    2

     Six of the nine priests in Bryn Athyn are wholly or essentially employed by the General Church and/or the Academy of the New Church, and may thus be said to serve the church as a whole.
     One student of the Theological School was authorized as a candidate for the priesthood. The British Guiana Mission has one priest of the pastoral degree, and in the South African Mission there are, in addition to the Superintendent, eight priests of the pastoral degree. Three of these were ordained into the pastoral degree during the year under review. A list of the Clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1965, pp. 575-578.

STATISTICS
     The statistics below represent all districts in a summary view. The figures missing from one district for 1964 have subsequently been supplied, wherefore the revised and complete figures for that year are used in the comparison of the two years.

                              1965          1964
Baptisms: Children               149          151          (-2)
     Adults                     55          35          (+20)                         Total                         204          186          (+18)
Holy Supper: Administrations          207          176          (+31)
     Communicants                    5370          5137          (+233)
Confessions of Faith               34          38          (-4)
Betrothals                         21          20          (+1)
Marriages                         40          37          (+3)
Ordinations                         8          2          (+6)
Dedications: Churches               1          0          (+1)
          Homes                    14          11          (+3)
          Other                    1          1
Funerals or Memorial Services          51          55          (-4)

185

     REPORTS OF THE MEMBERS OF THE CLERGY

     The Right Rev. Willard D. Pendleton served as Bishop of the General Church of the New Jerusalem, President of the Academy of the New Church, and Pastor of the Bryn Athyn Church.

     BISHOP OF THE GENERAL CHURCH

     Foreword. This has been an active and interesting year in the episcopal office. The Bishop not only has traveled extensively throughout the church, but also has been required to make decisions affecting the life and uses of the church. In regard to the latter he would express his appreciation to his Consistory, with whom all matters of importance are discussed before a decision is made. This body of counsellors, consisting of priests of many years of experience in the work of the church, has upheld his hands, and the decisions he has made reflect their illustration in regard to the needs of the church. No presiding Bishop could stand alone. He is at all times dependent upon the advice of his Consistory. The Bishop takes this opportunity therefore to express to the Consistory his acknowledgment of their valued support.
     While the official activities listed below do not convey the real picture of the work of the episcopal office, they do serve as a partial record of the work in which the Bishop was engaged during the year. As such they give some idea of the duties and responsibilities of the episcopal office. He submits them for such use as they n-may serve in presenting to the church some idea of the functions of the episcopal office in the government of the church.
     Ordinations. On March 14 at Durban, South Africa, he ordained the Rev. Messrs. William Kunene, Armstrong Maqelpo, and Paulus Mbedzi into the second degree of the priesthood. On May 16 he officiated at the ordinations of the Rev. Messrs. Peter Martin Buss and Lorentz Ray Soneson into the second degree of the priesthood. On June 19 he officiated at the inauguration of Candidates Daniel Webster Goodenough and Willard Lewis Davenport Heinrichs into the first degree of the priesthood; and on October 24 he officiated at the inauguration of Candidate Jose Lopes de Figueiredo into the first degree of the priesthood.
     Pastoral Appointments and Changes. The Rev. Peter M. Buss was appointed Superintendent of the General Church Mission in South Africa, and Visiting Pastor to the isolated members and groups of the General Church in that country. Mr. and Mrs. Buss left for South Africa in July.
     The Rev. Morley D. Rich accepted appointment, effective September 1, 1965, as Visiting Pastor of the Central Western District, resident in Denver, Colorado.
     The Rev. Roy Franson accepted appointment, effective September 1, 1965, as Visiting Pastor of the Southeastern States, resident in Miami, Florida.
     The Rev. Robert H. P. Cole accepted appointment, effective September 1, 1965, as assistant to the pastor of the Immanuel Church, Glenview, Illinois.
     The Rev. David R. Simons accepted appointment as Visiting Pastor to New England, succeeding the Rev. Robert S. Junge.
     The Rev. Daniel W. Goodenough was appointed assistant to the pastor of the Olivet Church, Islington (Toronto), Canada, effective following Mr. Goodenough's inauguration into the first degree of the priesthood on June 19.
     The Rev. Willard L. D. Heinrichs was appointed Visiting Minister to the Pacific Northwest, resident in Dawson Creek, B. C., Canada, effective following Mr. Heinrich's inauguration into the first degree of the priesthood on June 19.

186

     The Rev. Jose Lopes de Figueiredo, who was inaugurated into the first degree of the priesthood on October 24 in Bryn Athyn, has been appointed Minister to the Sociedade Religiosa "A Nova Jerusalem" in Rio de Janeiro, Brazil, effective immediately upon his return to Brazil.
     Episcopal Visits. South Africa: He left Bryn Athyn on February 10 and returned on March 23. For a full account of this visit see NEW CHURCH LIFE 1965, pages 332-339.
     On the week end of May 8 he visited the New England Group in Massachusetts, where he delivered an address, preached, and administered the Holy Supper.
     November 3-7 he visited our society in Washington, D. C., and dedicated the new church building of our Washington Church, now located in Mitchellville, Maryland. He also addressed the children on the subject of dedication.
     Assemblies. He presided at the following District Assemblies: the Seventh South African District Assembly, March 4-7 inclusive, held in Durban; the Seventh Pacific Northwest District Assembly, held in North Vancouver, B. C., Canada, June 26 and 27; the Midwest District Assembly, held in Glenview, Illinois, October 1-3; the Eastern Canada District Assembly, held in Islington, Ontario, Canada, October 9-11.
     Other Activities. During the year he presided at the Annual Meetings of the Council of the Clergy, the weekly meetings of the Consistory, and the meetings of the Corporation and Board of Directors of the General Church.
     As Chairman of the Operating Policy Committee he can report that this committee has been active. Our effort this year has been to implement the policies adopted by the Board of Directors in May 1964. For a more detailed report of the work of this committee refer to the committee's report in this issue of NEW CHURCH LIFE.

     PASTOR OF THE BRYN ATHYN CHURCH

     He presided over the meetings of the Society and the Board of Trustees. Whenever possible he has availed himself of the opportunity to preach and conduct worship.

     PRESIDENT OF THE ACADEMY

     As is evident to anyone familiar with the situation, much of the Bishop's time and energy must be devoted to the work of the Academy. While the Academy is a separate organization, its uses are uses of the General Church. In this connection he recommends your attention to the Annual Report of the Academy in the Academy Journal, issue of August 1965. This issue constitutes a report to the church, and includes the report of the President which he submits as a statement of his stewardship for the period of June 1964-1965.

     The Right Rev. George de Charms served as Bishop Emeritus of the General Church; President Emeritus of the Academy; and an Emeritus Professor of Theology. During the year he preached five times in Bryn Athyn, and once in each of the following places: West Orange, N. J., March 7; Miami, Fla., March 28, Palm Beach, Fla., April 4; Pittsburgh, Pa., April 9; and Glendale, Ohio, May 22.
     In Pittsburgh he conducted a doctrinal class and gave a talk to the children. In Glendale he gave an address, a talk to the children, and administered the sacrament of baptism to two adults and five children.

187

     In November and December he conducted four doctrinal classes in Bryn Athyn, addressed Theta Alpha on March 21, and talked to the Elementary School children on November 24.
     In addition, he conducted evening classes every other week at the request of three groups of Bryn Athyn Church members.
     On November 13 he dedicated the home of a family in Huntingdon Valley, Pa. He continued throughout the year to serve as Chairman of the Committee on the Revision of the Liturgy, which it is hoped will be available for use in spring, 1966.
     In his capacity as Professor of Theology in the Academy of the New Church, he taught one course in the Senior College, and two in the Theological School. He also served as Chairman of the Department of Religion.

     The Rev. E. C. Acton served as Dean of the Bryn Athyn Church in charge of the uses of worship, doctrinal instruction and social life in the Bryn Athyn Society.

     The Rev. Kurt H. Asplundh was engaged as Pastor of the Pittsburgh Society and Principal of the Pittsburgh New Church School.

     The Rev. Bjorn A. H. Boyesen continued as Pastor of the Stockholm Society; Visiting Pastor to the Circles at Copenhagen, Jonkoping, and Oslo, and to the isolated in Scandinavia, and Editor of the Nova Ecclesia.

     The Rev. Peter M. Buss served from Jan. 1 to July 15 as Assistant to the Pastor of the Olivet Society, Toronto, and following his ordination into the second degree, from July 15 to the end of the year as Superintendent of the South African Mission and Visiting Pastor to the isolated.

     The Rev. Geoffrey Childs continued as Pastor of the Carmel Church, Kitchener, Canada, and Principal of the Carmel Church School. He notes that there are now twelve homes in Caryndale, the new society community, with four more homes scheduled for 1966. Attendance at church has continued on a high level, and the attendance at doctrinal classes has increased.

     The Rev. Harold C. Cranch continued as Pastor of the Glendale Society, Calif., and Visiting Pastor to Northern Calif. He also served as Chairman of the Extension and Sunday School Committees of the General Church. He conducted a camp and summer school for 28 children of the elementary and nursery school level, and assisted at a Young People's week-end at Tucson, Ariz. The San Francisco Circle, having been granted the use of a chapel belonging to a Methodist Church, nearly doubled its activities and showed increased attendance.

     The Rev. Roy Franson served from Jan. 1 to August 31 as Pastor of the Dawson Creek Group and Visiting Pastor to the Pacific Northwest, and from Sept. 1 to the end of the year as Pastor of the Miami Circle and Visiting Pastor to the Southeastern district.

     The Rev. Alan Gill, although retired, preached fourteen times in Colchester and eight times in London, and also taught three subjects in the Colchester Society Day School. He was Celebrant at the Holy Supper Service of the British Assembly.

     The Rev. Victor J. Gladish, in secular work, conducted two services at Sharon Church, Chicago, and three services at Glenview, Ill. He administered the Holy Supper on one occasion and assisted at another.

188

     The Rev. Daniel W. Heinrichs served as Pastor of the Durban Society, and from Jan. 1 to July 15 as Superintendent of the South African Mission.

     The Rev. Henry Heinrichs was engaged as part-time Assistant to the Pastor of the Carmel Church, Kitchener. In this capacity he assisted four times in the administration of the Holy Supper and conducted services and preached eight times. He also conducted six classes on the work Divine Providence.

     The Rev. W. Cairns Henderson was engaged as Editor of NEW CHURCH LIFE, Supervising Pastor of the Advent Church, Philadelphia, and Dean of the Academy of the New Church Theological School. He preached thirteen times in Philadelphia, three times in Bryn Athyn, once in Pittsburgh, once in the Convention Church in New York City; and once at a private service. He also gave four doctrinal classes to the Bryn Athyn Society. In addition be continued as Secretary of the Consistory, as Chairman of the Sound Recording Committee, and as a member of the General Church and the Academy Publication Committees. In the Academy he taught three Homiletics courses (two from September) in the Theological School and one Religion course in the Senior College.

     The Rev. B. David Holm continued as Pastor of the South Ohio Circle (resident in Cincinnati), and Visiting Pastor of the Erie, Pennsylvania, Circle.

     The Rev. Geoffrey H. Howard served as Resident Pastor of the Tucson Circle, and Visiting Pastor to the San Diego Circle and the Phoenix Group.

     The Rev. Robert S. Junge, Secretary of the General Church, continued to work towards closer co-ordination of the communications uses of the church. His office has made, and will continue in the coming year to make, statistical studies, concentrating primarily on the effects of New Church education. As Secretary he made a number of trips, the most distant being to our Society in Rio de Janeiro, and in connection with these trips, as also by invitation in Bryn Athyn, he preached and conducted services and classes. He continued as Secretary of the Operating Policy Committee of the General Church, and as Chairman of the General Church Publication Committee. Up till June he served as Visiting Pastor to New England.

     The Rev. Louis B. King was engaged as Pastor of the Immanuel Church, Glenview, Ill., Headmaster of the Immanuel Church School, and Supervisor of Sharon Church, Chicago.

     The Rev. Hugo Ljungberg Odhner, semi-retired, continued as a Special Teacher of Theology and Philosophy in the Academy, teaching one course each in the Theological School and the College. He preached at three public services. Some of his time was devoted to the preparation of a book on "The Spiritual World."

     The Rev. Ormond Odhner was engaged as an Instructor in Religion and Church History at the Academy. He preached three times in Bryn Athyn. 'While the Rev. E. Sandstrom was in Europe he made a visit for him to the North Ohio Circle in Cleveland, where he conducted a Holy Supper service, preached, gave a children's address, conducted a doctrinal class for adults and a short class for the young people.

     The Rev. Dandridge Pendleton, an Instructor in Religion in the Academy Schools, preached four times in Bryn Athyn.

189

     The Rev. Martin Pryke served as Pastor of the Olivet Church, Toronto, Visiting Pastor of the Montreal Circle, and Principal of the Olivet Day School. He continued as Chairman of the Eastern Canada Executive Committee, and served on two committees of the Educational Council and on other committees. He reports the appointment of a third teacher in the Olivet Day School and a record enrollment of 46 pupils.

     The Rev. Norman H. Reuter continued as Pastor of the Detroit Society.

     The Rev. Morley D. Rich served from Jan. 1 to August 31 as Resident Pastor of the Miami Circle, Fla., and as Visiting Pastor to groups and families in east-central Florida, Georgia, Alabama and Mississippi; and from Sept. 1 as Resident Pastor of the Denver Circle, Colo., and Visiting Pastor to the Ft. Worth Circle and to groups and families in the Central Western District, comprising eleven states.

     The Rev Norbert H. Rogers was engaged as Director of the General Church Religion Lessons, Editor of NEW CHURCH EDUCATION, Instructor in Latin in the Academy Boys School, and Visiting Pastor of the Northern New Jersey Circle.

     The Rev. Donald L. Rose continued as Pastor of Michael Church, London. He visited the Circle in Paris twice, and made monthly visits in Bristol.

     The Rev. Frank S. Rose served as Pastor of the Colchester Society, England, and as Visiting Pastor to Holland and some of the isolated in England. He continued as Chairman of the British Academy, Chairman of the British Finance Committee, Editor of the News Letter, and Headmaster of the British Academy Summer School. In Stockholm he taught at the two-week Scandinavian Summer School. He preached once in London and once in Stockholm.

     The Rev. Erik Sandstrom, Secretary of the Council of the Clergy, continued as a Professor of Theology and Religion in the Academy Schools and as Visiting Pastor of the North Ohio (Cleveland) Circle. In connection with his regular visits in Cleveland he twice conducted the service for a joint congregation in the Convention Church, and he reports that the relations with the local Convention Society continue to be cordial. On behalf of the Bishop he went to Europe in the summer to preside at the Fiftieth British Assembly. He addressed the Assembly and preached the sermon, and on the day preceding the Assembly addressed the New Church Club in London. He also visited in Glasgow, London, Oslo, Copenhagen, Stockholm, and Jonkoping, preaching and/or giving classes in these places; and taught one course at the Scandinavian Summer School. He reports that the invitation of the North Ohio Circle to hold the 24th General Assembly at the Oberlin College (near Cleveland) in June 1966 was accepted, and that the Bishop appointed him Chairman of the Assembly Committee. He preached three times in Bryn Athyn and once in Toronto, and addressed the Christmas meeting of the Bryn Athyn Women's Guild.

     The Rev. Frederick L. Schnarr served as Pastor of the Washington Church and as Visiting Pastor to the North and South Carolina and Southern Virginia area. A notable event was the completion of the Society's new multi-purpose building in Mitchellville, just north of Washington, and its dedication on November 7.

     The Rev. David R. Simons was engaged as Assistant Pastor of the Bryn Athyn Society in charge of elementary education, and as Visiting Pastor to the New England groups.

190

     The Rev. Lorentz R. Soneson served as Assistant to the Dean of the Bryn Athyn Church, and as Visiting Pastor to the New York Circle.

     The Rev. Kenneth 0. Stroh was engaged as Director of Music of the Bryn Athyn Church. In addition to his regular duties he taught Religion in the Bryn Athyn Elementary School and preached once in the Cathedral.

     The Rev. Douglas Taylor continued as Pastor of the Hurstville Society, and as Visiting Pastor to the Auckland (N. Z.) Group, and to the isolated in Australia. He visited Auckland twice, and Adelaide and Sorrento each once. He spent considerable time preparing for a series of radio broadcasts to begin in February, 1966.

     The Rev. Alfred Acton II continued to serve as Resident Minister in the Sharon Church, Chicago, and a teacher in the Immanuel Church School, Glenview.

     The Rev. Robert H. P. Cole served, under special authorization, to September 1 as Acting Pastor of the Denver and Fort Worth Circles, the Oklahoma Group, the Topeka (Kansas) Group, and the isolated; and from Sept. 1 as Assistant to the Pastor of the Immanuel Church and an instructor in the Immanuel Church Day School, also as Visiting Minister to the St. Paul and Madison Circles and the Rockford Group.

     The Rev. Jose Lopes de Figneiredo was Assistant to the Pastor of the Rio de Janeiro Society (as a Candidate) until the passing of the Pastor into the spiritual world in February, 1965. Upon his ordination into the first degree of the priesthood in October 1965 he commenced his duties as Resident Minister.

     The Rev. Daniel W. Goodenough was, after his ordination in the summer, from August 1 Assistant to the Pastor of the Olivet Church, Toronto, and an instructor in the Olivet Day School. He also served as President of the local Epsilon Society and as a member of the Sons' Executive Committee. He gave talks to the Sons and the Theta Alpha and a banquet address to the Eastern Canada District Assembly. The Montreal Circle was visited over a week-end, and he preached once in the Carmel Church, Kitchener, and once to a small group in Edinburgh, Scotland.

     The Rev. Willard L. D. Heinrichs served, after his ordination in the summer, as Visiting Minister to the Pacific Northwest, resident in Dawson Creek, B. C.

     The Rev. Kurt P. Nemitz served for the first half year as Assistant to the Pastor of the Glenview Society, and for the second half of the year as Visiting Minister to the General Church under the direction of the Bishop. His travels took him to England and Sweden, as well as the following places in the United States: Glendale, San Diego and San Francisco in California, Tucson, Ariz., Columbia, Mo., Chicago and Pittsburgh. On holiday he also visited New Church people in Switzerland and Florence, Italy. He taught both at the Scandinavian Summer School in Stockholm and the British Academy Summer School in England, and while in Stockholm he preached one sermon in Swedish. He made a tour visiting the isolated in England, and relieved the Colchester pastor of his duties for one week.

     Respectfully submitted,
          ERIK SANDSTROM,
               Secretary

191

GENERAL CHURCH OF THE NEW JERUSALEM (A Pennsylvania Corporation) and THE GENERAL CHURCH OF THE NEW JERUSALEM (An Illinois Corporation) 1966

GENERAL CHURCH OF THE NEW JERUSALEM (A Pennsylvania Corporation) and THE GENERAL CHURCH OF THE NEW JERUSALEM (An Illinois Corporation) STEPHEN PITCAIRN 1966

REPORT OF THE SECRETARY

FOR THE

YEAR ENDING DECEMBER 31, 1965

MEMBERSHIP

     During the year 1965, the number of persons comprising the membership of both Corporations decreased by 1 from 303 in accordance with the following tabulation:

                              Date of          Net          Date of
                              12/31/64          Change     12/31/65
Members of
Illinois Corporation only          5               Less 1     4
Both Corporations                    298                         298

Total Persons                    303               Less 1     302

Total Members of
Illinois Corporation               303               Less 1     302
Pennsylvania Corporation          298                         298

The several Net Changes consist of:

     8 New Members of both Corporations:
          Acton, John T.
          Brewer, Horace H.
          Campbell, David Harris
          Doering, A. Dale
          Goodenough, Daniel W., Jr.
          Halterman, Dennis C.
          Rhodes, Leon S.
          Simons, Hilary Q.

     7 Deaths of Members of both Corporations:
          Bellinger, Harold D.
          Blackman, Geoffrey E.
          Brown, George P.
          Carpenter, Philip S. P.
          Childs, Randolph W.
          Cook, William F.
          Synnestvedt, Arthur

     1 Death of a Member of the Illinois Corporation only:

          Wiedinger, Arthur J.

     1 Resignation of a member of both Corporations:

          * Brown William Edward (12/21/64)

     * This resignation was not included in the Secretary's Report for year ending 12/31/64.

192

DIRECTORS

     The By-Laws of both Corporations are identical in making provisions for election of thirty Directors, ten of whom are elected each year for terms of three years. The members of both hoards are the same, and presently consist of thirty Directors. At the 1965 Annual Meeting ten Directors were elected for terms expiring in 1968.

1968 Acton, Kesniel C.
1967 Asplundh, Carl
1968 Asplundh, Lester
1966 Asplundh, Robert H.
1968 Brewer, Horace H.
1966 Childs, Walter C.
1968 Cockerell, Gordon D.
1968 de Charms, George
1967 Doering, George C.
1967 Hasen, Alfred H.
1967 Holmes, Harvey J.
1966 Hyatt, Kent
1962 Junge, James F.
1967 Lee, Edward B., Jr.
1967 Lindsay, Alexander H.
1966 Morley, H. Keith
1967 Pendleton, Philip C.
1968 Pendleton, Willard D.
1966 Pitcairn, Garthowen
1968 Pitcairn, Raymond
1966 Pitcairn, Stephen
1966 Powell, Oliver I.
1968 Pryke, Owen
1966 Rose, Roy H.
1966 Smith, Gilbert M.
1967 Stebbing, David H.
1966 Synnestvedt, Ray
1968 Walker, Marvin J.
1967 Walter, Robert E.
1967 Woodard, George H.
The Honorary Director is Sydney E. Lee.

     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 16, 1965, were:
President          Pendleton, Willard D.
Vice President     de Charms, George
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1965 Annual Corporation Meetings were held at Bryn Athyn, Pa., on June 16, these being the only Corporation Meetings held during the year. The President, Bishop Pendleton, presided, and the attendance numbered 59 persons, each a member of both Corporations. Reports were received from the President, the Secretary and the Treasurer, and from the Committee on Audit of Securities and Nomination of Directors.

     BOARD MEETINGS

     The Board of Directors held four meetings during 1965, the President presiding at each of them. The average attendance of Directors was 18 with a maximum of 22 and a minimum of 13.
     The business of the Board of Directors transacted during the first half of 1965 was covered in a report submitted to the Annual Corporation Meeting held in June 1965.
     Since that time the organization meeting and one regular meeting have been held. At the organization meeting Officers of the Corporations were elected, reports were received from the standing Committees, members were appointed to the various Committees, and the standard banking resolutions were passed.

193

The Board approved appropriating funds to the group in Holland for assistance in the rental of the building they use for worship and instruction. The same appropriation was made in 1964. Approval was given to placing the Rev. Kurt Nemitz on special assignment under the direction of the Bishop. In this use Mr. Nemitz will visit isolated groups throughout the world and assist in Societies and Circles where there is a temporary need for an assistant to the pastor. The Board accepted with gratitude bequests from Carrie L. Alden and Ruby D. Evans. Assistance was granted to several pastors under the provisions of the Operating Policy to enable them to purchase automobiles necessary in their work. The Board authorized the Treasurer to purchase a Workman's Compensation policy to cover all employees and ministers of the General Church in the United States who are not already covered by their local Society.
     In the meeting held in October a report was given on the history and growth of the General Church Book Room. The Book Room is now located in Cairncrest and the work is being carried on by the Rev. R. S. Junge and Mr. Donald Fitzpatrick, Sr., who is on a part-time and voluntary basis. A special grant to the Book Room was approved by the Board to enable them to increase their staff and strengthen the working capital to meet the growing needs. The Board approved a revision in the Ministers' Minimum Salary Plan bringing the Durban Society under the plan as revised and approved at the June 1965 Annual Meeting. The Treasurer reported that the new procedures being followed by his office as set up by the Operating Policy adopted May 18, 1964, are working out very well. In particular the administration of the Minimum Salary Plan for Ministers is working very satisfactorily. Salary assistance to ministers under the Minimum Salary Plan now goes as grants to the Societies for the Society to administer, instead of as direct assistance to the ministers from the Treasurer's office. The present Pension Plan was discussed and a study will be made to see what revisions are necessary to bring the provisions up to date. Various bank resolutions were approved and normal day to day operations were discussed, with the proper action being taken.

     Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary
EDITOR OF "NEW CHURCH LIFE" 1966

EDITOR OF "NEW CHURCH LIFE" W. CAIRNS HENDERSON 1966

     The usual total was exceeded by eight pages. In order of space used the total of 584 pages was made up as follows:

                    Pages
Articles               309
Sermons               59
Reports               52
Editorials               47
Church News          39
Announcements          27
Miscellaneous          22
Talks to Children          10
Reviews               8
Directories               8
Communications          3

                    584

194

     These figures again show only slight changes in distribution. Excluding editorials, news notes and reports, the contents of New CHURCH LIFE in 1965 came from 38 contributors-26 ministerial and 12 lay, the latter including two ladies. While they and our regular correspondents deserve the gratitude of the church, there is still room for a larger number of contributors and a greater variety of literary contributions that would reflect more fully the active thinking that is undoubtedly going on within the church.

     CIRCULATION

     Figures as of December 31, 1965, supplied by the Business Manager show that paid subscriptions increased by 19, and that there was an increase of 71 gratis subscriptions (including 36 distributed by the Military Service Committee). Total circulation is shown in the following tabulation:

                                   1965          1964

Paid subscriptions
     By subscriber     798
     Gift               265               1063          1044
Free to our Clergy, Public Libraries, etc     236
                                   1299          1209

Respectfully submitted,
     W. CAIRNS HENDERSON,
          Editor
LITURGY COMMITTEE 1966

LITURGY COMMITTEE GEORGE DE CHARMS 1966

     The editorial work of the Committee is now completed. All the negatives, except the following, are in hand and ready for shipment to the printer:
     The negatives of the Chants (pp. 354-394) are complete except for the insertion of the page numbers, which is being done by the Graphic Services, Inc., of York, Pa. The Notes on Chanting, the Notes on the Rubric, the Index of Sources and Composers, the Alphabetical Index, and the Index of Subjects, have been corrected in galley proof, and are in the process of being made into negatives. The Table of Contents is in Mss. awaiting the paging of the Indices, etc.
     The Murray Printing Company, of Forge Village, Mass., is under contract to do the printing. They tail me that this work can be completed within about three weeks from the time when they receive the negatives.
     We are using a paper as nearly like that in our present Liturgy as possible (30 lb. Microtext Niagara Bible). This is being supplied by the Schweitzer Div. of the Kimberly-Clark Corp.
     The Plimpton Press, of Norwood, Mass, is under contract to do the binding. There will be approximately 4000 copies. It is proposed to reserve unbound about 500 copies for special binding. The rest will be bound in buckram. How many to bind in red, and how many in blue, the Committee has not yet determined. The blue binding is designed for Academy use, and the difference in color is for the purpose of easy identification.

195

     We cannot predict an exact date of publication, but will urge the printer and the binder to expedite the work, and the Liturgy should he available for distribution within the next couple of months.

     Respectfully submitted,

          GEORGE DE CHARMS,
               Chairman
TREASURER OF THE GENERAL CHURCH 1966

TREASURER OF THE GENERAL CHURCH L. E. GYLLENHAAL 1966

     REPORT FOR 1965

     Almost two years ago, in May of 1964, the General Church adopted a new Operating Policy Statement. Encompassed in the Statement was what appeared to be a simple, although basic, change in our operating procedures. In all Societies, and organized areas with resident pastors, unable to provide full support, financial assistance from the General Church would be administered by means of grants instead of, as previously, by supplementary salary payments directly to the pastors. The principal reasons for this change were: 1) to create an incentive for increased support and participation by placing greater responsibility on the local level; 2) to make possible a more accurate and complete financial picture of each local area; and 3) to eliminate some of the growing problems, particularly in foreign countries, of tax reporting and foreign exchange.
     In the summer of 1964 extensive correspondence was undertaken to initiate and explain the new procedures to each area in the church receiving financial assistance, and it was hoped that operations under the new system would commence on January 1, 1965. Accordingly, the General Church financial accounts were revised to conform as of that date.
     Implementation, however, proved to be no simple matter and was our major undertaking during 1965. Due partly to a lack of understanding of the policies, and partly to the busy schedules of pastors and local treasurers, the initial response was slow in coming. By January of 1965 we were still operating under the old system in all areas and adapting salary payments to our new set of accounts for grants. By the end of the first quarter, however, four areas commenced operations on a grant basis, and their pastors were removed from General Church payrolls.
     As was to be expected, a number of problems were encountered in making the transition. A number of pastors were moved during the year; amendments to the Salary Plans changed the needs in almost all areas; in several areas new agents had to be appointed. By year end, however, most of our problems had been solved, and all but three areas were operating smoothly under the new system.
     In addition to establishing new methods of financial assistance for pastoral work, the Operating Policy provides the mechanics for General Church assistance in many other important uses. Of growing importance is the need for capital loans and grants. Some years ago the Board of Directors recognized this need and established a Building Revolving Loan Plan. While it has been quite useful to several Societies, the plan itself is so complicated, and the funds so small, that it has not adequately served the use. As a result, General Fund loans, made possible by special contributions, have been necessary. At year end $64,000 was outstanding in such loans.

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     In the future, however, our Loan Funds should be the backbone of the Policy Statement with respect to this use. Last year saw substantial growth in these Funds. Two privately arranged loans, totalling $33,000, were contributed to the Loan Fund. In addition, we received cash contributions of approximately $18,000. At year end, therefore, the principal of the Fond has grown to $73,000. Tentative inquiries on the use of these Funds were received from three Societies during the year, and it has been recommended to the Board of Directors that the Loan Plan be restudied for possible amendment to serve its purpose more effectively.
     In conclusion, we would comment briefly on the financial results for 1965. Operating income was disappointing. As anticipated, contributions declined by $13,000; $5,000 of this was a single contribution discontinued because of the death of the donor. The balance was the result of a diversion of contributions to local areas in compliance with the new operating procedures. Investment income produced only modest gains as compared with the spectacular results of recent years. This was largely due to an investment technicality. Just prior to year end substantial earned income was paid out in '65 for accrued income not due until '66 on a large purchase of bonds.
     On the other hand, expense exceeded our expectations. This arose from a variety of causes: new uses of professional development and Book Center operation; increased cost of publishing NEW CHURCH LICE; operating an office building, addressograph and other equipment; special pastoral services, and increased salaries. Nevertheless, we ended the year with a $7,000 operating surplus and a substantial growth in Capital Funds.

     Respectfully submitted,
          L. E. GYLLENHAAL,
               Treasurer

OPERATING INCOME

      . . .Where it came from

                                   December 31

                              1965               1964
Contributions
     Individual Gifts               $ 49,747          $ 63,210
     Special Endowment Income      26,656           26,656
     South African Mission Gifts     1,489               1,458

     TOTAL                    $ 77,892          $ 91,324

Investment Income
     From General Fund          40,963          39,941
     From Endowment Funds     45,515          42,794
New Church Life Sales               5,414          5,010
Moving Reserve Transfer          9,469          2,861
Sundry Sources                    1,095          963
     TOTAL                    $180,348          $182,893

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     . . . What it was spent for
                                   December 31
                                   1965               1964
Administration
     Episcopal Office                    $ 15,052          $ 14,681
     Secretary's Office               15,297          12,875
     Financial & Corporate Affairs     13,511          14,618
     Office Building                    4,305          3,000
          TOTAL                    $ 48,165          $ 45,174

Clergy                              13,093          4,748
Publications                         19,118          14,796
Education                              15,224          9,509

Pastoral Support
     Grants to Societies               10,333          15,396
     Area Grants and Travel               30,348          34,705
     Non-resident Areas               13,755          12,510
     Special Services                    2,171               -

          Total Pastoral               $ 56,607          $ 62,611

South African Mission                    18,475          17,500
Missionary                              300               300
Other                                   2,230          848
     TOTAL EXPENSE                    $173,212          $155,486

Special Appropriation for
     Building Revolving Loan Fund               $-          $ 5,000
     Moving Expense Reserve               3,000     5,000
     Liturgy Reserve                         1,000     2,000

Unappropriated Balance                    $ 3,136     $ 15,407

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               COMPARATIVE STATEMENT OF FINANCIAL CONDITION
     Assets
                                        December 31
                                   1965               1964
GENERAL FUND

Cash                                   $1,441          $7,009
Accounts Receiveable                    10,923          21,742
Loans to Societies                    64,000          95,000
Investments
     U.S.A. Bonds                    1,038          1,000
     Group Holdings                    586,443          408,415
     Other Securities                    112,931          26,296
Real Estate                              48,548          39,581
Inventories Publications               5,560          1,901
Publications in Process               17,158          6,630
Prepaid Expense                         7,477          5,804
Due from Other Funds                    2,563          2,563

     TOTAL                         $858,082          $615,941


LOAN FUNDS
Cash                                   $18,421          $ 5,888
Loans Outstanding                    33,085          -
Investments-Group Fund               22,107          12,424
     TOTAL                         $ 73,613          $18,312

ENDOWMENT & TRUST FUNDS
Cash                                   $140,458          $170,740
Investments
     U. S. A. Bonds                    69,563          69,563
     Group Holdings                    2,446,976          1,545,007
     Other Securities                    1,527,768          1,533,439
Real Estate                              11,000          11,000
Due from Other Funds                    63,000          -
     TOTAL                         $4,258,765          $3,329,749

SOUTH AFRICAN Mission FUNDS
Cash                                   $6,542          $12,411
Loans and Accounts Receivable          7,987          1,382
Investments-Building Society          58,748          18,313
Real Estate                              381               31,837
     TOTAL                         $ 73,658          $63,943
          TOTAL ASSETS               $5,264,118          $4,027,945

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                    Accountability
                                        December 31 1964
                                   1965               1964
GENERAL FUND
Accounts Payable                    $ 12,897          $20,329
Contributions for Future Expenditures     11,029          18,727
Due to Other Funds                    73,713          17,000
Unexpended Funds
     Restricted                         48,521          23,202
     Appropriated                    2,439          2,897
     Reserved for:
          Liturgy Republication          14,000          13,000
          Pastoral Moving               18,985          25,453
          Other                         6,904          8,211
Unappropriated Income Surplus          224,124          220,988
Net Worth Balance                    445,470          266,134
     TOTAL                         $ 858,082          $615,941

LOAN FUNDS
Building Revolving Fund               $ 73,613          $18,312
     TOTAL                         $73,613          $18,312

ENDOWMENT & TRUST FUNDS
General Endowment                    $ 500,378          $332,367
Specific Endowments
     Income Restricted               796,430          569,377
     Income Unrestricted               716,330          506,383
Special Endowment                    2,097,330          1,834,342
Trust Funds                         148,297          87,280
     TOTAL                         $4,258,765          $3,329,749

SOUTH AFRICAN MISSION FUNDS
Mission Reserve Fund                    $69,374          $55,766
Trust Funds                         873               833
Special Funds                         3,411          7,344
     TOTAL                         $73,658          $63, 943

          TOTAL FUNDS               $5,264, 118     $4,027,945

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OPERATING POLICY COMMITTEE 1966

OPERATING POLICY COMMITTEE ROBERT S. JUNGE 1966

     The Operating Policy Committee met twice during the year in formal session. Both meetings, however, were preceded by many informal discussions among the various members of the committee. Consideration had been given to the implementation of the policy adopted by the Board May 18, 1964, since that policy was being put into effect during the year. In addition, the committee prepared a draft of additions to that policy covering grants to societies for educational purposes, to provide assistance in initiating and expanding local schools, and providing funds for the further education of ministers and teachers. These additions were subsequently adopted by the Board of Directors in May, 1965.
     While we believe these new policies are significant steps, we do not consider our assignment completed. The committee is now beginning a study of the relationship and diversity of General Church operations in an effort to project our potential revenue and the future demands upon these resources-se., our budget. During the next decade we will be confronted with major changes in our financial structure and difficult decisions that could substantially affect our uses. If we are to meet the challenge, we must strive to operate as efficiently as possible and to plan ahead to chart the course of the future. The importance of these studies centers around the various budgetary schedules developed. If regularly updated and properly used, they will serve as all-important guides to: a) The Board of Directors, b) the Committee on Investments, c) the Committee on Contributions, d) the Committee on Salaries, e) the administrative officers of the General Church.
     The development and use of such a management tool will in the long run assure the General Church of a sound financial structure and growth for the future. This is, of course, a difficult and comprehensive study, but a beginning is being made.

     Respectfully submitted,
          ROBERT S. JUNGE,
               Secretary
ORPHANAGE COMMITTEE 1966

ORPHANAGE COMMITTEE PHILIP C. PENDLETON 1966

     This committee has been inactive during the past year as no applications for assistance to any orphans were received.
     Respectfully submitted,
          PHILIP C. PENDLETON,
               Chairman
PENSION COMMITTEE 1966

PENSION COMMITTEE GEORGE H. WOODARD 1966

     The Pension Committee consists of Messrs. T. N. Glenn, Leonard E. Gyllenhaal, Garthowen Pitcairn and George H. Woodard, Chairman.
     During 1965, pensions and gratuities to widows in total amount of $37,485 were paid to 23 persons, including retired ministers, retired teachers, and other retired employees. Investment income was $25,970 and additions to the fund by the General Church, its societies and circles, totalled $23,831. Net worth of the fund at December 31, 1965 was $527,610.
     During the year a standard form was developed and placed in use by all societies, circles and other employer groups within the General Church, by which necessary information on employee compensations, including ministerial compensations, are now reported to the Treasurer's office.

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Introduction of this form not only simplifies the reporting procedure but also assures that the information required by the Treasurer for computing pension liabilities and credits will he presented accurately and in directly usable form. We are indebted for the development of this form to Mr. John Rose of Pittsburgh.
     Several additional forward developments of considerable importance now stand on the Committee's agenda for consideration and possible action in the year ahead. By next year at this time we hope to report specific accomplishment, or at least substantial progress, on several of these items. Briefly, they include:
     1. Possible adjustment of the Pension Plan formulae to accommodate the 1966 increase in Social Security taxes and benefits in USA and also the advent this month of the Canadian Government's new Pension Plan.
     2. Publication of a booklet describing in layman's language the operation and basic formulae of the General Church Pension Plan, so that ministers, teachers and other employees may be able to compute their own accumulating benefits under changing circumstances and will thus know with reasonable accuracy where they stand at any given time. Consideration might be given, jointly with the Salary Committee, to inclusion of information on the ministers' and teachers' Minimum Salary Plan.
     3. Review of the smaller pension benefits in the light of rising costs of living. This appears to be a practical must.
     4. Study of the possibilities of medical insurance coverage for General Church ministers and teachers.
     Respectfully submitted,
          GEORGE H. WOODARD,
               Chairman
PUBLICATION COMMITTEE 1966

PUBLICATION COMMITTEE ROBERT S. JUNGE 1966

1. The committee worked with the Book Center in getting established in Cairncrest. It has since completed its first year of operations, filling well over 1000 orders with gross sales of $7588.45. It became apparent during the year that Mr. Donald Fitzpatrick Sr. would no longer he able to donate the many hours of work necessary to the management of the Center; however, he will still continue to be associated with the work which he has come to love. We are most grateful to him for his help and the orderly beginning of this use. He and the willing staff of volunteers are the mainstay of our effort. The Center was begun on a shoestring and through donations and operations had built up an equity of approximately $2800. At the request of the Center, the Board of Directors of the General Church appropriated $2800 to the Book Center which essentially amounted to purchasing their stock. This gave them working capital to engage Mr. Robert Brown to see them through the Christmas rush, and Mr. Richard Linquist to begin to take over the management of the center on a part-time basis. It is hoped that the costs of distribution will be covered by the sales, and that no subsidy will be necessary for the routine Operation of the Center. If possible this will enable all necessary subsidies to be carried by the publisher. In this way these subsidies can readily be reviewed in relation to each individual publication by the committee and the Board of Directors.
2. The problem of subsidy is illustrated by the pamphlet Do You Understand the Scriptures? by the Rev. Harold Cranch. The normal market we might anticipate for such a pamphlet would be perhaps 1000 copies in five years.

202

We printed 2000 copies in an effort to keep the costs per copy down and hoping that perhaps we may be able to increase interest in missionary pamphlets in the coming years. Still, the committee felt that to put a price of more than 15 cents on this 12 page pamphlet was unrealistic. The subsidy therefore runs about 30% of cost.
     3. Larger pamphlets such as the Handbook of the General Church which was revised and reprinted this year may be able to be sold at cost of printing and distribution, or 45 cents per copy, since it is 48 pages. To a degree we lack experience as to how much the price really affects sales. No one wishes to make a profit on church literature, but the committee would like to remove the subsidies wherever we feel that we reasonably can. The goal is to enable the use to carry itself.
     4. The Psalmody was reprinted from the old plates during the year. The price was raised from $2.50 to $3.25 which will cover the cost of the reprint and distribution. It might he noted that the Psalmody was originally published by the Academy. It is intended, however, that gradually the General Church Publication Committee will assume more responsibility for the publication of material of a general doctrinal nature and relating to General Church uses, while the Academy Publication Committee will assume responsibility for works of a more scholarly nature. The lines are not now clearly drawn, but we are moving towards a gradual distinction of uses.
     5. As to the coming year: Wonder Footprints, by Mrs. Thorsten Sigstedt, is now being reprinted for us by the General Church Religion Lessons Committee. There is a great need for suitable material for children, and the committee would welcome manuscripts for consideration in this area particularly. We have not been able to publish as much as we would like in the missionary field for want of suitable manuscripts. We are, however, considering a number of larger manuscripts.

     Respectfully submitted,
          ROBERT S. JUNGE
               Chairman
RELIGION LESSONS COMMITTEE 1966

RELIGION LESSONS COMMITTEE NORBERT H. ROGERS 1966

     The Religion Lessons program is currently serving 207 families, sending graded lessons and special festival materials to 439 children and young people, of whom 61 are of pre-school age and 29 in high school.
     Those in the high school level course are under the immediate charge of the Director. The rest of our students are kept in touch with, encouraged and supervised in their work, by a corps of 84 Theta Alpha women serving as counselors and teachers. And valued administrative assistance is received from the Chairman and Vice-Chairman elected by Theta Alpha.
     In addition, our religion lessons material is used in locally administered programs by the Rev. B. D. Holm in the South Ohio District; by the Rev. G. H. Howard in the Phoenix, Arizona area; and the Rev. W. L. D. Heinrichs in the Canada-North West area. There are also locally administered programs in Great Britain and South Africa. Though exact figures are not available, it is estimated that about 100 children participate in these several programs.
     Although not designed for this use, our lesson material continues to be quite extensively used in various ways for Sunday school purposes, in the General Convention as well as the General Church. Recognizing it as a proper part of our Religion Lessons program, steps have been taken to begin providing for Sunday school needs.

203

     The circulation figure for NEW CHURCH EDUCATION, which is published monthly from September through June, currently stands at 546. After many years of trying to hold the line, the subscription rate has been increased from $1.50 to a more realistic $2.00 per year. As an experiment, a 3 years for $5.00 subscription was also offered. Many thanks are due to all who contributed material for publication and the cover pictures.
     Some additional printing and publishing work, mostly for church and Academy purposes, helps keep the office equipment busy and pay for its upkeep.
     A staff of three part-time paid workers and the contribution of over 800 hours by volunteer workers attended to the office work and operated the machinery at minimum costs.
     Once again last summer we moved our offices and workshops to a new building; this time to Cairncrest, where, though somewhat cramped, our quarters are well situated for our purposes. However, since the new quarters are at some distance from the mainstream of Bryn Athyn activity, volunteer workers will not he as readily available as before, nor work schedules as flexible. Machinery will to some extent compensate for this, and for this reason we have purchased an automatic paper folder, and a used Edison Voice-Writer unit. But we will also have to rely more on paid office personnel, although volunteer help will continue to be needed and valued.
     The anticipated increase in our labor costs in addition to our already increased maintenance and repair expenses for our more complicated machinery, indicates a need to review our financial situation. It is questioned whether we should continue to depend on special donations for additions and replacements of equipment. Contributions will always he welcomed and there will always be a place for them; the question is, to what extent should we depend on them for our major costs when, for the equipment alone, last year's maintenance and repair bill came to $723, and the depreciation rate is estimated to be between $700 and $750 per annum. These and other questions are being considered, and it is hoped to be able to present concrete figures and proposals in my report next year.
     Great appreciation is due to the many who participate in the Religion Lessons program and enable it to go forward: to the many who supervise the work with the lessons, to those also work in the office and workshops, and to those who attend to our business affairs.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Director
SALARY COMMITTEE 1966

SALARY COMMITTEE PHILIP C. PENDLETON 1966

     Since the last meeting of this body, the changes discussed at that time were submitted to, and approved by, our local societies and went into effect on September 1, 1965.
     You will remember that the main changes involved standardizing the plans and granting rather substantial increases in the minimum salaries of our ministers and teachers.
     In view of these facts, no further general increases are contemplated this year by your committee. We shall, however, keep a watchful eye on the inflationary trends which are, unfortunately, becoming increasingly apparent and which, if unchecked, may force another substantial revision upwards of both the Ministerial and the Teachers Salary Plans next year.

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     We shall also continue to handle such individual cases as may arise.

     Respectfully submitted,
          PHILIP C. PENDLETON,
               Chairman
SOUND RECORDING COMMITTEE 1966

SOUND RECORDING COMMITTEE W. CAIRNS HENDERSON 1966

     A second supplement to the 1963 revised Catalog was prepared and distributed during the year. This supplement adds 190 titles to the 1815 previously listed, which increases the total listing to 2005 titles.
     At the annual meeting, held on September 30, 1965, it was reported that 988 tapes had been circulated during the last twelve months, an increase of 240 over the previous year. There is, however, some fluctuation from year to year; and in view of the fact that the average annual circulation over the last six years has been 892 tapes, it would seem that, despite this year's increase, the committee's operations are on a plateau from which it is not likely to rise until further uses are seen and developed. At the same time, these figures would seem to indicate also that the committee a main use is being performed effectively.
     The treasurer reports the highest balance in the committee's history, but notes that net worth is down because of equipment write-off and that user contributions are down substantially in spite of the increase in the number of borrowings. He also warns that most of the equipment will be completely written off by the end of the next fiscal year.
     Again, we have had a busy but uneventful year. The chairman would, as usual, express appreciation to all who have contributed to the work and to its support.

     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman
VISUAL EDUCATION COMMITTEE 1966

VISUAL EDUCATION COMMITTEE WILLIAM R. COOPER 1966

     Herewith the report of the General Church Visual Education Committee for 1965, yet another very quiet year.

Cash on hand January 1, 1965                         $303.62

                    RECEIPTS
Rental, etc., of slides                    $10.01     10.01
                                             $313.63

EXPENDITURES

Postage Stamps                         $ 5.00     5.00
Balance on hand December 31, 1965               $308.63

     Respectfully submitted,
          WILLIAM R. COOPER,
               Director

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NEW CHURCH WAY OF DEATH 1966

NEW CHURCH WAY OF DEATH Editor 1966

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.
     Our unique teachings about death, resuscitation and life thereafter should be ultimated in distinctive and appropriate funeral customs. The beliefs we wish to express in a funeral are not those which are expressed in Christian or secular funeral practices. For one thing, there is not the sense of finality in death that there is for many Christians; and it is surely unthinkable that a New Church man would seriously regard a funeral as grief therapy, a status symbol, or a purge for guilt.
     However, we should not go to the other extreme either. There is no sanction in the Writings for thinking that how the body is disposed of is a matter of complete indifference. The body is indeed rejected by death, but it is not merely to be cast out. It was the Lord's creation, the temple of the soul, an instrument of use and the ultimate form in which the man was known and loved. Therefore it should be laid aside in an orderly and decent manner, and it is fitting that this should be done with an appropriate religious ceremony.
     Most of our people apparently feel that their needs are well met by, and their beliefs expressed in, a simple funeral and committal, followed by a memorial or resurrection service. Yet the cultural sickness associated with death can bring strong professional and social pressures to bear upon bereaved families when emotionally they are most vulnerable. The time to make unhurried, rational decisions and to arrange for their being carried out is before death becomes imminent. Our pastors stand ready to discuss this matter at any time, and to give direct help in making with funeral directors arrangements that are appropriate.

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APPLICATIONS OF TRUTH 1966

APPLICATIONS OF TRUTH Editor 1966

     The laity expects to receive from the pulpit truth which can be applied to life and some general but clear guidance as to its application. That is as it should be; and if a sermon seems to be apart from life, or the application is left uncertain, the congregation may leave in a questioning or perplexed mood. Possibly there are such sermons. Yet it may be pointed out that not all applications are specific, immediate and direct-the kind that we can begin to make on Monday morning. There are others which are more general or more remote, but which are nevertheless equally essential, though it may take further thought to recognize this.
     For example, right thinking may not lead to right action, but must precede it. Before we can do what is good and of use in a given situation we must know what is good and of use in that situation: and if we are not to stumble into each new experience as an isolated incident to be approached de novo, there are principles of revealed truth that must be learned and understood. If we are to examine our milieu in the light of the Writings, and form sound judgments on the values, morals and manners of society, we must first be instructed in the revealed truths that will enable us to do this.
     If the immediate application here is to our thinking, that must precede application to life. Similarly, if we are to have determinative ideas about the Lord, the Word, the church and the spiritual world-and such ideas are the bases for love and charity-there are doctrinals which must be presented and explained to us. So while the sermon which fails entirely to relate to life fails as a sermon, it should not be concluded too hastily that there is no application at all because no immediate and direct one can be seen. The affection of truth leads to good, but the truth must be presented before it can affect the mind.
JOSEPH OF ARIMATHAEA 1966

JOSEPH OF ARIMATHAEA Editor 1966

Two men named Joseph appear in the Gospels, and there is a comparison between their functions as remarkable as the times when they were performed: the one when the Lord was coming into the world, the other when He had gone out of it. The first is Joseph, the husband of Mary, in whose virgin womb the Lord was conceived; the second was Joseph of Arimathaea, in whose new tomb the Lord's body was laid and out of which He rose from the maternal human. Legend and fiction have woven a complete life story for this man; but as the other Joseph vanishes from the sacred record after the Lord's childhood, so he appears only after the crucifixion.

207

All that is known of him from Scripture is that he was a rich man of Arimathaea, a good man and a just who waited for the kingdom of God, an honorable member of the Sanhedrin who had not consented to its deed; and that although he had been a disciple secretly for fear of the Jews, he found the courage to go to Pilate and beg for the body, which he laid in his own new tomb, hewn out of the rock.
The representations of these two Josephs are not given in the Writings, but we have sanction for believing that it is in general the same as that of an earlier Joseph of whom much is said, Joseph the son of Jacob. That Joseph represents the spiritual man, and because of their sharing in his representation we suggest that as it was of need for the Lord to be born of a virgin in legitimate marriage with Joseph, so it was needful that he should rise from a new tomb owned by another of the same name. Joseph of Nazareth represents, we believe, the spiritual man who is to be regenerated-the man who cannot father the spiritual truth of the Word, but who can receive it as Divine and adopt it as his own when it has been conceived and born of his affection of truth. Joseph of Arimathaea represents the regenerated spiritual man whose mind furnishes a state in which that truth can rise from the earthly appearances in which it has been inbound, to be recognized as his Savior.
This is a receptacle, a depository, hewn out of the truth of man's faith, which has not been defiled with falsity and evil, and in which the lifeless body of truth can be laid-for the truth to rise in its own Divine-Human form. Only the spiritual Joseph of Arimathaea can cause this place of rest and resurrection to be prepared and furnish the affection that will lead to its being used. If the Easter miracle is to take place in our lives, then, that spiritual Joseph must be prepared in secret to play his part in providing a setting for it.
FREEDOM AND COMMITMENT 1966

FREEDOM AND COMMITMENT Editor 1966

It has been argued that in committing ourselves to any particular choice we give up our freedom to choose. In a sense that is true. Yet it may be argued also that the faculty of choice is exercised in choosing, which includes all the mental processes by which a decision is reached, not in contemplating the choices that may be made. We do not preserve our freedom by not using it; until we do, nothing is accomplished. Freedom and commitment are not mutually exclusive. In commitment we enter into the freedom of the choice that we have made.

208

Church News 1966

Church News Various 1966

DENVER, COLORADO
     The Denver Circle has again had a change. We lost the Rev. Robert Cole and his family to Glenview; but while we wish them the very best of all good things, we welcome to our Circle the Rev. Morley Rich and his family. We feel very fortunate in being given an opportunity to have them in our midst, and we hope that they will enjoy Denver and grow to love it as we do.
     On Sunday, September 19, the Rev. and Mrs. Morley Rich entertained at an open house buffet for the group. The day was enjoyed by all and our host and hostess were most gracious. To add to the joyfulness of the occasion, we were glad to have Mr. and Mrs. Robert Synnestvedt in our midst. Mr. and Mrs. David Scott have also been here visiting Mrs. Scott's parents, Mr. and Mrs. O. A. Bergstrom.
     Our Circle has been honored with visits from Mrs. Robert Hilldale of Connecticut and Mr. Philip Mergen from Wisconsin and we hope that they will return soon. We are happy to have Mr. Matthew Rich home after his stint in the service and to welcome his fianc?e, Miss Barbara Kendig, of Pittsburgh into our group. We also wish to extend a very hearty welcome to the Don Molloy family who have moved to our city from Philadelphia. We offer our congratulations, too, to Matthew Rich on his confirmation on Sunday, February 6. There are two weddings in the offing. Matthew Rich and Barbara Kendig are to be married on March 26, and then in June the Rich family will be gaining another son when Stephanie is married. We offer our best wishes to them all.
     A Christmas luncheon was held on Sunday, December 19, at the home of the Misses Hyatt and Tyler. Slides of the
Christmas story were shown afterwards. Mr. and Mrs. Robert Norton were hosts at a New Year's Eve party. The group played charades and "Who Am I?' There was also a parchesi tournament off in one corner. At midnight, after an evening of snacking and fun, a delicious smorgasbord was served.
     We are celebrating Swedenborg's birthday at the home of the pastor on January 28 with a supper and a class on the life of Emanuel Swedenborg following. Doctrinal classes are being held in the various homes this year; it is so much more pleasant that way. Mr. Rich is giving a series of classes on the history of man and the Word which is most interesting. He has given us a series of excellent sermons on the moral virtues and his talk to the children each Sunday has been fine. We feel that we have made progress in this the first half of the church year, and we hope to continue that way in the future.
     MARIAN DICE

KITCHENER, ONTARIO

     The past year has seen continued growth in our little community of Caryndale. Several new homes have been built, bringing our numbers in eleven homes to fifty-seven people. Another home is under construction now, and several people plan to start building in the spring.
     The year 1965 started with our pastor suffering from ill health. We all wished him a speedy recovery as he and his wife Helga set out for a six-weeks' winter vacation at the end of January. Although we missed the leadership of our pastor, we were very grateful to the Rev. Henry Heinrichs and to the busy Toronto pastor and his assistant, who kept activities going at nearly their normal level during Mr. Childs' absence.

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     Mr. Pryke and Mr. Heinrichs conducted services and Friday classes; Mr. Buss addressed our Swedenborg's birthday banquet and taught in the school. We enjoyed and appreciated their work. It is always a delight to receive instruction from a variety of ministers, but we were very happy to welcome Geoffrey and Helga home again in March, looking more rested.
     In the summer we were fortunate to have Candidate Bruce Rogers spend a month with us; and at the close of the year, over Christmas and the beginning of 1966, Mr. Childs has had the assistance of the Rev. Kurt Nemitz for five weeks. We have enjoyed the work and enthusiasm of these two men in the Society and its school, and we found it delightful to entertain them in our homes.
     We have a landscaping committee at work, charged with the duty of preparing a plan to beautify our church property. In March, Mr. Ralph Synnestvedt came with his wife to look over our grounds. Mr. Synnestvedt has since drawn us a beautiful plan. We enjoyed their visit and are deeply grateful for the work that was done for us. We look forward to a start being made on our grounds this spring.
     A highlight last spring for the ladies was a delightful joint banquet for the women of the Toronto and Kitchener societies sponsored by the Kitchener chapter of Theta Alpha. The fall saw many of us off to Toronto to attend the Eastern Canada District Assembly, always a very useful and rewarding experience. The Olivet Society was our gracious host and is to be thanked for preparing a most delightful and smoothly run weekend of meetings, services, meals and entertainment.
     During the year there were three lovely weddings. Vanny Gill and Dick Fisher were married in April, Gloria Lawson and Bill Stumpf in the summer, and Carol Schnarr and Lawson Cronlund in the late summer. Each wedding brought many visitors to help us rejoice with the happy couples. There has been a number of baptisms also, and the fall saw five students start off for the Academy schools.
     Mr. Harold Bellinger passed into the spiritual world last summer. Although he was a member of our Society for only a few years, having lived in Windsor, Ontario, for many years until his retirement, we had quick]y learned to love his cheerful friendliness at our gatherings. He delighted in being of use to the Society. For two years, since our move to the country, he had helped to transport children who lived in town home from school in Caryndale. We miss his presence among us, but know that he will find greater delight in the performance of his use in the spiritual world.
     Now another year begins, and we look forward to a useful and active one in our Society and to steady growth in our small community.
     RITA K. BRUECKMAN

DURBAN, NATAL

     Although it was a rainy evening on Friday, September 24, forty-five members and friends braved the weather and had a most convivial evening at a table tennis tournament in the ball. The ladies' final was a close struggle between mother and daughter, Ray Storrie eventually beating her daughter Beryl. The men's final was a brilliant affair of smash between Malcolm Cockerell and Teddy Brown. Malcolm won, but not before Teddy had given him a torrid time. By the look of the high standard of play among the youngsters, it will not be long before the finalists are all teenagers.
     The Durban Sons put on a jolly good show for the Braai and Fireworks Display at the Schuurman home on November 5. A large crowd braved the rather damp conditions-typical weather for the Fifth of November. The evening started off with a sizzle, with everyone braai-ing their chops, boerwors and steak. Afterwards the evening continued to sizzle and sparkle at the fireworks display which was enjoyed by all. The Sons also arranged for everyone's benefit a variety of sideshows, from pinning the tail on a donkey to covering coins in a bucket of water.

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     For the mothers, fathers, grannies, aunts and uncles of Kainon pupils the school closing is of special moment. This year was no exception, and the event was enjoyed by all who attended. How the atmosphere of dignity is created is a puzzle. Dignity there surely is. Into a small, hot hall packed with all ages- and fond African nannies-there entered our pastor and headmaster, the Rev. D. W. Heinrichs. Thus opened the formal part of the ceremony, during which Mr. Heinrichs gave an excellent talk to the children in which he compared life to a journey. He showed how decisions for good or evil must he made, just as an easy route or a hazardous one can he chosen. It was pointed out that we can seek help, from other travelers on our journey and in life from our parents, teachers and ministers. In her report Miss Pemberton stressed the need to foster the angelic remains which can be called forth later in life. After the presentation of prizes the children amazed us all with the skillful performance of the percussion band. All credit to Mrs. Mumford and Mrs. Schuurman. After tea the Moms helped the little children to change for the play entitled Safely First. All the little players were a joy to watch, and after hearty applause we rose to sing "Die Stem" and "Our Glorious Church." This time, dignity was accompanied by a lump in the throat.
     Our celebration of Christmas began with the presentation of the tableaux in the ball on the evening of Sunday, December 19. A series of five tableaux was presented. The first four scenes depicted were the Annunciation, the Shepherds in the Fields, The Wise Men and the Star and the Adoration of the Shepherds. The fifth tableau-a new one to us, and most impressive and moving-showed four angels, from the four quarters of heaven, worshiping the Lord in His open Word. During this final scene the congregation rose to sing "The Lord God Jesus Christ Doth Reign," after which our pastor pronounced the blessing.
     We all gathered in the ball also for the carol evening. It had been beautifully decorated for the occasion with greenery and Christmas motifs. All joined in singing the old and well-loved Christmas hymns and carols, and also a few new ones. The young girls and boys delighted us with their charming and beautiful singing of selections from the new children's Hymnal, and a beautiful descant for the carol "Good King Wenceslas."
     During the opening hymn at the children's service Mr. Heinrichs led the children in procession to present their gifts to the Lord. In his talk, Mr. Heinrichs described the appearances of the angels before and after the Lord's birth to all who loved Him and waited for His coming, and showed how all of us can prepare ourselves for the coming of the Lord into our own lives at this day. After this service, the congregation followed Mr. Heinrichs into the hall, where he presented to each child a Christmas gift from the church.
     For the Christmas service the church had been beautifully decorated with greenery and bowls of white flowers. The candles were aglow and shed a soft light on the chancel. The text was: "And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid." Mr. Heinrichs explained the significance of the appearings of angels which attended the Lord's birth and their application to our lives today. He demonstrated clearly that "it is only in the sphere of heaven, through the instrumentality of angels, that we can be prepared to receive the Lord in our lives."
     At the Special General Meeting of the Society held on Wednesday, January 26, the Society gave its almost unanimous approval of the new site for our church chosen by the Relocation Committee. As a consequence of this action, the Executive Board may now proceed to the final stages in securing this property for the church. A zoning diagram, which is now being prepared, will be submitted to the Westville Town Board, along with our application for special consent to develop an area to be determined for ecclesiastical and educational uses. If this consent is obtained, the property is ours upon payment of R20,000 against transfer of title.

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     Summer School
     For the second time a most successful summer school was held at the home of Mr. and Mrs. J. Ball at Irene. The Rev. Daniel Heinrichs and the Rev. Peter Buss gave the young people there some most useful and informative instruction, and our young people learned, and enjoyed the school tremendously. The food was organized beforehand by Mrs. Heinrichs and was ably prepared and served on the spot by Mrs. Winnie Cockerell, Mrs. Grace Ridgway and Mrs. Beatrice Schuurman. The subjects taught were: for the boys, the Writings, the spiritual world and morality; and for the girls, the Word, the spiritual world and morality. The classes were conducted in the morning, and in the afternoons the teenagers were taken to many places of interest-the Mint, Cinerama, the S.A. B.C., and Brixton Tower, to mention just a few. This year there were fifteen young people in attendance, and we hope that it will not be two years before the next summer school.

     SERENE DE CHAZAL

GLENVIEW, ILLINOIS

     The summer was much like all summers: vacationers going to the leisure lands; visitors making happily greeted stopovers on their trips to points of respite; students from Bryn Athyn endeavoring to find summer employment; and the customary celebrating of the Fourth of July. There was one variation. An epidemic of camping fever spread to many families and we now have some real addicts to the art of vehicle vacationing. In fact, no one will be surprised to see these people with all their gear pull in to the Assembly grounds at Oberlin, Ohio.
     With the opening of school came the end of the langorous summer and an acceleration of life in our Society. The school doors opened to 144 students, eight teachers and seven special instructors. Teachers and special instructors alike were animated by a spirit of dedication which testified to the value of the program conducted last June by the Rev. David R. Simons. He gave a course on New Church teaching, techniques, aims and endeavors. Letters of invitation were sent to anyone interested in working as an instructor. The classes were well attended, not only by people of the Immanuel Church but by visitors from other societies. A "graduation" ceremony was held at the end of the course; diplomas were awarded; a present was given to Miss Trudy Hasen; and a vote of thanks was extended to Mr. Simons.
     The Girls Club this year spent a week at the site in Wisconsin called Camp Richter, which is near the Louis Cole Jr.'s summer home. This is the usual camping ground for the Boys Club in summer. Thanks to the boys and their sponsors having built and equipped the camp, the church has a spot which these groups can always use for their summer camps.
     Miss Sally Headsten, a social worker at the Menninger Clinic, Topeka, Kansas visited her family in Glenview last July and, at the invitation of Theta Alpha gave an informal talk on psychiatry which was followed by a well responded to question period. The Arvid Tessing home generously welcomed the large attendance. The Sons held their annual steak fry, which afforded an opportunity for a Society social affair in the quiet of the summer.
     If persevering in the face of obstacles and surmounting hardships gives character, then our school is a veritable bulwark of strength. An epidemic of infectious mononucleosis was averted by Miss Trudy's taking of such precautions as having the drinking fountains shut off and urging the parents to protect the children from possible contact with any object that might be a carrier of the germ. In spite of this a case crops up occasionally. Then, as the cold weather came, the heating plant broke down and teachers and children shivered through their classes and shifted as much as possible to the other building. Eventually a new boiler arrived, and the Boys Club worked like beavers helping to remove the old one and install the new under the guidance of Mr. Kendal Fiske. No amount of dirt and grime stopped them from giving constant help. Alas and alack, the new boiler burnt out recently, and again the Society had to shift to Pendleton Hall. However, no sooner had the school moved all its equipment than the heating plant was put in repair.

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So back again went all the equipment, pupils and teachers. (None of the teachers resigned.)
     Glenview was host to the Midwestern District Assembly. Bishop Pendleton presided over the meetings, and, as is the purpose of such a gathering, friends were reunited, uses were undertaken with new vigor, and an aura of love and friendship pervaded the assemblage. Glenview is always thrilled and delighted when the folks from all over the district come together.
     Our oldest member, Mrs. Charlie Cole, was feted on her 90th birthday at an open house held to enable the Society to offer congratulations. Her son and daughter-in-law, Mr. and Mrs. Charles S. Cole, Jr., and her son-in-law and daughter, Mr. and Mrs. Cyril Day, and their families came from Bryn Athyn and Detroit to be with her. Mrs. Cole is one of those steadfast New Church women who made this a desirable community to live in and one that is friendly to newcomers.
     "The old order changeth, giving place to new" (Tennyson), but the memories and spheres will remain with those who enjoyed the happy, cordial hospitality of such a place as the Scalbom home built by Mr. and Mrs. Oscar Scalbom in 1915. Many were the socials, receptions to welcome visitors and happy children's parties that were enjoyed in the home of that big, warm and friendly family. But it has been untenanted for some time and repairs were too costly, so the Scalbom estate put it up for sale. The church bought it for future growth and expansion as it was adjacent to church property, and as there was no need to keep the building, it was demolished. The small adjoining house was saved to be used as a Social Club for the older children. Much work went into putting it in shape for that purpose; then suddenly a fire destroyed the Club House and the dream of a place of recreation for the teenagers.
     Thanksgiving service was attended by 480 people. A large part of that number was made up of children, which is delightful, and encouraging for the growth of the church.
     The Girls Club had a pre-Christmas sale of their crafts, and that triggered the hustle and hustle of preparing for Christmas. Four Christmas services were held, and so that all could enjoy their beauty there were two showings of the tableaux-one for the younger and one for the older members of the congregation. The New Year was celebrated in the customary manner: open houses and a dinner at Pendleton Hall followed by dancing and entertainment.
     The Glenview Society, after much deliberation, voted more than 80% for the following resolution: "BE IT RESOLVED, that the Immanuel Church of the New Jerusalem endorses the establishment of a Tenth Grade in Glenview, to open in September, 1966, provided it be recognized by all interested parties that the establishment of such Tenth Grade is contingent upon the support of the General Church through its operating policy and funds given to the General Church for Secondary Education. It is understood that we as a Society cannot supply any funds for this program in the foreseeable future."
     Bob and Gail Brickman have moved into their new home on Gladish Lane and their oldest daughter, Jill, attends the Park School Kindergarten. Mr. and Mrs. Ben McQueen, Jr., and family have moved into their transplanted new home. George and Gladys Kuhl and daughter have moved into the Blackman homestead. This affords them a close proximity to the church and the company of Mrs. Geoffrey Blackman. We welcome Mr. and Mrs. Kent Fuller and son to the Glenview Society.
     VERA KITZELMAN

PITTSBURGH, PA.

     In his New Year's message our pastor, the Rev. Kurt Asplundh, told us: "The time to work for the church is now, for it is in our own brief time, and at no other, that we may labor for the Lord to help gather His harvest." He pointed out that a city society has an obligation, nay, an opportunity, to advertise and make the Writings known, and asked our help in this.

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Meanwhile, our busy schedule continues, particularly for our pastor, who has both a society and a school to run. However, he did have a month's vacation in August, at which time we enjoyed the services of Candidate Bruce Rogers. Summer services are always well attended. Mr. Rogers gave some fine talks to the children and preached well-written sermons. Sunday school was held and the nursery was open every Sunday. The biweekly class for young marrieds, consisting of some eight couples, and a biweekly men's discussion group were continued through the month of August under Mr. Rogers' able leadership.
     The Sons annual picnic was held at the beautiful Lindsay farm the first week in September. Charles Lindsay and Glenn Alden were each honored by the Sons with the gift of Warren's Compendium and a suitcase. The girls leaving for Bryn Athyn, Margit Schoenberger and Susan Kendig, had been honored in June with a shower given by Theta Alpha and held at the home of Mrs. Dirk (Nina Hyatt) van Zyverden.
     Our 81st school year opened last fall with an enrollment of 33 pupils. The school includes kindergarten through ninth grade. One has only to visit there to see what a happy, well organized school we have. Piano and skating lessons have been worked into the curriculum recently.
     Church suppers, singing practices and doctrinal classes began in October. They have been well attended this year. This is due in part to the fine meals which are served and the splendid singing practices-Bob Glenn actually enjoys conducting them; but most of all we enjoy the fine classes given by our pastor. These have been put on tape by our electrical engineer, Bob Hunsaker.-a work he loves to do, for classes are well worth while. Bob also tapes the family services and some of the Sunday school stories from the Word. The pastor's last series of classes, three in January, were on "Religion Versus Science"; they told how the Writings show that ideally there is no conflict, but they are in harmony. One explains the other, for both heaven and earth are "telling the glory of God." An original event took place before Friday Supper when we had a book sale. Mrs. Robert Blair, our librarian, asked us all to bring books to be sold. This we did, to the benefit of those who bought and to the benefit of the school library fund.
     Late in November we had the pleasure of entertaining the Rev. and Mrs. Erik Sandstrom. Mr. Sandstrom gave us a marvelous Friday class in which he seemed to open up the glory of the Word. To mention one phase of the class, he spoke of some of the names the Lord has given Himself: God, Jehovah, Jesus Christ, and, in the Writings, the Divine Human. After class we were all invited to an informal reception at the home of the Rev. and Mrs. Kurt Asplundh, where Mr. Sandstrom gave us a full and enticing description of plans for the forthcoming General Assembly.
     The Rev. Norman Reuter, accompanied by his wife, came for a visit the weekend of December 10 to give a class and preach, exchanging pulpits with our pastor. In his doctrinal class he brought out how fast the world is changing, and that each generation has to find truths applicable to its times. A happy, informal reception followed the class.
     We have had so many guests that it is impossible to name all of them, but we would like to mention Sr. Jose de Figuerido of Rio de Janeiro. We were delighted to meet him at a reception which followed a Friday class, and we certainly felt his sincerity in his dedicated work for the church. He also visited our church and school.
     At Thanksgiving weekend we had our beautiful Thanksgiving service, and on Friday evening Mr. and Mrs. John Alden were hosts at a lively country dance. Mention should be made of a smaller, Charter Day party, where the heads of our social committee, Mr. and Mrs. Gareth Acton, actually had colored slides of the twelve charter members of the Academy and we had to guess their names!
     It was a marvelous Fair that our school children put on for us on December 23. Of course, teachers, parents and relatives assisted, and it was all directed by none other than our pastor.

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There was an unbelievable amount of crafts for sale: woodwork, sewing, knitting, art work and cookery. All were invited and 148 came, including little ones, as a nursery was provided. The cafeteria supper began at six. The auditorium was gaily decorated with floating balloons, and there were games and plays afterwards in which all the school children took an organized part. The Fair wound up with a profit of $240.00, all to be spent for the use of the school. it was the children's Fair, and we are proud of them!
     There were many activities over the Christmas holidays, when we were happy to have our students home from school. On December 10 we were invited to a Christmas Sing held in the church auditorium and hosted by Mr. and Mrs. Robert Glenn and Miss Zoe Iungerich. We have become too large to have it in a home; 101 were present. It was particularly lovely this time for we had some fine talent. We had numbers on the cello by Russell Smith, a member of the Pittsburgh Symphony, who was accompanied by Mrs. Franz Sammt, our skilled head organist. Mrs. A. H. Lindsay sang beautifully and played her harp. There were other fine solos and also group singing. Generous refreshments were served and all were happy. Our Christmas Eve tableaux are an inspiration to all. Gareth Acton, our head usher, does a fine job seating people, but even so, some have to stand at the back. More than 200 people were present. Bob Glenn had charge of the tableaux, Leslie Asplundh procured gifts for the older children and Mrs. William Blair, Jr., for the younger ones. We have 79 children in the Society and we feel at this time that the Lord is indeed blessing us. On the following Wednesday came the big "Holiday Dance." The invitation said "black tie," and all came dressed and ready for the big evening of dancing to an orchestra, entertainment and refreshments. On New Year's Eve our teenagers had a party of their own in the auditorium. It was chaperoned and it bubbled with their fun.
     Copies of the Hymnal have been given for church use. New, permanent and artistic outdoor lighting has been installed, and for these gifts we thank the donor. Indoors, new copper heating pipes have been installed. A new robe has been made for the pastor by Mrs. S. A. Williamson as a gift from the Women's Guild. Two families have returned to live here, Mr. and Mrs. Walter Williamson, and Mr. and Mrs. Bill Heilman and five children. Mr. Russell Smith has joined our Society, as has Mrs. Marlin Ebert who is here with their two children while her husband is serving in Vietnam.
     Before our pastor left for the Council meetings in Bryn Athyn, Theta Alpha gave all our children a banquet in celebration of Swedenborg's birthday. This is a complete banquet with place cards, speeches, plays and dances. There is always some new and interesting thing to learn about that greatest of all revelators, Swedenborg.
     The Rev. Kurt Nemitz preached here on December 5, on his way east from California, and the Rev. Alfred Acton preached on January 30, on his way west to Chicago. Each gave a fine sermon.
     Sunday school is now given twice a month, while children's service continues three times a month. The extra Sunday school and nursery are mostly for the families living at a distance. To quote the pastor: "All of our New Church children deserve the best we can give them." Our Sunday school was first established in 1847 with twenty pupils under the ministrations of the Rev. David Powell. Some of the early pupils were such children as John Pitcairn, Henry Phippa and Andrew Carnegie. Our work is small, but the Lord's work is great.
     The membership of the Society stands at 103, and there are 101 children and young people. School enrollment, kindergarten through grade 9, is 33. During the year there were eight baptisms (7 infant, 1 adult), three confessions of faith and one marriage.
     LUCILE S. BLAIR

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GENERAL CHURCH CORPORATIONS 1966

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1966

Announcements
     The 1966 Annual Corporation Meetings of the General Church of the New Jerusalem will he held at Oberlin College, Oberlin, Ohio, on Saturday afternoon, June 18, at 2:00 p.m., DST. Notices will be mailed.
     STEPHEN PITCAIRN,
          Secretary
ACADEMY OF THE NEW CHURCH 1966

ACADEMY OF THE NEW CHURCH 1966

     SCHOOL CALENDAR: 1966-1967

     Ninetieth School Year

          1966
Sept. 7     Wed.     Faculty Meetings
     8     Thur.     Dormitories open
                Secondary Schools Registration: local students
                College Registration: local students
     9     Fri.     Secondary Schools Registration: dormitory students
               College Registration: dormitory students
     10     Sat.     8:00 a.m. All student workers report to supervisors
               3:00 p.m. Opening Exercises
               3:30 p.m. Lawn party
               8:00 p.m. President's Reception
     12     Mon.     Classes begin in Secondary Schools and College
Oct.     21      Fri.     Charter Day
     22      Sat.     Annual Meeting of Corporation
Nov.     23     Wed.     Thanksgiving Recess begins. Classes end at 12:30 p.m.
     27     Sun.     Dormitory students return before 8:00 p.m.
     28     Mon.     Classes resume in all schools

Dec. 21      Wed.     Christmas Recess begins. Classes end at 12:30 p.m.

1967

Jan.     2     Mon.     Dormitory students return before 8:00 p.m.
     3     Tues.     Classes resume in all schools
     23-27     Semester examinations
     30     Mon.     Secondary Schools semester begins
Feb.     1      Wed.     Final date for applications for 1967-1968 school year
     6      Mon.     College semester begins
Mar. 24     Fri.     Good Friday
     31     Fri.     Spring Recess begins. Classes end at 12:30 p.m.
Apr. 9     Sun.     Dormitory students return before 8:00 p.m.
     10     Mon.     Classes resume in all schools
May     19      Fri.      Joint Meeting of Faculty and Corporation
     30     Tues. Memorial Day: Half-Holiday
June     8     Thur.     8:30 p.m. President's Reception
     9     Fri.     10:30 a.m. Commencement Exercises

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TO COME BEFORE THE LORD 1966

TO COME BEFORE THE LORD Rev. ALFRED ACTON 1966

NEW CHURCH LIFE
VOL. LXXXVI
MAY, 1966
No. 5
     "'Wherewith shall I come before the Lord, and bow myself before the high God?" (Micah 6: 6)

     Life in the Jewish nation during the days of Micah was one of extremes-of extreme wealth and extreme poverty. Throughout all Palestine the rich continually increased their wealth, while they oppressed the poor with an ever more weighty burden of poverty. A crying need for reform existed; a need which the four contemporary prophets, Isaiah, Hosea, Amos and Micah, all felt and expressed.
     That nation also considered religion as a state institution. It never had regard for the spiritual welfare of its people. The king, the priest and the nation were the objects of religion. Men sought the eternal life of their race, not their own immortality. They gloried in their selfish belief that they were better than others. Had not Jehovah, the strongest of the gods, promised that they would rule the whole earth?
     Note that, to the Jews, Jehovah was not the one and only God; He was merely the greatest of the gods, the god whom they should worship. The Jews were an idolatrous nation, a stiff-necked people. Did they not set up a golden calf even while Moses was receiving the covenant upon Mount Sinai? Did they not again and again forsake Jehovah, returning to Him only when punishments forced them? Did they not at times even indulge in human sacrifice despite the fact that it was expressly forbidden in their laws?
     Still, these people who were so devoid of anything internal served for more than a thousand years as the only means of communication between heaven and earth. Such service was possible because their selfish internals had been cut off from their truly representative externals of worship. Because of this separation the Jews could not harm these externals which in themselves served as the means of communication, provided they regarded these externals as holy.

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But with the Jews, such holy regard was supplied by their stubborn insistence on serving as a representative of a church-by their selfish desire to be the chosen people.
     When this selfish desire waned, and the Jews conformed to those around them, they could, and indeed often did, pervert their holy externals. At such times they were forced by punishments to return to the old ways. A prophet would be raised up and would point out the perversions and the extremes to which they had gone. He would point out that if they continued to adopt the ways of those around them they could hardly expect to remain a chosen people. With selfish love thus awakened, the Jews repented of their perversions and extremes, and at length returned to Jehovah. The hundreds of years of the history of the Jews are continually marked by such cycles.

     The words of Micah constitute one phase of these many cycles in Jewish history. He rebukes the Jews for the abuses they had heaped upon the externals of their worship. "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before Him with burnt offerings, with calves of a year old? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"
     We note here three particular abuses pointed out by Micah: first, the belief that Jehovah was to be approached solely by offering the very best of the cattle; and second, by the offering of great quantities of oil. These two requirements for approaching the Lord had obviously been imposed by the wealthy, who, during the days of Micah, made a great show of their piety by the size and cost of their offerings. The poor no longer had any real place in the religion of the land because they could not contribute to the costly offerings made. Men were now to be judged in accordance with their financial status, the wealthiest being first and the poorest last in the estimation of others. In other words, since the poor were of no value to the external worship of the church, they were of no value to the church itself and so should be ignored.
     The third abuse that Micah points out is still more serious. The men of his day had so far left the realm of their religion as to turn to human sacrifice. For example, they had in part adopted the custom of those around them of burying a child in the foundations of their gates to insure the protection of the gods. While the sacrificing of the calf and the oil had its good representation, and so in the proper place was important to the preservation of the representative of a church, the rite of human sacrifice had no place whatsoever in that representation. It must be stamped out, lest it destroy the very representative of a church.

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     After rebuking these extremes and these falsities in the Jewish external worship, Micah continued: "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God!" Even as Micah called the Jews back to their state as representatives of a church, he sowed seeds that would grow with a few, preparing them for reception of the new truth which would come into the world with the Lord's advent. The real requisite of religion is spiritual. "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise."*
     * Psalm 51: 17.

     For the most part, however, Micah's words fell on deaf ears-ears tuned only to selfish loves and temporal rewards. True, the Jews could see the abuses of the externals of their worship which Micah pointed out, but they could not see the real truth of these last words. Their internals had long since been closed to the reception of spiritual truth; only selfishness would turn them to Jehovah. As the Lord was to say later: "This people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed."*
     * Matthew 13: 15.

     The Jewish nation would never come into the internals of worship, save for the few who turned to the Lord and to Christianity-the remnant with whom the new church would arise. The rest would gladly rise up against the Lord and crucify Him. Thus they would never have any conjunction with the Lord. They would never come into the internals of worship. So we find that the general meaning of our text is that the Lord is not approached by externals of worship, but by internals, which are of truth and good.*
     * PP. Micah 6: 6.
     Yet, as we have seen, it was by the externals of worship that communication with heaven was maintained in the Jewish Church. This fact is, in part, still true. For even though the Lord is approached by good and truth, these still must have an ultimate on which to rest, and that ultimate is the externals of life and worship. But today there is a difference, for now the internals of men have once again been opened. Today communication with the heavens is not solely through the representative of a church, but is through the genuine church. The life of religion with men today can be spiritual in its quality, not merely representative of the spiritual. So there is now a new use in the externals of worship, and this use is to reflect the internals of good and truth-of love to the Lord and of doctrine from the Word-as they are present in the individual.
     Externals, therefore, are to be considered as the ultimates of worship, the last in one's approach to the Lord. But as ultimates they must also be considered as containing the higher degrees and expressing them fully; for without such ultimates the higher degrees of good and truth will have no actual expression.

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Unless we provide by our lives the ultimates of morality and civil order, we can never hope for spiritual truth and good to find a place in our hearts. Moral and civil life is the ultimate of spiritual life. "Wherewith shall I come before the Lord, and bow myself before the high God?"-in the ultimates of worship and life as these reflect the internals of good and truth.
     It is the responsibility of all men who seek to approach the Lord to examine the external of their life and worship, jealously guarding their actions and their rituals lest these become mere hollow representations devoid of any genuine internals. We must ever be on guard lest we place the offering of calves of a year old and of rivers of oil-the extremes of piety-in the foreground, forgetting that the spiritual qualities within these offerings are what is of real value. We cannot allow those who are rich in the externals of piety to exclude the "poor" from the church; for such exclusion on their part demonstrates a lack of pure internals within their riches. Instead we must give those who are poor in the externals of charity and piety the opportunity to become rich; recognizing that such riches are essential to any real spiritual life.

     Micah's words point out another and more dangerous perversion of the externals of life and worship, however, namely, the actual institution of falsity in the life of religion. "Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"
     The Lord may now be seen in His Word. It is the true medium of approach to Him, for it is in the Word that the ways of God are made known to men. Yet if men introduce falsity of doctrine into their understanding of the Word, that way is closed; and if the falsity is introduced as holy it will pervert the truth and will also remain. How do men introduce falsity of doctrine into the teachings of the Word? They do so when in their lives they condone civil and moral externals which do not reflect the genuine truth of the Word. Two things are necessary to prevent this: first, knowledge of genuine truth; second, constant care that one's life is in accord with such truth.
     We must insist upon the purity of doctrine, for without a genuine understanding of truth on its accommodated level, real spiritual harm must be done. For this reason the reading of the Word with a sincere prayer for enlightenment is necessary. But if we do not at the same time provide the ultimates of civil and moral life which reflect this doctrine, if we do not apply truth to life from a sincere desire to shun evils as sins, both we and the church will become spiritually dead.

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     The New Church consists of individuals. It is not a church of manmade doctrine, blindly accepted by its members. Rather is it a church in which doctrine from the Lord rules. All must therefore seek to know this doctrine, and must approach the Lord through it.
     For the life of the individual in the church must be a life of use-a civil and moral life. As we know, all religion has relation to life, and the life of religion is to do good, that is, to live the truths of doctrine, to provide orderly externals in which the internals may rest. Thus man's life is an ultimate which receives either the influx of heaven with its resulting approach to the Lord or the influx of hell with its turning away from the Lord. So, too, may we consider the doctrinal things with a man, for these also may be turned in accordance with a man's state; the truth may be perverted or falsity bent back toward truth. As we read in the Arcana: "The doctrinal things of the church with those who are in evil of life are called doctrinal things of falsity, although it is possible that as to some part, greater or less, they are true. The reason is that with those who are in evil of life, truths, in so far as such people are concerned, are not truths, because by application to the evil which is of life they put off the essence of truth and put on the nature of falsity, for they look to evil, with which they can conjoin themselves. Truths cannot be conjoined with evil unless they are falsified, which is done by means of wrong interpretations and thus perversions. Hence it is that with such the doctrinal things of the church are called doctrinal things of falsity, even though they had been truths; for it is a canon that with those who are in evil of life truths are falsified, and with those who are in good of life falsities are made true. The reason these falsities are made true is that they are applied so as to agree with good, and in this way the crudities of the falsity are wiped away."*
     * AC 8149.

     For this reason men must examine their actions in terms of their motives to see if they really conform to the truth as learned in the Word-shunning those actions which have no proper internal infilling them. Thus men must turn to the moral and civil life which provides the proper external for spiritual life. Such a turning is the shunning of evils as sins against the Lord. It is the genuine approach to the Lord, the life of use in accordance with doctrine. It is the all-encompassing path leading to everlasting life. It is the full expression of genuine internals built up by a man in the externals of his life and worship.
     A man who sincerely applies doctrine to life, seeking proper civil and moral ultimates for spiritual good and truth, indeed walks with God.

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"Wherewith shall I come before the Lord, and bow myself before the high God? He hath showed thee, O man, what is good; and what doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?" Amen.

LESSONS:     Micah 6. John 4: 1-24. Arcana Coelestia 1175.
MUSIC:     Liturgy, pages 446, 473, 479.
PRAYERS:     Liturgy, nos. 71, 121.
MINISTERIAL CHANGES 1966

MINISTERIAL CHANGES 1966

     The Board of Directors of the Academy of the New Church has selected the Rev. Martin Pryke to serve as Operating Executive of the Academy subject to the President.
     It is proposed by the Board that the Rev. Martin Pryke be elected to the Corporation of the Academy, and that he be elected to the office of Executive Vice President.
     Mr. Pryke will enter into his new duties on September 1,1966.
     The Rev. Kurt P. Nemitz has been assigned by the Bishop to serve for one year as Assistant to the Pastor in Scandinavia, effective September 1, 1966.
PITCAIRN HALL 1966

PITCAIRN HALL 1966

By action of the Board of Directors, the building constructed to serve the administrative needs of the Academy and the General Church is to be known as Pitcairn Hall. An account of the inauguration of Pitcairn Hall, which took place on Saturday, April 16, 1966, will appear in the next issue of NEW CHURCH LIFE.
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

Commencement visitors who are not themselves Assembly-bound will undoubtedly have in mind that many Bryn Athyn hosts and hostesses will be leaving for the Assembly immediately after school closing. If you need assistance in finding accommodation please write to: The Guest Committee, c/o Mrs. William B. Alden, Bryn Athyn, Pa. 19009

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SECRET OF MAN'S FREE CHOICE 1966

SECRET OF MAN'S FREE CHOICE Rev. GEORGE DE CHARMS 1966

     (Delivered to the Bryn Athyn Church, January 28, 1966, at Bryn Athyn, Pa.)

     The deepest longing of the human heart is to be free. Indeed, man's life is a perpetual struggle to increase his sense of freedom. It is a struggle that never ends, because the goal continually eludes him. If, by determined effort, he succeeds in mastering the obstacles that immediately confront him, and thereby attains to what appears as a higher plateau of liberty, he finds that this advance can be maintained only by eternal vigilance. Even if it is maintained, it does not satisfy for long: this because he soon becomes aware of restraints which he had not realized before, and these beckon him on to attempt a further conquest. The very fact that man can undertake such a struggle implies that he is free; but wherein his freedom really lies is the most carefully guarded secret in the entire universe of creation.
     All human experience testifies that man is a passive instrument being played upon constantly by the forces that impinge upon his bodily senses from his natural environment. He appears to have free choice because he can welcome some of these forces and cherish them, while resisting others and seeking to avoid them. This he can do spontaneously, according to his personal preference. This selection is strictly individual. What one accepts with pleasure another will reject as painful, whence comes the common saying: "There is no accounting for tastes."
     But such a choice is not really free. It is determined by man's inherited nature and disposition, for which he is in no way responsible. According to this he reacts spontaneously, impulsively, unavoidably. This instinctive reaction can indeed be modified, but only by experience, instruction or training. These are imposed upon man from without. As far as they are contrary to his innate disposition he accepts them only under duress, and with a sense of compulsion. He may indeed become inured to them by habit. He may learn to like them, and finally to respond to them freely as if by a second nature. But for such a choice he has obviously been conditioned by circumstances over which he has no control. In this way every one is adjusted to the demands of the society in which he lives. By gradual stages all children learn to adapt themselves to the laws of nature, to the civil laws of their community, and to the moral standards of society.

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At last they learn to do this as of themselves, without any apparent compulsion from others. They are endowed with a conscience that appears to be their own, and according to which they seem to direct and control their own lives. Yet this conscience is not acquired by any choice of their own. It has been imposed upon them by others by teaching, by training and by experience. Thus the conscience of a child raised in a Catholic family will differ from that of one educated in a Protestant, a Jewish or a Moslem family: this because the conscience of childhood is but a spontaneous reaction to these external pressures, a reaction that differs with each one only according to his inherited disposition.
     Psychologists, analyzing human behavior in an effort to discover why any one makes a particular choice, are forced, therefore, to the conclusion that there is no such thing as free choice. They find that the appearance of freedom is an illusion arising from the fact that no one traces his impulses to their source, but accepts them as if they originated in himself, and thus as if he were responsible for them.

     Nevertheless there is a very strong appearance that man is a free agent, that he is master of his own destiny and is responsible for his individual decisions and actions. For this reason men in all ages have clung to the belief that, after all, free choice cannot be a mere illusion, but must be the underlying reality. They have taken for granted that this is so, although they have been unable to understand how it is so. They have treated man as a responsible being in spite of the fact that the secret of free choice has ever remained an unsolved mystery.
     Many people, thinking from religion, that is, from a belief in God, have been led to conclude that free choice must be a miraculous gift from Him-miraculous, and therefore beyond any possibility of human understanding. For the most part, therefore, they have given up the search for it. Certainly the teaching of the Sacred Scripture would seem to preclude free choice. We read in Genesis that "the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."* This being the case, man, in himself considered, is but "dust of the ground," inert and utterly devoid of life. He has no power whatever. He cannot move a single muscle, but as to every least action must be moved by the Divine Creator. The fact that he appears to live is only because God breathes "into his nostrils the breath of life," and this perpetually, from moment to moment. This complete dependence of man upon the Lord is further confirmed by the prophet Isaiah, who writes: "But now, O Lord, Thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand!"**

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In this Divine teaching there is no hint of free choice on the part of man.
     * Genesis 2: 7.
     ** Isaiah 64: 8.
     Yet it is clearly taught elsewhere that man is held responsible for his actions. To quote:

"The soul that sinneth, it shall die. . . . But if the wicked will turn from all his sins that he hath committed, and keep . . . My statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. . . . 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? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye."*
     * Ezekiel 18: 20, 21, 22, 31, 32.

     Such responsibility could not be demanded of man if he were a lifeless mass, incapable of free choice. The human mind, therefore, is confronted with the seeming paradox: man is but a lifeless mass, and yet he is responsible, and therefore must enjoy freedom of choice.
     The modern philosophy which rejects all belief in God, and all possibility of miracles, seeks to explain man's responsibility as something that has its origin in human society. To quote from a recent writer on the subject:

     "I am not interested in arguing for a subjective state of affairs where man is, or feels himself to be, responsible for his actions [either] to a postulated inner and ultimate self, or to a deity; for I am convinced that increasing numbers of people escape the strictures of conscience because they soon decide that their answerability to God is a myth, and have been given no strong principle based on social structure to take its place. It is commonly overlooked that in these days of general education, every section of the community requires reasons for what it is urged to do. If there is little chance of increasing the sense of responsibility by religious doctrines, then instruction in the interrelations of men could act as a demonstration of a man's power to manipulate his social relationships, [even] as instruction in simple anatomy and physiology enables him to safeguard his health. For responsibility is a state of affairs arising out of society itself. And it is not a question of society projecting itself into the individual by what is called introjection, or the acquisition of ideal selves, but is inherent in the very structure of society-in men living together, no matter how. That society itself depends for its persistence upon this responsibility whereby a man mixes up, as it were, his own interests with those of others in making his decisions, goes far beyond mere ascription in import."*
     * Responsibility and Practical Freedom, by Moira Roberts, Cambridge University Press, 1965, p. 313.

In repudiating the idea of God, and denying the possibility of a Divine miracle as the answer to the problem of free choice, the writer of this book has offered no solution of the problem. The claim is that responsibility, which of course is impossible without free choice, "is inherent in the very structure of society-in men living together, no matter how."

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This merely states an obvious fact; namely, if man is to get along with other people, and thus contribute to the preservation of a harmonious society, every one is obligated to mix "up, as it were, his own interests with those of others in making his decisions." But whence comes the power to make any decision whatever? Everyone has, of course, what is here called his "own interests." He has a will of his own, which he derives from heredity. He has a natural disposition and a form of mind which distinguish him from others. But this is not anything which he derives from heredity. He has a natural disposition and a form of mind which distinguishes him from others. But this is not anything which he has chosen. It forces itself upon his consciousness, and what he feels as his own will is no more than a passive yielding to its insistence. However, this will meets with opposition from others with whom he is associated, and he discovers by experience that if he is to maintain his own interests he must take into consideration the interests of others. This is not a matter of free choice but one of adjusting himself, out of necessity, to the demands of society. It is a passive yielding to forces outside of himself which are stronger than his own will, and this in order to preserve as much of his own will as possible in the face of opposing circumstances over which he has no control.

In this interaction between a native will which man has not chosen, and the pressures of an environment into which he has been thrust by an unavoidable fate, there is nothing that can rightly be called "free choice." By education and training a man may indeed learn how to protect his own interests more effectively, that is, how best to succeed in attaining his own desires and ambitions. In making his decisions, however, he will have no thought of what is right in itself or wrong in itself, but only of what is expedient. If he observes the laws of moral conduct which are commonly recognized in the society in which he finds himself, he will do so, not because these laws are right, but only because to observe them is the best policy. His sense of responsibility will not really be to society, but solely to himself, a responsibility to follow whatever course of action gives the greatest promise of achieving his own objectives. To these decisions he is compelled by the force of circumstance. They are not really free.
As far as any one, without restraint, can think and do whatever he wants, he feels that he is free. However, this sense of freedom is only an appearance, because what he "wants"' has been determined for him by his hereditary nature. It is not really his by virtue of any personal choice. Regarded from this standpoint, man has no free choice.

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He is, as the psychologists believe, merely the inevitable product of the interplay between his heredity and his environment.
     But in spite of all this, man does have real freedom of choice. This freedom is indeed a gift of God. It is provided by means of a Divine miracle. Yet the nature of this miracle is now revealed, that man may, at least in some small measure, understand it.
     In order that man may be truly free it is Divinely provided that he may be endowed with two opposite wills, both of which are imposed upon him, yet both of which equally appear to be his very own. This is the first requirement, that man be presented with alternatives; the second requirement is that, being confronted by these alternatives, man be given the power to accept the one and reject the other. To make such a choice then becomes an unavoidable necessity, because man finds himself at a parting of the ways. he cannot go in both directions at once. The power to make such a choice is made possible by a gift of life from the Lord which inflows so secretly that man is totally unaware of its source, and perceives it altogether as if it originated in himself. This influx is what is meant when it is said that "God breathed into . . [man's] nostrils the breath of life, and man became a living soul."*
* Genesis 2: 7.

     We do not refer to that apparent choice for which one has previously been conditioned by instruction, by training, by experience or by habit. These are choices which in reality have been imposed upon the mind, and they are not really free. Such apparent choices are the only ones which, are possible during infancy, childhood and youth. Only when the mind is mature, when one is no longer dependent upon others for the direction of his life, when one, at adult age, is faced with the responsibility of thinking for himself, and deciding for himself what he wishes to make of himself, and thus what ideal of character he wishes to strive for only then can he be offered a choice that is really free.

     In order to understand how man comes to have two opposing wills, both of which appear to be his own, we must know that man actually lives in two worlds. From the world of nature he receives sensations; but all his emotions, his affections, his loves, which seem to arise within himself, really come to him from the spirits and angels who are associated with him in the other world. These affections are not properties of nature. They do not enter the mind through the bodily senses. We feel them as our own only because we are not aware of the spirits who are associated with us, but whose affections move us, affect us, rouse in us delights or undelights, and these seem to us to be caused by our physical sensations.

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Because of this appearance we are disposed to think that happiness consists in the pleasures of the body, or in the possession of material things, when yet experience demonstrates that pleasures quickly pall, things that give delight at one time will be felt as undelightful at another and possessions can readily become a burden rather than a joy. Only the things that come to us from the spiritual world bring us true and lasting happiness. These are human affections, a sense of honor, of integrity, of justice, or of truth. These are not material things. They do not belong to the world of nature. We are touched and moved by them, and we become aware of their delights only because we are associated with spirits and angels.
     In comparison with these human values, the pleasures of the body or the possession of material things have no appeal, no meaning or significance. What we know as "human values" have their origin in love to the Lord, in charity toward the neighbor, and in the delight of use. They are in direct opposition to the love of self and the love of the world, into which man is born by hereditary disposition. But after birth, especially during infancy and childhood, when man's proprial nature is quiescent, the Lord gives His angels charge over every one. We feel their presence as a sphere of innocence that surrounds all little children. They insinuate a sense of peace, of trust and confidence, of gratitude, of mercy, and a willingness to be taught and led. Every child feels these emotions as if they were his very own, and they remain deeply impressed upon the mind, to be recalled in later states of life as another will, an alternative will to that which is implanted by heredity.

     Between these two opposing wills, then, both of which we perceive as our very self, the Lord, by the infinitely marvelous operation of His providence, produces a balance, an equilibrium. This He does by controlling, in secret ways, the influence of spirits and angels upon our minds. Having provided these two opposite impulses in perfect balance, the Lord, by a miraculous and secret gift of life, enables us to choose freely between them.
     This choice is not a spontaneous reaction, but instead it is a deliberate co-operation. It is either a willing co-operation with the heavenly affections insinuated during infancy and childhood, or it is a determined rejection of them in favor of the promptings of our inherited tendency to self-love and self-will. By this choice, man makes his own either the love of good or the love of evil. He does so, not blindly, but with full knowledge and understanding of what he is doing. If he chooses good he is thereby conjoined with the Lord, because he not only receives the Lord's love, but he loves the Lord in return. As the Writings clearly state, "a mutual conjunction is effected, not by action and reaction, but by co-operation; for the Lord acts, and from Him man receives action, and operates as if of himself, even by the Lord from himself."

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     "This operation of man from the Lord is imputed to . . . [man] as his own, because he is held constantly by the Lord in freedom of choice. . . . [This] freedom . . . is the ability to will and to think from the Lord, that is, from the Word, and also the ability to will and to think from the devil, that is, contrary to the Lord and the Word. This freedom the Lord gives to [every] man to enable him to conjoin himself reciprocally with the Lord, and by conjunction he gifted with eternal life and blessedness, since this, without reciprocal conjunction, would not be possible."*
     * TCR 371: 6.

     As all human experience testifies, there is no conjunction by love unless the love of one is freely returned by another. Thus there is no conjunction with the Lord by love unless the Lord's love is freely returned by man; and this is possible only if man is really free either to love the Lord or not, and deliberately chooses to love Him.
     In order that man may make such a choice it is provided that he may withdraw within himself, removed from the overpowering pressures of the surrounding world. Only occasionally, and for brief moments, can anyone make such a withdrawal. For the most part we live in the midst of surface emotions to which we yield unthinkingly and by which we are borne along, as if by waves, in one direction or another, either from habit or from seeming necessity, or under the influence of others with whom we are associated. If we would direct our own way, we must probe the deeper currents of our lives. We must stop and think. We must reflect in private, away from the disturbing influences of others. For this reason a choice that is truly free can take place only in the interiors of the rational mind. Only there can we learn to know ourselves. Only there can we examine our deepest desires dispassionately, critically, and measure them against the forces that threaten them. Only there can we determine what shall be the goal of our striving-what we love above all else, and for the sake of which we will sacrifice all lesser desires. The choice made here is what determines our true character. It will reign supreme over all our thought and action. Either consciously or unconsciously it will affect all our lesser decisions.
     The ability to make such a decision is the prime characteristic of adult age, and on it our whole spiritual and eternal life depends. It is the source of our personal responsibility in natural things as well as in spiritual things. Wherefore the Lord admonishes each human being, even as He admonished His disciples, saying:
     "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven . . . But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret; and thy Father which seeth in secret . . . shall reward thee openly.

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And when thou prayest, thou shall not be as hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly."*
     * Matthew 6: 1-6.

     Concerning this we read that

"'alms' in the most general sense signifies every good that man wills and does, and 'to pray' signifies in the same sense, every truth that a man thinks and speaks. Those who do these two things 'to be seen,' that is, that they may be manifest, do good and speak truth for the sake of self and the world, that is for the sake of glory, which is the delight of self-love that the world affords. Because delight in glory is the reward of such, it is said 'they have their reward'; but this delight in glory, which in the world seems to them like heaven, is changed after death into hell. But those who do good and speak truth, not for the sake of self and the world but for the sake of good itself and truth itself, are meant by those who 'do alms in secret,' and who 'pray in secret,' for they act and pray from love or affection, thus from the Lord; this, therefore, is loving good and truth for the sake of good and truth; and of such it is said that 'the Father in the heavens will reward them openly.' "*
     * AE 6965: 5.

     A decision made in this inmost sanctuary of the human mind is really free. For this man himself is solely responsible. And, most wonderful to relate, the Divine Providence, in its perpetual and minute direction of man's life, does not operate from any preordained fate, nor from any fixed necessity, but constantly adapts himself to man's free choice. Wherefore we are told that whatever a man decides, introduces a chain of consequences extending even to eternity. Concerning this we read:

     "I spoke with spirits concerning providence, and some also were present who believed somewhat in fate; and it was shown them how the case stood. They supposed that all things were accomplished out of absolute necessity, and thus that the whole life was the unavoidable force of circumstance; consequently, that the Lord was bound by necessity; therefore, that there was nothing except this to keep things in existence, and that this is the Divine.
     "But they were shown that they have entire freedom; and if [there is] freedom, then there is not necessity, because there are so many contingencies which bear man, in freedom, to opposites. . . . The Lord foresees the form, namely, that in which man from freedom, (wills to arrange his life) ; but He determines for him, from other considerations, and so foresees the form, and permits him to go hither and thither, so that the moments of his life appear like scattered pebbles. But the Lord then sees whether he fills up . . . [the spaces] between them; He sees what is lacking, and where [it is lacking]; and then [He sees] continually what is next in order, after a hundred or a thousand years; and so forth."*
     * SD min 4692.

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     In this lies the truth of the saying, "Man proposes, but God disposes." He permits man's choice, but in secret ways He overrules it, and leads man gently toward a goal which the Lord foresees, but of which the man is not in the least aware. He leads toward that goal just as far as man in freedom may be willing to follow. This Divine leading is perpetual, from the first moment of man's birth to his death, and afterwards to eternity. Such is the immanent presence and providence of the Lord.
     Every decision man makes destroys the balance between good and evil which the Lord has established. It tips the scales in one direction or in the other. But the Lord, by controlling the forces that inflow from man's spiritual environment, and at the same time by governing the external circumstances that press upon him from without, restores the balance. If, therefore, man has chosen evil, the Lord provides that he shall have another chance to choose in freedom-an opportunity, if he will, to repent and turn aside from his evil way. And if he has chosen good, the Lord provides that he may become aware of hidden tendencies to evil in himself, that he may acknowledge them, resist them, and thereby take a further step forward in the process of regeneration. This man can do only by self-compulsion; that is, by determined effort which is from inmost freedom of choice, to resist and cast aside every impulse which is contrary to the teaching of the Word, and therefore contrary to the Lord's will.
     Having made this determination, man must acknowledge from the heart that his power and ability to make such a choice is truly a gift from the Lord; for the Lord alone has placed him in equilibrium between the forces of good and evil; the Lord alone has restored that balance, whenever it has been destroyed; and the Lord alone has given the power to tip that balance by turning to one side or the other. All this is entirely beyond man's control; and from this it follows that although man does have a choice that is really free, and one with which the Divine Providence never interferes, still, man's life is completely in the hands of the Lord, who continually seeks to withdraw him from evil and to introduce him into the joy and the happiness of heaven. Wherefore the saying of the prophet Isaiah is eternally true: "But now, O Lord; Thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand."*
     * Isaiah 64: 8.

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NEW CHURCH FILM COMMITTEE 1966

NEW CHURCH FILM COMMITTEE LEON S. RHODES 1966

     "A Sermon in Stone"

     The Bryn Athyn Cathedral is recognized as an architectural masterpiece and renowned for the unique principles used in its design and construction. This is the central theme of the strikingly beautiful color motion picture recently completed by the General Church Film Committee and now available for loan or purchase.
     The Film Committee itself came into being as a result of special interest in the medium on the part of the Rev. Harold C. Cranch, who began several years ago to produce motion pictures for use within the church. His interest stimulated a group of professional motion picture artists and technicians who happen to work in the Philadelphia area, and the Bishop of the General Church formally recognized their efforts, thus forming the Film Committee, with the Rev. Harold C. Cranch as chairman and Leon S. Rhodes as co-chairman. At least seven New Church men and women with a variety of talents in motion pictures have been contributing those talents to the church film program for several years. One of the members, Francis Heininger, whose family recently joined the church, had produced a film about the Cathedral back in the 1930's, and he became the writer for one of the Committee's most ambitious films to date, A Sermon in Stone.
     With Stanley Rose as producer, and with the help of Alfred Sandstrom, Willard Thomas, Donnette Alfelt, Alan Grubb and others, the production was undertaken. Completely professional standards of photography were aimed at, and the final result is this 23-minute 16mm sound film, narrated by John Black.
     The film briefly traces the history of the Cathedral, and striking old photographs and old film have been worked into the production to show scenes from construction days. Color film of the old work areas, salvaged from Mr. Heininger's earlier movie, together with scenes of craftsmen at work, add to the interest. Much of the film represents a "tour" of the Cathedral; but with many views never seen by the visitor, and with descriptions and comment by the narrator to stress points that might otherwise go unnoticed.

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     The Cathedral is indeed photogenic, and the cameraman found beauty of many kinds, from detailed closeups emphasizing color, texture and design of stone, wood, metal and glass work, to magnificent long shots of the building in different lighting conditions. Interior shots were included, although these pose special problems of lighting to a photographer. Most viewers are particularly interested in the sequences showing the models used in the development of design for the Cathedral and for individual parts or carved ornaments.
     The film was deliberately aimed, not at the many New Church men and women who have been privileged to worship in the Cathedral, even though they find much that is interesting and new, but at an audience unfamiliar with the building, the New Church and Swedenborg. The wording is done with care so that it introduces the real inspiration behind the building and, it is felt, will often prompt further inquiry. This approach makes it possible to show this film to many audiences all over the world, including television showings, and the Epsilon Society in Bryn Athyn is acting as distributor, arranging to rent or lend the film, with qualified speakers available to talk to clubs and other organizations showing it. Although this is not the principal concern, it is felt that the sale and rental of the film through commercial outlets may prove a source of revenue for the Committee's other efforts.

     A Sermon in Stone, produced entirely by volunteer labor from professionals, cost an estimated $700 for direct expenses, but represents a film that would cost about $20,000 as a commercial production. The expenses have been met by members of the Committee and by donations made through the General Church. A number of activities undertaken by the Committee cannot be completed without funds to pay unavoidable costs such as laboratory expenses.
     The Film Committee, on arrangement with the Sound Recording Committee, is building a library of motion pictures available to church organizations. Several of the films are not complete productions. These include silent films from the Academy, a reel from an Assembly in 1936, scenes in the South African Mission, and short bits of film being gathered by the Committee for possible future use. Several completed films designed for use in missionary efforts are available. The Committee, looking to the future, is working on several projects, including a film about the Academy, some simple films for use in children's services, and even a film to mark the 100th anniversary of the Academy in 1976.
     One of the important uses of the Film Committee is the collection and preservation of motion picture film of historical interest. Film shrinks, deteriorates, and may become useless within a few years unless properly stored and protected.

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The Committee has footage of a number of significant New Church men and women now deceased, and is endeavoring to preserve scenes of people, places and events that will be of increasing interest to the church in future years; so 16mm film, or even historic still photographs, will be welcomed by the Committee.
The development of visual material such as motion pictures, slides and film strips will play a growing role in many church uses. The Film Committee is grateful for the interest and support it has received.
GOSPEL ACCORDING TO MARK 1966

GOSPEL ACCORDING TO MARK Rev. FRANK F. COULSON 1966

     A Study in Themes, Rhythms and Cycles

     (Continued from the April Issue.)

Third Cycle

     C. With the remaining chapters we must be content to demonstrate in a more general way how the pattern that has emerged in our analysis is carried on. The salient features of this pattern are an introductory calling or other special scene with the disciples to mark the beginning of each cycle, and a number of individual healings following it therein. Many other features are interwoven with these, of which the following are the most prominent themes:

     a) John the Baptist, Elijah (Elias), and preparing the way
     b) Disputation, challenges of authority, temptation from the devil or satan
     c) Family relationships
     d) Private and public teaching
     e) Sabbath-cornfield-ship, feeding miracles and parables
     f) Synagogue, house, temple, Golgotha
     g) The gradual disclosure and more open acknowledgment of the approaching passion and of the Lord's kingship and Divinity against a background of incomprehension and hardness of heart.

     This list is by no means exhaustive. There are apocalyptic discourses, hints of a new dispensation, and other themes; but the wonderful intricacy and interdependence of these, and their connection with what goes before and what comes after in other cycles, is a subject for prolonged study.
     To revert to the salient features. We have noticed a diminution in the number of healings per cycle as far as we have gone. In the C, D and E double cycles this pattern is continued. We have as it were an angular pattern, with the final resurrection as the apex to which everything points.

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This can be shown as follows:

A AX Exorcism, restoration, cleansing, restoration: restoration Exorcism, re (cleansing) storation: (miracle)

B BX Exorcism, restoration: restoration

C CX Exorcive-restoration: restoration

DDX Exorcive-restoration: restoration

E EX Passion: Divine resurrection

A has three, B has four, C has two, D has one, and E has none, while each X cycle has one, except BX, which has a miracle instead.
     This pattern can also be shown with each healing specified and its quality shown in parentheses, where (E) exorcism, (C) cleansing, and (R) restoration. Then we have:

A     Demoniac (E) fever (R) leper (C) paralyzed feet (R)
AX                              withered hand (R)
B     Legion (E) impure woman (C) Jairus' child (R)
BX     ( )
C     Syrophoenecian's child (E) deaf-mute Decapolitan (R)
CX                                   blind villager (R)
D     Epileptic deaf-mute (ER)
DX     Blind Bartimeus (R)
E     Passion
EX     Resurrection

     So much for the pattern of healings, in which we can see that the Lord's resurrection includes and exceeds all that has gone before. Are we not told that "in the minds of the regenerating He [the Lord] rises daily, even every single moment"?*
     * AC 2405e.
     The other salient feature is the apostolic scene with the Lord and some or all of the disciples at the beginning of each cycle. This is inaugurated, as we have seen, with the Lord's baptism and Divine call in the Prologue. It has its first appearance with the call of four disciples in A; its second in the call of Levi; its third in the ordination of twelve on a mountain, and the surnaming of three; and its fourth with the commissioning of the twelve to go out in pairs in BX. If we examine each of the following cycles, we find a comparable scene at the beginning of each. It is least obvious in chapter 7, at the beginning of C, where it takes the form of the Pharisees questioning the behavior of the disciples in eating bread with defiled hands, but it is there nonetheless.

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In CX it comes at the beginning of chapter 8: "In those days, the multitude having nothing to eat, Jesus called His disciples." Then follows the miracle of the seven loaves and a few small fishes and the feeding of four thousand.

Fourth Cycle

     D. There is obviously a new beginning in D, where the scene takes the exalted form of the Lord's transfiguration and the seeing of His glory by Peter, James and John on a high mountain. This combines several features. It is a visible apocalypse seen by three witnesses. The Lord reveals himself as taking the place of Moses and Elias and as being equally conversant with the Law and the Prophets. So great was the effect of this revelation upon John that he refers to it at the beginning of his gospel when speaking of the incarnate Word: "We beheld His glory, the glory as of the Only-begotten of the Father."*
     * John 1: 14.

     DX. The beginning of DX is at chapter 10: 32: "And they were in the way going up to Jerusalem; and Jesus went before them; and they were amazed; and as they followed they were afraid. And He took again the twelve, and began to tell them what things should happen to Him." The beginning of cycle E is discerned at chapter 13: 3, where Peter, James, John and Andrew, the original four, are with the Lord on the Mount of Olives and ask Him privately: "When shall these things be?" This is followed by a lengthy apocalyptic discourse. Both of these scenes-DX with the disciples amazed and afraid, and E with the four listening to a spoken apocalypse-can be seen to hark back to the Mount of Transfiguration.

Fifth Cycle

     The final cycle is also introduced with a similar scene. At Gethsemane on the slopes of the Mount of Olives, where He takes the three and leaves the rest, the Lord, after praying in agony, finds them all sleeping. We have, then, ten such scenes in all, and each scene marks the beginning of its cycle. This surely is evidence that the pattern of cycles is there. When in addition to the individual healings we find other themes recurring in their places in each cycle, we may be convinced that the whole arrangement is not merely coincidental. We cannot now go through all of this in detail. It must suffice to draw attention to just a few of the ways in which themes are repeated and varied in succeeding cycles.

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Transitions and Correlations

     Let us, then, examine the transition from BX to C and CX, and see with what harmonious artistry the story Mark tells is unfolded. We can summarize these three sections in three trines, as follows:

BX

6: 30-44     Feeding five thousand
45-52     Sea voyage, loaves, disciples do not understand
53-56     Many healings

C
7: 1-16     Pharisees repulsed
17-23     Disciples do not understand, ask and are rebuked
24-37     Exorcism and opening of ears

CX
8: 1-13     Feeding four thousand, repulse of Pharisees' questions
14-21     Sea voyage. Disciples do not understand about loaves and are rebuked.
22-26     Opening of eyes (gradual)

     This has only to be set forth in such a summary for its beauty to become apparent; but the point of the whole sequence, and its relation to the disciples' own unhearing ears and unseeing eyes, is to be found in the concluding part of CX which follows the gradual healing of the blind man. This can be set out also as a sort of trinal epilogue to the three sections, thus:

8: 27-30     Peter sees the truth of the Lord as the "Christ,"
31-33     but he does not see the truth of the "Son of Man" and is rebuked.
34-     9: 1     So the Lord tells the people and His disciples what taking up the cross and following means.

Thus does the truth come ever more clearly to opened ears and eyes.
     Another example of careful correlation between sections may be observed in CX and D. In CX (8: 27-33) we have private teaching introduced by Jesus, followed by an intervention by Peter. In a corresponding passage in D we again have private teaching introduced by Jesus, and this is followed by further teaching after an intervention by John. The second is modeled on the first, but is an expansion and development. We could point out many more such parallel passages, and others where the connection is more subtle. There are some passages in which the connection depends on some incident in the Old Testament, or some sequence there, which would be quite readily discerned by any well-instructed searcher of the Scriptures.

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     Let us deal with one more sequence to be observed in the specific healings. If we select from each major section or double cycle the only one in which a family relationship is observed, we obtain this remarkable pattern:

     A.     A son (disciple Simon) requests healing for his mother-in-law.
     B.     A Jewish father (Jairus) requests healing for his daughter, who is raised from the dead.
     C.     A gentile mother requests healing for her daughter.
     D.     A father out of the crowd requests healing for his son, who seemed dead and was raised up by Jesus.
     E.     The Heavenly Father raises His only-begotten Son from the dead with His whole Divine substantial body for the sake of Jews, gentiles and all the peoples of the universe.
So are we led in this Gospel step by step to a meaningful glimpse of the truth.

Conclusion

     Finally, let us look again at the pattern of the whole Gospel. It may be analyzed as follows:

     1)     The Little Gospel (1-6)
          A and B-two double cycles and eight healings
     2)     A continuation of the Little Gospel (7, 8)
          C-one double cycle and three healings
     3)     The fulfillment of the Little Gospel (9-16)
          D and E-two double cycles and three healings

     We have already shown how C and CX are harmoniously connected with BX. That is why they can be regarded as a continuation. Also, this part is comparatively short, consisting of only two chapters. At D, with the transfiguration, it is as though we had crossed a watershed and were seeing new country-the fulfillment and the promised land. It can be shown in detail that D and E are related both to C and respectively to A and B. What is prefigured in A and B is fulfilled in D and E. Even on the level of the sense of the letter, the Gospel according to Mark can be seen as a perfect whole, a very great and beautiful work of Divinely inspired art.

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DOCTRINE AND THE CHURCH 1966

DOCTRINE AND THE CHURCH Rev. ROBERT H. P. COLE 1966

     It is from doctrine that the church exists and is called the church. Indeed, the church cannot exist without doctrinal things. Nevertheless, it is not the church from these things except in so far as they regard the good of life as the end, or, what is the same, except in so far as the doctrinal things are conjoined with the good of life.*
     * AC 530, 769, 3310.
     The church is the church, then, from the doctrine of truth and the life of good. The church exists, and the area where it exists is proper to the church where those live who are instructed in the doctrine of true faith. The land of Canaan was the region of the church when the Jewish Church was there. At the time of Swedenborg, Europe was the region of the church. Today, we might say in general that the Western nations make up the region of the church.*
     *AC 3305: 7. See AC 567.
     Since there are two things which make the church, the truth of doctrine and the good of life, there must be both with man for him to be of the church. These two things are represented by Ephraim and Manasseh, the sons of Joseph. The church is never based upon intellectual things; it is based upon voluntary things-those which are of the will with man. The scientific and rational things of faith never constitute the church or the man of the church, but charity which is of the will. What is doctrinal makes the church only if it specifically regards charity.*
     * AE 440: 2. See AC 809.
     Churches and doctrines decrease even until there no longer remains anything of the goods and truths of faith. When this happens, the church is said to be vastated; but there are always remains preserved, or some with whom the good and truth of faith remain, and in this way the conjunction of heaven with the human race is provided for continually.*
     * AC 530.
     It is doctrine that distinguishes churches in the Christian world. From their doctrinals they call themselves Roman Catholic, Lutherans, Calvinists, and other names. This would not have been the case, the Writings say, if they had made love to the Lord and charity toward the neighbor the principal of faith. True Christians would then have left the mysteries of faith to everyone according to his conscience; for they would have said in their hearts that a man is truly Christian when he lives as a Christian, that is, as the Lord teaches; and thus from all the different churches there would have been one, and all the dissensions which come forth from doctrine alone would have disappeared.

240

But at this day many who belong to the churches, which are distinguished by mere doctrinal things of faith, do not care what kind of life they lead.*
     * AC 1799: 4. See AC 1844.

     The doctrine of every church is charity in the beginning, but the church successively turns aside from that doctrine until it begins to depreciate and at last reject it. There is an internal process which accounts for this situation. Truth turns itself away from good, and looks instead to doctrinal things, where there is no longer at heart what makes the man of the church.*
     * See AC 2417: 2, 2454: 5.
     No matter how many differences and varieties of doctrinal things there may be, there is still one church when charity is acknowledged as the essential, or, what is the same, when life is regarded as the end of doctrine.* The church has both an external and an internal, and what is doctrinal does not make either the external or the internal. Indeed, the Writings say, it cannot even be said that what is doctrinal distinguishes churches in the Lord's sight, although it does in that of men. It is a life according to doctrinal things which look to charity as their basis that makes the external of the church.**
     * AC 3241e.
     ** See AC 1799: 3.
     The externals of the church are rituals; the internals are doctrinals, when these are not of knowledge but of life. What is doctrinal separated from love and charity never makes the internal of the church, but what is doctrinal of, or from, charity. In order that the good of life may be of the church, there must be doctrinal things which have been implanted in that good. Without doctrinal things there is indeed good of life, but not as yet the good of the church.*
     * See AC 3270, 1799: 3, 3310.
     The Lord's kingdom on earth, that is, His church, has its doctrinals from the literal sense of the Word. These must be various and diverse. Thus the Lord's church will vary everywhere, not only according to communities but sometimes according to the individuals in a community; but a difference in the doctrinals of faith does not prevent the church from being one when there is unanimity as to willing well and acting well.*
     * AC 3451: 2.
     In all churches men at first worship the Lord from love and love the neighbor from the heart; but in process of time they withdraw from these two commandments, and turn aside from the good of love and charity to the so-called things of faith. Men thus turn from life to doctrine, and in so far as they do this the Word is closed to the church.

241

The Word which is given to the church contains all the doctrinal things of good and truth; but there are two things that conjoin the men of the church-life and doctrine. When life conjoins, doctrine does not separate; if doctrine alone conjoins, as is at this day the case within the churches, they separate from one another and make as many churches as there are doctrines.*
     * See AC 3373: 2, 3756:2, 4468.

     Every church at its beginning knows nothing but the general principles of doctrine. Particulars are added in the course of time. All the things of every doctrine of the church which recognizes the general principle as their father have a relation to one another and are conjoined as if by relationships of blood and marriage. Therefore, if the general principle is false, all things of the doctrine of the church are false. There are two chief things of doctrine which constitute the church. One is that the Lord's Human is Divine; the other, that love to the Lord and charity toward the neighbor make the church. But faith separated from these two things of doctrine does not make the church.*
     * See AC 4720: 3, 4723.

     The Jewish Church did not acknowledge the internals of the church in doctrine or in life. Since the church was thus not in the Jews, it could only be with them. It is one thing for the church to be with a nation, the Writings observe, as, for example, the Christian church is with those who have the Word and preach the Lord from doctrine; but still there is nothing of the church in them unless they are in the marriage of good and truth. This means that they must be in charity towards the neighbor, and from that in faith. Thus we may say that the internals of the church must be in its externals, and that the church is in those only who acknowledge the Lord from doctrine and in life.*
     * See AC 4899: 2, 4.
     Those who do not believe the doctrinal things of the church which they have from any affection of truth, but from the affection of honor and gain for the sake of honor and gain, believe scarcely anything at all. They regard doctrinal things as a merchant does his merchandise. When such avaricious and esteem-seeking persons read the Word, they examine it only with the end of confirming doctrinal scientifics for the sake of gain.*
     * AC 5432.
     We are warned in the Writings that a sincere man may find truths in the Word which disagree with doctrinal matters. When this happens, he is to take care lest he disturb the church.*
     * See AC 6047: 2.
     The reason the Lord's kingdom on earth is called the church is not because the Word is present by which the Lord may be known, and the sacraments pertaining to worship; it is the church because the people live according to the Word, or to doctrine from the Word. That doctrine is then the rule of life.

242

The reason there must be doctrine from the Word for a church to be in existence is that without such doctrine there is not a proper understanding of the Word. Priests, who study the Word, must therefore teach men according to the doctrine of their church from the Word in order that the Word may be better understood.*
     * AC 6637, 10763.
     At one time the doctrine of charity conjoined all churches and in this way made one out of many. All who had lived in the good of charity were then acknowledged as men of the church.*
     * HD 9.

     We have seen that all churches and their doctrinal things are from the Word and that doctrine is to be drawn from the sense of the letter of the Word. It is now important for us to note that Divine truths in the literal sense of the Word are the source of the doctrinal things of the genuine church. However, doctrinal things from the Word are not necessarily truths Divine, for anything doctrinal can be hatched from the sense of the letter of the Word; but this is not the case if what is doctrinal is formed from within the sense of the letter, or from the internal sense of the Word.*
     * See AC 3770, 4769, 7233: 3.
     Those who remain solely in the literal sense of the Word, and do not collect anything doctrinal therefrom, are separated from the internal sense, because the internal sense of the Word is that which is doctrinal itself. Those who are in enlightenment collect the internal sense of the Word from various passages in which the sense of the letter is explained. From these, when known, truths still more interior are drawn by those who are enlightened, which together serve the church for doctrine; the latter for doctrine to those who are of the internal church, the former for doctrine to those who are of the external church.*
     * AC 9380: 2, 10028: 2.
     The Writings tell us that the internal state of the church is to be different hereafter. The outward appearance will still be the same. The Christian churches will still exist as divided churches, and their doctrines will be taught as before; but as a result of the Last Judgment which occurred in 1757, the man of the church is in a freer state of thinking about the things of faith.*
     * LJ 73: 2.
     When we consider the internal sense of the Apocalypse, we find that the letters John was commanded to write to the angels of the seven churches describe the states of all in the Christian Church who can receive the doctrine of the New Jerusalem. That city signifies the church as to doctrine in the universal sense, and the Lord's church is universal. It is with all who are in the good of life, and who from their doctrine look to life and to heaven, and thus conjoin themselves with the Lord through doctrine.*
     * See AR 88, 172; AE 331: 9.

243

     When the doctrine of a church disagrees with the Word, it is no longer a church but a religiosity which counterfeits one. The cardinal point of doctrine respecting the Triune God and the Lord was subverted or undermined in the church especially by the dogma of three Divine persons from eternity. However, the church is one thing and religion another. The church is called the church from doctrine, and religion is called religion from a life according to doctrine; but where there is doctrine without life it cannot be said that there is either the church or religion.*
     * AE 786; Ecc. Hist. 2; AR 923: 2.
     The doctrine of the New Church descended from God out of heaven because the church is a church from doctrine and according to it. Without doctrine the church is no more a church than a man is a man without members. Doctrinal things themselves are not to be denied if they are from the literal sense of the Word; for they are accepted by the Lord provided that he who is in them is in the life of charity, and all things of the Word can be conjoined with that life. The church is according to its doctrine, yet doctrine does not establish the church but the soundness, clarity and purity of the doctrine, thus the understanding of the Word. Therefore doctrine does not establish the particular church that is in each individual man. That church, which leads man to heaven and to the Lord there, is faith and life according to doctrine.*
     * See Coro. 18; AC 3452; TCR 245.
"ENTHUSIASTIC SPIRITS" 1966

"ENTHUSIASTIC SPIRITS" Rev. ORMOND ODHNER 1966

     Many of today's readers of the Writings, and not just those who read them in English translations, have been somewhat disturbed by the apparently derogatory meaning attached by the Writings to the terms, enthusiasm, enthusiastic, enthusiastic spirits, etc. Thus we read: "Enthusiastic spirits . . . believe themselves to be the Holy Spirit, and that the things which they say are Divine."* "Almost the whole world of spirits is wicked and enthusiastic."** "From these [the hells of the Ancient Church] have chiefly come forth the enthusiasms [prevalent] in the Christian world."***
     * HH 249.
     ** SD 3781.
     *** Coro. 45.
     After all, what is wrong with enthusiasm? What is wrong with being enthusiastic about a thing? Is not enthusiasm, in fact, usually thought of as a noble virtue? Why, then, the derogation of "enthusiastic spirits"?

244

     The matter was recently brought up to me by a friend, and it did not take much research after that, either by me or by Mr. Lennart Alfelt of the Academy's Swedenborgiana Department, to discover that the words, enthusiasm, enthusiastic, etc., have entirely changed in meaning since Swedenborg's day-a fact which most modern translators of the Writings apparently have simply failed to observe.
     "Enthusiasm," obviously, is derived from the Greek. Literally it meant "possessed by God," and apparently was always used to denote a person of a religiously fanatical nature who went off into wild frenzies, which superstitious ancients believed to be the result of Divine inspiration or Divine possession. (Compare this with the word, panic, which originally meant a widespread terror induced by the Greek god, Pan.)
     Most modern dictionaries of ancient, classical Latin do not even list any forms of the word at all, except to classify anthusiasticag as certain fourth century Christian heretics who believed themselves to be recipient of Divine revelation immediately from the Holy Spirit.

     Mr. Alfelt discovered, however, that most of the Latin dictionaries of Swedenborg's day, several of which were in Swedenborg's personal library, included the word in many of its different forms. One of those in Swedenborg's library, a Latin-Greek-French-Dutch dictionary published in Amsterdam in 1713, defines an "enthusiast" as "one who is encompassed by the spirit of God." A medical dictionary published in London in 1745 quotes the definition of enthusiasm given by the ancient Greek physician, Galen: "A fanatic perculsion [shock], or Divine inspiration, as when a person, in performing the holy rites of Divine worship, loses his reason, and in an ecstasy sees strange sights, or hears the noise of drums or pipes." Other dictionaries of Swedenborg's day simply equate enthusiasm with religious fanaticism. In Swedenborg's own country, "Enthusiasts" was a name given to Quakers and others who believed themselves to be seized by the Holy Spirit and therefore able to speak Divine truths from "His" mouth.
     "Enthusiastic spirits"? It is no longer a suit able translation of the Latin of the Writings. What would be better? The best I can think of is a somewhat awkward phrase: ". . . certain spirits, religious fanatics."

245

Editorials 1966

Editorials Editor 1966

     UNION AND UNITY

     Recent events, which must have been welcomed by all men of good will, indicate that we may be entering a new era of communication and co-operation between general bodies of the New Church. We will be helped to appreciation of what is looked forward to by a clear understanding of the difference between union and unity. As far as is known, no one today advocates organic union of the several churches of the New Jerusalem, nor is that even felt to be desirable. Union can result in loss as well as gain, and it sometimes involves absorption.
     What is hoped for rather is internal unity-the unity effected by spiritual charity which makes a one of distinct bodies each cherishing its rights and views while acknowledging those of others. The idea of such unity has a clear and comprehensive doctrinal basis. In so far as they truly look to the Lord in His second coming, and seek His teaching and leading in the Heavenly Doctrine, the Lord will lead our several churches as a one, even though we differ in our understanding of certain truths, and we shall be free to develop our distinctive uses.
     Such unity will, of course, be ultimated in the joint undertaking of such common uses as may present themselves from time to time. More importantly, it will not be maintained uneasily by a polite fiction that there are no differences between us, but will lead to frank and full discussion of doctrinal and organizational differences, and even to consideration of particular uses which one body might perform for all. Most important of all, while it will recognize that differences in derived doctrine need not divide, it will come from the Divine doctrine.

245

     OBEDIENCE TO LAW

     Reverence for Divine law has its foundation in respect for and obedience to the civil law. This makes it all the more disturbing that our age is marked by an increase of lawlessness and of disregard for if not rebellion against authority in any form. Yet even more disquieting, perhaps, is the growth of an attitude which places obedience to law on the basis of personal approval. Those who hold this attitude are normally law-abiding, but they reserve the right to break any law they do not like. If a law seems to them to be unnecessary, bad or stupid, they violate it without qualm. In effect, therefore, they substitute private judgment for the rule of law, for that is what governs their conduct.
     Perhaps the cult of democracy has put too much emphasis on liberty and rights and not enough on responsibilities and obligations. Yet it takes little reflection to see that no society can survive the breakdown of law and order, and that a society is already in danger when it shows more sympathy for offenders than for those whose sworn duty it is to enforce the law against them. Legislators may not always be wiser than other men, and some of them may be inspired by the loves of self and the world, but this does not confer on us the right to decide whether we will obey or break a law because it seems to us good or bad. Change may be sought by orderly process, but the need for it does not give immunity.
     It may be argued, of course, that where there is little internal reverence for Divine law there is not likely to be real external respect for civil law. This argument should not apply, however, within the church. There is vital need that our children and young people should be taught respect for law and given constructive ideas of its purpose and use that they can understand; that they should be taught by example as well as by precept. The teaching that the king who regards himself as above the law is unwise, whereas the king who regards himself as under the law is wise, surely applies also to the governed. It is not law that unifies society; only obedience to law can do that.

     ORDER IN ULTIMATES

     Our funeral and marriage customs have been discussed recently here and elsewhere. Inseparable from a full consideration of the subject is a question which many have hesitated to raise except in private because of the sensitivity of the areas it touches, yet which must be faced openly sooner or later. This is the question of public resurrection or memorial services for those who have died by their own hand and of public weddings for couples who know they are to become parents.

247

It does not matter how infrequent such services are even one raises a question.
     What should be the attitude of the church to such services Should we accept them as right and proper, employing all the arguments that can be used to justify them? Should we remain, as many are today, in the invidious position of supporting by our presence, out of affection for the families concerned, services about which we secretly have serious doubts or reservations? Or should we seek, freely and unhurriedly over a period of time, the development of a common attitude which will favor private services and make public ones exceptions to normal practice?
      Lest the issue become confused by the introduction of what does not properly belong to it, this should be said. In the advocacy of private services there is no intention or thought of judging or punishing either the persons themselves or their families. Rather is there a plea for recognition of a simple fact: that where disorder has marked the approach to a goal, it is not reasonable to expect the outcomes to be exactly the same as where there has been no departure from order. That is a fact of life which is recognized readily enough in other branches of experience. Should it not be recognized also in this particular instance?

     There is, however, a prior question, upon the answer to which depends the usefulness of pursuing the matter further. Is the church yet ready to consider these issues rationally and without emotion or special pleading, and then to discuss them without heat and in as much light as it is capable of receiving from the Word? Light may be found especially, it is suggested, in the doctrines of use and charity. If public services are to be preferred, it should be because a higher use can be performed through them than through private ones and because they express more of charity toward the neighbor. But is this the case? When we reflect on the situation of both congregation and priest in the one instance, and the element of deception which is present in the other, how must we conclude? Even the sense of what is appropriate and in good taste should not be separated from perception of revealed truth.
     Yet the phrase, "what should be the attitude of the church," was used advisedly. In a living church customs are not imposed from above or practices determined by priestly decree. They come into being gradually as ultimate expressions of the free and willing response of open minds to Divine teaching and leading in the Word-of the desire to do that which the Lord desires shall be done. Although that response is spontaneous when formed, its formation can neither be demanded nor hurried. All that is being done here is to invite serious, unbiased thought.

248

Church News 1966

Church News Various 1966

MONTREAL, QUEBEC
     Since March, 1965, the Montreal Circle has bad four weekend visits from the Rev. Martin Pryke and one visit from his assistant, the Rev. Daniel Goodenough, who brought his wife Ruth with him. We are fortunate indeed to have five pastoral visits a year. Intervening months find us together, on the second Sunday of the month, for a recorded service or doctrinal class. Included in our gratitude to our own ministers are the General Church Sound Recording Committee and in particular those who make the recordings.
     Our pastor's visits to Montreal are busy ones. He is met at Dorval Airport on Saturday afternoon and taken directly to the McMasters' home for a class with their two sons. In the evening there is a class for the adults of the Circle. Then on Sunday morning there is a service followed by lunch and two classes, one for the boys and one for adults.
     Last December 12 there was a tape-recorded service which was attended by eighteen adults and three young children. The sermon had been recorded by the Rev. Elmo Acton. After the service, and a toast to "the Church," a special luncheon was enjoyed by all of us. Later the young people retired to the play room for some spirited music by Carl Odhner and singing by all. Since the weather was fine, the David Odhners had been able to make the ninety-mile trip from Burlington, Vermont, with their two sons, their daughter, and her three small sons. They added much to our Christmas gathering.
     On February 9, Mr. and Mrs. Ernest Izzard, two of the original members of this Circle, celebrated their fiftieth wedding anniversary with a trip to Florida. Last spring we regretfully said farewell to our secretary, Jean Lucien de Chazal, his wife Heather, and their small son Edmond. They are now living in Louisiana. Denis de Chazal, a cousin of Jean Loden, is a new and welcome addition to the Montreal Circle. In February, Miss Gloria Dowden told us that it was just one year ago that she first came to a meeting of the Circle. Her brother Peter first joined us when he heard of our existence through an advertisement inserted in the newspapers.
     DAVID C. FINLEY

TUCSON, ARIZONA
     The Tucson Circle has twenty General Church members. Our average attendance at church is almost thirty and on special occasions we may have fifty present. Undoubtedly the numbers are small, but we hope that time will bring increase. In the past two years, which are covered by this report, we have gained five new members in the area: Walter Hartter, Patricia Waddell and Cheryl Carlson of Tucson; and Johnette and Beth Moore of El Paso. Several university students from other societies add to our group during the school year: Court Lee, Sandy Cooper, Sidney Coffin and Jim Doering. Many visitors pass through each year, and we do our best to entice them to stay on and absorb some of the pioneering spirit which is still part of Arizona. As the economic climate improves perhaps more New Church people can be attracted to this little known and exciting part of our country.
     Regular church services are held throughout the year, except for a break in August. The pastor travels to Phoenix and San Diego monthly, and on occasion to Douglas, Arizona, and El Paso, Texas, to visit isolated families. In his absence from Tucson lay services are held. Previously we listened to recorded services, but found that the human quality of a lay reader adds a more personal feeling to our service.

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Also, the effect upon unexpected visitors is better. Friday supper and class are held monthly, and two other Friday evenings are given to classes, currently on Conjugial Love. These last are sometimes held in the homes, which adds a closer feeling among the group. An introductory class on Divine Love and Wisdom was given before this series began. Both a college and a high school group also meet for regular classes. Sunday school is held before church every week. Materials from the Religion Lessons Committee are used with each age group under the supervision of the pastor. We are certainly indebted to those who carry on the teaching, which requires a good deal of preparation.
     Outside of routine events, it is worth mentioning that the interior of the church has been greatly improved, thanks to a combined effort. Many finishing touches have been added to the decoration, bookshelves have been built in the pastor's study, and almost the entire building has been repainted. The chancel and entrance walls are aqua, in contrast to a prevailing color scheme of beige. An effect of lightness and color has been achieved in a room with very little light from the outside. Numerous improvements have been made also in the landscaping around the building. A row of rose bushes now sets off the front of the church. Trees, flowers and shrubs have been planted, and our sign has been repainted. A pleasing contribution to our services themselves has been offered by Barbara and Mark Carlson. We have enjoyed their interludes of organ and clarinet music on several occasions.
     Certain special events have taken place in the past two years which add a feeling of growth and security to our Circle. Foremost of these was, perhaps, the young people's weekend held last summer over New Church Day. We hosted all of college and high school age in the Southwest who were able to come and there was a total attendance of twenty, with all visitors staying in Tucson homes. Discussions at the meetings were fruitful and responsive. The entire Circle attended a banquet and Nineteenth of June program, and service and luncheon on Sunday. Such gatherings promote a feeling of unity of purpose in both young people and adults in areas such as ours where we can feel rather alone in our religious convictions. Tucsonans especially enjoyed having the Rev. Harold Cranch visit at that time. Locally, a review of important happenings must include the celebration of two silver wedding anniversaries, those of the Robert Carlsons and the Pat Waddells. Three young ladies were confirmed, all of whom have since become members of the church, and Ebbie Goodfellow was baptized.
     Notable festival occasions included our Christmas and Easter celebrations. Last year the Phoenix group joined us for Easter. After church everyone gathered on the manse lawn for light refreshments followed by a "bring your own" picnic lunch. Dessert was offered by Tucson cooks. All went beautifully except for an uninvited visit by a "dust devil." At Christmastide it is our custom to go caroling. A banquet is also held, followed by a special program. In 1964 we enjoyed tableaux and a series of lessons and carols. All ages took part in the program, which gave a true Christmas spirit to the evening. Last December the tableaux were especially fine. Between presentations the pastor related portions of the Christmas story to their deeper signification as revealed in the Writings.
     If you would enjoy seeking the wonders of our desert land and adding to the spirit of our little church, come out at any time. We love company, and may even try to interest you in staying.
NADINE B. HOWARD

GENERAL CHURCH
     Candidate Deryck van Rij will assist and gain experience of pastoral work this summer in the Kitchener and Pittsburgh societies, respectively. He will he in Kitchener from June 26 to July 24, and in Pittsburgh from July 31 to August 21.

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GENERAL CHURCH CORPORATIONS 1966

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1966

Announcements
The 1966 Annual Corporation Meetings of the General Church of the New Jerusalem will be held at Oberlin College, Oberlin, Ohio, on Saturday afternoon, June 18, at 2:00 p.m., DST. Notices will be mailed.

STEPHEN PITCAIRN,
Secretary
ACADEMY OF THE NEW CHURCH 1966

ACADEMY OF THE NEW CHURCH E. BRUCE GLENN 1966

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 20, 1966, at 7:45 p.m., in the Assembly Hall at Bryn Athyn, Pa. Following brief administrative reports, there will be presentations by the Departments of Foreign Languages and History and Social Studies.
     All are cordially invited who are interested in the Academy's work.
     E. BRUCE GLENN,
          Secretary
SWEDENBORG SCIENTIFIC ASSOCIATION 1966

SWEDENBORG SCIENTIFIC ASSOCIATION MORNA HYATT 1966

     The Sixty-Ninth Annual Meeting of the Swedenborg Scientific Association will be held in Bryn Athyn, Pennsylvania, at the Civic and Social Club, at 8:00 p.m., Sunday, May 8, 1966. The meeting will be preceded by a supper at 7:00 p.m. ($1.00)
     There will be brief reports and election of President and members of the Board of Directors, after which the Rev. Ormond Odhner will deliver an address on "Two Sources of Truth-or Two Foundations of Truth." All are welcome.
     MORNA HYATT,
          Secretary
ORDINATIONS 1966

ORDINATIONS Editor 1966

Nemitz.-At Bryn Athyn, Pennsylvania, March 27, 1966, the Rev. Kurt Paul Nemitz into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
TWENTY-FOURTH GENERAL ASSEMBLY 1966

TWENTY-FOURTH GENERAL ASSEMBLY 1966

OBERLIN, OHIO, JUNE 15-19, 1966

Wednesday, Jane 15

7:30 p.m.     First Session of the Assembly
               Address: Rev. Louis B. King

Thursday, Jane 16

9:30 am.     Second Session of the Assembly
               Address: Rev. W. Cairns Henderson
12:30 p.m.     Young People's Luncheon and Program
               Toastmaster: Rev. Daniel W. Goodenough, Jr.
7:30 p.m.     Third Session of the Assembly
               Address: Rev. Hugo Lj. Odhner

Friday, June 17

9:30 a.m.     Fourth Session of the Assembly
               Address: Rev. B. David Holm
12:30 p.m.     Luncheon followed by Theta Alpha Annual Meeting Luncheon followed by Sons of the Academy Annual Meeting
7:30 p.m.     Fifth Session of the Assembly
               Address: Rev. Frank S. Rose

Saturday, June 18

9:30 am.     Sixth Session of the Assembly
               Episcopal Address: Right Rev. Willard D. Pendleton
2:00 p.m.     Corporations of the General Church
6:30 p.m.     Assembly Banquet
               Toastmaster: Rev. Kurt H. Asplundh

Sunday, June 19

10:30 a.m.     Divine Worship
               Sermon: Right Rev. George de Charms

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ACADEMY OF THE NEW CHURCH 1966

SCHOOL CALENDAR: 1966-1967

Ninetieth School Year

1966

Sept. 7 Wed.     Faculty Meetings
     8 Thur.     Dormitories open
               Secondary Schools Registration: local students
               College Registration: local students
     9 Fri.     Secondary Schools Registration: dormitory students
               College Registration: dormitory students
     10 Sat.     8:00     a.m.     All student workers report to supervisors
               3:00     p.m.     Opening exercises
               3:30     p.m.     Lawn party
               8:00     p.m.     President's Reception
     12 Mon.     Classes begin in Secondary Schools and College

Oct.      21 Fri.     Charter Day
     22 Sat.     Annual Meeting of Corporation

Nov.      23 Wed.     Thanksgiving Recess begins. Classes end at 12:30 p.m.
     27 Sun.     Dormitory students return before 8:00 p.m.
     28 Mon.     Classes resume in all schools

Dec.      21 Wed.     Christmas Recess begins. Classes end at 12:30 p.m.

1967

Jan.     2 Mon.     Dormitory students return before 8:00 p.m.
     3 Tues.     Classes resume in all schools
     23-27          Semester examinations
     30 Mon.     Secondary Schools semester begins

Feb.     1 Wed.      Final date for applications for 1967-68 school year
     6 Mon.     College semester begins

Mar.     24 Fri.      Good Friday
     31 Fri.     Spring Recess begins. Classes end at 12:30 p.m.

Apr.     9 Sun.      Dormitory students return before 8:00 p.m.
     10 Mon.     Classes resume in all schools

May     19 Fri.      Joint Meeting of Faculty and Corporation
     30 Tues.     Memorial Day: Half-Holiday

June     8 Thur.      8:30 p.m. President's Reception
     9 Fri.     10:30 am. Commencement Exercises
FIRST AND THE LAST 1966

FIRST AND THE LAST Rev. ERIC SANDSTROM 1966

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No. 6

NEW CHURCH LIFE

VOL. LXXXVI
JUNE, 1966
     "Thus saith Jehovah the King of Israel, and His Redeemer Jehovah of Hosts; I am the First, and I am the Last; and beside Me there is no God." (Isaiah 44: 6)

     These words were proclaimed by Jehovah through His prophet of old. Several hundred years later, after the Advent, similar words were spoken by the Son of Man in the midst of the seven candlesticks, addressed to John, the prophet of the Apocalypse. John records: "And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last: I am He that liveth, and was dead; and, behold, I am alive for evermore; and have the keys of hell and of death."* Thus it is seen that He who called Himself Jehovah the Redeemer of Israel, and He who came in the fullness of time to "seek and to save that which was lost,"** are one and the same, namely, the one God of heaven and earth. For two cannot be the First, nor can two be the Last; and as if to emphasize still further that the Son of Man is God himself, He is called in the same chapter of the Apocalypse both the "Son of Man" and the "Almighty." For the words just quoted, and put into the mouth of the Son of Man, are paralleled a few verses earlier by the following: "I am Alpha and Omega, the Beginning and the Ending, saith the Lord, who is, and who was, and who is to come, the Almighty."*** It was Jehovah the Redeemer of Israel, looking towards His advent in the flesh, who said: "beside Me there is no God"; and it was Jesus Christ, having completed His sojourn in the world, and preparing now for His return in the spirit, who gave the promise: "He that overcometh shall inherit all things; and I will be his God, and he shall he My son."****
     * Revelation 1: 17, 18.
     ** Luke 19: 10.
     *** Revelation 1: 8. Cf. 1: 11.
     **** Revelation 21: 7. Cf. 22: 13, 16.

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     Yet the acknowledgment of these things is only the promise of faith. It is seeing in the understanding that it was Jehovah who came into the world under the name of Jesus Christ, or that Jesus Christ, prior to His advent, had made Himself known by His name, Jehovah. But there is a tendency of the human heart, such as it is by birth, to withdraw from what the understanding sees in moments of elevation. The saying, "human nature dreads change," applies to love, including the inborn love of self. It is prepared to accept in part only, namely, in so far as its own state is not affected. Hence we recognize the universal tendency to think of God as remote, and not at the same time as near. It is as though we would have preferred Him to have proclaimed Himself only as the Alpha, the Beginning and the First; not also as the Omega, the Ending and the Last. To see at a distance makes no demand upon us. We are not touched. We think secretly within ourselves: "My way is hid from the Lord, and my judgment is passed over from my God."* So the change that we dread need not take place.
     * Isaiah 40: 27.

     A leading clergyman of our day recognizes this inborn tendency of man, although he is unable to find an alternative. He speaks of man's God "up there" or "out there," questions whether "God" is but a myth, and contemplates a religion without God, that is, without a personal God. As for Jesus Christ, he indeed sees love in Him, even love personified; but it is love without wisdom, certainly without infinite wisdom. Thus the Lord becomes, in this view, but the prototype of humanism. He ceases to be the Lord and Master of all.* Others around us go still further in the current discussion, raising the slogan, "God is dead"; and, indeed, the state of the world is a fitting sounding box for cries like this, for it is possible at any time for the Living One to be crucified in the hearts of men. In this the dictum of modern man, apparently intended as proclamation, echoes back as stern accusation, that is, as judgment.
     * The Right Rev. John Arthur Thomas Robinson, Honest to God, Westminster Press, 1963.
     All of this comes, with spiritual logic, as the result of thinking of our God only as the First and not also as the Last. As only the First He vanishes from our view; for as the First He is infinite, and no man can contemplate the infinite as it is in itself. But the Lord is not only the First, nor is He only the Last. He is both. This is the view that the inborn nature of man cannot take. That nature might accept the one or the other: for to think of God as only the First is to relegate Him to "up there" or "out there," where He is too remote for real interference in human affairs; while to turn to Him only as the Last is to deprive Him of His Divine and supreme authority and to make Him like one of us, though perhaps the best of us.

255

But conscience in man, raising him above the narrow scope and petty prejudices of his purely natural man, enables him to see that the Infinite dwelt as soul in the body that Jehovah God, Jesus Christ, took on and glorified in the world-enables him to see the First and the Last together, or the First through the Last. This is to see the Divine and the Human, not apart from each other, but together and as one in the infinite Divine person of our Lord and Savior. It is to see from the heart that the Creator of the universe is at the same time God-with-us; that the Infinite One is Divine Man; or, as is said in our hymn, that the "Lord of all being, throned afar," is "yet to each loving heart how near."* It is to see and acknowledge the Lord's Divine Human.
     * Liturgy, Hymn no. 27.

     The angels in heaven know these things from experience as well as from doctrine. For while they constantly see the Lord above and in front of them as the radiant, and, with some, the flaming sun of the whole spiritual world, yet they also at times see Him in person in their midst. He then shows Himself like an angel, the Writings tell us, "but is distinguished from others by the Divine which shines through."* Not only this, for He is constantly with them from firsts by lasts, even when He does not appear to them in person. He is with them in their happiness, in their enlightenment, and in their use: in their happiness, for He is peace itself in their midst; in their enlightenment, for He gives understanding and perception when they learn from their Word; and in their use, for He is the Holy Spirit, the Divine of use working with them.
     * HH 53.

     These are some of the things contained in the holy words under consideration. Yet when the Writings open them up they rarely fail to add that "much more" is involved, and in one instance the phrase is "infinitely more."* It could not be otherwise; for if the thought is first lifted to the Infinite itself, and afterwards brought all the way down to the Divine immediately present in and through the very ultimates of creation, then the whole embrace of the Divine truth, and within it the Divine love, is suggested. The tabernacle of truth spreads and widens until it spans the universe; and in the midst of it is He who is nearer than all. "He stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in."** "Behold, the tabernacle of God is with men, and He will dwell with them."***
     * See AR 29, 38, 888, et at.
     ** Isaiah 40: 22.
     *** Revelation 21: 3.

256

     Some of the general things contained are distinctly represented in the trilogy of paired phrases which the Word employs: Alpha and Omega, Beginning and Ending, First and Last. Here we discern the Divine Trinity which is in the Lord. For by Alpha and Omega-both celestial vowels, and the first and last letters in the Greek alphabet-the Divine love is meant."* This love is without bounds, and it desires to draw all men to itself. It affects the angels inmostly as peace-"My peace I give unto you." But the peace that He gives permeates their minds and descends even into their bodies, awakening "blessedness, happiness, delight and pleasure" as it descends.** His love is thus present down to the ultimates with them; and as it is with the angels, so it can be with men, though more obscurely.
     * AR 29.
     ** See CL 180.
     "Beginning and Ending" are terms referring to the Divine wisdom.* This is the Divine truth, which is in the Beginning with God, and is God, and which bowed the heavens and came down in order to become flesh and dwell among us. The Divine truth is the same in all the degrees of its descent. Itself it cannot change. Only the forms through which it is accommodated and through which it speaks are varied, so that all may understand and heed the instruction it gives. The language of Divine revelation on earth is the very Ending, in which the infinite truth speaks with man as with a friend. "Come now, and let us reason together, saith the Lord."** "The servant knoweth not what his lord doeth, but I have called you friends."***
     * AR 29.
     ** Isaiah 1: 18.
     *** John 15: 15.
     Thus it is that the Alpha and Omega, the Beginning and the Ending, bring to our minds and hearts the Lord's all-reaching love and mercy and His watchful wisdom and patient truth. He is both Father and Teacher, or Master. But He is also the Shepherd, the leader in the fields of use. In use His love and wisdom are together. It cannot be otherwise, because it is love that desires use and wisdom that provides it. Hence we are now concerned with what is called influx, which is nothing but the going forth of the Divine love and the Divine wisdom in joint operation. That this is the proximate meaning of the First and the Last is also suggested in the Writings by the association of these terms with what is highest and lowest*; and "height" in the Word refers to influx of what is Divine from highest to lowest, or rather, from inmost to outmost, thus to all degrees and states of reception. The Lord's influx is His Divine proceeding, or Holy Spirit, which is also called His Divine of use.
     * See AC 10044: 6.

257

     How, then, do these things touch man? What is the significance of the Lord being the Omega, the Ending and the Last, as well as the Alpha, the Beginning and the First? What is involved in His assumption of the Divine natural in the world, which is His Human now revealed in glory and power?
     The significance is that thus is man totally free and totally responsible. Our God is not just "up there"; He is also with man. Nor is it possible for man to be at all concerned with the inmost Divine directly. "No man cometh to the Father, but by Me."* Or, as the Writings have it, "the Lord governs all things from firsts by means of outmosts."** It is in outmost things that God and man are together. In other words, the Lord, who is in Himself infinite and beyond the comprehension of man or angel, governs, that is to say, teaches and leads, finite man by touching his very heart with love; by instructing him through the very language of Divine revelation; and by guiding him through the very acts that he performs. All this, if man would but allow Him to be near as well as far; and this is essentially a matter of love joined with faith; for faith by itself, or the understanding by itself, can only see beyond itself, away from itself; but love, having seen through the understanding, reaches forth to touch also.
     * John 14: 6.
     ** AE 41, 328: 5; DP 124: 4, et al.

     Hence it is that the terms, Omega, Ending and Last, testify to the desire of the Divine love and the provision of the Divine wisdom to be near to man. This, too, is in the words, or the name, Divine Human, or Divine natural; for those most holy names speak of the Divine present in His natural Human, and teaching and leading from that Human. Clearly, the true concept of God is the concept of God-with-us: with us, and yet infinite God. "I am the First, and I am the Last; and beside Me there is no God." Amen.

LESSONS:     Isaiah 44: 1-11. Revelation 1: 9-20. AR 29.
MUSIC:     Liturgy, pages 448, 449, 590.
PRAYERS:     Liturgy, nos. 51, 87.
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

258

DIVINE LAW GIVEN AWAY 1966

DIVINE LAW GIVEN AWAY Rev. LORENTZ R. SONESON 1966

     A New Church Day Talk to Children

     Whenever we have done something wrong, we can be sure that it is because we have broken some rule or law. Furthermore, when we disobey the laws, the chances are that unhappiness for ourselves or for others will follow. Laws are made to protect people, to preserve their freedom, and to teach them how to have order in their lives. All good laws, when obeyed, lead to happiness.
     You will find laws or rules in the home, in the school, and in your country. There are also laws given to us by the Lord which should be obeyed. The best known of these are the Ten Commandments. All of the laws you will find are meant to show us what is the right thing to do. The rules in our homes, for example, are made and enforced so that everyone living there can be happy and free. Parents want to protect their children from harm, to keep them healthy, and to provide a sphere of peace in the home; so they make rules to bring these things about.
     The laws of our land are made to keep men free from harm and to protect them from those who wish to do evil to their neighbor. Good laws, whether in the home, in the school or in our nation, will always protect the good, but will punish the evil.
     The Word of the Lord was given to men for exactly the same reason. His Word is often called "the Law"; in fact, the Decalogue is a summary of His entire Word. The Lord has told us the rules of life that will lead to happiness if we obey them. All the unhappiness in the world is by men disobeying His laws.
     Imagine, though, what it would be like if we did not know what the Lord's laws were. That is what actually happened on our earth hundreds of years ago. Evil men had so twisted and changed His laws as given in the Word that it was no longer known what was the right or the wrong thing to do. This, of course, made it very difficult for anyone to be truly happy. There was a long period in our history when good people wanted to obey the Lord, but did not know how He was to be obeyed. They had lost sight of the Lord's rules, and as a result they lived in fear and confusion.

259

     But finally, when the world had reached its darkest period, the Lord did a wonderful thing. He permitted one man to look into heaven while he still lived in this world. Because of this miracle, that man, Emanuel Swedenborg, was able to see the Lord's laws once again. He was then instructed to write down everything that he learned. The things that he learned were printed in books for all the world to read; and these books, the Writings, allow us today to see once again the laws of the Lord.
     In fact, we can say that the Lord came on earth again through these revealed laws; for now He is with us, teaching us anew through His Word. No longer can men twist His laws of order and of the way to heaven. No longer need His commandments be misunderstood. He has come again to men, explaining the true meaning of the Old and New Testament Word.
     When Swedenborg finished writing all that the Lord had told him, there was a great celebration in heaven. The Lord's disciples were sent out to tell everyone in the spiritual world what had happened. We are told that this great event took place on the nineteenth day of June, in the year 1770.
     So, too, do we in the New Church on earth still celebrate every year that miracle of the Lord's coming on earth with new truth. It is wonderful to have the law of the Lord with us again. Our joy on this and every other New Church Day is because the Lord is again present with men, teaching the laws that lead to use and happiness in His everlasting kingdom. Amen.

LESSONS:     Matthew 24: 3-31. Heaven and Hell 202.
MUSIC:     Liturgy, pages 479, 425, 476.
PRAYERS:     Liturgy, nos. C12, C16.
ASSEMBLY REGISTRATION 1966

ASSEMBLY REGISTRATION 1966

Advance registration forms for the 24th General Assembly have been mailed to all members of the General Church. Anyone wishing to attend the Assembly who has not received a registration form should write to Mrs. Philip de Maine, 1930 Wiltshire Boulevard, Akron, Ohio 44313, or to the Rev. Erik Sandstrom, Bryn Athyn, Pa. 19009. The cost per person for room and board is $36.00. The Assembly Committee would appreciate hearing now from all those planning to attend the Assembly. However, last minute arrangements can also be made.

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MAN AN INSTRUMENT OF USE 1966

MAN AN INSTRUMENT OF USE Rev. DAVID R. SIMONS 1966

     The Writings teach that man is born, "not for the sake of himself, but for the sake of others."* Every man is born to become an instrument of use in the hand of Providence. For man is not life, but a receptacle of life, a receiving vessel, an instrument capable of receiving and reacting to life. The whole of human existence is so structured that what is lower serves as a tool for something higher. The body is formed to serve the mind; the mind is ordered to serve the spirit; and body, mind and spirit together are created to serve the ends and purposes of life itself-the Lord. To think of life in any other way is to reach false conclusions; to use life in any other framework is to experience frustration, unhappiness and evil. To take credit to self for one's own abilities or achievements, to feel a sense of merit for the truth we learn or the good we do, is to attribute to self what properly belongs to the Lord.
     * TCR 406.
     Tools are instruments of use. They serve to extend man's powers- his ideas and loves-into the outside world. By means of the ax and the saw, for example, the raw materials of nature are hewn down and prepared for the benefit of mankind: for homes, for comfort and warmth, for ornaments of lasting beauty. Tools are agents and means for the carrying out of human purpose. They act only as they are acted upon; they move as they are directed. "An instrument is indeed said to act," we read, "but to believe that these are acts of the instrument and not of him who acts, moves or strikes by means of it, is a fallacy."*
     * HH 232.
     Man was created for the sake of others, and for this reason he has been endowed with the ability and desire to extend his life to others. That is why man has been from earliest times a maker and user of tools. The very construction of the human hand, with its combination of forefinger and thumb which uniquely fits it to grasp and use tools, testifies that man was formed for uses. Add to this a nervous system which has proved capable of acquiring skills of indescribable complexity and the purpose of the Creator becomes clear. Man's desire to extend his life through various instruments has led to the perfection and refinement of tools through the ages, which has brought about the scientific advances of our day.

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We live at a time when tools and instruments give us ever greater control over space and time and have opened the way to advanced uses to humanity.
     The body is the tool of the mind. It is the means whereby the mind can ultimate itself in expressive acts and it is also a delicate instrument tuned to receive the outside world for the mind and spirit. Thus we are taught:
     "All that is done by man in the body flows in from his [mind and] spirit. As is well known, the mouth does not speak of itself, but the thought of the mind by the mouth; and the hands do not act, nor the feet walk, of themselves, but the will of the mind by them; consequently it is the mind that speaks by its organ the mouth, and the mind that acts by its organs in the body. . . . Therefore, inwardly regarded, the bodies of men are nothing else than forms of their minds organized outwardly to effect the behests of the soul."*
     * CL 320.

     Physical acts, the acquiring and perfecting of physical skills, the control of the body in acts which serve others-learning to use our bodies as tools for what is constructive and worthwhile-bring satisfaction, delight and happiness to the mind; for it is a law of order that "lower or exterior things should serve what is higher.* For this reason, when the things of the body are reduced into an order in which they serve the mind, that is, when they are "in the last place, a happy and blessed feeling flows from the interior man into the delights of these things and increases them a thousandfold."**
     * AC 5127.
     ** AC 5125.
     Conversely, when the body is not subordinated to the mind, when the craving and prompting of the senses gain the mastery over the mind, when the tool boasts itself against him who uses it, then dissatisfaction, frustration and unhappiness result. For the body was created to serve the mind, and "no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other."*
     * Matthew 6: 24.
     The body not only expresses the mind, it is also a delicate receiving mechanism. The senses are instruments by which the world of nature is received, elevated and transposed into the world of the mind. Through the senses-through sights and sounds, tastes and odors, shapes and textures-outside nature is presented to the mind for memory, thought and love. Nevertheless, it is the mind which is the organizer and interpreter of all sensation. It is the mind which derives meaning from an experience. "Those ignorant of the [interior causes of things] believe no otherwise than that . . . the body feels of itself; when yet it is the interior life of man . . . that through the organs of the body has sensation of the things that are in the world and thus perceives them naturally.

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The whole body, with all its sensories, is merely an instrument of its soul or spirit."*
     * AC 1522.
     We live in a world in which the senses are extended by complex and powerful instruments. Science has made it possible for man to probe into the very heart of matter and toward the boundaries of space. For the human eye and ear the material universe has been magnified and amplified by devices which increasingly extend the scope of human experience. By these tools man is brought into contact with new areas and levels of external reality; but lest he be tempted to use these discoveries to boast himself against his Maker, let him remember that, finally, all sensation and experience must be felt and interpreted by man-by the most perfect of all human instruments, the mind. When the evidence is interpreted rightly, man will see behind all the wonders of creation the Spirit of the Lord; and he will acknowledge what revealed truth declares, that "nature in herself is dead, and contributes no more to the production [of uses] than a tool does, for instance, to the work of a mechanic, the tool acting only as it is moved. It is the spiritual [forces from the Lord] which produce [all] the forms [and uses of nature]."*
     * DLW 340.

     The human mind, as the most perfect instrument in creation, is so structured that the lower functions may serve the higher. Memory and imagination are ordered to serve reason and love.
     Memory, a most valuable function of the mind, makes sensation and experience permanent with us. It may be compared to a versatile camera-projector which can give back visually and at will recorded experience and learning, and can do this in normal, slow-motion or time-lapse fashion for the delight, evaluation and use of the higher mind. Sensation and memory are not man. They are not uniquely human, for animals have them also. Yet, if used as tools, they make it possible for man to become human, that is, to learn to think and act from truth. Knowledge in the memory is not an end in itself, it is the means to all intelligence and wisdom.
     Imagination-the interior sensuous degree of the mind-is far more versatile than memory.* It allows us to cut and splice the film of experience, to order and reorder what we know, until we bring it into harmony with reason and love. To permit our imagination to rule the mind, to center our lives in the "vain imaginings" conjured up by the loves of self and the world, is to let the servant be master. Daydreaming, which is unrelated to reality, needs to be disciplined and controlled lest it rob the mind of its purpose, direction and clarity of thought.

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However, when the imagination is used purposefully by noble intentions, it provides a workshop for creative endeavors of every kind. Here the search for what is new-for new ideas, new approaches, new ways of doing things, better modes of operation which perfect uses-can go on, unfettered by the shackles of time and space. In the imagination we can hurdle obstacles and extrapolate possibilities to their limits, and thus discover the goals for which we have been searching; and in the privacy of our imaginations we have a world that is uniquely our own-one in which our loves are free to express themselves, uncensored and uncriticized. There each one of us can come to know the quality of the natural man, and to see the need for reformation and regeneration.
     * AC 3020.
     Memory and imagination compose the natural mind and above them stands the rational. "The natural mind is distinct from the rational and is a degree below it."* The rational mind is formed to control the natural. It can do so, however, only in so far as it becomes truly rational, that is, in so far as it learns and practices truth.** In a mind that is in order, we are taught, "the rational mind itself is that which disposes all things as master of the house and arranges them in order by influx into the natural mind; but it is the natural mind that ministers [and serves] ."***
     * AC 3020.
     ** AC 5126
     *** AC 3020.
     Reason is to use imagination as a tool to hew out raw materials from the memory and reshape them into ordered conclusions, into what is conformable and harmonious with itself. Reason sets man apart from animals; it makes possible a life that is truly human. The teaching is that "the human in every man begins in the inmost of the rational."* For it is here that man can see truth and begin to use it in life.
     * AC 2194.
     The Arcana makes the following statement in regard to the relation of the rational and natural degrees of the mind:

     "The angels who are with man rule his rational, but the evil spirits who are with him rule his natural; whence comes combat. If the rational conquers, the natural is subjugated, and the man is thus gifted with conscience. If the rational conquers, his natural then becomes as if it also were rational. But if the natural conquers, his rational becomes as if it also were natural. And further, if the rational conquers, the angels then draw nearer to the man, and insinuate into him charity (which is the celestial that comes from the Lord through the angels) and the evil spirits remove themselves to a distance. But if the natural conquers, the angels then remove themselves further away, that is, towards man's interiors, while the evil spirits draw nearer to the rational, and continually attack it, and fill the lower parts of his mind with hatreds, revenges, deceits and the like. If the rational conquers, the man then comes into the tranquillity of peace, and in the other life into the peace of heaven.

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But if the natural conquers, then while the man lives he appears as if he were in tranquillity, but in the other life he comes into the unrest of hell.
. . There is nothing else that can make a man blessed and happy than that his natural be made conformable to his rational, and both be conjoined together. This is effected solely by means of charity, and charity is solely from the Lord."*
     * AC 2183.

     This means that the natural should be made the tool of the rational. Yet human reason, too, is nothing but a tool. Although in the rational we have the beginning of what is truly human in man, reason is still an instrument which is operated, directed and qualified by the highest quality of the mind-love. "Love is the life of man," we are taught.* Love is the prime mover of our being. Love is the will which flows through reason and imagination into the expressions and acts of the body. Such as is the love, such is the man. Love is man s very life, we learn, "not only the general life of his whole body and the general life of all his thoughts, but also the life of all the singulars thereof."** "This," the passage continues, "a wise man can perceive from this: if you remove the affection which is of love, can you think anything or can you do anything? Do not thought, speech and action grow cold in proportion as the affection which is of love grows cold? And do they not grow warm in proportion as the affection grows warm? But a wise man perceives this, not from the knowledge that love is the life of man, but from experience that it so happens."***
     * DLW 1.
     ** Ibid.
     *** Ibid.
     Concerning the various loves which are received by the human mind True Christian Religion states:

"There are three universal loves of which every man is constituted from creation: the love of the neighbor, which is also the love of doing uses; the love of the world, which is also the love of possessing wealth; and the love of self, which is also the love of exercising command over others. The love of the neighbor . . . is a spiritual love; the love of the world . . . is a material love; and the love of self . . . is a corporeal love. Man is man when the love of the neighbor . . . makes the head, the love of the world the body, and the love of self the feet. But if the love of the world makes the head, man is not man but a hunchback; and when the love of self makes the head, he is not a man who stands on his feet but one who stands on his hands with his head downwards."*
     * TCR 394, 395.

     Man's choice in life is not whether he will love, but what kind of love will rule his life. It is not whether he will be an instrument or a tool, but whether he will be an instrument in the hand of Providence or a tool in the hand of the devil, of hell. Man's free choice is as to whether he will look at life subjectively, that is, taking all credit to himself for his attributes and boast himself from the pride of natural reason against his Maker, or whether he will use his mind to acquire truth and learn to think and act from that truth-from the acknowledgment that all his powers of body and mind are from the Lord.

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     That we may make a wise choice-that we may use our freedom to think from the truth, and, what is far more important, to act from truth, so that what is higher in us may control all that is lower-the Lord has mercifully provided a new revelation of Himself. He has come and is present in the rational truths of the Heavenly Doctrine. This new presence gives mankind the power to look at itself objectively, to see the purpose of life, to understand the quality of true humanity, to fathom the depths of both body and mind. More powerful than any instrument of human origin, this new truth allows us to search into the very well-springs of our being, and to discover that our loves flow either directly from the Lord through heaven into our minds or indirectly through hell, where they are twisted and perverted.
     When we take this truth into our rational minds, when we enter intellectually into the full use of our lives as they were given us to be used, subordinating that which is lower to that which is higher, we will become instruments in the hands of the Lord and He will lead us. And, He teaches, 'the man who is led by the Lord is in freedom itself and thus in delight and bliss itself; goods and truths are appropriated to him; there is given him an affection and desire for doing what is good, and then nothing is more delightful to him than to perform uses. There is given him a perception of good, and also a sensation of it; and there is given him intelligence and wisdom; and all these as his own, for he is then a recipient of the Lord's life. . . . Man, being a recipient of the Lord's life, is an instrumental cause, and the life from the Lord is the principal cause."*
     * AC 6325.
NEW LITURGY 1966

NEW LITURGY 1966

The fifth and revised edition of the Liturgy and Hymnal for the use of the General Church of the New Jerusalem is now available and may be ordered from the General Church Book Center, Bryn Athyn, Pa. 19009. Price, $4.00. ($3.25 to societies and circles ordering in bulk.)
A review of the Liturgy is being prepared and will appear in the August or September issue of NEW CHURCH LIFE.

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INAUGURATION OF PITCAIRN HALL 1966

INAUGURATION OF PITCAIRN HALL Willard D. Pendleton 1966

     The building constructed to serve the administrative needs of the Academy and the General Church, and to be officially known as Pitcairn Hall, was formally inaugurated by the President of the Academy, the Right Rev. Willard D. Pendleton, on Saturday, April 16, 1966. The afternoon ceremony, which was conducted in the Board Room, was attended by members of the Board of Directors, the Faculty, and the staff, together with their wives or husbands. After a short service of worship, which included the reading of Matthew 25: 14-29 and Apocalypse Explained 205: 1, 6 and 536: 2, President Pendleton delivered the following address.

     INAUGURAL ADDRESS

     We have chosen to inaugurate rather than to dedicate this building. Our reason for this is that we prefer to reserve the rite of dedication for those buildings in which the primary uses of the church, namely, worship and instruction, are conducted. It is quite fitting and proper that an inaugural service be held in conjunction with the opening of this building, in that the uses it is designed to serve are ancillary to our primary uses. Thus it is that whereas we dedicate places of worship and instruction, such as temples, schools and homes, we inaugurate, or enter into, subservient uses.
     Our celebration today, therefore, marks the first official use of this building, which has been constructed to serve the administrative needs of the Academy and the General Church. Due to the nature of these two organizations, which in purpose are one, it is fitting that they should dwell together, or at least in such close proximity that the lines of communication may be preserved and developed.
     It is in recognition of this relationship that the Bishop of the General Church is also the President of the Academy. We are fully aware, however, that due to the growth and increasing complexity of both organizations it is becoming impossible for one man to serve effectively on the operational level as the head of both institutions. That is why the Board of Directors of the Academy is at this time engaged in selecting an Executive Vice President for the Academy. It is understood, however, that the Bishop of the General Church will remain as President and will be responsible for the educational policies of the institution.

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As we are all familiar with this arrangement, it should not involve any perplexities.
     From the time we first began working on the plans for this building we had these administrative needs in mind. Thus this building provides for an office for the Bishop of the General Church and also for the Executive Vice President of the Academy. While, for a time, it may seem that both of these offices are somewhat removed from the center of our educational activity, that is, from Benade Hall, it will soon become apparent that these offices are strategically located in reference to the institution as a whole. It is only a matter of a few years before the new college building and a college women's dormitory will take their place along with the men's dormitory to the north of this administration building.
     Besides the offices already referred to, this building is also to be the home of the Treasurer's office. As the Treasurer of the Academy is also the Treasurer of the General Church, the uses of the General Church are further served in this building. While in all probability the time will come when these two uses will be separated, in the meantime the Academy welcomes the opportunity to be of service to the primary body.

     While not incorporated in our original plans, it became increasingly apparent that a suitable office was needed for the Dean of the Bryn Athyn Church. At his request a room was set aside which I am sure he will find adequate to his needs and at the same time serve to bring him into much closer proximity to the office of the Bishop, which will be of advantage to both in their mutual responsibilities to the Bryn Athyn Church.
     It is with a sense of relief and fulfillment that I report that our priceless Swedenborgiana Collection has now been housed in quarters designed for that purpose. Not only does this give added emphasis to the importance of this collection, but it means that these works, which have suffered so much deterioration from changing weather conditions, have now been brought into a climatically controlled environment. We hope you will take this opportunity to visit this center of research and future development.
     This building, therefore, is not merely a building. It is also a symbol of our hope for the future and our faith in the work of New Church education. It was with this in mind that it was planned with meticulous care in regard to each least detail by the man who is primarily responsible for its construction. When others were impatient with what seemed to be delays in construction, he persisted in striving for a perfection of detail which we are now just beginning to understand and appreciate. We are reminded here of the work which he did on the Bryn Athyn Cathedral-an edifice that has received world-wide recognition and acclaim.

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Not that I would in any way compare the two buildings, but it is worthy of note that each complements the other through the subtle use in this building of the arch and curved lines. What we have, therefore, is a highly functional structure which is endowed with the dignity and strength that we associate with classical forms.

     It is fitting, therefore, that we take this opportunity to express to Mr. Raymond Pitcairn our heartfelt appreciation, not only for this building, but for all that he and his family have done for the church and the Academy over a period of so many years. To him, to his wife, to his parents, to his brother Harold and his wife Clara Davis Pitcairn, we owe so much with which we are blessed at this day. We would be thoughtless indeed if in some small way we failed to express our gratitude. In recognition, therefore, of what those mentioned have done to promote the uses of the church among us, it is my privilege to announce that by action of the Board of Directors this building is to be known as Pitcairn Hall.
     By virtue of its name, this building will now take its place in our hearts along with the other buildings on this campus which are already associated with the memory of those who have done so much to forward the cause of New Church education. While we all humbly acknowledge that it is the Lord who builds the house, we also know that in the building of His church the Lord operates through human instrumentalities who in freedom seek to do His will.
     So it is that on this occasion we are reminded of the reason we are here. It is because we believe that the Lord has made His second coming in the spiritual sense of His Word. This is our faith, and our faith brings with it the responsibility to co-operate with the Lord in the establishment of His church on earth. In this work each of us has a gift to offer; some talent which, if put to use, will gain yet other talents and enrich the life of the church.
     It is, then, with a deep sense of gratitude to the Lord and to all who served in the establishment of this institution, that I call upon Mr. Raymond Pitcairn to present the key to this building. In this connection, it is worthy of note that a key signifies power; that is, the power to open and shut. The reference is to the truth of the Word; that is, to the Divine truth which has all power. Hence it is stated in the Writings that "the Lord has all power, and that He has power by His Divine truth" (AE 205: 6). That is what is signified in the Scriptures by the key of David, mentioned in the third chapter of the Apocalypse, and by the keys of the kingdom of heaven which were given to Peter.

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     PRESENTATION OF THE KEY

     Raymond Pitcairn, Esq., addressed President Pendleton, as follows.
     On this sixteenth day of April, 1966, marked for the inauguration of this administration building, let me first express the appreciation of this assemblage for the inspiring address you have given us. You have truly inaugurated this hall into its spiritual uses.
     On this occasion I wish to express my gratitude for my appointment on September 23, 1960, as chairman of the committee for planning this building. In the carrying out of this undertaking I have had the full support of President Pendleton, and the co-operation of many men who deserve public recognition at this time.
     In the planning of this building it has been my privilege to serve as associate architect with Romaldo Giurgola of Mitchell & Giurgola, master planner and architect, with whom I have worked harmoniously and with pleasure. We are grateful for his contribution to the Academy. My own contributions to his basic plan include the introduction of curved refinements, the symbolism of the main entrance, the balance of the two wings of the southerly facade, and the proportional height of the crown superstructure as related to the building viewed from within and from without.
     In this connection I should like to mention that I do not regard the inside of the foyer, with its crowned tower or lantern, as finished. Its present aspect is austere; and it is my hope that a symbolic mural may be added to give it life and warmth, not only for the eyes but for the minds of those who will be working here in the uses of charity for the Academy and the church. A New Church artist may be inspired to take up this task, and give pictorial strength to scenes, perhaps from the Apocalypse. For in the correspondential language of that book is given the representative prophecy of the New Church and the New Heaven from which suitable and powerful themes could be selected. A number of these come readily to mind, among them the woman clothed with the sun, the Rider on the white horse, or even the challenging and beautiful central vision of the Holy City descending from God upon the earth, if possible.
     This remains a hope for the future. As regards the building itself, I want to acknowledge the good work of Felix Sabatine in preparing drawings and fabricating many models. Tribute should here be paid to Lachlan Pitcairn, who has had charge of the model shop and who took a leading part in planning counsel and in selecting furnishings for the building. He also contributed to the landscaping, and in selecting and securing beautiful trees to adorn it. Throughout the work Lachlan also co-operated intimately with our builder and contractor. Special mention for services well beyond the normal expectation should be made of Ray Synnestvedt of George Synnestvedt & Company, builders, whose contributions to building, planning and contractual relations have been outstanding. Jack Bleeker, the builder's superintendent, also deserves mention for devoted services beyond the call of duty.

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Lester Asplundh has earned gratitude for his work as an able expediter, for his contribution in structural advice, and his aid in effecting economy pertaining to cost. Leonard Gyllenhaal, Treasurer of the Academy, has given outstanding, continuous and dedicated service to the building. He not only contributed his engineering skills but has overseen every phase of the work and cooperated with tact and patience with all concerned. He gave special attention to housing the Swedenborgiana Collection.
     The Academy has also been most fortunate in the services rendered in campus development by George Patton, noted landscape architect. His contribution has been to the Academy campus as a whole, and to this administration building in particular. Finally, note should be taken of the contribution by members of the Academy's Board and Faculty, and of the able counsel given by Kesniel C. Acton in drawing contracts for our complex undertaking.
     Mr. President, as you have told us, the Board of Directors has determined that this administration building be named Pitcairn Hall in honor of my father, John Pitcairn, my brother Harold F. Pitcairn, and myself and family. It is an honor deeply appreciated. In Providence, our family has been given the means to aid in the furthering of the work of the church and the Academy. This has indeed been our privilege. And it is my earnest confidence, as I know it is of others in the Pitcairn family, that the uses of ecclesiastical and educational administration, now gathered together in this building, will increasingly strengthen and broaden in a unity of endeavor among priests, educators and laymen, in the work of the Academy and the General Church which it serves.
     President Pendleton, I now have the honor, on behalf of the architects and builders, of turning over to you this key, as symbol of the inauguration of this building in its high uses. May those uses ever derive their power from the Divine truth as represented by the key of David.

     ACCEPTANCE

     Receiving the key, President Pendleton said:
     I thank you, Mr. Pitcairn, for this key, and for all you have done for the Academy.
     May I also take this opportunity to thank Mr. Lachlan Pitcairn for the assistance he has given you in the construction of this building. With him, as with you, it has been a labor of love. We are deeply grateful to both of you.

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CONCLUSION

The inaugural ceremony concluded with the singing of Academy songs, after which refreshments were served and the guests were invited to tour the building. On Sunday afternoon, April 17, Pitcairn Hall was opened to the Bryn Athyn public. Many residents in the community availed themselves of the opportunity to inspect this the newest building on the Academy's expanding campus.
PLEA FOR AWARENESS 1966

PLEA FOR AWARENESS CHARIS P. COLE 1966

_________
     How should we, as New Church men, evaluate the accepted opinions of our day? We have acknowledged the Writings as the Word of God, as God speaking, and their truths are the axioms on which we must build our philosophy and our opinions in every field of endeavor.
     Some of us have a tendency, on this account, to ignore or discount all old-church philosophy and accumulated knowledge. This is foolish. It is vital that we know what is believed and taught in the world around us, especially in religion. Besides, we cannot combat a false doctrine unless we understand its appeal and the partial truths that keep it going. We cannot convert another to our beliefs unless we know something of what he thinks and feels. Every philosophy that holds men for long has some truth within it, because entire falsity cannot stand. To discredit a doctrine we must see what truths are in it, and show how those truths are distorted and out of balance.
     Others of us, although acknowledging the Writings, apparently take our opinions about present-day problems from the all-pervasive philosophy presented continually on TV, in newspapers, and in magazines.
     From where does the philosophy of our day come? It originates with the intellectuals-ministers, professors and writers. These are the opinion makers. A man's philosophy is derived from his vision of God, or, to put it in another way, of that which he makes to be his god. Who, then, is the God of the intellectuals? Many do not believe in any God; and even those who profess God do not believe in a Divinely Human God or in Divine revelation. They are rebelling, and there is much to rebel against. They see in traditional Christianity absurdities, falsities and ideas that will not jibe with science.

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     Although there are Christians who find truth in the Bible, despite church doctrines, the majority do not think much about religion and have an idea of God as an old man up there in the sky, limited by time and space, and having an external human shape and shortcomings such as anger and favoritism. They think of God as letting the universe tick away on its own, except for answering prayers, and punishing and rewarding according to arbitrary laws. They have no idea that spiritual and natural laws are an intrinsic part of all life. They think of heaven and hell as places in the sky and under the earth, or perhaps on a new earth after the last judgment.
     Because of these absurdities the intellectuals, especially the Protestant theologians among them, discard the traditional Christian God and start all over again. They say that God is a force, the "Ground of our being"; the "Eternal Thou," the "Beyond in the midst of our life." The latter view is reported as new, but is as old as religion. The Lord told Moses to say to the people, "I Am" hath sent me unto you. But in not tying their idea into any concept of man, or of human qualities, they tend to slip into nature worship. In fact, many progressive Protestants, including ministers, do not like to use the word, God, because they fear that it will tie men's minds to the old idea of God. Some of this is in the "death of God" philosophy. The National Observer for November 3, 1965, reports that a "God is dead mood pervades the thought of most ministers under 40."

     The progressive thinkers say that God and His laws are not to be found in Divine revelation, but by each one looking into his own heart. So along with rejecting the traditional God, they reject traditional morality. The new morality, in brief, is that compassion is above the law; it is to be found in the heart, not in revelation. Time magazine for March, 1965, says: "What progressive church thinkers propose is an ethic based on love rather than law, in which the ultimate criterion for right and wrong is not Divine command but the individual's subjective perception of what is good for himself and his neighbor in each given situation." To uphold this view, those who take it are fond of quoting from the New Testament such passages as, "He that is without sin among you, let him first cast a stone at her"; and, "The sabbath was made for man, not man for the sabbath." But they ignore, or explain away, all the passages in which the Lord tells us to obey the commandments, and that He came to fulfill the law. He condemned the traditions of the Pharisees, but not God's laws. If this new morality is carried to its logical conclusion it becomes the "end justifying the means." One could in conscience kill for money and with it do all kinds of compassionate acts.

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The heart is crafty in hiding its evil loves.
     Why have so many found it necessary to deny God's laws? The atheist wants his own intellect to be god, and he does not want his evil loves bridled. Even the nominally religious person can be so motivated. It is also true that the internal of the law overrides the external. The essential evil in killing is hate. Yet it still stands that killing is evil unless it is by accident or in self-defense. It is also true that some men who are not necessarily evil are unable to live in external order because of such obstacles as environment or lack of education. It is also true that we are not permitted to judge another's internal motive. Punishment, then, is not enough. Such morally handicapped persons also need help, understanding, and rewards for doing better. Their internal motives cannot be judged. The Lord warns us against such judgments; but external evils must be judged if society is to survive. Those who are in external evils will be grievously hurt if society condones their evils, and gives them material blessings and positions of honor in spite of their disorderly lives.

     Just as the intellectual believes in no moral absolutes, he also denies that there are any absolutes in the physical universe. He says that truth is what his five senses perceive, and since observations and theories keep changing, truth is relative and changing, too. He does not care to see the obvious fact, that God's natural laws are absolute, and that it is man's view that is limited, incomplete, and subject to error. Furthermore, the progressive church thinkers, in rejecting heaven as purely a place, reject any life after death, at least as far as it has any bearing on this life. Thus the pleasure of the moment becomes all important, and development of character unnecessary, if not impossible.
     The point I am trying to make is that the progressive philosophy, although presented as charity, is basically contrary to true Christian religion. It denies-if not God altogether-a Divine Human God, all absolutes, free will, and life after death. It has put man in the place of God and his intellect in the place of Providence. The Writings say:
"It is implanted in every man to think of God under the human form, but this has been extinguished by all who through proprial intelligence have removed influx from heaven."*
     * HH 82.
     Before we go on to see how this philosophy colors every current issue, let me quote from Whittaker Chambers, who came back from atheistic communism to be a witness to all that he believed and held dear. He says:

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     "The tie that binds Communists across frontiers of nations, across barriers of class, language and education in defiance of religion, morality, truth, law and order, even unto death, is a simple conviction. It is necessary to change the world. It is the power to hold conviction and act on it-a faith that inspires men to live and die for it. It is not new. It is, in fact, man's second oldest faith. Its promise was whispered in the first days of Creation, 'Ye shall be as gods.' Other ages have had great visions. There have always been different versions of the same vision:
the vision of God and of man's relation to God. The Communists' vision is the vision of Man without God. It is a vision of man's mind displacing God as the creative intelligence of the world. It is the vision of man's liberated mind, by the sole force of its rational intelligence, re-directing man's destiny and re-organizing man's life and the world. It is the vision of man once more the central figure of creation, not because God made man in His own image, but because man's mind makes him the most intelligent animal. Copernicus and his successors displaced man as the central fact of the universe by proving that the earth was not the central star of the universe. Communism restores man to his sovereignty by the simple method of denying God.
     "The vision is shared by millions who are not Communists. Its first commandment is found not in the Communist Manifesto but in the first sentence of the physics primer, 'All of the progress of mankind to date results from the making of careful measurements.' Communists have taken the next logical step which three hundred years of rationalism hesitated to take, and said what millions of modern minds think, but dare or care not to say. If man's mind is the decisive force in the world what need is there of God?"

     Our opinion makers share this vision of human intelligence as almighty, although most dare not say so. The Writings say: "Hence it is evident what is the character of the learned men of the world, and that the most learned are atheists and that they confirm themselves more than others, so that learning is to them a means of becoming insane."*
     * SD 4727.
     Atheism is becoming accepted, especially on college campuses, where faith in God is considered naive and out of date. No one any longer objects to giving atheists positions of honor in government and in education. We see also widespread opposition to any public recognition of God, or wisdom outside of human wisdom. This philosophy based on no God, no absolutes, no free will, and no life after death is the cornerstone of the accepted beliefs we see in current publications. What are these beliefs? They are as follows:
     1) Politicians should plan and run every detail of life and can do it better than can individuals.
     2) Since there is nothing but human reason on which to base civil and moral laws, laws should be changed with the times and with public opinion. For this reason many would no longer honor the Constitution, and would no longer change it only in accordance with the provisions for change within the Constitution itself.

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The Arcana says in this respect: "The law which is justice is to be enacted by wise persons in the kingdom who are skilled in the law and God-fearing; in accordance with which the king and his subjects must then live."*
     * AC 10804.
     3) Our leaders should encourage the overthrow of authorized governments, even ones of integrity, if they are not sufficiently democratic or socialistic. In fact, an undemocratic government is considered worse than a Communist state which is inclined to be godless. This is because the intellectuals want to force everyone into their own mold, rather than let governors rule according to their own traditions and the condition and education of their people.
     4) Brotherly love requires not that men serve one another to the best of their ability and respect each other's rights and property, as the Commandments teach, but that all must be showered by the government with material blessings, whether they deserve and need them or not, and that all should have equal rewards, attentions, honor and authority, regardless of whether they are wise and useful or shiftless, immoral, ignorant and lawless. This, we are told, is the only heaven worth striving for.
     The Writings say: "In a well constituted commonwealth provision is made that none shall be useless. If useless, he is compelled to some work; and the begger is compelled, if he is in health."* "Whoever does not distinguish the neighbor according to the quality of good and truth in him may be deceived a thousand times. A man devil may exclaim, 'I am a neighbor, do good to me.' And if you do good to him he may kill you or others. You are placing a knife or a sword in his hand."** "He who from genuine charity loves the neighbor inquires what the quality of a man is, and does good to him discreetly and according to the quality of his good."***
     * Char. 128.
     ** Ibid. 51.
     *** Ibid. 52.

     5) Criminals are mentally sick and must be coddled rather than punished and forced to obey the laws. If some suggest that a man should earn respect and rewards they are shouted down as ogres and haters.
     Under this modern philosophy, crime, especially among the teenagers, is skyrocketing. All kinds of reasons are advanced for this-unhappy homes, poor housing, not enough playgrounds, and inferiority complexes caused by a disapproving society. Actually there are many contributing causes of crime, but the basic cause is that parents do not live according to the Word or teach their children the Ten Commandments and that these precepts are God's laws. These children are told instead that society owes them a living and that their misdeeds are society's fault. Schools omit mention of God entirely, and they give children no valid or compelling reason why they should obey the laws of society.

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     6) All men are either equal or-this being too hard to believe-in a sliding scale of better or worse. It is not seen that the Lord has given each individual a special ability, so that each has his unique use to perform for society. Men are not intrinsically better or worse; each is necessary to perfect society, as each organ of the body is necessary.
     7) Even men and women have to be equal, so that neither will feel inferior. Actually, men and women are complementary and are made to be joined. Each has distinct talents and aptitudes. Because of false ideas about the equality of the sexes women try to prove that they can outdo men, rather than cultivating their own talents. The sexes are confused about themselves, each other, and their respective places in society.

     This list could be added to indefinitely, but it is enough to say that unless men and nations put their trust in God, they cannot come up with the rights answers. So let us study the religions and philosophies of our day and search out useful knowledges and insights; but let us test them all in the light of the Writings. We must not be self-satisfied about what we have to do, but should in all humility thank the Lord for our treasures from the Writings and ever seek to use them more wisely.

OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

     Truth. Knowledge and truth are not synonymous. Truth is defined as the form of good and as that which qualifies good. We may think of it also as power or law. All things that are done in both worlds are done by the power of truth. (See AC 2954; AE 136; DLW 411.)
     Understanding. The understanding is defined in the Writings as the sight of the mind. One of the two mental faculties with which man is endowed, it is that in which the will is unfolded and it is formed by the will. Note that the understanding does not lead the will; it only instructs it. Note also that only the spiritual man truly has understanding; in its place the natural man has fantasy. (See AC 9165, 4985.)
     Use. Because of its importance in our vocabulary it is desirable that we free this term from a certain confusion that sometimes surrounds it. We commonly speak of occupations, actions and services rendered as "uses," and indeed use the term as the New Church synonym for a job.

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FOURTH WESTERN DISTRICT ASSEMBLY 1966

FOURTH WESTERN DISTRICT ASSEMBLY RAYMOND B. DAVID 1966

     GLENDALE, CALIFORNIA, MARCH 4-6, 1966

     It has been six years since we have been able to report a Western District Assembly through the pages of NEW CHURCH LIFE. The first such Assembly, in 1954, was held in Glendale, with people from Walla Walla, San Francisco, Tucson, San Diego and points between, and with visitors from Glenview, Detroit, Pittsburgh and Bryn Athyn. At that time the district included the entire continental United States west of the Mississippi. Approximately ninety adults registered.
     In 1960, with the district comprised of California and Arizona, fifty- five registered. This year there were ninety-eight, including a few children. The Assembly opened on Friday evening, March 4, Bishop Pendleton presiding,, with a short service. The Rev. Harold Cranch, pastor of the Glendale Society, welcomed the guests and introduced the subject and the speakers for the evening.

     First Session. Bishop Pendleton outlined for us the many uses into which the General Church has entered and spoke of the number one problem of the church, that of communication. With some thirty active priests, the General Church is trying to meet the needs of members distributed widely throughout the world. With societies and circles and groups scattered from Australia and New Zealand to South Africa, Sweden, England and Brazil, from the Canadian Northwest to Florida, and from California to Connecticut, how can we meet the needs that arise? Some of the answers developed by the General Church include tape-recordings of services and classes, religion lessons by correspondence, weekly printed sermons and NEW CHURCH LIFE. We know that civilization cannot exist without the Word, and every day we see evidence of its disintegration. The world is in a state of famine and our task is to keep it alive in famine.
     Mr. Leonard E. Gyllenhaal followed with a description of the financial operations of the General Church. He showed how the Minimum Salary Plan has, since its inception, guaranteed a living salary and removed some inequalities. Before the plan was adopted, a minister might move halfway round the world and not know what his salary was until two or three months after his arrival. Mr. Gyllenhaal also discussed the new method of paying salary subsidies.

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These will go directly to the local treasurer, who will then pay the entire salary. The reports to be made to the treasurer of the General Church will give a much better picture of the operations and needs of the church as a whole. A question and answer period followed, with questions ranging from "I feel silly writing to the treasurer to order $10.00 worth of Sons Stamps. Isn't there someone less busy?" to "What kind of stock portfolio does the church keep its funds in?"

     Second Session. The Rev. Geoffrey Howard opened this session, held on Saturday morning, with a lesson from True Christian Religion on the means of the Second Coming-a man specially prepared by the Lord. The Rev. Harold Cranch then delivered a paper on the Writings as Divine revelation. He showed how Swedenborg lived at a time of mental ferment and rational development, a time of questioning and skepticism. Pascal, Hume, Descartes, Voltaire and others exemplified the spirit of the times. Yet Swedenborg was raised with a strong religious background, and in all his later studies of the natural sciences and philosophy the existence of a God of love and wisdom was always the first principle. Yet Swedenborg's claim for the Theological Writings sounds at first similar to the claims of Mary Baker Eddy, Joseph Smith, Mohammed and others. How can we distinguish a true claim from a false one? Swedenborg had nothing to gain and much to lose, from a worldly point of view, by publishing the Writings. Mr. Cranch went on to speak of the internal evidence of the Writings: their consistency, their uniqueness, their unfolding of the Old and New Testaments, their fulfillment of prophecy, their revealing of the Lord in His Divine Human.
     A lively discussion followed in which many took part. Mr. Howard pointed out the similarity of Swedenborg's mission to that of the writers of the Old and New Testaments. The Bishop commented on the use and purpose of the Word, showing that the ultimate use of Divine revelation is to accommodate Divine truth to man's mind so that a heaven may be formed from the human race. Mr. Harold Ross, who had recently joined the church, told of his disappointment and disgust with traditional Christian dogma and the search for something better. He became interested in an Indian philosophy and went to India to study, only to find that the "Master" was a student of Swedenborg. "If that's where he gets it, why can't I?" And he did!

     Third Session. The third session met at 2:30 on Saturday afternoon after separate luncheons without formal programs at which the men and the ladies were able to relax.

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The Rev. Harold Cranch opened the session with a reading from heaven and Hell which showed that the gentiles as well as those within the church are saved if they shun evils as a religious obligation. The Rev. Geoffrey Howard then delivered an address on the Divine Providence and the possibility of universal salvation. The purpose of creation, he showed, is a heaven from the human race. It is therefore reasonable that all men, including the gentiles, should have the opportunity to be saved. The laws and customs of society must be observed if it is to survive, and if they are obeyed from spiritual motives, salvation is assured. The Word was written so that man could be instructed about the life after death and about salvation. The Writings teach that heaven is a kingdom of uses and that use is the means of expressing through man the Divine love and wisdom. Hereditary evils obstruct the leading of Divine truth; yet no one is completely without truth, and therefore no one is entirely without Divine leading.
     Topics touched on in the discussion which followed included the reasonableness of reason; the reason for the coming into existence of other churches since the Writings were published; how Swedenborg can speak of "thirty years" in the world of spirits; honesty in the face of unrealized ideals; and the possibility of the moon being inhabited.

     Banquet. We met again at 7:00 p.m., for the Assembly banquet, which was attended by nearly 100 people. After the natural food had been properly disposed of, we adjourned to a lower room for coffee and the program. Toastmaster David Campbell called first for a toast to the church, which was responded to in the usual fashion. We then sang to our New Church friends across the seas and elsewhere. The toastmaster then called for short reports from San Diego, San Francisco and Tucson. Marvin Walker described the progress of the group in San Diego, Walter Cranch reported for San Francisco, and the Rev. Geoffrey Howard spoke about Tucson. There were also telegrams of greeting from Glenview and Sacramento.
     Mr. Campbell then introduced the Bishop, who addressed us on "The Testimony of Truth." He showed us that the Divine itself is invisible and appears only as truth, the whole purpose of which is to bear witness to good. We can be rationally convinced of the truth of the Writings because they testify of good. A thing is not good unless it is true, or true unless it is good. The Divine hears witness of itself; man does not bear witness to it. Truth is established through the perception of good, but the perception of good is from truth. The good of a thing is its use. The question is, are the Writings of man or of God? The same challenge was issued to the Lord by the Jewish leaders-"by what authority . . . ?"

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The Writings expound new doctrines: the doctrines of forms, correspondence, degrees. "Never man spake like this." The Lord is revealed in His Divine Human in the spiritual sense of the Word and therefore in the Writings. The Writings appeal throughout to the good of life for their testimony.

     Services. A family service was held at 10:30 on Sunday morning. Bishop Pendleton gave a talk on the Lord's Prayer, pointing out beautifully that one of the important thoughts in it is that we may learn to love doing things for other people. That is the way the angels express their love for each other and for the Lord, and it is important that we practice good things for one another.
     After this service the children were taken to a park where they were cared for during the adult service, beginning at 11:15, for which there were three ministers on the chancel. Often enough we have no minister on the chancel, a layman filling in while the pastor is on a trip, so three at once seemed like an event of the first magnitude. Bishop Pendleton preached on love towards the neighbor, and the Holy Supper was administered to 77 communicants after the sermon, the Bishop officiating and the Rev. Messrs. Cranch and Howard assisting. The combined attendance at both services was 154; 93 at the adult service, 61 at the family service. In all, more than 65 guests joined the Glendale Society for the Assembly.

     Luncheon. After the service the adults joined the young folks at the park for a barbeque lunch and a social time. Altogether it was a stimulating and thoroughly enjoyable weekend. Despite the work of preparation and the uncertainties of the flu epidemic, it seems safe to say that while we are glad they do not come every month, we are looking forward to the fifth Western District Assembly a few years hence. Won't you join us then?
     RAYMOND B. DAVID
MINISTERIAL CHANGES 1966

MINISTERIAL CHANGES 1966

The Rev. Harold C. Cranch has accepted a unanimous call, effective September 1, 1966, to the pastorate of the Olivet Church, Toronto, Ontario, Canada.

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QUALITY OF THE CHURCH 1966

QUALITY OF THE CHURCH Editor 1966

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.
     As we prepare to celebrate another birth anniversary of the church it is appropriate to turn to the Writings, in the spirit of self-examination, for truth that may enable us to evaluate the quality of the church, in so far as it can be known, and inspire renewed efforts in the right direction. Such aid may be found in the teaching that the quality of the church is according to its understanding of the Word; excellent and precious if its understanding is founded on genuine truths from the Word, ruined and defiled if founded on truths falsified.
     However, it should be realized that a merely intellectual understanding of the Word, no matter how comprehensive and profound, does not evidence a spiritual quality in the church. The understanding of truth which bespeaks such a quality is really the understanding of good-of the good to which the truth looks and would lead. For genuine truth is the form of good, and the understanding of good is not theoretical but results from living in it-a perception from the love and life of use.
     Certainly the understanding of good cannot be received except from genuine truth. It is not intuitive and it is not given by immediate revelation. Yet if we would judge the quality of the church within and among us in the only way that is allowable-tentatively and conditionally-we should not do so in terms of doctrinal insights, developments and vigor alone. The real quality of the church is that of the charity which it expresses in life, and it is this that we should appraise as far as is possible. If the result is sobering, that need not be a bad thing. Humiliation is essential to all true progress.

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HIGHER EDUCATION AND USE 1966

HIGHER EDUCATION AND USE Editor 1966

     The doctrine of use makes it clear that everyone should develop his talents to the greatest possible extent. So the church advocates continuing education, and the Academy and its supporting organizations are dedicated to providing New Church higher education for every boy and girl in the church who can benefit from it. Yet education has wider and deeper implications than preparing for a career; and it would be a sorry thing if our young people were given the idea that they would be failing to realize their full potential, or even downgrading themselves as New Church men, if they chose to enter a skilled trade, craft or other occupation rather than a profession.
     For the world of uses is not exclusively a white-collar world. In teaching how charity is ultimated in occupations, the Writings do not speak only of priests, magistrates, public officials, general and line officers, businessmen and shipmasters; they speak also of enlisted men, craftsmen, farmers, seamen and servants; and they show how each, by looking to the Lord, shunning evils as sins, and doing his duty sincerely, justly and faithfully, becomes a form of charity and so of use.
     It is probably true that a large percentage of our membership consists of professional people and those engaged in business and industry at the executive or managerial level, and for those whose love that is there are great opportunities for service in their chosen fields. But the influence of the church is much needed in other endeavors as well. There are spiritual uses to be performed on the beat and in the machine shop, in the fire house and the retail store, in the construction trades and on the farm; and those whose loves draw them to these occupations, and who will carry out their duties sincerely, justly and faithfully, need not and should not feel that they are doing less than they might or should as New Church men for the common good.
AUTOMATION, LEISURE AND USE 1966

AUTOMATION, LEISURE AND USE Editor 1966

Among the problems posed by the coming age of automation are some which will be of vital concern to the church. Not only do we face a changed situation in which machines rather than men will be the producers, and decisions about work will be made by men as groups rather than as individuals. The shorter work week of the future will release as spare time what is now a substantial part of the working day-time which may be wasted or used constructively to develop a more truly human life; and an abundant economy will make it all the more necessary that we be equipped to resist the hidden persuaders, question the assumptions made about man and his values and goals, and evaluate in the light of truth the image of man as a consumer offered by the mass media.

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If the New Church is not alone in being challenged by these problems, it is unique in the resources it has been given with which to meet them. There is in the Writings a body of doctrine applicable to the spiritual issues in work, leisure and abundance, and there is need that it be drawn out and studied and its applications seen. For it will be New Church men and women who will face these problems in their daily living-as individuals deeply concerned with what is of charity and use in work, leisure and abundance; and they will surely look to the Writings for instruction and guidance as in all the other issues of life. The Writings do not change, but their eternal truths are to be taught in application to changing situations; and if the church were ever to fail to do this, it might find itself left behind and without relevance to the lives of its people because much of its teaching was in application to conditions that no longer exist or have changed radically.
A start has indeed been made, but there is much more to be done, and the making of doctrinal studies which will yield universals and generals, the theological part, is relatively easy. The more difficult task is the pastoral one, that of helping the men and women of the church to see the application of the universals and generals to the particular conditions of their individual lives. That is not always so easily seen; but to see it, and to make the studies that must precede, is the challenge of automation to the church that must eventually be met.
LIMITING INFLUENCE ON UNITY? 1966

LIMITING INFLUENCE ON UNITY? Editor 1966

One of the major uses of a General Assembly is to foster the unity of the church in doctrine and in life. Yet an Assembly can only promote what already exists, and one of the lesser but persisting limitations on unity is, perhaps, a distorted view of the church which sees it as consisting of the center-and beyond that only outlying societies, the frontier and people "from away." If a spiritual situation map could be drawn, it would surely show that every society of the church militant is on the frontier today; and while the rest of the church looks to the center for leading, administration and certain general uses, the center in turn draws strength from the other societies, and derives all its significance as a center from their existence.

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Church News 1966

Church News Various 1966

     LONDON, ENGLAND

     Perhaps the success of any venture is best seen in its repetition. Be that as it may, for those who took part in the experiment last year, the word "Charmouth" has come to mean far more than a geographical location. It now represents a way of life, and Michael Church has decided that this holiday week for young and old to get together for study, discussion and leisure has become a "must" on its calendar. Last June nineteen adults and twenty-six children had a grand time at this tiny coastal village in Dorset. We had study classes for all in the morning, leisure in the afternoon and discussion groups in the evening, interspersed with social occasions such as when the Vikings joined us, and when Mr. and Mrs. Arthur Atherton invited us all to dinner, on two separate nights because of our numbers, in their comfortable and hospitable home at Bridport. On our first Sunday morning we held a service in a hired ball, the attendance being forty-six, and the sphere created was an emotional experience that will be remembered in after years. We are going again this year-August 27 to September 3-so come and join us, all who can; but decide quickly, for accommodation is limited in such a small village
     Talking of Charmouth brings us quite naturally to another annual event which has steadily increased in size, popularity and importance over the years, namely, the British Academy Summer School. The seventh session took place last August at Slepe Hall, St. Ives, Hunts., with twenty-four regular students plus a few intermittent ones from Shenfield and Colchester; a teaching staff of six, including two special staff; and a catering staff of four. It was voted the best ever, but undoubtedly the Eighth Summer School, to be held at Culford School, Bury, St. Edmunds, from July 30 to August 13 this year, will prove to be bigger and better. It has been so with each successive school. One cannot overestimate the importance of this event which for two weeks allows these young folk to soak in doctrinal teaching in a delightfully informal way and to enjoy the company and mental stimulus of other New Church young people from many points of the compass. It is a fine thing to see the boundless energy and enthusiasm with which these two very gifted brothers, the Rev. Frank Rose and the Rev. Donald Rose, work on this important project.
     With nearly fifty children in our midst the Sunday school has become a very important factor and is one in which our pastor, the Rev. Donald Rose, takes a keen interest. We now have a sufficient rota of men and women volunteers to make it possible to hold three classes every Sunday morning: an infant class, an intermediate class for those over five and up to nine, and a senior class for those up to fourteen. Again, the difficulties are many, for the two older classes have to be held in the same room, but it is surprising how well we manage. Continuity is maintained by Miss Rinnah Acton, who sees to it that children missing a class are kept posted on the lesson. She is also responsible, under Mr. Rose, for working out class schedules, keeping the roll, making copies of suitable pictures for coloring, and a great deal of behind the scenes work which insures that things run smoothly. Miss Acton has endless patience for this work, and takes a special delight in it, and our thanks are due to her.
     One of the special delights of a metropolitan society is the number of visitors we receive.

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Hardly a week goes by but we see a fresh face, or a known one, from some part of the globe, or from some other part of our own country. Over the past few months, then, visitors have been numerous and we have enjoyed them all. But some your reporter has had more opportunities to meet for closer acquaintance than others. Of these immediately come to mind Mike Lockhart from Bryn Athyn, an engaging and amusing young man with considerable talent for laughing at himself, and us; the Nortons from Australia, who slipped so easily into place during their few months' stay in London that it seemed like losing old friends when they upped stakes and went away; Sylvia Gladish from France visiting her sister and brother-in-law, Dr. and Mrs. Bill Radcliffe (nee Dorothy Gladish), who have taken up residence with us for the time being; and many others space will not allow us to mention. Talking of visitors reminds us of the brief visit we had from our previous pastor, the Rev. Erik Sandstrom, when he came over here to chair the British Assembly at Colchester among other duties. It was an especial delight to meet and talk with him again, and we hope that next time Bernice will accompany him.
     It might be of interest to mention that our perennial problem of bringing the membership nearer to the church has at last stirred us into setting up a planning committee to survey the possibilities of finding a suitable location. The difficulties in a sprawling place the size of London would appear almost insurmountable, but a willing and determined effort may surprise even ourselves.
     Our services, socials, doctrinal classes and celebrations go quietly but steadily on, and if we have a complaint at all it is that our pastor seems unduly reluctant to send any of his many outstanding addresses to NEW CHURCH LIFE, where they could be enjoyed by a much wider congregation. At our 1965 Christmas celebration we had a record number of ninety-five sit down to the lunch provided by the Women's Guild. It was a memorable occasion.

     Obituary. This report would not be complete without mention of the passing into the spiritual world on June 13, 1965, of Mr. Percy Dawson, a well-known and respected member of Michael Church for twenty-one years and of the General Church for twenty-seven years. His was a strong personality. He was an unforgettable character, with a tremendous love of truth and a knowledge of the Writings beyond the ordinary. Michael Church misses him greatly.
     ISABEL ROBERTSON
OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

(Continued from page 276)

While there is value in this as a recognition that there is more to a job than the work and its rewards, it should be understood that these things are the external means by which uses are ultimated; and that although uses are performed through these ultimates, they are in themselves interior and distinct. Use is the unique personality, the individuality of thought and will build up by reception of love from the Lord which a man puts into his work and other activities and transfers to others by means of them. It is, therefore, the influence toward good which he exerts through his work, business or profession; which is not personal, but a transfer through him of what is from the Lord. Use is, then, the spiritual effect of the way we do our work. (See Wis. xi; CL 183.)

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GENERAL CHURCH CORPORATIONS 1966

GENERAL CHURCH CORPORATIONS STEPHEN PITCAIRN 1966

     Announcements
     The 1966 Annual Corporation Meetings of the General Church of the New Jerusalem will be held at Oberlin College, Oberlin, Ohio, on Saturday afternoon, June 18, at 2:00 p.m., DST. Notices have been mailed.
     STEPHEN PITCAIRN,
          Secretary
TWENTY-FOURTH GENERAL ASSEMBLY 1966

TWENTY-FOURTH GENERAL ASSEMBLY 1966

     OBERLIN, OHIO, JUNE 15-19, 1966

Wednesday, June 15

7:30 p.m. First Session of the Assembly
     Address:     Rev. Louis B. King: "Degrees: Discrete and Continuous"

Thursday, June 16

9:30 am. Second Session of the Assembly
     Address: Rev. W. Cairns Henderson: "The Image and Likeness of God"
12:30 p.m. Young People's Luncheon and Program
     Toastmaster: Rev. Daniel W. Goodenough, Jr.
7:30 p.m. Third Session of the Assembly
     Address: Rev. Hugo Lj. Odhner: "The Church and the Human Form"

Friday, June 17

9:30 a.m. Fourth Session of the Assembly
     Address: Rev. B. David Holm: "The Dead Sea Scrolls and the Divinity of Jesus Christ"
12:30 p.m.     Luncheon followed by Theta Alpha Annual Meeting
          Luncheon followed by Sons of the Academy Annual Meeting
7:30 p.m. Fifth Session of the Assembly
     Address: Rev. Frank S. Rose: "If I Make My Bed in Hell"

Saturday, June 18

9:30 a.m. Sixth Session of the Assembly
     Episcopal Address: Right Rev. Willard D. Pendleton
2:00 p.m. Corporations of the General Church
6:30 p.m. Assembly Banquet
     Toastmaster: Rev. Kurt H. Asplundh

Sunday, June 19

10:30 a.m.     Divine Worship
     Sermon: Right Rev. George de Charms
UNIVERSAL LAW 1966

UNIVERSAL LAW Rev. DOUGLAS TAYLOR 1966

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No. 7

NEW CHURCH LIFE

VOL. LXXXVI
JULY, 1966
     "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." (Matthew 7:12)

     It is one of the fondest and most enduring of human hopes that this universal law of conduct will someday, somewhere, be honored as much in deeds as it has been in words. Even merely worldly and natural men see in this golden rule the greatest hope of attaining a state of heaven upon earth. Everyone can see that the world would indeed be a much happier place in which to live if everyone, without exception, were to make this the rule of life-that they do as they would be done by; or, if this seems too much to hope for, that this principle be obeyed at least in its negative form, that is, that men should cease to treat others as they would not like to be treated themselves.
     As an exercise in self-examination, few things would be more revealing than to take this universal law and apply it to our own lives. We would learn a great deal about the quality of our lives if-quietly and deliberately, and with all the efficiency and precision that we ordinarily use in the conduct of our daily employments-we were to list all the things we resent others doing to us, all the attitudes towards us that we criticize in others, all the wrongs that others do to us, and then, putting aside all attempts at self-justification, candidly ask ourselves how often we do the very same things and show the same attitudes to others. The positive aspect of it would no doubt be even more instructive if we were to enumerate, care fully and thoughtfully, what we expect from others: the good feelings and attitude, the consideration and forgiveness, in a word, the charity that we wish others would show to us at all times, and then try to estimate how often we refuse or forget to do the same in our dealings with others.

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Such self-examination could lead us to make some very specific resolutions with a view to the improvement of our lives, not to mention our loves.
     But this even an atheist can do. No acknowledgment of the Lord, of the Word, of the life after death, no belief in any spiritual realities at all, is necessary for the practice of this law, considered solely as a law of moral life. It can be practiced from nothing more than worldly motives, as well as from spiritual motives. It can be obeyed from nothing more than self-interest: nothing more than a recognition that it is better for all, and makes this world a much happier place, if everyone does as he would be done by. And that is all that is required of a merely moral life-that it look no farther than life in this natural world, and happiness in that life.

     Yet to obey the Golden Rule in this fashion and from these motives is really not to obey it at all. For, as the Lord constantly pointed out, His kingdom is not of this world. Even though the practice of this law does indeed bring happiness in this life, that was not the only purpose for which it was revealed. The only true and good motive- for making it the rule of life is that which is stated in the text itself: "for this is the law and the prophets." It is a law of spiritual life, a law dedicated to the attainment of eternal life, a means of living the life of heaven. Consequently, those who reject anything beyond this world, and who have set their sights no higher than on temporal happiness, quote only the first part of the law. They ignore the fact that it is to be obeyed because it is "the law and the prophets."
     The "law and the prophets" means, in the broadest sense, the whole of Divine revelation. In certain places in the Word the Lord has summarized the leading principles of life, as, for instance, in the Ten Commandments. These are a summary of spiritual laws, a summary of what is required of man by the Lord. The first three of these commandments refer to our relationship to the Lord; the remaining seven, to our relationship to our neighbor.
     When the Lord came on earth, He summarized these ten commandments still further. He compressed them into two great commandments, the one referring to our relationship to the Lord, the other to our relationship to our neighbor: "Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great commandment: and the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."*
     * Matthew 22: 37-40.

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     In the text before us, the law and the prophets are further reduced and compressed. All the spiritual principles in the Word are summed up in the single commandment: "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets."
     It is to be emphasized that this is no less a summary of man's duty towards the Lord and the neighbor than are the Ten Commandments and the Two Great Commandments. That it summarizes what should be our attitude to the neighbor is self-evident. To do to others what we would that others should do to us is the same thing as loving the neighbor as ourselves. What is sometimes overlooked, however, is that it is also the law governing our relationship to the Lord. All things whatsoever we would that the Lord should do unto us, even so are we to do to the Lord; for "this is the law and the prophets."

     In order to see that this is so, we need to know and understand that this law of order operates in an inevitable and absolute fashion in the spiritual world; it is a description of what actually takes place there. In the natural world, however, in the realm of human behavior and social relations, this law is by no means inevitable and absolute. Indeed, one of the great laments of human experience is that kindness is so often returned with base ingratitude. He who shows friendliness to another does not necessarily receive friendliness in return. Again, he who does evil to his neighbor does not always, in the natural world, receive evil: murderers, thieves, adulterers, cheats and liars do not always receive back the evil they have done to others. There may be a likelihood that this will actually happen, and a strong desire that it should, in a well ordered society, but there are many reasons that it does not. The Golden Rule is by no means a description of what actually happens; it is a prescription, something that is prescribed and commanded-a description of what ought to happen, not of what actually does happen.
     In the spiritual world, however, the case is different. In that world what ought to happen actually does happen. It takes place with the same regularity and inevitableness as the operation of the laws of the physical universe, the laws of nature which are sometimes called the laws of science. The laws of science-the laws of physics, chemistry, biology, and so on-are all of them nothing more than explanatory descriptions of what takes place in certain realms of the natural, physical world. The law of gravity, for example, is a description of what happens, and from this law there is no escape. It is inexorable, inevitable, and it operates in all cases. That is why it is called a law.
     Now, in the spiritual world there are spiritual laws that have this same quality of inevitability.

292

They are descriptions of what actually takes place. They operate in all instances. There is no escape from them. They are the laws according to which the spiritual world was created and according to which all things in it operate. All the prescriptions in the Word, all that is prescribed and commanded, all that the Lord recommends and exhorts us to do, in a word, all the law and the prophets, become there inevitable and inescapable laws of life. And, as we have seen, all these commandments, all the law and the prophets, are comprehended and summed up in the exhortation: "All things whatsoever ye would that men should do to you, do ye even so to them." In the spiritual world, therefore, all the laws are comprehended in the universal law that everyone there receives back more of what he metes out to others. That law never fails: it is the way things happen. In that world it is absolutely true that with what measure we mete, it is measured to us again. In that world the merciful are indeed blessed, for they do receive mercy. What everyone does determines what he receives; what flows forth from everyone there determines what flows in. The Writings call this universal law the law of influx, and express it in these words: "Influx is according to efflux." It does not take much reflection to see that this is nothing else than the unchanging law that lies behind the exhortation known as the Golden Rule. What we ought to do on earth according to the Golden Rule becomes what actually happens in the spiritual world.

Accordingly, we read in the Writings: "With him who does good from the heart, good inflows from heaven on every side, into the heart and soul of him who does it, and by inspiring inspires it; and then at the same time the affection of love for the neighbor to whom he does good is increased, and with this affection a delight which is heavenly and unutterable. The cause of this is that in heaven the good of love from the Lord reigns universally, and constantly flows in according to the degree in which it is practised toward another. The case is similar in respect to evil. With him who from the heart does evil to another, evil inflows from hell on every side into the heart of him who does it, and by exciting excites it; and then at the same time the affection of the love of self is increased, and with it the delight of hatred and revenge against those who do not submit themselves. The cause of this is that in hell the evil of the love of self reigns universally, and constantly flows in according to the degree in which it is practised toward another."* The passage then goes on to explain why this law of influx being according to efflux operates in this way. "These things are so for the reason that the laws of order in the other life are not learned from books, and stored up therefrom in the memory, as with men in the world, but are written on the hearts; the laws of evil on the heart of the evil, and the laws of good on the heart of the good.

293

For every man carries with him into the other life what he has set in his heart by his life in the world; namely, evil with the evil, good with the good." It is then pointed out that the "law of order from which these things flow is that which the Lord taught in Matthew"-in the words chosen as our text.
     * AC 9049.

     If anyone has difficulty in seeing how these teachings about the laws of order in the spiritual world apply to life in this world here and now, let him reflect that the laws of the spiritual world are also at the same time the laws of the mind. Just as the human body is subject to the laws of the physical universe, just as the laws of physics and chemistry operate in the human body, so is the human mind or spirit subject to the laws of the spiritual world, and so do its laws operate in the mind. For our minds are in the spiritual world, not the natural world. They are fashioned out of a spiritual substance, not of material substance. They are not acted upon by natural forces; they are not measurable in terms of time and space; they are not quantitative at all. There is no instrument under the physical sun that can measure the shape, the color, the length, breadth or height of our minds. Our minds can be measured only according to qualities; for they belong to the world of quality, which is the spiritual world. Consequently they are acted upon, not by quantitative, physical things, but by spiritual forces and qualities.
     Although we are in no wise conscious of the fact, in every single moment of our lives, indeed at this very moment, our minds are being acted upon by some kind of spiritual force. But what is supremely important is this:
we are all free to choose what kind of spiritual force shall play upon us; we are all free to name the quality of the influx; we are free to choose between God and Mammon. We can have either the gentle warmth of heavenly loves or the hot and hideous lusts which are the fires of hell.
     And it is what we do that determines what we receive. What we do with our minds, how we use them, determines what we receive into them. Influx is accordingly to efflux. The universal law of the spiritual world is the universal law of the mind.
     If, then, we would receive good loves and from them true thoughts, if we would be ruled by the Lord through heaven, we have first of all to turn the mind away from the gates of hell, which lie wide open while we are following the easy way of indulging our inborn inclinations and tendencies; we have, as it were, to close off the influx from hell, and direct our minds to the narrower gate that opens the way to the influx of heaven. In other words, we have to turn the mind to the Lord, for what other source of good is there? "There is none good but one, that is, God."

294

All good is from the Lord. When, therefore, we speak of the influx of good from heaven, the meaning always is, the influx from the Lord through heaven, for the Lord alone is the Creator of every good and charitable act.
     That is why it was said earlier that this universal law of influx we have been considering is the law governing our relationship with the Lord. Is it any wonder that it is called the "law and the prophets," the sum of all wisdom? If we would receive from the Lord the good of love and charity, if we would be gifted with those two loves that reign in heaven and with the eternal delights that are inherent in those loves, we cannot hope to receive them unless we force ourselves to act according to the order of heaven. What we do determines what we receive. Our attitude to the Lord and His Divine doctrine determines what we receive from Him. This is the law of spiritual life, and when we really see that, we have penetrated to the center. To be among the blessed, here and hereafter, we must do justice, love mercy, and humble ourselves to walk with God.
     What we do, what goes forth from us, determines what we receive. This thought runs throughout the preceding verses in this seventh chapter of Matthew, and causes them to speak to us with considerable power. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?"
     "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." Amen.

LESSONS:     Exodus 21: 1, 12-25. Matthew 7: 6-14. AC 6323, 6325.
MUSIC:     Liturgy, pages 483, 587, 484, 496A.
PRAYERS:     Liturgy, nos. 8, 107.
MINISTERIAL CHANGES 1966

MINISTERIAL CHANGES 1966

The Rev. Lorentz R. Soneson has accepted a call to the pastorate of the Los Angeles Society, effective September 1, 1966. He will serve also as Visiting Pastor to San Francisco.
The Rev. Dandridge Pendleton has accepted appointment as Visiting Pastor of the New York Circle, effective September 1, 1966.

295

RISEN WORD 1966

RISEN WORD Rev. WILLARD D. PENDLETON 1966

     (Delivered to the Sixth Session of the Twenty-fourth General Assembly, Oberlin, Ohio, June 18, 1966.)

     From the time of the fall it was known that someday the Lord was to be born on earth, but when He was to come was not revealed. The prophecy upon which this knowledge was based is found in the third chapter of the book of Genesis where, in rebuking the serpent, the Lord God said: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."* It is true that this prophecy is both general and obscure; but the Writings tell us that the ancients also possessed other doctrinals from which they knew that the Lord would someday come into the world, and that He would make the Human in Himself Divine, and thus save the human race.**
     * Genesis 3:15.
     ** AC 3419.
     But when the Lord did not come, men gradually forgot the ancient prophecy, and the time came when few recalled the promise of the Advent. Lest all knowledge of His coming be lost, therefore, the Lord raised up the Israelitish nation, among whom the Messianic prophecy was renewed. In words designed to inspire both hope and fear in the hearts of this wayward people, the Jewish prophets spoke of Him who was to come. Who can forget the immortal words of Jacob, when in blessing his sons, he said of Judah: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be."* Who has not been stirred to reflection by the words of the Psalmist: "Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence."** And who does not recall the majestic pronouncement of Isaiah: "Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."***
     * Genesis 49: 10.
     ** Psalm 50: 2, 3.
     *** Isaiah 9: 6.
     Yet when in the course of time the Lord was born on earth, men did not know Him. Despite all that the prophets had said concerning Him, He was rejected by men. The reason for this was that the reality did not conform to their preconceived idea of Him. Israel had anticipated one who would answer to their national hopes and ambitions; but in this they were denied. Israel had looked for a king; but this Man, although of the royal line, repudiated all claim to civil authority, saying, "My kingdom is not of this world."*

296

But if His kingdom was not of this world, whence was it? Surely this Man was not to be trusted. Thus they accused Him of sedition and blasphemy; that is, of seeking to overthrow the established government and of perverting the law and the prophets. Yet He insisted, saying, ". . . I am [not] come to destroy the law, or the prophets: I am not come to destroy, but to fulfil."**
     * John 18: 36.
     ** Matthew 5: 17.
     It is in this that Christianity differed from Judaism. Whereas the Jewish Church rejected the Lord's testimony concerning Himself, the Christian Church was founded upon the faith that in Christ, in His birth, His death and resurrection, the Scriptures were fulfilled. But what Christian scholars have failed to perceive is that the New Testament, even as the Old Testament, is in essence a prophecy, and is, in fact, a continuation of the Messianic theme. Not that they failed to observe the prophetic statements of the New Testament; but not understanding them, they either dismissed them as mysteries of faith, or else dismissed them as irrelevancies that have no direct bearing upon the social gospel of Christ. But if the Word leads only to a compounding of mysteries, who can understand it? And if much that is said in the Scriptures is irrelevant, who is to determine what is relevant and what is not? This is the dilemma of the Christian Church at this day.

     We readily perceive, therefore, the logic of the Writings, which is founded on the thesis that the Word in its letter contains a spiritual sense; for it is the spiritual sense which imparts life and meaning to the letter and in which the holiness and Divinity of the Word reside. Hence the statement in the Doctrine of the New Jerusalem concerning the Holy Scripture: "It is from the spiritual sense that the Word is Divinely inspired, and is holy in every word . . . but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness, afterwards confirms his doubt when reading the Word by many things in it, for he then thinks, Can this be holy? Can this be Divine? Therefore lest such a thought should flow in with many, and should afterwards prevail, and thereby the conjunction of the Lord with the church, in which is the Word, should perish, it has now pleased the Lord to reveal the spiritual sense, in order that it may be known where in the Word this holiness . . [resides] ."*
     * SS 18.
     In claiming to be the spiritual sense of the Word, the Writings are unique.

297

In all the history of doctrine there is nothing comparable to them. Many have come in His name, saying, "I am the Christ," but none, save the Writings, have laid their claim to the truth on the grounds that they are the spiritual sense of the Word. The integrity of the Writings, therefore, is entirely dependent upon whether they are what they claim to be. Had Swedenborg come in his own name, that is, had he presented the Writings as his own interpretation of the Scriptures, he would have had adherents in numbers; but as he proclaimed them to be a Divine revelation, and as such, an authoritative statement of truth, his works were discredited by all save a few. As the Lord said to the Jews: "I am come in My Father's name, and ye receive Me not: if another shall come in his own name, him ye will receive."*
     * John 5: 43.

     The issue which the Writings present is one of authority, that is, of authorship. The question is, who is it that is speaking to us here? Based on a superficial examination of the evidence it would seem that it is Emanuel Swedenborg, but he insisted that these Writings were not from him, but from the Lord alone. Yet as the prophet Isaiah said, "Who hath believed . . . this report?"* Like the scribes and Pharisees, who challenged the Lord's authority, men say, "Thou bearest record of Thyself; Thy record is not true."** But although the Writings bear witness to their own authority, their record is true. For what is truth but the form in which good is presented to the sight of the understanding? To see what is true, therefore, is to perceive what is good; that is, to perceive Him who alone is good. Thus the evidence that the Writings are what they claim to be is found in the good or the God to whom they attest.
     * Isaiah 53: 1.
     ** John 8: 13.
     The Writings are not true because they say they are true, but because the good to which they attest is good. This good is the good of use. To see what is good in anything is to see its use; and he who sees and acknowledges what is of use sees what is from the Lord, yea, is the Lord with man. Hence the notable teaching in Divine Love, where it is said: "To love the Lord means to do uses from Him, and for His sake, for the reason that all good uses that man does are from the Lord. . . . No one can love the Lord in any other way; for uses, which are goods, are from the Lord, and consequently are Divine; yea they are the Lord Himself with man."* The beginning of all wisdom, therefore, is the acknowledgment that there is a God and that He is good.
     * Love XIII: 1. [Italics added.]
     But we live in a cynical age in which men in increasing numbers have rejected the idea of God in any meaningful sense. It is true that they speak of God, but the God of whom they speak is an invisible deity without form or substance, of whom man can form no determinate idea.

298

Thus we are being told on all sides that the God of the Scriptures, that is, the idea of God as Divine Man, is dead. The evidence of this is said to be found in the fact that men at this day have lost faith in the Scriptures as an authoritative statement of truth, that the kingdom of God has been replaced by the secular city, and that the age in which we live-whether we admit to it or not-marks the beginning of the post-Christian era.
     What we are witnessing, however, is not the death of God, but the cumulative effects of the Last Judgment, which took place in the spiritual world more than two hundred years ago. The effects of this judgment, although delayed, are now becoming increasingly apparent on earth. In the growing lack of respect for properly constituted authority, in the gradual erosion of ethical and moral standards, in the countless social disorders which are in evidence everywhere, and in the widespread acceptance of pragmatism as a way of life, it is becoming ever more apparent that the Christian Church no longer exerts the influence it formerly held over the thoughts and lives of men. Neither can this drift into godlessness be arrested by a return to the past. In their appeal for a return to fundamentals, and in their faith in the results of ecumenical councils, the Christian churches have nothing to offer to a generation which has admittedly lost its faith in the authority of Divine revelation. The truth is that there is only one hope for the future, and that is that in time men may be led to perceive who it is who at this day is revealed in the spiritual sense of the Word.

     We understand, therefore, what men mean when they say that God is dead. But as the Lord said of Lazarus, whose resuscitation from the dead prefigured His own death and resurrection, "Though he were dead, yet shall he live."* For although it may seem as if faith in a God who is a Divine Man cannot be restored, the truth is that in the resurrection of the Divine doctrine out of the letter of the Word, the Lord has risen again.
     * John 11: 25.
     While the death and resurrection of Christ are historically true, they were also prophetic. In this, as in every word and event recorded in the New Testament, the spirit of prophecy is inmostly present; for as stated in the book of Revelation, "The testimony of Jesus is the spirit of prophecy."* Unless this be recognized, the New Testament cannot possibly be understood. Is not this what the Lord meant when He said to His disciples: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth"?** Whether we say the Spirit of prophecy or the Spirit of truth, it is the same, for the Spirit of prophecy is the spiritual sense of the Word which is the Spirit of truth.

299

Hence the testimony of the Writings concerning themselves: "The second coming of the Lord is not a coming in person, but in the Word, which is from Him, and is Himself."***
     * Revelation 19: 10.
     ** John 16: 12, 13.
     *** TCR 776.
     It is, then, as the Word made flesh, that is, as the living Word, that the Lord has come again into the world. As noted, this miracle was effected by means of the elevation of the Divine doctrine out of the letter in which it has so long been entombed. Concerning this it is also said in the book of Revelation, "Behold, I make all things new."* What is new in the Writings is a new concept of God, and therefore a new concept of good and of truth. For whereas in the Old Testament, God is seen as a Divine Man through the instrumentality of those who represented Him, and whereas in the New Testament He is seen through the instrumentality of a human derived from the mother, in the Writings He is revealed in His own Divine Human; that is, as the Spirit of truth.
     * Revelation 21: 5.

     What men fail to perceive, therefore, is that the Lord is the Word, and that apart from the Word man could form no idea of Him. Concerning this the Writings state: "Few understand how the Lord is the Word, for they think that the Lord may . . . enlighten and teach men by means of the Word without His being on that account called the Word. Be it known, however, that every man is his own love, and consequently his own good and . . . truth. It is solely from this that . . . man is a man, and there is nothing else in him that is man."* In other words, man is not man because he possesses certain faculties such as the ability to reason or the ability to abstract rational ideas out of experience that the animal does not possess; these are but means whereby man becomes man; that is to say, they are the means whereby man is endowed by the Lord with the ability to understand what is true and to perceive what is good. It is the truth which is acknowledged and the good which is done that makes man to be man, for it is in good and truth that man's humanity consists. To say the same thing in another way, man is not man from himself, but from the Lord. So the passage continues: "As the Lord is Divine good and Divine truth itself, He is the Man, from whom every man is man."**
     * SS 100.
     ** Ibid.
     It is, therefore, as the Word that the Lord is revealed to man. There is no other way in which His Divine Humanity could be revealed to the sight of man's understanding. To see God we must first form some idea of Him; and it is by means of words, or symbols which substitute for words, that ideas take form. Hence the teaching of the Writings: "A word is nothing but an idea so presented in form that the sense may be perceived."*

300

Words, therefore, are human forms; that is, forms in which that which is human is made known. The fact that an animal cannot speak, and thus cannot express his affections in terms of ideas, is evidence of this. What is more, it is evidence that an animal has no affection for truth and therefore cannot be affected by truth. Of all created forms, man alone can see what is true and from truth come to love what is good. In other words, man alone can see God, and he alone can love God, because God, in essence, is good and truth.
     * AC 1870.

     We have no difficulty, therefore, in understanding why it is being said that God is dead. For as already noted, the God of whom they are speaking is the God of Scripture; that is, the idea of God as Divine Man. Thus, in effect, they have rejected the Scriptures as an authoritative source of truth, and in so doing have closed their minds to the testimony of the Writings that the Lord is the Word. But the reason for this is that in thinking of God as a Divine Man their thought of Him has been limited to the idea of God as a person. It is true that He is a person, but the person is but a manifestation of a deeper reality whom the Writings refer to as the essential man. Hence we are taught in the Writings that we are not to think of God from His person, and from this of His essence; but from His essence, and from this of His person.*
     * AR 611.
     To think of God from His person is to think of Him as He was known to His disciples, that is, as a man in the world; but to think of Him from His essence is to think of Him as He is revealed in the Writings, that is, as the good and truth of the Word. While, historically speaking, it is true that the idea of God as a person must precede the idea of the Lord as the Word, man cannot be held in the idea of God as a person unless he thinks of His person from the spiritual sense of the Word. That is why the Writings have been given; for in this, and in no other way, can man's faith in the Lord as Divine Man be restored.
     So it is that the second coming of the Lord is not, as originally anticipated, a coming in person, but "in the Word which is from Him, and is Himself."* He has come to us, not as a man upon earth, but as the Divine doctrine. It is this doctrine which bears witness to the existence and reality of God. Yet men say: How do we know this; who, besides Swedenborg, has testified to the truth of these things? To this question it would seem as if there were no answer; but there is an answer, for as the Lord said to the Jews: "There is another that beareth witness of Me; and I know that the witness which He witnesseth of Me is true . . . [for] the Father that sent Me beareth witness of me."**
     * TCR 776.
     ** John 5: 32; 8: 18.

301

     Wherever the Father is mentioned in the Word, the reference is to the Divine love, that is, to the Divine good. He it is who testifies to the truth of the Word, even as the truth bears witness to good. Hence the teaching of the Writings that "it is the Divine that bears witness concerning the Divine, and not man from himself."* In other words, it is the truth of the Divine doctrine which opens the way to the perception of a God who is good, but it is the good of doctrine which establishes and confirms the integrity of the truth. Thus the further teaching: "Angels and men cannot from themselves, [that is, from their own reason], bear witness of the Lord, but the good and truth that are with them from the Lord do this, that is, the Lord Himself from His good and truth with them."**
     * AE 635: 2.
     ** AE 638a: 4.

     It is, then, the faith of the New Church that there is a God and that He is Divine Man; yet because few at this day understand how God can be Man, the Writings are rejected. Like the scribes and the Pharisees, who repudiated the Lord because He did not conform to their preconceived idea of the Messiah, men reject the testimony of the Writings concerning themselves because it does not conform to the generally accepted persuasion that all truth is relative to human experience. As long as this persuasion prevails, the New Church will remain in the wilderness, that is, in a world in which the good to which the Divine doctrine attests will be acknowledged by few. Nevertheless, it is not as if this state of non-reception had not been foreseen and provided for from the beginning. In the explanation of the prophecy concerning the New Church, which is found in the twelfth chapter of the book of Revelation, the teaching of the Writings is that the New Church will be with the few while provision is being made for its growth among many.* Our responsibility, therefore, is clear. In the words of the Psalmist, it is "to keep ... alive in famine."**
     * AE 732.
     ** Psalm 33: 19.
     In the world today there is an untold number of men and women who are devoted to good works of many kinds; but the work of establishing the New Church is sustained by only a few thousand souls. Believing as we do, however, it is imperative that this work go forward. In a world which is gradually drifting into liberal materialism and godlessness, the need for the New Church is increasingly urgent, particularly among those who will to believe in a God but cannot formulate for themselves any meaningful idea of Him. It is to these men and women, whom the Writings refer to as the good among the gentiles, that the Writings are addressed. It is time, therefore, that as an organized body of the church we begin to give more thought and greater emphasis to the work of external evangelization.
     Committed as we are to the work of internal evangelization, we at times tend to lose sight of the need for external evangelization.

302

After all, our ultimate destiny lies in the world, and not apart from it. How this is to be done, however, is not clear, for we have learned from experience that in seeking ways of presenting the New Church we cannot "put new wine into old bottles."* The very nature of the Writings is such that they do not lend themselves to the familiar methods of missionary work employed by the Christian Church. Our purpose, however, is not to convince an unbelieving world, but to seek out those who in providence are prepared to receive the Divine doctrine. The question is, how do we find them, and, having found them, how do we provide for their instruction?
     * Matthew 9:17.
     We are a small and widely scattered church. It is only because of the high degree of dedication that exists among the priesthood that we are able to provide for those who already belong to the church. Yet our faith is that despite all human appearances and problems, the Lord will provide for His church. For it is not man, but the Lord who "builds the house"; and without this acknowledgment "they labor in vain who build it."*
     * Psalm 127: 1.
     What, then, can we say of the immediate future? Although it is known to no man, one thing is certain: the future emerges out of the past. In the past, our fathers built well. In the acknowledgment of the Writings as the Word, in the establishment of the Academy and the General Church, in their devotion to doctrine and its application to the life of the church, they laid a firm foundation for future growth and development. Whether we are capable of continuing with the work depends entirely upon whether we are able to sustain the vision of the Lord in His Divine Human in a world which is becoming increasingly indifferent to any claim to the truth. But despite the signs of the times, we have no reason to be discouraged, for although many are saying that God is dead, we know that "though He were dead, yet shall He live"; for He has risen again "in the Word, which is from Him, and is Himself."*
     * TCR 776.
REPORT OF THE ASSEMBLY 1966

REPORT OF THE ASSEMBLY 1966

The Report of the Twenty-fourth General Assembly begins with the publication of the Episcopal Address in this issue. It will be continued in the issues for August through October and will contain the text of the other addresses and the sermon, the Journal of Proceedings, reports, and accounts of various features of the program. A complete index of the report will be included in the Index for 1966 under the subentry "General Assembly, Twenty-fourth."

303

WHO ARE THE GENTILES? 1966

WHO ARE THE GENTILES? WILLIAM R. KINTNER 1966

     The issue posed by the title of this article is probably of little concern to most churches. Yet it has been a matter of persistent query within the New Church in the pages of NEW CHURCH LIFE. This topic has been examined from time to time by many of our leading theologians.
     At the ninth annual meeting of the Council of the Clergy of the General Church, held in 1905, a session was devoted to the question, "Is the progress of the New Church keeping pace in inverse ratio with the devastation of the Christian world?"* The Reverend C. T. Odhner, who introduced the issue, devoted considerable effort to its further exploration in his subsequent writing.**
     * See NEW CHURCH LIFE, August-September, 1905.
     ** C. T. Odhner, "The New Church and the Gentiles," NEW CHURCH LIFE, August-September, 1913.
     The reason for this interest is clearly stated in the Writings, for, according to their testimony, a New Church is always established with nations who are outside the old. This takes place when the old church has closed heaven against itself. Thus we are told, "that the church from the Jewish people was transferred to the Gentiles"; and also, "that the present church is now also being transferred to the Gentiles."
     Despite this teaching, the question remains as to who the contemporary Gentiles might be. For the future of the New Church, this matter is more than one of intellectual curiosity. If we could determine who the Gentiles are, the church would know better where to focus its missionary efforts during that "time and times and a half a time" before the doctrines are widely accepted by mankind. The Writings do not answer this question explicitly, but they do tell us the character of those Gentiles who are being prepared to receive the New Revelation. Thus, Swedenborg recorded in the Spiritual Diary, no. 5809:

     "I was then separated from those in the Christian world who were on the left, and was brought by the Lord to the Gentiles, who were shown in respect to the quality of the faith they had concerning God. Among these, some who were the best believed that God was certainly Man, and that this truth is implanted in everyone. Some, who lived several years ago, thought in themselves that God assuredly was born a man.

     The Arcana asserts: "By 'the sons of the stranger' are signified those who are outside the church, or the Gentiles, and who yet are in the truth according to their religiosity."*

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As to their quality: "The Gentiles who are ignorant of the Lord and the Word cannot be profaners."** Further: "The Gentiles to whom the laws of religion have been the laws of life receive doctrine concerning the Lord more than the Christians."*** We are also told that, "among the Gentiles, as among the Christians, there are both wise and simple."****
     *AC 5081.
     ** AE 105.
     *** AE 696.
     **** HH 322.
     Perhaps the most precise description of the Gentiles can be found in the following statement from the Arcana:

     "The Gentiles who have been obedient, and have lived in mutual charity, and have received something like a conscience according to their religiosity, are accepted in the other life and are there instructed by the angels with solicitous care in the goods and truths of faith; and when they are being instructed they behave themselves modestly, intelligently and wisely; and easily receive and are imbued; for they have formed . . . no principles contrary to the truths of faith."*
     *AC 2590.

     Possible Gentiles

     From a religious point of view, the people living in the world at the present day can be grouped into several broad categories. Approximately one third of the human race lives under communist dominated societies whose leaders have adopted the secular faith of dialectical materialism. Communist China and the Soviet Union are the major countries whose official political philosophy includes avowed atheism. The rulers of the communist controlled states in Eastern Europe subscribe to a similar intellectual position, but for reasons of political expediency the governments in this area have tolerated, more than do the Soviet Union and Communist China, the existence of organized religions.
     In the Moslem nations, located in a great arc from Morocco to Indonesia, live hundreds of millions of people who subscribe to sects derived from the teachings of the Koran. In India, Southeast Asia, and even Japan, there is a vast number of people who profess to be followers of the Buddha. The doctrines they proclaim deny the existence of a personal God and assert that the ultimate goal of human life is for human beings to lose their unique personality in the blissful, undisturbed state of Nirvana. Buddhism intellectually appears to be a more purified form of the Hindi religion, whose concept of reincarnation and the laws of Karma were set forth in the ancient epics of the Bhagvad-Gita. In addition to these major non-Christian categories of belief, there is the largely pagan world of Africa, Polynesia and Melanesia, bound by primitive faith to spiritism, animism, witch-craft and even voodoo. The description of the Writings with respect to the spiritual state of the Africans diverges from that of modern scholars.

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A few excerpts from the doctrines will reveal the African's unique character:

     "There is now a revelation among them which goes from the middle round hut not as far as the sea. They acknowledge our Lord for the God of heaven and earth. The things in the doctrine of the New Jerusalem are orally dictated by angelic spirits to the inhabitants of that continent."*
     * TCR 840; CLJ 76.
     "It was afterwards shown in dim vision how that Heavenly Doctrine would proceed in Africa . . . and also would afterward advance thence to some in Asia under the empire of the Turks and also into Asia round about. Hence the angels were glad that the Lord's advent is now at hand, and that the church, which now perished in Europe, will be established in Africa, and that this will take place from the Lord alone through revelations, and not through emissaries from Christians."*
     * SD 4777; LJ 118.

     Whether the modern day Africans, who have been since exposed to the best and worst features of Western civilization, fit these descriptions cannot be judged.
     Approximately one third of the human race are nominally described as Christians. These include people who live in the captive nations of Eastern Europe; Western Europe, North and South America, Australia, South Africa and in various enclaves throughout the world. Somewhat over half of the so-called Christian nations adhere to the Church of Rome. The rest are members of a wide variety of Protestant faiths or profess the faith of the Greek Orthodox Church. This brief survey suggests that the Gentiles who will one day receive the Heavenly Doctrine could be located among people whose minds have been subjected to communist indoctrination, to one or another peoples who cling to a Christian-derived faith, to Mohammedanism, to the Africans, or various Eastern religions based on a perverted understanding of the Ancient Church.

Two Schools

      Those members of the New Church who have given much thought to this question tend to divide into two schools. One believes that the Gentiles we must seek to interest in the Writings will be found completely outside the pale of Christendom, while the other believes that a new kind of Gentile can be found among the agnostic, secular and humanistic men who have been so prevalent in the nominally Christian societies of the West.
     The mission of the New Church parallels that of the early Christians. "Go ye, therefore, and teach all nations [of the Holy Spirit]."* And He commanded them to "preach His name among all nations, beginning at Jerusalem."**
     * Matt. 28: 19.
     ** Luke 24: 47.

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     In the debates which have taken place over this issue within the General Church, proponents of divergent views on the source of the Gentiles were Bishop W. F. Pendleton and Rev. C. T. Odhner. The Rev. C. T. Odhner was categorical in asserting that the New Church would have to be received by people untouched by Christianity. As he expressed it:

     "We know nothing of the future of the Church except what the Writings reveal. This we ought to confirm. The Old Church must disintegrate as the devastation continues. Is the organic New Church advancing at such a rate that it can take the place of the Old in preserving the race? In the history of the past Churches the Old Church has always declined faster than the New, formed from the remnant, has advanced. The New Church, in every case, was established as a whole, among the Gentiles. What is the prospect as to the New Church? Will the analogy of history he changed? Or are we only a connecting link with the Church that is to be established in its glory among the Gentiles?"*
     * See 1905 meeting of the Council of the Clergy, op. Cit.

     Bishop Pendleton, on the other hand, urged us to:

" . . . beware of falling into a state of doubt whether the New Church will be established in the Christian world. Should we do so, our work would be in vain and our faith in vain. It would have an effect on us like the doctrine of predestination. The fact is, that the Writings plainly teach that it will be established in the Christian world. It will be first with the few and thence, through their descendants, among the many; even though, in a wider sense, the Gentiles are meant by the many."

     He further asserted that:

     "It has been revealed to our perception that the New Church will be established by means of the work done with our children. Let us faithfully and hopefully work in the light that has been given us."

     One need not labor the obvious to realize that there is support for both these positions. The initial appeal of every new church must be made to those who live under the auspices of the old. Thus the first people invited to the wedding feast of the king's son-the first Christian Church- were the Jews. But when these "guests" declined to come, the king commanded his servants to "go out quickly into the streets and lanes of the city, and bring in hither the poor and the maimed, the halt and the blind."*
     * Luke 14: 21.
     The Lord establishes a new church only when the men of the old have been reduced to nearly complete ignorance of spiritual things. Thus the Lord came into the world only after the Jews were almost incapable of receiving any spiritual truth and acknowledging it internally. This precondition of a new revelation is known to the New Church. Some of its members believe that the Gentiles called to the wedding feast of the king will be those in the nominally Christian world who have lost their faith in any of its existing churches. The Writings, however, distinctly teach that by the Gentiles are meant "the heathen nations outside the Christian world."

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The point at issue is whether the New Church, differently from its predecessors, will be received by those with whom the old church had been, or among those who had never known its teachings and consequently, were unable to violate its truths.

     Some Possibilities

     Not a few New Church men have speculated that one of the functions of communism is to sweep away the perverted, vestigal remains of the Christian Church. In other words, communism is a knife that will cut away the falsities of the decadent Christian Church. This idea is particularly persuasive to those who seek a spiritual explanation for the power and excesses of communism. Many lay students of Russia have recognized that the orthodox Russian church under the Romanoffs was a tool of the Tsars rather than an independent spiritual force. Consequently, the materialistic rejection of the combination faith and Caesarism in Russia has not always been condemned.
     Atheism is the official credo of the Soviet state. For fifty years the communist leaders of the Soviet Union have sought to extirpate the remains of religion in the minds of Soviet citizens. They have not completely succeeded. Lenin's first Minister of Education complained that religion was like a nail-the harder you hit it, the deeper you drive it into the wood. The Russian people have, for hundreds of years, lived under foreign and domestic tyranny. Anyone who reads their novels or studies their history is keenly aware of the Russian search for meaning in life. Whether communist or not, a Russian naturally turns during a conversation to questions concerning the ultimate reality. There are many grounds for believing that the Russians may be prepared by much trial and tribulation one day to receive the doctrines.
     Paradoxically, the philosophical base of communism may aid in accepting some of the arcana of the Writings. One of these is that "affection, perceptions, and thoughts are not exhalations from these substances, but are actually and really subjects, which send forth nothing from themselves, but only undergo changes in accordance with the things which flow against them and affect them."* Marxism also contends that consciousness is a manifestation of the movement of matter-or a change in its form. Dialectical materialism also claims that the world is divided into two distinct spheres: matter, which is primary; and consciousness (spiritual), which is secondary. Marx was alleged to have turned the process of creation upside down. His intellectual disciples, if they are to accept the Writings, will have to turn Marxism upside down.
     * DLW 42.

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     The situation of the Chinese Marxists differs considerably from that of the Soviets. According to Rev. C. T. Odhner, the Chinese had a prophecy that the Savior of the world would be born in the West, and they sent an embassy to Rome in the second century to see whether the Savior had come. The Writings suggest that we should seek for the Ancient Word among the Tartars, presumably the Chinese or the Mongol peoples living to the west of China whose own development was intimately intertwined with the Han people.
     If one examines the history of the Chinese-the longest recorded history of any living peoples-it appears that religion as we know it was never a dominant factor in their lives. The code of Confucius was essentially a code of external moral behavior. It dominated China until the communist takeover in 1949. Marxist-Leninism, which sought to destroy religion in Russia, became for the Chinese their first full commitment to religion, albeit a materialistic secular faith. In the broad sweep of Chinese development, Christianity made very little impression upon the Chinese masses. The western Bible, the western soldiers and gunboats, the western exploitation of the opium trade, and the concessions which the western nations forced from the Chinese, were all part of a distasteful experience. For these reasons the Chinese have been more protected than most other people from the falsities of the Christian Church.
     Whatever we may think of the present purposes of the People's Republic of China, we are all aware of the external virtues which Chinese living in the midst of the Western world have so successfully preserved. The Chinese community in the U. S. and in other western countries is often a model of industry, frugality and propriety. Is it not possible that this people, who already encompass a quarter of the human race, may one day be the Gentiles who will, in the fullness of time, turn to the Writings more eagerly than others?

     New Church men are familiar with the statement in the Writings that the Africans in their natural state alone possessed the characteristics of the celestial kingdom, in the sense that they were more inclined to be led by their will and affections than by their understanding. During the century when the Writings were written Africa was a remote continent, little touched by outside forces. Two hundred years later we witness an Africa that has been thoroughly exposed to Western Christian influence. We now know that the Africans, prior to the advent of the Europeans, did not all live in the primordial innocence. The cruelties which they inflicted on each other were at least equal to the "charities" which western Christians bestowed upon their Christian neighbors. The African-or Afro-American-retains his affectionate nature, but to his own perverted inheritance he has added many of the spiritually destructive behaviors that have become so rampant in the West.

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Furthermore, the African has probably been more susceptible to external influences than most of the other non-Christian peoples. African society was relatively primitive at the time the West so rudely intruded upon it. For this reason, the pristine state which Swedenborg discerned in African spirits in the other world may no longer exist among newcomers who now come into that world from Africa. In sum, the African's spiritual fate has become so intertwined and intermingled with the Christian West that the Africans may no longer be regarded, in all instances, as a distinctive gentile people. To a greater or lesser extent, the same may be said of the pagan peoples who have in one way or another come under western influence, if not domination, in other parts of the world.
     The Moslem world presents a special case. We are told in the Writings that Mohammed's mission was to stamp out idolatry in those areas of the Middle East which had rejected the initial Christian dispensation, and to replace it with a montheistic faith accommodated to the states of the people who could not receive Christianity. The Moslem faith is related to, but not part of, the Christian inheritance. Yet it is not a truly Gentile religion, for the Koran includes Christ as one of the great prophets. It would therefore seem unlikely that there could be a major conversion to a new church by people who have stoutly resisted full acceptance of Christianity for well over a thousand years.
     The possibility of either the Buddhists or the various Hindi sects accepting the Writings appears equally remote. Tradition is strongly entrenched in these two religions. The concept of reincarnation, which is central to each, will probably block conversion to any faith which takes for granted that man lives only once.

     The Christian West

     The meaning of the judgment foretold in John concerning the Christian Church is stated explicitly in the Arcana:

     "The destruction of the Christian Church is foretold by the Lord in the Gospels and by John in the Apocalypse, and this destruction is what is called the Last Judgment. Not that heaven and earth are now to perish, but that in some quarter of the globe a new church xviii be raised up, the present one remaining in its external worship as the Jews do in theirs, in whose worship, as is well known, there is nothing of charity and faith, that is, nothing of the church."*
     * AC 1850.

     The Christian Church is so devoid of faith and charity that we are told that only a few can now be instructed so that a new church can be instituted among them.*

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The evidence seems overwhelming; the contemporary Christian world does not care for spiritual truths. The New Church doctrines concerning good and truth would appear to be a phantasy to one who believes that: "Human values depend on our physical makeup, on the way our brain, belly, and members act, and on the demands made by the needs, appetites, and impulses they give rise to."**
     * AC 3898.
     ** Bernard Berenson, Aesthetics and History, 1954.
     In the 1905 meeting of the Council of the Clergy, the Rev. Homer Synnestvedt stated: "In the condition of the Christian world there are many disquieting signs. The Word is openly and almost universally rejected by the learned." Some sixty years later, one is occasionally tempted to delete "almost" from this observation. Some social scientists believe that by the middle of the next century organized religions will have virtually disappeared. Mankind will then live in a tolerant, humanistic, but non-religious world. Since most western intellectuals tend to believe in the essential goodness of man, they look toward the future with a kind of Victorian optimism. Once the shackles of religion and superstition are removed, man; it is suggested, will "make a giant step toward a better understanding of what we are and why, and how we came to be. And with this knowledge, it is hoped, will come world peace and enlightenment and a more noble reason for being." Obviously, men who think of themselves in this vein have little use for a revealed faith.
     Perhaps an even more revealing sample of modern thought are these words by Dobrica Cosic, a leading Yugoslav novelist, taken from an article entitled "Toward an Intellectual Community," published in the June 1965 issue of the Bulletin of the Atomic Scientists:

     "Man's ancient yearning to master death that he might master life, expressed in his greatest invention-in God and the ancient vision of mountains overthrown, rivers turning from their courses, seething seas overflowing, fires burning to the stars-has been realized in our day. We are more powerful than God's mightiest conception because we possess the potential for so much more death than is necessary for ourselves alone. We have so much we are at a loss to know what to do with it. We have such a quantity that control over it is the first task of reason. We have so much that a new and exceptional energy is urgent in order to hold the abundance of death in check. That fact fatefully determined the world's future course."

     If one asks how this formidable task is to be accomplished the obvious retort is, not by Divine intercession in human affairs. For, "In spite of all, mankind is rapidly rallying, uniting over the same troubles and over the same tasks; in spite of all antagonisms and differences, the people of our planet are compelled to believe that the problems of their existence must be resolved by science and technology, whether it is a question of the energy essential for survival or of the organization of society and those institutions indispensable to life and civilization."

311

     Some sixty years ago in the clerical symposium on the Gentiles previously alluded to, Mr. Alfred Stroh made this most pertinent observation:

     "It has been observed in hundreds of instances, that the element able to receive the Heavenly Doctrine in any one city or town in Christendom is quickly exhausted: A New Church society is formed in a few years of rapid growth, the 'five wise virgins' hear the call of the Bridegroom at midnight, and then-the doors are closed. Few, if any converts are received thereafter, and if the society does not then grow from within, from the young and the children, it gradually dies out in the course of half a century or so."

     If anything, this observation rings more true today than when it was first made.

     The New Church Role

     The past two hundred years have witnessed greater upheavals than any others. Empires have fallen, many new nations have come into being, conflicts have been endemic, and peoples and ideas have been intermingled on a vast and continuing scale. Surely, in this ferment the Lord is preparing some non-Christian peoples to receive His New Church. The Writings are explicit as to this point:

     "From these things it may be evident whence it is that a new church is always established among nations who are outside of the church, which takes place when the old church has closed heaven against itself. Hence it was that the church from the Jewish people was transferred to the gentiles, and also that the present church is now being transferred to the gentiles . . . nor can the New Church be established among any others."*
     * AC 9256.
     This teaching suggests that the preliminary function of the New Church at the present day is to attract and sustain that small remnant in the Christian world who can be led to accept the Writings. The effort should be made to educate our children so as to induce them to choose the church in freedom, and to open our doors to those who may be led to seek the new enlightenment. Our spiritual obligations, however, do not rest there. We must also prepare, as we are given the means to do so, to bring the Writings to those gentiles who will one day comprise the bulk of the New Church.
     We cannot judge which nation or nations are likely to be the primary source of these gentiles. But from this survey it appears that the Russian and Chinese peoples, and perhaps isolated Africans, are potential candidates for this role. It would seem that a major function of all New Church bodies-in addition to trying to enlarge our small base-would be the translation of all the Writings into both Russian and Chinese, and their subsequent dissemination into areas accessible to these people.

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For a long while to come it will be difficult, if not impossible, to send the Writings into either the Soviet Union or Communist China. Even under the Tsar every book sent to Russia bearing the name of Swedenborg was returned marked "forbidden." At the present time, difficulties standing in the way of contacting the Russian and Chinese people are far more formidable. Yet, despite these obstacles, we must never forget that the Lord performs His wonders in wondrous ways.
     It is not our responsibility to resolve the difficulties of communication with communist-controlled countries. But it is our task-if the means become available-to see how best the Writings can eventually be presented to the gentile people. Although times have changed, the advice of Rev. C. T. Odhner is still valid:

     "When, therefore, the time comes for special evangelistic work among the gentiles, it will be necessary for the New Church missionary to enter deeply into the study of history manners and customs, and especially into the religious ideas of the people which he wishes to reach, in order to adapt the new teachings to their apprehension and states of life. To the followers of Confucius it will be necessary to introduce the Heavenly Doctrine by means of its Doctrine of Charity

     Mr. Odhner then suggested that we tailor the messages of the Writings to reach different groups. For the Buddhists, the New Church missionary will lay hold of the idea of universal charity which constitutes also the foundation of the New Church doctrine of life. To the Brabmans we should bring a knowledge of the Ancient Church and the Ancient Word, together with an interpretation of the mythological system derived from the Vedas and Puranas. To the Mohammedans we should emphasize the unity and trinity of the one and only God.
     None of these people, however, can learn of the existence of the Writings by intuition. No successful publisher waits for customers to buy books drawn by the power of "influx." Successful business depends upon advertising. A determined effort must be made to make the existence of the Writings known before more people can be attracted to them. The harvest may not yet be ready, but neither are the means or the laborers. Perhaps one reason that New Church men have done so little to prepare for the harvest is that few of them believe that the flourishing world around them-replete with all that is so world stimulating-is in reality spiritually barren.

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MESSAGE OF THE RAINBOW 1966

MESSAGE OF THE RAINBOW SYDNEY E. LEE 1966

     We learn from the Word that the Lord set His bow in the heavens as a sign and seal of a Divine promise.* This bow is a vision of beauty unexcelled: its colors the very quintessence of color; its symbolism so perfect that men of all ages have perceived, almost unconsciously, that it represented a message from heaven.
     * Genesis 9: 12-16.
     By means of this exploratory study of color and its correspondence, we attempt to bring to view the content of this message from the Lord, written in the language of color. Our effort is based on an assumption, namely, that the principles and laws of color harmony are not accidental, but reflect superior laws governing those things to which color corresponds. Students of color have found the key to their science in the Spectrum Color Octave. Therefore, if our assumption is justified, the laws governing color, when applied to these correspondents, will illustrate the promise of the covenant. In fact, we shall be reading the original message as it was given to mankind.

     The Secret of Color

     When men in ancient times saw the rainbow in the sky, they recognized it as a sign of a covenant. They could read its secret message because they knew the correspondence of its colors. To us this same rainbow is merely a natural phenomenon. We appreciate its beauty, but we do not see what the ancients saw. From those times up to the present day, men have felt the mystery of color; have wondered and speculated concerning it: but, its true meaning being lost, they have conceived fantastic notions concerning it, but have found no sure means of interpretation; while we who hold the key have, so to speak, merely opened the door and glanced in. Perhaps we feel that everything that color could, tell us is given in the Writings. But listen to this brief quotation from the Word Explained: "Most certain it is that color contains the utmost arcana and signifies the righteousness of God-Messiah."* This is the secret of color. It is a sign!-a sign of the righteousness of God.
     * WE 4846.
     Since the whole letter of the Word deals with this subject and the central purpose of the Writings is to expound it; since the Lord's love and wisdom, the manner of His providing and the all-embracing scope of His mercy, have been revealed, we may well ask: "Is not this the 'utmost arcanum'?

314

What can be added to it?" A knowledge of the correspondence of color does not, we think, add anything to revealed truths. In ancient times it was the Lord's way of conveying these same truths. Perhaps in the New Church a new use is to be performed, for color can bring to mind instantly the heavenly arcana contained in many pages of words. Instantly! That is the miracle of color. It is above time-it is a direct form of communication.

     Evidently a great deal more is involved than the mere knowledge that red signifies good, and white truth, and that all the other colors present variations of them. Comparatively few colors are mentioned specifically in the Writings, and terminology in the eighteenth century was somewhat vague. Yet we find that the basic colors are designated in unmistakable terms and their meaning well defined. So it should be possible for us not only to see what the ancients saw but, knowing the laws and principles of color harmony, discover why these laws are immutable. Obviously this task is of some magnitude. Is it worthwhile? There is a statement in the Arcana which shows us that it is; for we are told specifically that through the study of color and its origin we may see things too subtle to be expressed in words. "There is a certain spiritual modification that can by no means be described, and unless it be perceived by man by means of colors and their origin, I do not know how it can be set forth to his apprehension." *
     * AC 1043 [Italics added.]
     Immediately before this passage the revelator had for several pages been expounding the spiritual significance of the sign of the covenant, setting forth in a new and wonderful way undreamed of things concerning regeneration, and concluding: "When innocence, charity and mercy are insinuated into the proprium by the Lord ... this cloud appears no longer as falsity but as an appearance of truth, together with truths from the Lord. Hence the likeness to a colored bow."* Then follows the statement quoted above. It almost seems that Swedenborg had reviewed what had been written and had concluded that this was as much as could be put into words-that further enlightenment could be given only through the study of color and its origin.
     * AC 1043.
     There can be little doubt, then, as to the value of investigating this subject; for not only are we assured of the importance of color, but we realize as we read this passage that the laws governing color harmony must be the effects of spiritual causes, for these laws are based entirely on their position and relation to each other in this colored bow.

315

However, it is in the Apocalypse Revealed that we find direction in our search. There, in partial explanation of the words "and there was a rainbow around the throne in appearance like an emerald," it is said: "The Divine sphere which surrounds the Lord is from His Divine love and His Divine wisdom, which, when represented in the heavens, appears in the celestial kingdom red like a ruby; in the spiritual, blue like the lapis lazuli; in the natural kingdom, green like an emerald, everywhere in ineffable splendor and radiance."*
     * AC 232.

     A casual reading of this description presents a picture of how the Lord's presence in the three kingdoms is represented by color. But the student of color reading the passage is at once startled and amazed: red, like a ruby, blue like the lapis lazuli, and green like an emerald; that is, red, blue from red, and green. Why, these are the primary colors of light, the triad of color to which all colors are related. Surely that which brings these colors to view must be the origin of color!

     Red like a ruby signifies in the highest sense the Divine good or the good of love.* Blue from red signifies truth or the celestial love of truth.** Green like an emerald signifies use or living from truth.*** Certainly it is not surprising that the sphere of the Lord is perceived in each of His three kingdoms through colors that are the signs of love from Him adapted to those kingdoms; for these are respectively, the love of ends, of causes and of effects. But when it is remembered that color itself is said to be the "righteousness of God Messiah,'' then we realize an astonishing thing, namely, that these colors which announce His presence, the primary colors of light, are, in fact, the sign of the Trinity set forth in color.
     * AE 364; AC 6379.
     ** AC 9868: 2.
     *** DLW 296; AE 507: 9.
     If there is in our minds any question that this is so, it vanishes when we realize that this triad of color-ruby red, blue from red, and emerald green-is in essence one! These three are appearances of light and can, in fact, be resolved into light. But consider further. Truth is the form of love; consequently, and inevitably, there are basically only two colors, red and white. That we see, or seem to see, many colors is one of those marvelous provisions of the Lord's providence whereby both men and angels, who cannot perceive truth in its entirety or comprehend all of love, may sense some fragments, and from the seemingly unlimited number of affections of truth so perceived comprehend the all-embracing quality of love and wisdom in the Lord. We note concerning the third color, green, that a "green thing denotes the sensitive of truth . . . the ultimate of perception."*
     * AC 3482.

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     As is so often stated in the Writings, there are no colors except red and white*; but when the sun is shining and there is a cloud or mist or rain, we see the rainbow, or in a spectroscope, a little rainbow. There we may see and examine this series of beautiful colors: many colors, but with a few-the primary colors-quite prominent and always in the same order. When Sir Isaac Newton gazed through his prism and discovered the color octave of the spectrum, a cornerstone was laid not only for the science of color but also for interpreting the message of the covenant.
     * AC 9467.
     When later scholars recognized that colors are, in fact, the signals of the various elements in light, it was definitely established that color is the sign of presence: and, we may add, primarily the presence of the Lord; secondarily the presence of some affection of good and truth; and finally the presence of the elements in light. And note this: in each discrete degree the color is the same!

     What Is Color?

     As to man's knowledge concerning color, of its origin he knows nothing. As to why it is he is not concerned. It is a phenomenon, some thing perceived through the senses. But it is an observable phenomenon, susceptible of scientific description, and physicists can therefore declare what it is. "Color," they say, "is the evaluation by the visual sense of that quality of light reflected or transmitted by a substance which is basically determined by its spectral composition, a quality of a visual sensation distinct from form, from light and shade, as the red of the blood. It is a sensation evoked as a response to the stimulation of the eye and its attached mechanism by the radiant energy of certain wave lengths."*
     * Webster, International Dictionary.
     In itself color is, as Swedenborg points out in the work The Senses, "unreal and uncreate." "There is," he says, "nothing real in color for nothing can be abstracted. If the parts of an object are broken down they also change their color."* But although color is unreal and illusive, its meaning is constant and is readily interpreted, provided we possess the code by which it may be deciphered.
     * Page 373.

     Concerning Correspondence

     Since the law of correspondence is well known in the church only the briefest reminder is necessary in order that its particular application to color may be before us. In general, correspondence means communication, and the prime example is, of course, the relation between love, wisdom and proceeding, which is that love as good proceeds as use through truth.

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There is also a correspondence or communication between each of these essentials and its similitudes in each discrete degree, so that love, which is activity per se, is as it were transformed into the lower ratio of activity of each succeeding degree, until it finally becomes matter at rest.
     There is, however, a second type of correspondence with which we are particularly concerned in the study of color. This is not direct correspondence, but is communication by means of signs and symbols. The letter of the Word is, as we know, written according to correspondences. In it, we are told, "words signify and things represent."* Color is in this same category. As an attribute of light it is a sign, and as a fixed color it represents. We are told, for instance, that "red [ruby] signifies the Divine good from flaming light which is from Divine good"**; while a "red cloth represents good in nature."*** Again, regarding scarlet- which is red, very slightly blue-it is said: "Scarlet signifies Divine truth celestial, or the celestial Divine good of truth."**** On the other hand, "to be brought up in scarlet represents to be instructed from infancy in the truths of celestial good."***** Therefore in answer to the question, What is color? we can add to the physicist's definition: color is a means of communicating spiritual ideas.
     * AC 3482.
     ** AE 364.
     *** AC 3304.
     **** AR 725.
     ***** AE 1042:4.
     In heaven the beauty and harmony of color is pre-eminently the sign of the Lord's presence, while in the world He set His bow in the sky as the sign of the covenant, an assurance of His presence and the constant reminder of His love. It is hardly surprising that the order of the colors of the covenant presents to view the essentials of all color, and that their meaning should convey to men throughout the ages the promise of regeneration.

     The Color Octave

     When we view the color octave in the spectrum we get a close-up, so to speak, of the rainbow with its many colors. Newton saw, or thought he saw, seven principal colors, beginning from the left with a band of red blending into orange and then into yellow; in the middle, a stretch of green, and then in succession blue, indigo and purple. The color to the right of the spectrum band is now designated violet, blue from red. Today six colors, not seven, are recognized as "peak colors."

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                    The Spectrum Color Octave
     RED     ORANGE     YELLOW     GREEN     BLUE     VIOLET
     Good     Mercy     Grace          Use          Charity     Truth

     A rainbow signifies "Divine truth such as it is in the spiritual sense of the word."* "By a wonderful tempering [of these particular truths] with man a species of rainbow can be presented, and therefore the rainbow became the sign of the covenant."** Man's rainbow: "Into man's intellectual [regenerate proprium] the Lord insinuates innocence, charity and mercy; according to the reception of these gifts is the appearance of his rainbow when presented to view."***
     * AE 595.
     ** AC 869.
     *** AC 1625.

     PART TWO

     The Key to the Mystery of the Rainbow

     "There is no difference in things that correspond save in perfection as to degree. . . . If you will express in physical terms any natural truth or principle, and then convert these terms into spiritual words, you will be amazed."*
     * Swedenborg, Hieroglyphic Key.
     So far all that the color octave, even with the correspondences noted, presents to us is some sort of coded message. Since, however, students of color have discovered in it a basic pattern from which principles regarding the effect of color on the human mind may be seen, we may now proceed in the same way. We invite you, the reader, to join us in a simple experiment. The only apparatus required is paper, pencil and a ruler.
     First step. In the middle of the page we draw an equilateral triangle, the base line being three inches long. At the apex of our triangle we print RED (ruby); at the angle to the left we print VIOLET (blue from red); and at the angle to the right we print GREEN (emerald). In this triad we have before us the primary colors that are the basis of all color. Let us see what happens when we place against them their principal correspondences.

RED (ruby)

     Divine good
     celestial good of life
     the good of life*
     * See AE 364; AC 6379, 3300.

VIOLET (blue from red) (often called magenta)

     celestial love of truth
     intelligence of spiritual love
     the good of mutual love*
     * See AC 9868: 2, 9872, 9912.

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GREEN (emerald)

     living from truth (use)
     understanding of spiritual affection
     the sensual life-living scientifics*
     * See AE 507-509; AC 996: 2; AE 504.

     We now have before us a triad showing the primary colors of light and their signification, and we discover the first proof of our surmise that the laws of color reflect higher laws concerning those things of which they are the sign.

     Second Step. We now draw a reversed triangle superimposed upon the first, the base line being one inch from its apex: the result, a double triad or six-pointed star. At the lower angle we print BLUE (blue from white); at the angle between violet and red we print CRIMSON. At the remaining angle we print YELLOW. This is a secondary triad. Most students of color will recognize these as the primary colors of fixed or pigment color. Now we are ready to place against these secondary colors their principal significations.

BLUE (from white)

     spiritual love of good
     charity to the neighbor
     hearing and obeying*
     * AC 9868: 2, 9870, 5354: 12.

CRIMSON (red from blue)

     celestial love of good
     the good of charity
     mercy*
     * 9467, 9860; WE 1827, 1830.

YELLOW

     grace
     the first of life, spiritual and celestial
     innocence*
     * AC 598, 37, 186; SD 4202; AC 5342: 2.

     We pause to consider the double triad that is before us. First we should note that the six colors comprising the primary and secondary triads, seen in the spectrum, are pure colors; that is, if projected they remain the same. However, the colors of the second triad can also be produced by blending each ppair of primary colors. For example, red blended with violet produces crimson. This, however, is not a pure color, for it separates into red and violet when it is re-projected. This is well known to the student of color; but we, with the correspondence of these colors before us, can observe deeper things; for when the colors of the covenant are reflected on the clouds of the proprium, we find pictured the exact way in which good, truth and use, the primary triad, presents an image of itself in man. This is astonishing, but there is no doubt of it, for these secondary colors signify: yellow, innocence; blue, charity; and crimson, mercy.

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These are the "remains implanted by the Lord" already referred to; and we see that these are not Divine qualities but are, so to speak, facsimilies of them lent to man.
     It follows as a matter of course that the signification of these colors derived through blending pictures the union of qualities signified by blended colors. However, they are distinct qualities, just as the colors are. This may be illustrated. Yellow, which in the highest sense signified the "Lord's universal grace," becomes orange when blended with red, and it then signifies mercy and loving kindness or compassion. In man, grace (yellow) becomes obedience from a simple faith (innocence); united to red (the good of life), it is seen as orange and signifies the good of charity.

     Third and Last Step. We now draw a circle around the double triad, touching each point and enclosing it, and from the intersections of the triangle we put a dotted line to the circumference. These new points indicate six new colors that can be produced by blending each new pair of primary and secondary colors. The signification of some of the six derived colors that are now to be treated of cannot be confirmed by direct quotations but may be established tentatively. So, proceeding clockwise, we insert after red:

ORANGE

     the Lord's universal mercy and compassion
     in man, genuine charity*
     * 1830; AC 5342: 2.

YELLOW GREEN

     conjunction of good and truth in the natural (?)

BLUE GREEN

     rational intelligence from the affection of truth (?)

BLUE VIOLET

     spiritual love of truth*
     * AE 427: 2.

PURPLE

     genuine good-the good of the Word*
     * AC 10227: 20.

SCARLET

     celestial good coinciding with spiritual good*
     * AE 1044.

     When the correspondence of these blended colors is studied we make a remarkable discovery. We find that when the remains implanted by the Lord (innocence, charity and mercy-man's triad) are blended with or united to the primary triad (good, truth and use), the new man is born.
     We now have twelve colors-the colors of the rainbow, the colors of the covenant; and, strange as it may seem, that is all the colors there are. The number, twelve, might tell us this, for "twelve equals faith and all things of faith in one complex."* There are, of course, many variations of these colors, both from light and shade and from the further blending of adjacent colors, but no new color will appear.

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For instance, orange and red blended will be a red orange; or toward yellow, a yellow orange; or a lighter or darker orange.
     * AC 5753.
     About this time the reader may wish that he had a color chart before him. The colors of such a chart, however, would not be the colors of light; they would be fixed colors, and such colors become "unfixed" according to the light under which they are seen. All we have to do, however, is to emulate Sir Isaac Newton and gaze through a prism. There they are pure spectrum colors; always the same, always in the same order, always a sign of "presence."
     Now that we have seen the colors of the spectrum, let us remind ourselves from the Writings what color really is. "As the colors in the other life are from this source [heaven], they are in their origin nothing else but appearances of truth from good."* "For they come forth from the light of heaven which in itself is wisdom and intelligence from the Divine of the Lord."** "Changes of color signify varieties as to wisdom and intelligence of life."***
     * AC 4742: 2.
     ** AC 4922.
     *** AC 7622.
     That is what color is in the spiritual world. What about this one? This is a world of effects, a representative world, but not as far as the color of light is concerned. For, as we have seen, color is not material or even substantial; it is from the light of heaven. In this world, through the light of the sun, however, its meaning is the same in both worlds and can be known only through the Word. We would stress this again and confirm it, for it seems to be unique. "Since there are colored appearances in the spiritual world similar to those in the natural world, and such appearances are correspondences, therefore the rainbows of the world signify the same as rainbows in heaven, that is, spiritual Divine truths in their form and beauty. These truths are such as those of the Word in the spiritual sense."*
     * AE 595: 3.

     The Double Triad

     We pause to consider the double triad within a circle. Actually it is a simple rendering of Michel Jacobs' spectrum chart,* first developed some forty years ago. His purpose was to show that all color originates in and must be based upon the primary colors of light as discovered in the spectrum, and to demonstrate that yellow, crimson (red) and blue, considered by many to be the primaries of fixed, pigment colors are, in fact, not primary at all, but are the secondary colors of light. Since, however, this double triad is seen to have a significance far greater than Professor Jacobs dreamed of, we should take another look at it. We readily recognize it as the six-pointed star of Solomon's seal, a sacred symbol supposed to possess mysterious power. In the Anthology of Pattern** it is said:

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"These two triangles enfolded within a single figure which is a six-pointed star, form the sacred symbol of Solomon's seal, the representative star of the macrocosm. The notion of the Infinite and the Absolute is expressed by this sign which is the Gorand Pentacle-that is to say, the most simple and complete abridgement of the science of all things."
     * Michel Jacobs, Study of Color, Prismatic Art Co., 1949, 5th edition.
     ** N. H. Hammond, 1949, p. 32.
     In a treatise on ancient pagan and modern Christian symbolism we read: "Two equilateral triangles, infolded so as to make a six-rayed star, the idea embodied being the androgyne nature of the deity; the pyramid with the apex upwards signifying the male, that with the apex downwards signifying the female. . . . The two triangles are also understood as representing fire, which mounts upwards, and water, which flows downwards. Fire again is an emblem of the sun, and water of the passive or yielding element in nature."*
     * Thomas Inman, M.D., Ancient Pagan and Modern Christian Symbolism, pp. 32 ff.
     The most remarkable of all the explanations offered is that of James Churchward, who lived and studied for many years in a monastery on the border of Tibet. He declares that the double triad within a circle is the oldest cosmonic diagram in the world, over 35,000 years old, and that it contains all the wisdom of the ages concerning God, heaven, and the future of the race. He also states that the equilateral triangle represents the three attributes of a Divine Creator and was in use centuries before Christianity adopted it as a sign of the Trinity.*
     * Lost Continent of Mu, chap. 9.
     All of this is amazing; yet when we begin to discern what the ancients saw and understood from the colors of the covenant, it stimulates our inquiry, especially when we find in the Writings that a star represents "knowledges of good and truth, and in the supreme sense knowledges about the Lord"*; also that the number six signifies "all things, and is predicated of truths and their derivative goods."**
     * AE 410: 5.
     ** AE 847.

     PART THREE

     Color Harmony

     From what we have seen concerning the triad and the double triad it is hardly surprising to find that the relation of colors to each other, their harmony or contrast, depends on their position in the circle of light, the spectrum chart. This was unknown before the twentieth century; in fact, from Newton's time on, students of optics differed widely as to which three colors constituted the primary triad.

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Once primary colors of light were visualized as a triad within a circle of light, basic principles could be established; but that these principles might represent spiritual laws from which a science of correspondences could be developed, and by which the message of the rainbow could be interpreted, was undreamed of, although it was known to the Ancient Church.

     Color Sequence

     We can see by reference to the spectrum chart that colors proceed from red to blue in steps, each color being one degree less red. From the correspondence of these colors it will be readily seen that the Divine good proceeds through the celestial degrees, the reds; then through the spiritual degrees, the blue-reds to blue, the "spiritual love of good." The return series is not through the reds but through light; but since this is the light of truth from good, red, at least by inference, is present in all colors.

     Four General Laws

     There are four general principles governing the relation of colors to each other. These are the laws of the broad triad, of the dominant color, of complements, and of the split complement.

     The Law of the Broad Triad. It is obvious that the three primary colors, of light, red, violet and green, signifying good, truth and use, represent perfect harmony. This is clear to the student of color because these three colors are the primaries from which all color is derived. It is doubly clear to us from their correspondence. The vital principle involved in this law of the broad triad is based on the discovery that if the apex of this triangle is moved around the color circle, the three colors that will be brought to view will harmonize. For example, if the apex is placed at yellow, the colors that complete the triad will be blue and crimson. Move the apex to any of the twelve colors, and, having noted the correspondences of the colors of the triad presented, see why in each instance there is a perfect balance.

     The Law of the Dominant Color. The apex must dominate. It is readily recognized that any color group or scheme must have a dominant color, and that that color, not necessarily the most intense one, becomes the apex. If you enter a room with light blue walls, dark blue carpet, yellow curtains, perhaps, and somewhere a touch of crimson, you will have no doubt that blue is the dominant color. It is the apex of the color group. By the same token, if a man's life is governed by love to the Lord, which in him is the good of life, red is the apex of his triad, that is, his ruling love, although the uses of life (green) and the good of mutual love (violet) which complete his triad may appear as stronger colors.

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"The ruling affection is the veriest form of spirit; all the rest of the affections apply themselves to it."* So exactly does the apex of its triad correspond to man's ruling love that it is seen how "all the interiors . . . are disposed in form according to the ruling love"** and in heaven these corresponding colors are seen as "man's rainbow."***
     * AC 7648e.
     ** HD 62.
     *** AC 1042.

     The Law of Complements. Colors opposite to each other in the color circle are necessary to each other; there is no balance unless the color that is complementary to the principal (apex) color in any group is introduced. For instance, if red is the apex color, variations from the full triad are possible; but the complementary color, blue, must be present if the group is to be satisfying. This law is universally accepted. Why? Look at the spectrum chart and you will see. You cannot select a color that is from red which does not have as its complement a color that is from blue, or vice versa. Every form of love must have its corresponding truth, just as red, the good of love, has blue, the spiritual love of good, as its complement. So it is with all colors.
     The most striking example of the law of complements is the two triads. Not only is the one complementary to the other, but each corresponding point in the triads complements the other. Thus we see that the law of complements has a spiritual origin, for the things of the mind to which the colors correspond complement one another.

     The Law of the Split Complement. This is a law within a law. It is worthy of consideration, for its significance is astonishing. It is sometimes called the law of the narrow triad. If you will picture the 45-degree triangle that forms the primary triad, with red as the apex color, and then draw two lines so that the base forms a 22 1/2 degree angle, you will have the narrow triad, and the colors indicated will be blue-violet on the left side and blue-green on the other. These colors will be on either side of blue, which is the complementary color; hence the split complement. As the apex of the triad is moved around the circle, it will be found every time that within the full triad a more subtle combination of colors is pointed out. Now here is a remarkable thing. Students of color have found that the narrow triad combination of colors appeals to the intellect, but the broad combinations do not. This is readily seen. Look at the spectrum chart. Would anyone dream of advertising a sporting event with a narrow triad combination, or a symphony concert with a broad angle combination?

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     Why do certain colors affect people in this way? All we have to do is to consider the correspondence of the colors, and one example must suffice. The primary triad with red at the apex and blue as the complement corresponds to the good of life as the ruling love seeking charity toward the neighbor to complete itself. This desired complement can be reached only through secondary affections. The intellectual will achieve his objectives through blue-green, the rational of good and truth which is on one side of the complement, and from blue-violet, the spiritual affection of use, on the other. What a wonderful combination this is! What could be better? The answer is, that mind in which the broad triad is represented. For in this case the good of life reaches its complement through violet, the celestial love of truth which is mutual love, and green, living from truth, which is use. So the narrow triad presents those affections of truth which are directed, so to speak, to limited or perhaps specialized objectives.

     Unbalanced Colors. It may be noted that there may be unbalanced arrangements of colors that are pleasing. This is true, for there are unusual people, too; very nice people, but sometimes hard to live with.

     Suggestions for Further Study

     In any exploratory study, means of confirming, amending or correcting conclusions arrived at must be sought. First we would refer to the number, twelve. We have noted that this number signifies "faith and all things of faith in one complex," and that the twelve colors of the spectrum comprise all color; and since colors are "appearances of truth," we have concluded that these twelve colors not only signify the universals of faith but also, through their harmonious arrangement, illustrate and have relation to the doctrines of the church. "As twelve is predicated of goods and truths of the church, the New Jerusalem is described in various particulars by 'twelve.' "* "The number 'twelve' is most holy, signifying things of faith . . . and it is therefore added that this measure is the 'measure of a man,' that is, of an angel."** "Having twelve gates signifies all the knowledges of truth and good therein. Twelve signifies all."*** "There are in general twelve classes or lots in the Lords' kingdom."**** "The twelve precious stones of the breastplate signify Divine truths shining forth from Divine good."***** "The twelve sons of Jacob here represent the twelve or cardinal things by which man is initiated into what is spiritual and celestial."******
     * AR 348.
     ** AC 648: 2.
     *** AR 899.
     **** AC 3239:2.
     ***** AC 9823.
     ****** AC 3913.

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     From these quotations and many other passages in which the number twelve occurs, it seems clear that if it is studied in connection with the colors of the covenant, truths seen only dimly will stand forth in light.

     The Twelve Tribes of Israel

     The quotation made just above is thought provoking, for the signification of the sons of Jacob seems to be in general the same as that of the twelve colors. If these can be aligned, our understanding of the correspondence of the individual colors may be broadened; and since the names of the twelve tribes were inscribed over the twelve gates of the New Jerusalem, we can turn to chapter 7 in the Apocalypse Revealed which deals with the sealing of the twelve tribes. Although we had, in a sense, anticipated this, we discovered a truly remarkable thing. The significations of the tribes not only coincide with the significations of the colors of the spectrum chart but amplify them, and the correspondence of those colors for which no direct reference could be found is now fully identified. We give here one example, and venture to suggest that if the significations of the tribes are aligned with the colors of the spectrum chart, new and unexpected meaning will stand forth.

Colors of Light
RED (ruby)

     Divine good
     celestial good of love
     the good of life

Tribes of Israel
JUDAH

     Love to the Lord
     Lord as to celestial love
     celestial kingdom, the Word
     celestial doctrine from the Word

     Conclusion

     The time has come to test the assumption made in the opening paragraphs of this study, namely, that principles and laws of color harmony are not accidental, but reflect superior laws governing those things to which color corresponds. We find that they do, and this in a remarkably consistent way. For while the rainbow seen in the clouds is declared in the Writings to be a promise of regeneration, its colors, their arrangement and juxtaposition in the spectrum color circle, demonstrate how this promise is to be fulfilled, showing how the Lord reaches out to draw all men to Himself.
     We are told that God is in man and man in God; but who would dream that this vital truth is set forth in the colors of the covenant? Yet we can actually see how the primary triad, signifying good, truth and use, can produce from itself a secondary triad signifying the "natural love of good from innocence; the spiritual love of good from hearing and obeying; and the celestial Love of good from the good of charity which is mercy."

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This image of God may become the likeness of God by means of implanted remains, for the secondary triad is the full complement of the primary one.
     We are told that there are twelve groups or classes of men; that there are twelve gates to heaven; that there are twelve tribes of Israel; and we know the significations of these from the Writings. But who could imagine that the twelve colors of the spectrum, each the apex of a triad of associated affections of truth, could indicate by their color the ruling love that leads to these gates? Who, indeed, could possibly expect to find within the message of the rainbow the process of its accomplishment set forth?
     Perhaps the ancients could see this and more through the correspondences of color. We can know it only from the Writings; but having these knowledges in mind, we can, perhaps, be doubly assured. "And God said unto Noah, This is the token of the covenant which I have established between Me and all flesh that is upon the earth."

     One Last Experiment

     Please secure a prism. Take it outside during the day and look through it as you turn around. No matter where you are, in a city, in the country, on the ocean or on a mountain top, you are completely surrounded by a transparent wall of color-glorious color! Lower your prism for a while and then try again. It is always there, even if you do not see it! Color is real and uncreate; it is a sign of Presence.
OUR NEW CHURCH VOCABULARY 1966

OUR NEW CHURCH VOCABULARY 1966

Vastation. This is the process, carried out in the world of spirits, whereby the external evils and falsities remaining with the good are separated, so that they may be prepared for heaven, and hypocritical goods and mere knowledges of truth are taken away from the evil in order that they may be made ready for hell. The latter is sometimes called devastation to distinguish it from the former. The church is said to be vastated when nothing of charity and faith remains in it. (See AC 411, 2694, 7474.)

Vessel. The idea expressed in this term as the Writings use it is fundamental to a true concept of man; for man is said to be a vessel which receives life from the Lord, and the term is therefore applied to the will and the understanding, the rational and the natural, and the forms of which they are composed.

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The idea is not that of a glass, a cup or a bowl into which liquid is poured, but that of an organic form which reacts to an influx impinging upon it-reacts with or against the influx, as the eye reacts to light or the ear to sound. When this is known, it can be understood how, although the Divine does not finite itself in proceeding as it does in creating, the reception of influx from the Divine is human and finite. (See AC 3318.)

     Will. Like the understanding, the will, which is the other faculty that constitutes the human mind, is a receptacle and a reactive organ. The will is that individualized reception of, and reaction to, love inflowing from the Lord which makes the ruling love and the man himself. The native will is unsalvable; the new will is created in the reformed understanding by the descent into it of remains, which have been stored up for that purpose. (See AC 7342; DLW 403; TCR 570.)

     Wisdom. Here is a term which is predicated only of the life. Wisdom consists in perceiving, willing and doing truths from love, and it involves an appetite for good in truth. It is therefore distinct from knowledge and intelligence, though they may lead to wisdom and are necessary for it. (See AC 1555, 10,336.)

     Word. The Word is the Lord as to the Divine truth, the Divine truth proceeding through the heavens, and Divine revelation in the heavens and on earth. What the Divine has revealed is with us the Word. For us, therefore, the term is inclusive of the inspired books of the Old and New Testaments and the books written by the Lord through Emanuel Swedenborg which contain the Heavenly Doctrine. (See AC 8200, 10,127; Verbo 35.)

     Worship. Internal worship, which is worship itself, is a perpetual activity of love to the Lord. External worship is the life of charity. Public and private worship is the life of piety, and rituals are the garments of worship. From this it may be seen that the term, which we hold in common with all other churches, has for us a very different meaning. From this it may be seen also that although rituals are necessary they are not the essentials of worship, and that, like garments, they may be changed and need not be the same for all. (See AE 325; AC 7884; AE 684, 696.)

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NOTE. The above entries bring to a close this series of general definitions, publication of which as an occasional department began in January, 1961. It is emphasized again now, as it was then, that the definitions given are not offered as all-inclusive, exhaustive, or the only ones that could be valid. Definitions are not meant to confine our thinking to themselves, but to serve as a well marked point of departure from which we may proceed to infill the initial ideas they help us to form. Unless these things are realized, this attempt to explain the terms which make up our New Church vocabulary will not have succeeded.
GUYANA MISSION 1966

GUYANA MISSION 1966

On May 26, 1966, the Crown Colony of British Guiana became the sovereign nation of Guyana. The Mission which we maintain in that country is now therefore the General Church Mission in Guyana.
ROLE OF THE CHURCH SPECIFIC 1966

ROLE OF THE CHURCH SPECIFIC 1966

"Through the church those are saved who are out of the church. No others are in the faith of charity than those within the church, for the faith of charity is truth of doctrine adjoined to good of life. The case is this: the Lord's kingdom on earth consists of all who are in good who, though scattered over the whole earth, are still one, and as members constitute one body. Such is the Lord's kingdom in the heavens. . . . The case is the same with the Lord's church on earth, where the church is like the heart and lungs, while those outside the church answer to the parts of the body which are supported and live from the heart and lungs. Hence it is manifest that without a church somewhere on the earth the human race could not subsist, as the body could not without the heart and lungs. From this cause it is that whenever any church is consummated, that is, becomes no church because there is no longer any charity, a new one is of the Lord's providence always raised up; as when the Most Ancient Church called 'Man' perished, a new one was created by the Lord which was called 'Noah,' and was the Ancient Church that was after the flood; and when this degenerated and became none, the Jewish and Israelitish representative church was instituted; and when this became altogether extinct, the Lord then came into the world, and again set up a new one; and this for the purpose that there might be conjunction of heaven with the human race through the church" (Arcana Coelestia 2853: 2, 3).

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GROWTH OR EXPANSION? 1966

GROWTH OR EXPANSION? Editor 1966

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.
     Whenever the true love of the church is rekindled, the affection of serving the Lord in its further extension is also aroused. The recent occurrence of New Church Day and of a General Assembly may well have had this twofold effect upon many; and with this upsurge of affection it may be well to ponder the differences between the ideas of growth and expansion as they relate to the church. By growth we understand a process working outwards from internals to externals, and by expansion an extending of the boundaries through increase from without.
     It takes but little reflection to see that a rapid expansion of the church which far outstripped growth would pose a serious threat to its very life. That would be a multiplication of externals without a corresponding development of internals. Under the Lord's leading, we need have no fear that this will happen. The Writings instruct us that the church will grow slowly, can best grow slowly; and our hopes and expectations should be in line with the revealed doctrine and informed with a clear understanding of why it must needs be so.
     Whether the concept is always formalized or not, this seems to have been well understood in our church extension work. We do not attempt to bring large numbers of people into the church through missionary campaigns not directly related to the church, but to extend the church from and through its established centers. This is the way that promises growth, provided we realize two things: that success will depend on the growth of these centers from within; and that the extension of the church to the many, while the Lord's work, depends upon our efforts.

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NEW CHURCH SOCIAL LIFE 1966

NEW CHURCH SOCIAL LIFE Editor 1966

     There has long been in the church the idea that there are certain forms which invite influx from the New Heaven, and that distinctive New Church social life will result from the discovery and use of these forms. Yet when it is asked what distinctive forms have been developed, we may have some difficulty in answering. Beyond the toast to the church, our engagement parties, and social gatherings to celebrate baptisms and confirmations, what forms have been developed which are so distinctive that they will not be found in cultured homes elsewhere?
     To put the question in this way is to have another suggest itself, for we believe that a distinctive New Church social life exists. Certainly there are social customs and practices which repel influx from the Lord through heaven, and we all know what these are. Certainly also there are things which have come to be regarded as characteristic of our social life: for example, the unselfconscious way in which doctrine and the things of the church are discussed and the ease with which conversation can change from the light to the serious. But is the correspondence, and thus the possibility of influx, in the forms of themselves or in the minds of the people?-their attitude to social life, their motives in entering into it, the desires it is used to satisfy.
     The same forms might be used in several homes, and in some instances there would be influx from heaven while in others there would not. Is not the correspondence, then, in the states of the people involved? For too many people social life is an escape, or merely relaxation. For us it should be a means through which the affections of the animus can be re-created and redirected to use. When it is so regarded, appropriate and suitable forms will be sought. Yet all of them will not necessarily be peculiar to us, and the real distinctiveness of our social life will lie, not in the forms, but in the internal which infills them.
FOOL HATH SAID IN HIS HEART 1966

FOOL HATH SAID IN HIS HEART Editor 1966

Now that the widespread if short-term publicity given to the so-called "death of God" movement has subsided, it is possible to ask whether it ever deserved to be called a movement. Indeed signs are not lacking that we may soon be witnessing the obsequies of the "death of God" theology. Almost from the beginning that theology has been marked by a certain lack of clarity. Its acknowledged spokesmen have apparently not always understood or agreed with one another, so it is not to be wondered at if others have had difficulty in grasping just what it is that they are trying to say.

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     If they mean that the biblical God has no reality for modern man, they can be understood. If they mean that the idea of God has died in the minds of many, they are only saying what the Writings have been teaching for two hundred years. Yet it seems that much more than this is being expressed. One writer has said that what is being felt today is not the absence of the experience of God but the experience of the absence of God. If this means what it appears to mean, then it sets forth in all its starkness the pitiful and terrifying loneliness of modern man. For what is described is not estrangement from God but disjunction: disjunction so complete that it leads to a sense of the absence of God so total that it can be described adequately only as His death. This is foolishness in the original sense of emptiness.

     That this should be the predicament of some, even of many, in the Christian world should not surprise the New Church man, tragic as it is. In the absolute sense, of course, the phrase, the death of God, is a contradiction, for only that which is created and finite can die. Even on the cross it was not God who died but the finite human assumed from the mother. Yet belief in God can die. The image of Him which men have created for themselves can die. Even more deeply, although the Lord is present equally with all men at all times, men can so close their minds to Him that He is as if absent: so completely that His absence is not merely a void but a palpable thing-an experience so profound that men can speak of it as His death.
     An integral part of the new theology is the contention that Christianity must be reworked in a secular context: a religion, presumably, without a God, or one resting precariously on the paradox, "God is dead, and Jesus Christ is His Son"! This, of course, will only lead further into atheistic humanism. Yet while we may regard the "death of God" theology as a further working out in this world of the judgment on the former church, we may realize also that, like all other aspects of judgment, it will serve for separation. Reactions to the new theology have been general and vigorous, and although in some instances they will lead to the defense of old falsities, in others they may result in the strengthening of a simple faith in God and in the Lord's Divinity and to repudiation of a church that is becoming increasingly secular. Meanwhile the New Church man can reflect from doctrine on the importance of his drawing from the Writings a true idea of God: not merely one that is theologically correct, but an idea that is living because it is infilled with the spirit and life of the Lord and gives form to love to Him.

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Church News 1966

Church News Various 1966

     ACADEMY OF THE NEW CHURCH
     Annual Joint Meeting

     About two hundred and fifty were present at the Annual Joint Meeting of the Academy's Corporation and Faculty on May 20. They heard important administrative news and lively reports from the Departments of History and Foreign Language.
     President W. D. Pendleton announced the election of the Rev. Martin Pryke as Executive Vice President of the Academy, following his election to the Corporation that day. He explained that this step had been made imperative in order to delegate responsibilities which he had been attempting to carry since his election as Bishop of the General Church. Mr. Pryke, who will take office in September, will be the Academy's chief administrative officer, subject to the President, who will continue to direct educational policy.
     The president also announced the resignation of Prof. Charles S. Cole from the office of Dean of the College. He expressed the Academy's appreciation for Dean Cole's ten years of devoted service in the office, and looked forward to his continuing teaching and research in the cause of distinctive New Church education. Prof. Eldric S. Klein, who had served as Dean Cole's predecessor, has accepted the post of Acting Dean for the coming year.
     Administrative reports were also given by the Secretary, the Dean of Faculties and the Dean of Schools. These will be printed in the Annual Number of the ACADEMY JOURNAL to be issued in August. This reporter found the endings of the latter two reports most affecting.
     There is not space here to do justice to the departmental presentations, which proved a popular innovation as the focal point of this meeting last year. Prof. E. S. Klein pictured the History Department as a busy and articulate group of teachers, most of whom have other irons in the academic fire besides history. This, he noted, has its advantages, since all fields of human activity enter into what we call history. He reviewed the meaning of the term, and noted how history is taught, in the Academy, within the frame of the Divine Providence on the moral and civil planes of truth.
     Professor Margaret Wilde, reporting as head of the Foreign Language Department, opened with a brief historical resume of its personnel and activities, adverted to current and intensive curricular planning to keep pace with trends in language teaching, and concluded with a stirring defense of the sacred languages as essential for the understanding, preservation and translation of revelation, by which God speaks to man, and man is made truly human.
     E. BRUCE GLENN

NEW ENGLAND

     Massachusetts
     On May 22, 1966, the Massachusetts group ended another active year with an historic first. On that date we held the first organized New Church service in which the new Liturgy was used. We are happy to report that it works We were pleased with the larger, clearer type and the fact that the words and the music have been brought together in a logical fashion.
     This historic service was held at the Palmers' new home on the beach at Mattapoisett and was followed by a picnic lunch. Unfortunately, time and tide wait for no man, not even our pastor, who had to leave before we could get to the clams.

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He will he happy to hear that they proved to be sweet, plentiful, and, to the children, educational.
     Our activities are usually centered in the Foxboro-Mansfield area because at least sixteen people can reach that point in spite of our New England winters. For a while we were able to hold our services in the Convention church building in Mansfield. The Convention people were most generous about letting us use the building, and offered it to us on a more or less permanent basis it we would take over the expenses and the maintenance. Just as we were about to accept with pleasure the janitor retired; and as the burden of the building was about to fall directly on our already burdened treasurer, we could only let it go. We have managed to carry on in private homes, two of which are equipped with fine electronic organs. Harry Furry, our organist, has learned to cope with our weaknesses vocally, and gives us a great sense of security by playing the very high notes very strongly.
     Doctrinal instruction has been of the finest. Our visiting pastor has found time to give an afternoon class for the children as well as the Saturday evening adult class. The children's segment of the Sunday service is usually a follow-up of the previous day's class.
     During the year we try to get together for at least one picnic or social besides the traditional Christmas party for the children, which is masterminded by Francis and Elsie Frost. The highlight of this is the enacting of the Christmas story by Elsie's handmade marionettes- a truly remarkable performance The ladies meet more or less on a monthly basis for Wednesday morning reading, and manage to arrange the details of who entertains the pastor next time and where we shall have church.
     Every other year we act as host to the Connecticut group for a joint meeting. Letters, phone calls, post cards, and a feeling of "is it worth it ?" prevail until the event takes place, and we can safely say, "Yes." This year we will be guests, which is easy.
     Last but by no means least let me mention our passing parade of pastors. For the better part of ten years, Mr. Henderson got off the train at 128 Station every other month, was fed natural food, fed us spiritual food, and was returned to 128 Station. He was our pastor until, as it is said, he was "called to a higher use." We missed him, but soon learned what to feed his successor, Mr. Junge. We all became fond of him, and in less than a year he was called to a higher use! Now the Rev. David Simons comes to us, and we are fond of him; but we do hope that his higher use can wait at least for a year or two. We know that we are a long way from Bryn Athyn, and that our pastor must he pretty well worn out by the time he gets here. Therefore we thank him personally for his efforts, and we thank the General Church for sending him.
LOIS K. PALMER

     BRYN ATHYN, PA.

     This past spring in Bryn Athyn has been typically full of activities. The college play, Twelfth Night, and the high school operetta, Ruddigore, were among the delightful presentations enjoyed by the Society. The elementary school offered an American folk festival.
     Two unusual events, however, deserve special mention in this report. One was the occasion of Mr. William R. Cooper's retirement as Curator of the Bryn Athyn Cathedral. The milestone, reached after 47 years of devoted service, was recognized at a special celebration following Friday supper in April. Dean Acton began the festivities by reading portions of a humorous poem written by Mr. Cooper to Bishop Acton during the days of the controversy about the bodies of angels and spirits. Although the poem was written over forty years ago, Mr. Cooper found himself reciting the words from memory along with Dean Acton. Another special treat was a song sung by some alumni of the Ushers Committee. Mrs. Herb Schoenberger's parody of a Gilbert and Sullivan song, sung by a group of current ushers, brought tears of laughter to all-including the guest of honor. Bishop Pendleton, speaking on behalf of the many friends of Mr. Cooper in the Bryn Athyn congregation, recounted the many services he performed throughout the years.

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He also presented Mr. Cooper with a gift, an expression of appreciation from all those present who had come to respect and admire this fine and dedicated gentleman.
     Another recent highlight was the "men's weekend." This experiment, suggested by the Dean's Council, was an effort to bring men of the church together for an extended weekend of doctrinal instruction and fellowship. On April 22, twenty-five men of varied ages gathered at the summer home of Mr. Joel Pitcairn on Long Beach Island, New Jersey. The following morning Dean Acton introduced the subject: "Love is the Life of Man." Reading assignments in True Christian Religion had been made in advance, and the thoughtful and stimulating discussion that followed evidenced the preparation by and the interest of the men there. The afternoon session was organized into small study groups, each given a timely and meaningful topic which faces laymen in our church today. The results of their deliberations were then presented to the entire group at the Saturday evening session. Divine worship was held on Sunday morning. The unanimous feeling of those attending was one of delight not only in the exchange of ideas among fellow New Church men but also in the opportunity to strengthen friendships between young and old. Every effort will be made to continue such "retreats" in the fall with different groups from the Bryn Athyn Church.
     Another program, new to the Bryn Athyn Church, is being prepared in conjunction with the summer Sunday services. The custom has been, in recent years, to show religious slides to the children in the Choir Hall during the sermon. Because the number of children has grown to such an extent (average, 150!) a plan for religious instruction to smaller groups is being instituted. Volunteer mothers will take groups of 30-35, divided according to age, and will provide an instructive half hour with the aid of slides, coloring books, flannel hoards and maps.
     One final note-a personal one. Since the writer has accepted a call to the pastorate of the Glendale Society, these will be his last news notes for the Bryn Athyn Church. Though there is a great delight in looking forward to the new assignment, it is also true that he will take to California a memory full of countless joyous occasions shared with the Bryn Athyn congregation. The privilege of serving with Dean Acton for these past three years in the many uses reported in these pages is one that shall be cherished for years to come.
     LORENTZ SONESON

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The 69th Annual Meeting of the Swedenborg Scientific Association was held on Sunday, May 8, 1966, at the Civic and Social Club in Bryn Athyn, preceded by a very pleasant supper served by wives of Board members. Forty-four members and thirty-six guests attended the meeting.
     Mr. Donald C. Fitzpatrick, Jr., was reelected as president and the following were elected to the Board of Directors: Messrs. Lennart O. Alfelt, E. Boyd Asplundh, Charles S. Cole, W. Cairns Henderson, Hugo Lj. Odhner, Joel Pitcairn, Kenneth Rose, Tomas H. Spiers and Miss Morna Hyatt. The following officers were elected later: Vice President, Mr. Charles S. Cole; Secretary, Miss Morna Hyatt; Treasurer, Mr. E. Boyd Asplundh; Editor, Mr. Edward F. Allen.
     Mr. Fitzpatrick gave highlights from several reports. Membership stood unchanged at 297. The Board had decided to move the stock of books to Cairncrest and to sell through the General Church Book Center. Mr. Wilfred Howard was thanked for his work on an inventory. It was planned to have certain out-of-print books put on microfilm so that copies could be printed as ordered. The cost per copy would be high, but this would eliminate the cost and storage of the 50 or 100 years' supply made necessary by ordinary printing. Reports from philosophy groups in Glenview and Toronto were welcomed. It was suggested that Bryn Athyn might consider starting such a group.

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     In his editor's report Mr. Allen spoke of dedication to uses and the negative environment of the day in which the dollar sign is put on all academic uses, philosophy is considered to be less than intellectually respectable, and science is regarded as the important discipline. However, Darwin's statement, "all observation must he for or against some view if it is to be of any service," indicates that science and knowledge have a deeper meaning than the natural and monistic. The NEW PHILOSOPHY, he concluded, is an instrument to make known the researches of dedicated people who still believe that there is more to the world and to people than what appears to the sensual perceptions. Mr. Fitzpatrick noted that without Mr. Allen's dedication we would have no NEW PHILOSOPHY, and this would be a loss to the church and the world. Its worth is not to be measured in pages or by the number of its readers.
     The Rev. Ormond Odhner delivered the annual address, entitled, "Two Sources of Truth-or Two Foundations?" "Are there two sources of truth, nature and the Word," he asked, "or are there merely two foundations of truth, and only one source, the Word or revelation?" If truth is the sight of the Lord's Divine love taking form on the various planes of life, can there be any other source than the Word? Some in the church have spoken of two sources of truth on the basis of Spiritual Diary nos. 5709, 5710, but these speak only of two foundations. The foundation from the Word is for heaven and for those in its light; the foundation from nature is for those who are natural and in natural light. These two foundations agree, and the passages conclude: "Nothing can he founded upon scientifics except it he previously founded upon the teachings of the Word." Scientific and natural truths prove nothing concerning God, the spiritual or the eternal, except for him who wants to believe. Apart from the Word man can discover nothing about God, heaven, hell, and the life that leads to heaven. There is no natural theology."
     Yet Swedenborg in The Infinite attempted to prove by logic the existence of God and the immortality of the soul; since every effect must have a cause, creation must have a Creator. However, the work ends by showing the necessity of the revelation of Jesus Christ. Swedenborg, although he spoke highly of human reason, did not believe even in his pretheological period that reason without revelation can discover spiritual truths. Reason could demonstrate the existence of God, it could never fathom His nature. Later, in the Economy of the Animal Kingdom, he states that God has revealed His nature in His "holy testaments." He was now placing less trust in the ability of reason to prove even the existence of God. God must he revealed, and man much approach revelation in a spirit of humility. After the spiritual world was opened to him, Swedenborg wrote that "without the Divine Word, there would have been no knowledge whatsoever of things spiritual and heavenly. . . . Man after the fall can have no knowledge of things of this kind from himself." Mr. Odhner concluded that there is, then, only one source of truth, the Word, but that there are two foundations of truth, nature and the Word. For those who believe the Word, truth may he based upon its literal teachings; but for those who doubt or deny the Word as it is in its letter, natural truth-the genuine truths of philosophy, science and experience-must he the foundation; and by it such may be led to see the genuine truth that is in the internal sense of the Word, with which genuine natural truth can never disagree.
     Mr. Fitzpatrick said he was struck again by the remarkable way in which Swedenborg mind was prepared to be the instrument for the revelation of the Second Coming. He was the first New Church philosopher and a model for all others in his acknowledgment of one source of truth and two foundations. Mr. Joel Pitcairn emphasized that the function of science is to confirm or deny something already preconceived. In reply to a question from Mr. Charles Cole, Mr. Odhner said it is essential to New Church education that teachers in secular subjects bring the doctrines into their teaching whenever they apply.

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     Mr. Allen said that every philosopher stands in some relationship to his predecessors, his contemporaries and those who followed him. We have a problem in establishing Swedenborg's place in the direct line of development. The philosophers of his day followed either psychological empiricism or logical rationalism. Swedenborg does not fit into either of these. New Church philosophy is based not merely on the Rational Psychology and the Principia but on the Writings themselves. The speaker emphasized that science opens the understanding as far as the man is in good. Swedenborg says the sciences are permanent. We can go back to them.
     Mr. Robert Johns felt that the word, prove, is often used incorrectly. One does not prove anything in science; "proof" is a mathematical term. Mr. Joel Pitcairn agreed, as far as science is concerned. Even in mathematics and logic there is a crisis over the question of what is meant by "proof."
     Dr. Odhner observed that nature is a source of information, though not of truth. Facts are the form in which truth is passed on and are suggestive of truth. Other philosophers than Swedenborg seem to have defined truth as the form of good. Instrumentalism seems to imply this definition--the idea that truth is an instrument through which one does what he thinks is good. However, the Writings do not agree that truth is the form of man's good. In regard to proof, the main point of The Infinite is connected with what is now called existentialism. All the leaders of Christianity have tried to prove a First Cause and so demonstrate the existence of God; but the essence of God can be seen only through revelation. Essence is a concept prior to existence.
     Mr. Fitzpatrick had found it interesting to speculate on what the effect on the reception of the Writings would have been had they been considered, not as revelation, but as further philosophy. Some in the church believe that all we need is the Writings. However, in Mr. Allen's philosophy course the students witness the dialogue between Swedenborg and other philosophers. This is essential to a maturing New Church philosopher.
     The meeting closed with thanks to Mr. Odhner for the fine address and his thanks for the comments made. The address and the reports will be printed in full in the July-September issue of the NEW PHILOSOPHY. Those wishing to subscribe to the journal and to become members of the Swedenborg Scientific Association are invited to write to Mr. E. Boyd Asplundh, Treasurer, Bryn Athyn, Pa. 19009.

     MORNA HYATT,
          Secretary
ENTERING INTO THE KINGDOM 1966

ENTERING INTO THE KINGDOM 1966

"All and each of the representatives and significatives in the Word in the highest sense regard the Lord. Hence is the very life of the Word; and as they regard the Lord, they regard His kingdom also, for the Lord is the all in His kingdom. The Divine things which are from the Lord in His kingdom make the kingdom. Therefore in so far as an angel, spirit or man receives good and truth from the Lord, and believes that it is from the Lord, so far he is in His kingdom; but in so far as he does not receive and does not believe that it is from the Lord, so far he is not in His kingdom" (Arcana Coelestia 2904: 3).

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PEACE RIVER DISTRICT ASSEMBLY 1966

PEACE RIVER DISTRICT ASSEMBLY WILLARD D. PENDLETON 1966

     Announcements
     The Eleventh Peace River District Assembly of the General Church of the New Jerusalem will he held in Dawson Creek, British Columbia, Canada, July 30-31, 1966, the Rev. Robert S. Junge, Secretary of the General Church, presiding.
     All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
General Church of the New Jerusalem FIFTY-FIRST BRITISH ASSEMBLY 1966

General Church of the New Jerusalem FIFTY-FIRST BRITISH ASSEMBLY 1966

     Members and friends of the General Church are cordially invited to attend the Fifty-first British Assembly of the General Church of the New Jerusalem, which will be held in London, July 17, 1966, the Rev. Frank S. Rose presiding.

Program

Sunday, July 17

     10:30 a.m.     Divine Worship and Holy Supper. Preacher: Rev. Donald L. Rose
     12:00 noon     Luncheon
     2:00 p.m.     Business Session
     2:30 p.m.     Session. Addresses by Dr. Freda G. Griffith and the Rev. Frank S. Rose
     4:00 p.m.      Buffet Tea
     4:55 p.m.      Brief Service

     The Services and Sessions will be held at Swedenborg House.

     New Church Club

     The Assembly will be preceded by an open meeting of the New Church Club, to which ladies are invited, 6:45 p.m., Saturday, July 16. Mr. William R. Cooper will give an address on his forty-six years with the Cathedral in Bryn Athyn.
ADDRESS TO THE COUNCIL OF MINISTERS 1966

ADDRESS TO THE COUNCIL OF MINISTERS Rev. WILLARD D. PENDLETON 1966

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No. 8
AUGUST, 1966
(Delivered to the Council of Ministers of the General Convention, June 21, 1966, at Urbana, Ohio.)

Mr. President and Members of the Council of Ministers of the General Convention:

     May I express my appreciation of your cordial invitation to address you on this occasion. I assure you that your invitation was accepted in the spirit in which it was extended; that is, in the hope that it will lead to a better understanding between the General Convention and the General Church. While it is true that we have our differences in regard to the understanding of doctrine, these differences should not stand in the way of open communication between us. I am reminded here of what is said in the Writings concerning the Ancient Church, which consisted of many churches. It is said: "Among these, doctrine and ritual differed, but still the church was one, because to them charity was the essential thing.* 'For they acknowledged all those as men of the church who lived in the good of charity and called them brethren, however they might differ respecting truths, which at this day are called matters of faith."**
     * AC 2385.
     ** HD 9.
     I am sure that we all would agree that in this the New Church should be as the Ancient Church. It was with this ideal in mind that you drew up a Resolution at the meeting of your Council of Ministers held at Brockton, Massachusetts, on June 22, 1965, the same being unanimously adopted by the General Convention two days later. It reads:

     "The General Convention of the New Jerusalem, recognizing that the General Church of the New Jerusalem, since its inception, has shared with us a central dedication to New Church life and teachings and a desire to serve our Lord Jesus Christ in His Second Coming, and acknowledging our rights and opinions as distinct bodies, testifies to its sincere desire that we shall live together in mutual love and understanding.

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It therefore calls upon its President, now and in years to come, to further the following ends:
     First: The fuller and freer exchange of information concerning the structure, policies and activities of our two bodies.
     Second: Joint participation in such activities as may well be undertaken together.
     Third: Exploration and discussion of differences and misunderstandings that may remain or arise between us.
     Fourth: Encouragement of dialogue among us on ministerial and lay levels, wherever and whenever this may show promise of being fruitful."

     As you know, this Resolution was presented to me in person by your President, and was subsequently published in the September issue of the NEW CHURCH LIFE. I can testify that it was received with interest and acclaim by the members of the General Church. We are grateful for your thoughtfulness and concern.
     For the sake of the record, it should also be noted that this Resolution was formally considered by the Council of the Clergy of the General Church at its annual meetings held in the last week of January 1966. On my recommendation a committee was appointed to prepare a reply. The reply, which also took the form of a resolution, was unanimously adopted by the Council of the Clergy, and was forwarded by the Secretary of the Council to the President of the General Convention. It reads:

     "We the members of the Council of the Clergy of the General Church of the New Jerusalem, desire to express our appreciation of the Resolution adopted by the Council of Ministers of the General Convention of the New Jerusalem on June 22, 1965, and approved by the General Convention on June 24, 1965, as testifying to the recognition that the General Convention and the General Church, in their distinct uses and organizations, can live together in mutual love and understanding, with a common dedication to the service of the Lord Jesus Christ in His Second Advent, and to the progressive establishment of His New Church.
     "We believe that such recognition of mutual freedom and of common aims can lay the groundwork for an increased co-operation in various fields such as the Resolution suggests. We fully endorse the four ends proposed in the Resolution, and note with pleasure that a modest beginning has been made toward their implementation. We believe that in the Lord's sight the church is one, 'but various according to reception.'"

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     Again, for the sake of the record, it should be noted that both of these Resolutions were read to the Twenty-fourth General Assembly of the General Church held at Oberlin, Ohio, last week.
     In reflecting upon these two Resolutions, we are mindful that they are statements of intent. If they are to bear fruit, means must be established whereby the stated ends may be achieved. It was, therefore, with pleasure that I received a communication from President Tafel, dated January 14, 1966, inviting me to speak to you today. He said: "I do hope it will be possible for you to accept this invitation, as I am sure it would do much to draw us together and to promote the spirit which we have been trying to encourage."
     In reporting this invitation to the Council of the Clergy of the General Church, I emphasized its potential as a means of constructive communication between our two Councils. Following your lead, therefore, the Council of the Clergy of the General Church has asked me to extend to President Tafel an invitation to address us at our Annual Council Meetings to be held the last week of January 1967. It is our hope that nothing will intervene to prevent him from meeting with us at that time. I know of no other step which could be taken at the present time that would do more to advance the ends which we mutually seek to promote.

     Speaking of the ends which we seek to promote, I would make a few comments before we proceed to the discussion which you have requested. The first of these ends is a "fuller and freer exchange of information concerning the structure, policies and activities of our two bodies." This is a worthy objective, and I would note that two important steps have already been taken to achieve this goal. The first, and most important, has already been mentioned. I refer to the meetings of the two Councils with the presiding officer of the other body. These meetings should be highly informative, and in many ways rewarding. The second step, which was initiated by the General Church, involves the free interchange of our official publications. Through the medium of the MESSENGER and the NEW CHURCH LIFE all members of both Councils are now kept advised of the thought, the activities and the developing policies of the other organization. For my own part, I can report that since receiving the MESSENGER I have been far more aware of the General Convention and have read with interest, although not always with agreement, most of the articles published in its pages.
     Our second objective, as stated in your Resolution, is "joint participation in such activities as may well be undertaken together." The question here, of course, is how to determine what uses "may well be undertaken together." This is a matter of judgment, and the criterion is whether the use involved will best be served in this way.

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Certainly one vital use in which all the organizations of the church are interested is the translation, the publication and distribution of the Writings and the philosophical works. In this connection I would pay high tribute to the work that has been done by the Swedenborg Foundation, the Swedenborg Society, the Academy of the New Church, and the Swedenborg Scientific Association. In large part we are dependent upon these organizations, and we should be grateful for their support. Yet what has been done in this field of mutual usefulness is as nothing compared to what needs to be done; and I am encouraged by the increasing awareness on the part of all concerned of the need for co-operation.
     Another illustration of joint participation in a common objective came about as the result of a recent attempt by a Pentecostal group in Philadelphia to incorporate in Pennsylvania under the name of The Church of the New Jerusalem. Holding that this name is deceptively similar to the names of three domestic corporations, namely, the General Church of the New Jerusalem, the Bryn Athyn Church of the New Jerusalem, and the - First New Jerusalem Society of Philadelphia, we petitioned the court to refuse a charter. While at the time of writing the matter is not as yet determined, it is significant that the organizations affected presented a united front in defense of the name that is our common heritage. I am not so sure that we could have worked so effectively together in the past. To me this is another sign of an improved relationship between us.

     We come, then, to the third objective, which is the "exploration and discussion of differences and misunderstandings that may remain or arise between us." Here we enter into a difficult area in that most of our differences stem from doctrinal differences. As New Church men we all subscribe to the faith that the Lord has made His second coming in the Writings of the New Church; but we differ in our understanding of the Writings, and therefore in our understanding of how the doctrines are to be applied in the establishment of the church. Were this not so the separation would not have taken place. It was because those who originally subscribed to what was then known as the Academy position felt that they did not have within the General Convention the freedom to establish the church as they envisioned it that they withdrew from the General Convention and formed the General Church of the Advent of the Lord, which was the immediate predecessor of the General Church of the New Jerusalem.
     But although our doctrinal differences resulted in separate organizations-each in its own way dedicated to the establishment of the New Church-we should not allow our differences to stand in the way of a spirit of co-operation between us.

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We are so few, and "the harvest . . . is plenteous."* Let us forget, therefore, the bitterness and the misunderstanding of the past and proceed on the basis of mutual respect and good will. Let us not hesitate to seek the services and support of the other wherever such assistance and mutual co-operation will serve to promote the good of the church. All that is necessary is that we overcome our self-consciousness in our relations, and assume the good will of our sister organizations.
     * Matthew 9: 37.
     This brings us to our fourth objective; that is, to the "encouragement of dialogue among us on ministerial and lay levels." To a limited degree this has always taken place, but it has not been promoted. Over the years, friendships have been formed between members of both Councils, and it is on the basis of these friendships that most of our dialogue to date has taken place. To the best of my knowledge, however, there has been virtually no official communication between us, and it is this which your President and I hope to correct. Indeed, in significant measure this failure in official communication has already been corrected, and for this we are indebted to President Tafel, who has acted for your Council of Ministers in approaching the General Church. Within the past year a new relationship of mutual understanding has been established between us, and as Bishop of the General Church I would acknowledge your initiative in bringing it into effect.

     In closing these preliminary remarks I would observe that it has taken many years to heal the breach between us. In fact it will be seventy-six years this coming November since the General Church of Pennsylvania officially withdrew from the General Convention and formed the General Church of the Advent of the Lord. In speaking of the healing of the breach, however, I do not have reference to the doctrinal differences between us. These still remain. My reference is to those attitudes which have prevented us from working effectively together as distinct organizations of the Lord's New Church. I am convinced, however, that the time has come when "the General Convention and the General Church, in their distinct uses and organizations, can live together in mutual love and understanding, with a common dedication to the service of the Lord Jesus Christ."*
     * Resolution: Council of the Clergy of the General Church, January 1966.
     This brings us to the second phase of our meeting and to your request for "a very frank and open question period following [my] address."*

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I assure you that I welcome any questions you may have concerning the General Church.
     * Invitation from President Tafel.

     DISCUSSION PERIOD

     The discussion which followed the formal address was mutually informative and encouraging. Many questions concerning the General Church were asked from the floor, and I regret that I cannot give a full account of the questions and answers. In general the discussion centered around five major topics:

a) The government of the General Church.
b) The history of the separation.
c) New Church education.
d) Doctrinal differences.
e) The basis for future communication and co-operation.

     I am fully satisfied that in discussing these subjects, all present arrived at a far better understanding of the General Church than was previously possible. While we frankly acknowledged our differences in regard to doctrine and policy, we did not allow our differences to stand in the way of open communication.
     The fact that the questions were both forthright and revealing is indicative of the genuine desire on the part of the Council of Ministers of the General Convention to clarify the misunderstandings of the past. Certainly we can agree to disagree without allowing our disagreements to give rise to mistrust. As I said in my closing remarks: "The future of our relationship is dependent upon our willingness to assume the integrity of the other body in any mutual undertaking. This assumption is basic to the spirit of charity which we hope to cultivate."
     It should be noted that the meeting fulfilled my hopes and expectations. Not only was I warmly received, but in leaving I felt that I had acquired new friends who share my faith in the future of the Lord's New Church. I am confident that Mr. Tafel will have a similar experience when he addressess the Council of the Clergy of the General Church at our annual meetings in January.
     WILLARD D. PENDLETON
          Bishop of the General Church

347

MARRIAGE OF THE LAMB 1966

MARRIAGE OF THE LAMB Rev. GEORGE DE CHARMS 1966

(Delivered at the Twenty-fourth General Assembly, Oberlin, Ohio, June 19, 1966.)

     "Let us be glad and rejoice, and give glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready." (Revelation
19: 7)

     John the Evangelist was permitted to see a prophetic representation of the Last Judgment which was to take place in the spiritual world at the time of the Lord's second coming. Seventeen centuries must pass before this prophecy could actually be fulfilled; but every detail of it was foreseen and provided by the Lord. The way in which it was to be accomplished was revealed to John in a series of symbolic visions which he was inspired to describe in the book of Revelation. "After these things," he writes, "I heard a great voice of much people in heaven, saying, Alleluia, Salvation, and glory, and honor, and power, unto the Lord our God: for true and righteous are His judgments. . . . And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready."*
     * Revelation 19: 1,2,6, 7.
     The reason for this rejoicing was that the way had been prepared for the Lord to be conjoined with angels and men more closely than had ever been possible before. There has always been a bond of conjunction between God and man. Without this, human life could not exist, because everything that is truly human belongs to God. Man receives it as a gift from God, for which he feels gratitude and for which he seeks to make a return by means of love to God and faith in Him. Only by such a return can conjunction be effected, for conjunction is necessarily reciprocal: Love is the universal medium of conjunction, and God's love goes forth in full measure to all His creation; but only with human beings can He be conjoined. The reason is that man alone is able to see God, to know Him, to acknowledge His Divine gifts, perceiving in them His infinite mercy and lovingkindness. That is what moves man to love God in return.

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     No one can love a God whom he does not know; but the vision of God, by itself, will not effect conjunction. According to Christian doctrine, the joy of heaven is supposed to consist in what is called the "beatific vision" of God. But love does not find satisfaction merely in seeing. Love is a driving force which demands action. It envisions a goal, but never ceases to strive for its actual attainment. The goal of love to God is to do the will of God; and because the will of God is to bring ever-increasing joy and blessing to all mankind, love to God finds its satisfaction in the performance of uses which promote the welfare of others and contribute to their happiness. All the Lord's commandments are intended to teach man how to do the will of God; that is, how to be of true and lasting service to the neighbor; wherefore He said to His disciples: "If ye love Me, keep My commandments."* "If a man love Me, he will keep My words: and My Father will love him, and we will come unto him and make our abode with him. He that loveth Me not, keepeth not My sayings."** "If ye keep My commandments, ye shall abide in My love; even as I have kept My Father's commandments, and abide in His love."***
     * John 14: 15.
     ** John 14: 23, 24.
     *** John 15: 10.

     From this it is clear that to love God is to perform uses to the neighbor, and thus to co-operate with the Lord in His Divine work of imparting the blessing of eternal happiness to all men. By means of this co-operation, man is conjoined with God, and enters into the joy of his Lord; wherefore the Lord added: "These things have I spoken unto you, that My joy might remain in you, and that your joy might be full."* But to perform a use, love alone is not sufficient. One must also have adequate knowledge, understanding and skill. Even a little child can love the Lord. He can learn about the Lord from the stories of the Word. He can picture Him in his mind, and can feel a sense of gratitude for all His benefits. But even if a child should die and be raised in heaven among the angels, he could not be conjoined with the Lord until he had acquired the ability to perform a use of his own. Meanwhile the Lord may indeed perform many uses by means of him and without his knowledge; but this would not bring him into conjunction with the Lord, nor would it introduce him into the kingdom of heavenly uses. This universal law is reflected on earth in the fact that although children are raised in a New Church home, and held in the sphere of love to the Lord and charity, they cannot become members of the church until they have been prepared to enter actively into the performance of its uses-the uses of reformation and regeneration-for use alone is the conjoining medium.
     * John 15: 11.

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     This may help us to understand that although there has been a conjunction between God and man through all the ages, the degree of conjunction has been limited by man's ability to co-operate with the Lord in the performance of uses. At His second coming, the Lord has opened the way to a greater measure of co-operation on the part of man, and thus to a more perfect conjunction with God. By this means the Lord can draw men closer to Himself, and bless them with a greater sense of freedom and a greater capacity for happiness than was possible in former times. Perceiving this, the angels of all the heavens were filled with joy, and cried: "Let us be glad and rejoice, and give glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready."

     The first effect on earth of the Last Judgment in the spiritual world was the liberation of the minds of men, by gradual stages, from the binding chains of religious superstition. Men had conceived of God as an- arbitrary ruler who acts in mysterious ways beyond all human comprehension. They ascribed to Him all the forces of nature; but any attempt to understand those forces was looked upon as blasphemy. The literal statements of the Bible were to be accepted as the eternal truth without even attempting to understand them. All natural phenomena were acts of God, into the meaning of which no man should dare to penetrate. This was a powerful tradition, the weight of which was gradually lifted from the minds of men by the judgment upon the imaginary heavens in the spiritual world. This was the secret reason that men on earth were inspired, in increasing numbers, to investigate the secrets of nature in open defiance of ecclesiastical authority. They discovered that all the operations of nature were governed by fixed and unalterable laws, and that these laws could be understood. One who understood the laws of nature and obeyed them was gifted with unsuspected power. He could turn these laws to the service of mankind, to create wealth, to lighten the burden of human toil, to relieve suffering, and in a thousand unforeseen ways to minister to the welfare of society. As knowledge increased, these opportunities for use multiplied beyond belief. But at the same time the forces which could bring such wonderful benefits to mankind could be used also to promote the purposes of the evil. They could become instruments of oppression, of cruelty, of war and destruction on a scale never known before. To their horror, men found themselves suddenly face to face with the impending danger of utter annihilation, and knew not how to avoid it.
     The reason for this impasse was that while men had discovered many of the laws of nature, and had learned how to use them, religion remained for them an unfathomable mystery. God was still to them an invisible and arbitrary Being, in no way to be connected with the actual operations of nature.

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Man's inborn disposition, his selfishness and greed, his lust of dominion over others, were taken for granted as the inevitable accompaniments of human life. They were to be passively accepted, even as were the pestilence and poverty and hunger of an earlier day before men discovered the laws by which these things could be ameliorated and increasingly controlled. While men have learned to perform external uses in great abundance, they have made no progress in subduing the deep- seated evils of the human heart. There has been no corresponding advance in the understanding of religion, no development of spiritual intelligence and wisdom. Men remain in woeful ignorance concerning the nature of God, the nature of that eternal life which is the destiny of all men, or what it is that God requires of man in order that he may be prepared for the happiness of heaven after death. These things are regarded as purely matters of human opinion, over which there is no governing law, no dependable criterion of truth.

At His second coming the Lord has opened to men, by means of the Heavenly Doctrine, a whole new world of spiritual knowledge and understanding. Now, as never before, man is permitted "to enter intellectually into the mysteries of faith," to the end that he may learn how to cooperate with the Lord in the work of reformation and regeneration. He is invited to explore and discover the laws governing man's spiritual life, that he may consciously use those laws in his struggle against the tendencies to evil into which he is born. By a knowledge and understanding of these laws, man can learn to perform heavenly uses even during his life on earth. So doing, he can be endowed with a new sense of freedom, a new sense of responsibility, a new sense of accomplishment that yields a deep joy and happiness never before possible. What the Lord did representatively while He was on earth, without man's co-operation, He will now be able to do spiritually with man's co-operation. As the Lord said to His disciples: "Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father."* The Lord miraculously healed natural diseases. He gave sight to the blind, hearing to the deaf, and sanity to those possessed of devils. He raised the dead to life, He calmed the winds and the waves of the sea, He fed the multitudes with a few loaves and fishes. But all these things were only representations of how He controls the spiritual forces of man's heart, heals his spiritual diseases, and raises him up from the death of sin to the everlasting life of heaven.

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These are the "greater works," in the doing of which He promised to give His disciples a conscious part when He should come again in glory.
     * John 14: 12.
     That which is to distinguish the New Church is the love of spiritual truth, a determination to explore and learn to understand the laws that govern all spiritual life, and this to the end that men may obey them, and by means of them may conquer the forces of evil at their very source, in the inmost recesses of the human mind and heart. This is a work purely Divine. It is indeed a miracle of infinite wisdom and power far beyond man's comprehension or ability. Nevertheless, the Lord wills to give man a sense of participation in it, an increasing ability to co-operate on his own initiative, and as if by his own power. In short, the Lord wills to give of His Divine life to man that he may feel it as if it were his own, even while he knows in his heart, and acknowledges that it is the Lord's. The more fully man is given to receive the Lord's life consciously, to perceive its true quality and thus to appreciate its value and its wonder, the more fully can man be inspired to love the Lord in return, and the more closely can he be conjoined with the Lord. Toward a more perfect conjunction with man, the Lord in His providence has been leading from the beginning of creation. Gradually the race has been prepared through all the ages, from most ancient times, to receive a larger measure of spiritual intelligence and wisdom, by means of which man might enjoy a greater degree of co-operation in the uses of heaven. To this end the Lord came into the world; wherefore He said to His disciples: "Ye are My friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you."* The deepest of all friendships is that between a husband and wife who truly love each other. For this reason the conjunction of the Lord with heaven and the church, the conjunction toward which the Lord has been leading the race from the beginning, is compared in the Word to a marriage. The Lord is called the "Bridegroom" and the church the "bride." And because the way is opened by the Lord at His second advent to attain this goal of the Divine Providence, and to make it a reality in ever-increasing measure, the angels cried for joy: "Let us be glad and rejoice, and give glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready."
     * John 15: 14, 15.

     Because the "marriage of the Lamb is come," it is foretold that the New Church will be the "crown of all the churches which have hitherto existed on the earth." But this it will become just as far as the members of the church love the truth of the Heavenly Doctrine, search for it, and unceasingly strive to understand it in order that they may live according to it.

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To do this is to perform the greatest of all uses to the Lord and to the neighbor. In the performance of this use lies the only redemption of the race from its bondage to evil, and the only deliverance of mankind from the impending threat of total destruction. In it lies the fulfillment of the Lord's promise to establish on the earth His everlasting kingdom. "Blessed are they that are called to the marriage supper of the Lamb."* Amen.
     * Revelation 19: 9.

LESSONS:     John 14: 1-17. SS 78; AC 5340.
MUSIC:     Liturgy, pages 479, 476, 380, 583.
PRAYERS:     Liturgy, no. 93, Prayer in Holy Supper Service.
RAYMOND PITCAIRN, ESQ. 1966

RAYMOND PITCAIRN, ESQ. Editor 1966

     Raymond Pitcairn, Esq. passed into the spiritual world on Tuesday, July 12, 1966, in his eighty-second year. A Resurrection Service was conducted by the Right Rev. George de Charms in the Bryn Athyn Cathedral on Thursday, July 14, and was attended by more than eight hundred people who represented all the fields in which he was interested and active. The address delivered by the Bishop Emeritus will be published in our September issue, and arrangements are being made now for a series of articles on his many services to the General Church and the Academy, his contributions to political and civic life, and his lively interest in the arts as exemplified especially in the Bryn Athyn Cathedral-Church and his home, Glencairn.
     Mr. Pitcairn participated actively in the affairs of three of his great loves until shortly before his death. He took part in the inauguration of Pitcairn Hall, the Academy's new administration building, in April; attended the May and June meetings of the Bryn Athyn Borough Council; and addressed the 24th General Assembly Banquet at Oberlin, Ohio, on June 18, on which occasion he received a standing ovation.
     Raymond Pitcairn's benefactions to the General Church and the Academy were many. Because of them we have many of the things we enjoy today and that will still be enjoyed in the future. But his greatest contribution was undoubtedly the influence upon all who knew him of a

     (Continued on page 402.)

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DEGREES: DISCRETE AND CONTINUOUS 1966

DEGREES: DISCRETE AND CONTINUOUS Rev. LOUIS B. KING 1966

(Delivered at the First Session of the Twenty-fourth General Assembly, Oberlin, Ohio, June 15, 1966.)

     The essence of the New Church, in which its distinctiveness lies, is the love and worship in the person of the Lord Jesus Christ of a visible God, Divinely Human.* A Divine Man in whom infinite things are distinguishably one, and from whom indefinite creations are discretely various!-can we believe this?**
     * TCR 9.
     ** DLW 17; AC 6879; SS 6; AE 1125: 3, 1112: 3-4; Love iv; Can. Red. viii.
     With each generation, indeed each day, the challenge to this belief increases immeasurably; for modern man views all things with a scientific eye: focussing, concentrating upon the realm of effect-the ultimate time and space phenomena of creation.. To be sure, his constant and sincere endeavor is to penetrate physical structure in order to search out the origin and causes of reality; but no matter how interiorly he penetrates with his microscope, no matter how many subdivisions of the atom he computes mathematically and delineates in the laboratory, he is dealing still with natural effects, material coverings, time and space motion within the kingdom of the natural sun. Yet in so far as the eye of the body, which is in natural light, is focussed upon material things, the eye of the understanding, which is in spiritual light, is obscured in its vision of true causes.
     As scientific knowledge multiplies at an increasing rate, general interest in spiritual truth necessarily diminishes. This would not be the case if men would investigate Divine revelation with equal effort and conviction; but since the eye of the body alone is relied upon, the eye of the spirit is obscured, and man continues to probe the world of effects, assigning purpose and cause to the least common denominator of matter, most recently within his grasp.

     There was a time, for example, when within the recent past hereditary characteristics were attributed to genes and chromosomes in the reproductive cells of the body. Something of the unknown remained, however, at least sufficient for the superstitious, the faithful and the simple, to retain a belief in God's providence. Yet always it has been the unknown that was attributed to a higher cause. As the unknown gradually becomes the known there is less need to believe in a God, or, for that matter, any supernatural power, operative in nature.

354

The recent discovery of and extensive experimentation with certain nucleic acids in animal cells has led at least one famous geneticist to heave a sigh of relief in the knowledge that his conscience no longer requires him to believe in a God! These little acids, DNA and RNA, which hold the pattern and determine the development of hereditary characteristics, can be modified chemically, isolated, transferred from one animal organism to another, and can thereby effect a quality and quantity control over heredity.
     Add to this artificial insemination, organic rejuvenation through tissue and organ transplants, the synthesis of living cells in test tubes, and many other marvelous breakthroughs in science, and is it any wonder that those who focus the sight of the natural eye upon these miraculous innovations believe that they are on the threshold of creating and controlling life? Is it not obvious to them that with each new discovery, whether it be a law governing motion or the existence of some minute entity within the atom hitherto unknown, they have, in fact, hit upon "ultimate reality"- nature's phenomena laid bare at last by human intelligence, to become the instrument of man's will in the quality and quantity control of his progeny, as well as the determination of his destiny? Yet if only the eyes of their spirits were equally focussed upon Divine revelation they would realize that they were dealing only with the world of effects, with mere vessels receptive of life; and that as far as creating life is concerned, they are as far from it today as they were in the beginning and as they will be in the indefinite future.

     It is not our responsibility or our wish to oppose science, or to depreciate in any way its useful advance; but we must concentrate on a second source of knowledge, Divine revelation, which reveals to men the world of cause-the spiritual world within, yet apart from, the natural world. And within, yet apart from, the spiritual world we must see, acknowledge and worship the Divine Man, the Lord Jesus Christ. Yet how are we to keep alive in our hearts and before the eyes of our fellow men this vision of a Divine Man who formed all knowable things in the universe out of His own infinite substance, without dividing or changing Himself in the least, and without Himself becoming a part of that which He had created?*
     * DLW 283, 291.
     Knowledges are multiplied at such an awesome rate today that only computers can tally and interpret their numbers adequately. Inventions to facilitate more inventions tumble out of men's minds like the salt from the little mythological mill grinding for ever in the ocean's depths. Yet all this effort and learning are focussed upon the forms that uses take in nature; and because it is the natural eye that beholds the forms that uses take in nature, and because it is the natural eye that beholds these wonders, nothing of the love and wisdom of God can be seen, no matter how acute its vision.

355

But the eye of the spirit, opened by Divine revelation and enlightened by spiritual truth, beholds uses themselves, apart from the material forms which clothe them, and glories in the sure knowledge of a world of causes-the immanent spiritual world.

     Perhaps the day will not be long in coming when we alone will continue to ask and answer questions increasingly regarded as unimportant and naive by materialists-such questions and answers as:
     1) Is there an infinite God as well as finite man? Yes! God is Divine Man in whom infinite things are distinctly one.
     2) Did God create the universe? Out of what? Yes! God created the universe out of His own infinite substance, which is love, and according to His own infinite form, which is wisdom.
     3) Is man an eternal being? If so, what survives the body? Yes! Man is an eternal being because he was created in the image and likeness of God and is, therefore, capable of receiving Divine love and wisdom from God, returning it to Him in forms of use, and thereby being conjoined with God. The human soul-formed of spiritual substances, and receptive of life inflowing immediately and mediately-survives the death or laying aside of the material body.
     4) What is the relationship between the spiritual and the natural, between mind and body? In both instances the relationship is one of cause and effect. There are two centers of creation: the spiritual sun, which is pure love, and its world; the natural sun, which is pure fire, and its world. The body is organized of natural substances and is capable of clothing life's ultimate forms and responding with motion. The mind is composed of spiritual and natural substances and, when Divinely organized, is capable of receiving life and responding, as if of itself, with human thoughts and affections.
     5) How can the infinite God relate in any understandable ratio to finite man, created in His image and likeness? There is no ratio between the Infinite and the finite. However, the image and likeness of God in man enables him to receive, feel and use as his own the Divine love and wisdom of the Lord. The Infinite can look to what is its own in man-because of reception based on the appearance of self-life-and be conjoined with the Infinite from itself in the finite.
     Only the New Church has these answers. To understand them rationally and believe them wholeheartedly requires a systematic study of the doctrine of degrees as made known by the Lord in His second coming.

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That doctrine is a key by which the secrets of the world of causes can be unlocked, so that with each new discovery of science we may see illustrated and confirmed more fully and beautifully the love and wisdom of the Lord Jesus Christ from whom we have our origin, in whom we live and move and have our being, and with whom we may be conjoined in an eternal life of heavenly use and happiness. What, then, are degrees?

     What Are Degrees?

     Degrees are steps or stages whereby entities come into existence, are extended and made visible, and whereby perfection may increase or decrease.* The first entities to come into existence were finite substances, emitted from the Infinite, then successively formed into compositions, one from the other, in a creative descent from the infinite and uncreate God, downward or outward to the grossest finite matter, or fixed substances at rest, such as are found in earths.** Furthermore, degrees are of two kinds, discrete and continuous.***
     * DLW 173-281; TCR 32-35.
     ** TCR 33: 2; DP 5, 6; DLW 291.
     *** DLW 184; HH 38; AC 2588, 3405: 2, 3741, 4154: 2, 5114: 4, 5662; CL 328; LJ post. 307.
     Discrete degrees are successive compositions. In the making of each composite, units of the prior degree are compounded into a new form, which gives rise to the next lower degree; and units of that degree are likewise compounded to produce a discretely new form, the next lower or postreme degree. The last in this series of discrete degrees or successive compositions is called the ultimate or complex containant of the prior degrees. When viewed in their formative descent, one coming into existence from the other, discrete degrees are in successive order; but gathered together as they are in the ultimate degree they are in simultaneous order. Because discrete degrees are in triplicate ratio, they are related as end, cause and effect, the quality and power of the end and the cause being wholly or fully present in the effect or ultimate.* Discrete degrees in any series must be homogeneous; although with each degree continuity is broken, a covering separating one from the other, so that the substance and form of the one are contiguous to those of the other.
     * DLW 189, 190, 192, 205, 207e, 226; SS 7; AC 5116: 2; TCR 76.
     If we are to appreciate the vital role a concept of discrete degrees plays in the understanding of spiritual truth, we must commit to memory and hold instantly available in our thought certain fundamental teachings concerning them:
     1) They are successive compositions, one formed from the other.
     2) They are distinguished by coverings and related as end, cause and effect, and are thus in triplicate ratio.

357

     3) They are of a homogeneous nature.
4)In their coming into being they are in successive order, and are therefore called degrees of altitude.
     5) After they have been made they are in simultaneous order, that is, wholly present in the ultimate or last degree. Power is in the last degree by virtue of the presence of the prior degrees within.
     Examples of discrete degrees can be seen on every plane of creation: the seed, plant and fruit; the fibril, fibers and muscle; affection, thought and deed; the spiritual sun, the spiritual world with its atmospheres, waters and lands; and the natural world with its sun, atmospheres, waters and lands. The grand series of discrete degrees is that of the Lord as the Supreme Being in whom are the ends of all things; the whole spiritual world, a realm of causes; and the whole natural world, an ultimate realm of effects. In the Lord, we are told, there are three infinite and eternal discrete degrees. In the spiritual world there are three discrete degrees, and in the natural world there are three; and within any single degree in the world of cause or the world of effects there are series of degrees ad infinitum.*
     * DP 156e.

     Continuous degrees, on the other hand, are increments or decrements of the same thing. They are of a single ratio and result in more or less of the same substance or activity. Therefore they are called degrees of breadth or latitude as opposed to discrete degrees, which are called degrees of height or altitude.* The thing to remember about continuous degrees is that they are additional heapings or lessenings of the same thing. Examples can be seen in the increase of light from dawn to noon, and then its continuous decrease towards dusk, and in gradations from cold to hot, dense to rare, active to inert, ignorance to intelligence.
     * Ibid.
     As students of the Writings forming our ideas about discrete and continuous degrees we are faced with a seeming paradox. On the one hand, we are instructed to remove time and space from our thought so that we may think spiritually and elevate our thought into angelic realms to perceive universal truths, unobscured by material limitations. Without such an effort of thought we can have no true idea of the infinite things existing as distinctly one in God Man, or of the fact that in the Lord there are infinite and eternal degrees of height. On the other hand, we are urged to view universal truths in their application to things visible to the natural eye, so that they remain objective in our thought. Otherwise they will be mere abstractions, which become "airy things" and thus fly away.* So we turn to visible material objects to illustrate the nature of discrete and continuous degrees, and yet urge that thought be not from the illustration but from the absolute principle which is illustrated.

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     * DLW 28, 189, 300, 49, 155.
     A line drawn upon a chalkboard is an entity having substance, form and use. From a number of lines, four to be exact, a new entity can be constructed, namely, a plane or square. A discrete degree separates these two geometric forms; yet the posterior, the square, was produced from the prior, the line, and the prior is therefore the all in all of the posterior. Again, from six squares a new geometric form, the cube, can be produced or formed. In each instance, a new entity comes into being which has distinct attributes and uses, and all are present in the ultimate or last degree. The line, the square, the cube could each, on its own plane, be increased or decreased by continuous degrees, and would remain the same entity, only larger or smaller; but to form a square from lines and a cube from squares requires a new creative effort-a new composition which separates the new entity from the old by a discrete degree.
     Again, take a number of strands of hemp and twist them into rope yarn. Then twist several lengths of yarn together, and the result of this creative effort is yet another new entity, a rope. Now what is the relationship between the strand, the yarn and the rope? Is it not one of discrete degrees? Are they not successive compositions, produced one from another in successive order, and with the prior forms wholly present in simultaneous order in the finished rope? Is not their successive relationship one of end, cause and effect, and their contact by contiguity? We can see that the end or potential uses of the rope exist in the simple strand, that they are more evident in the yarn, and that they are wholly present, actually and with power, in the ultimate or finished rope. The immediate cause of the rope is to be found in the yarns, and it is obvious that the strand, the yarn and the rope are homogeneous since they are all hemp.

     There are so many illustrations of degrees at our fingertips that it is strange how abstract and intellectually frightening the subject often becomes. Yet when they are reduced to simple, common sense terms, degrees become as delightfully instructive as they are vital in grasping those universal truths without which we cannot truly understand and worship a visible Divine Man.
     As we have seen from the examples given, one entity can be formed out of and from another and yet be separate and apart from it. So the Lord out of His infinite substance could bring forth finite substances, increasingly less active, until dead matter was formed and subsisted on its own basis outside of God. Now we can see how, by successive compositions, a cube is formed from squares and a square from lines; this is thinking with the aid and illustration of objective, natural phenomena.

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But then we must remove the ideas or limitations of time and space involved and see the principle itself: that it applies to God and His creation of the spiritual and natural worlds by successive compositions or discrete degrees. If, in so doing, we confuse God and His creation with lines, squares and cubes, we are thinking from the illustration-from time and space- and we lose the reality of the abstract. But let us consider the creative descent.

     The Creative Descent: Formation of Substances

     "In the beginning was the Word . . . and the Word was God. All things were made by Him, and without Him was not anything made that was made." To say that God created substance is, in one sense, to say that He formed something out of nothing. For He alone is substance, infinite and eternal; and in looking to the creation of others outside of Himself He finited His own infinity. He inscribed limitations upon the unlimited, set boundaries for the unbounded, induced form upon the formless, or, in other words, emitted from His Divine person the primitives of the spiritual sun. In these primitives we have the first of finition: the universal substance outside of the Lord from which all other substances were successively formed by the processes of compression and composition, or by discrete and continuous degrees.
     No human mind can conceive of how the Infinite finited its infinity, of how the Lord emitted the first substance from Himself to form the primitives of the spiritual sun; but we can see that it is so, for Divine revelation has declared it; and once it has been established that it is so we are able to visualize, from our knowledge of degrees, how the one universal substance of the spiritual sun could be successively compounded and compressed. We may see how there could be formed, first, two radiant belts around the spiritual sun, designed to mediate Divine truth proceeding in its two highest degrees, which are above angelic comprehension; and then three spiritual atmospheres destined to transmit Divine truth proceeding in three lower degrees as it would be received by the angels of the celestial, spiritual and natural heavens, respectively.
     It should be remembered that each successive or new elemental substance brought into being through composition, or that process involving discrete degrees, is in a highly active state, and that its particles cannot be compounded into a discretely lower element until they have been compressed, by continuous degrees, into a less active, more inert state which is called one of rest. The highest spiritual atmosphere, therefore, after being compounded out of the substance of the spiritual sun, was itself a new and highly active formation of least substances and forms. Before the next lower atmosphere could be compounded from it, some of its substance had to be compressed by continuous degrees until they were in a state of rest.

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Out of this first or finest spiritual atmosphere, by virtue of a new creative effort by the Lord, a new composition came into being-the next lower atmosphere. Note the necessary employment of both discrete and continuous degrees in the formation of each plane of spiritual substance in the creative descent. After the elemental spiritual world was formed there were in existence a spiritual sun and three spiritual atmospheres, each with its ultimate or spiritual substance at rest; and the formation of the last spiritual ultimate, compressed from the lowest spiritual atmosphere, marked the termination of spiritual creation.* Within the activity of the three spiritual atmospheres was present a conatus or endeavor to bring forth uses, natural, spiritual and celestial; and within the two radiant belts immediately surrounding the spiritual sun were contained in potency the indefinite uses which would one day become the human internals or souls of the indefinite number of eternal beings called men.
     * DLW 302.

     But the creative descent did not stop with the formation of the last spiritual substance. It continued downward with the formation of the natural sun, which is pure fire. Then by discrete and continuous degrees, it proceeded to form three natural atmospheres and three degrees of natural substance, the last of which consisted of fixed substances at rest, such as are visible on earth. The differences between spiritual and natural substances are many indeed; but most important is the fact that spiritual substances were produced from and by the sun of heaven which is pure love, and when organized are capable of receiving life and responding to it with life as of self. Natural substances, however, were produced from a natural sun of pure fire, and when organized can clothe spiritual organics but cannot in themselves receive life. Spiritual and natural substances are both finite, but the latter are subject to the further limitations of time and space.
     To have a soul and a mind receptive of life, we must have spiritual substances that may be organized into a spiritual vessel. To have a body to clothe this spiritual organism-one through which it may express its life- we must have natural substances to provide fixation as an eternal basis of individuality. Now the end and purpose of creation is a heaven from the human race. This implies the existence outside of God of individual men whom He can love objectively and to whom He may give of His infinite life-to be felt and used by them as if their very own. The Writings explain that God could not create man immediately from Himself without man being Divine also. That would be pantheism.

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     Accordingly it was necessary for the Lord to finite His infinity, to bring into existence some substance outside of Himself that would not be a part of Himself, out of which He might form man, of the dust of the ground, and breathe into his nostrils the breath of lives. So, by discrete and continuous degrees, by successive formative stages of compression and composition, He formed out of His own infinite substance that which was no longer His or Himself. He formed as many degrees of substance as would be necessary for the creation of man, an eternal being in the image and likeness of his Creator, capable of celestial, spiritual and natural life, and clothed in a material body of time and space substance.
     When the fixed, ultimate substances of nature were finally compounded, the whole creative descent terminated in its own basis, and for the first time subsisted as something dead, outside of and apart from the Lord. "In six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day."* "Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made."**
     * Exodus 20: 11.
     ** Genesis 2: 1.

     Here is an important stage to mark in the creative process. At this point all substances, spiritual and natural, had been created. They existed once and for all apart from the Divine, and yet each was dependent upon a prior one as an effect upon its cause and end, a rope upon its yarns and strands, a cube upon its squares and lines. All had been formed from the Divine, but all were not in the least Divine; and it should be noted that substances in themselves cannot receive life, but can in their active state transmit life-as is the case with spiritual atmospheres-and in their inert state can be acted upon or agitated or set in activity by life. If, then, God could not be received by substances themselves prior to their organic formation, how was He present in the substantial universe He had just created? Surely He could not be present as to His substance, nor received as to His life; but He could be present as to form-imaged in potential uses or in conatus.
     We must ever bear in mind the difference between substances, both natural and spiritual, and the activity of substances. One is created, the other is not. So it was necessary for the end of creation that organic forms responsive to inflowing life be formed-that the process of creation continue in an upward swing, returning by successive organic forms to the Divine. Let us, then, consider the creative ascent, or the formation of organic vessels.

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     The Creative Ascent: The Production of Organic Forms

     We have seen how the Infinite could not have finited itself to produce spiritual and natural substances without the twofold process of compression and composition involving discrete and continuous degrees. Without the teachings concerning successive order we could not in the least visualize this process, step by step; and without an idea of simultaneous order we could not realize that bound up as it were within fixed matters at rest there are bundlings or conglobations of finer substances all the way back to the primitives of the spiritual sun.

     But let us view tangible, material substance as to its appearance and then as to its intrinsic nature, so that we may better understand the same aspects of spiritual substance. There are at least a dozen material substances-glass, wood, stone, paper, ink, cloth, etc.-in our view or within our touch at this very moment. All seem dead and motionless. Yet if we were to take a portion of any one of them, the wood, for example, and submit it to investigation by the electronic microscope, we would find that the stuff called wood is comprized of millions of molecules which can be divided into atoms, electrons, protons, and lesser entities; and what are these smaller units of matter but bundles of energy which, if split, release tremendous force?
     The substance which appears so stable and solid to our external senses, but which is intrinsically, we know, bundles of energy, appears and disappears from time to time according to the forms induced upon it. A wooden table seems very tangible to us, yet an atomic explosion could vaporize it instantly. Fire could disperse it more slowly, but no substance would be lost in either case; its form would be changed, so that it was no longer visible to the human eye. Its molecules would be dispersed, but its lesser units would be set free to combine with others, to become visible once again in a different form. Mark the significance of this: even natural substance appears and disappears according to its formation at the moment!
     Now the Writings speak of three natural atmospheres and three degrees of natural substance. Let us suppose, for illustration's sake, that in descending order these three discrete units are, respectively, the electron, the atom and the molecule. Here, then, we can see successive bundlings of energy units to form the ultimate stuff out of which natural objects are made. But what originated the captive motion? To answer this we must consider spiritual substance, three degrees of it, and put the same twofold question we asked of natural substance: what does it appear like, and what is it intrinsically?

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     It appears to the sight of spirits and angels when angelic affections and thoughts provide the cause for its instantaneous formation into corresponding phenomena. But when it does appear, angels and spirits sensate its substantiality as the bodily senses of men sensate time and space phenomena in the natural world, but with greater reality. Like natural substance, spiritual substance appears and then disappears, although the process is always instantaneous in the spiritual world while slower in the natural world.
     And just as natural substance is really, or inmostly, bundles of energy, so spiritual substance is comprized of degrees of conatus or endeavor.* The conatus comprizing the highest spiritual substance is an endeavor to bring forth celestial uses of love; the next lower one is an endeavor to bring forth spiritual uses of wisdom; and the lowest, which becomes the ultimate containant of life's forces, is an endeavor to bring forth natural uses, or the kingdom of nature, which, from the outset, was needed to clothe all uses, celestial, spiritual and natural. The ultimate spiritual, or conatus to motion, thus gave rise, through a new creative effort through the spiritual sun, to the primitives which form the sun of the natural world; and since all natural substances were compounded successively from the natural sun, we find, bound up within fixed matters at rest, this conatus to motion, on the release of which there began a combining of molecules to form the mineral kingdom-the first clothing and manifestation of organic and useful forms of nature in the creative return to God.
     * AC 8911, 3748e, 5173, 5116: 2; 1206e; DLW 310, 311, 61, 218; Coro. 30e; AE 1209: 4; WE 989.

     This process was not a "fortuitous concourse of atoms," or a chance process of natural selection, with survival of the fittest. It was a purposeful Divine selection-a Divinely motivated conatus to motion directing the combining of atoms, with the survival of the useful as its goal. And how was this conatus to motion released? The heat and light of the natural sun, mediated by natural atmospheres, modified substance from without, the heat expanding and the light setting them in motion, so that the directing conatus within might be released.
     Now, how are we to conceive of a conatus to motion within substance? A drawn bow is a potential force, a conatus. If the grip is expanded, force is exerted and the arrow is released. Again, twist a rubber band in the palm of your hand and hold its force imprisoned in your grasp. Then loosen your grip and the pent up energy of the rubber band will be released. Here is an illustration of how the conatus to motion, the endeavor of life's ultimate forces bound up within fixed substances at rest, was released when those substances were expanded and modified by natural heat and light; and as the minerals of this first created kingdom, which were a discrete degree above the substances of which they were organized, combined and recombined, they increased in perfection by continuous degrees.

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Note that the mineral kingdom is not living. Minerals have no spiritual substance within them, although they are organized, and therefore cannot receive or be acted upon by life. Nevertheless they have an activity analogous to life, in that even the lowest of them continually absorb new things from the atmospheres and give off worn out particles, producing a sphere which is impregnated with the state of the mineral.*
     * AE 1084: 5; DLW 313; TCR 366: 3; Docu 302, I, par. 6.

     The continuous perfecting of the mineral kingdom progressed until a state of matter existed wherein a higher degree of conatus from the spiritual world, from the lowest spiritual atmosphere, could inflow and direct in the formation of vegetable seeds. Here again it was a Divine selection that took place through spiritual conatus according to a Divinely- human purpose, and the vegetable kingdom came into being. Once created or produced from original created seed, vegetable organisms sustained and expanded their kingdom of uses through a recurring growth cycle which imaged the eternal quality of God, even as an annual abundance of seeds imaged His infinity. And as the vegetable kingdom continued its cycle of seedtime and harvest, it was perfected by continuous degrees until a suitable state of matter existed in which, or out of which, a new and discretely higher organic form might be produced-that of the animal kingdom.
     Here again a higher degree of conatus inflowed to possess and direct the conatus to motion so as to produce the first seeds of animal life. In the apparent evolution or formation of animal organisms, spiritual as well as natural substance was employed; and because animal organisms involved the lowest spiritual substance, they were able to receive and respond instinctively to life-being animated with feeling and movement-their souls representing natural affections in bodily form and order of life. Then, as the animal kingdom was developed and perfected by continuous degrees, both spiritual and natural substances on all planes of creation were brought to a state in which the highest spiritual conatus could inflow, to possess and rule the ever-present conatus to motion and direct its activity in the production of the first human seed. In this instance, the formative conatus was immediately from the spiritual sun-an endeavor to bring forth and clothe eternal uses, which are the individual souls of men. Because this conatus was immediately from the Lord it organized all lesser endeavors, employed all degrees of spiritual substance, and thereby organized a human vessel capable of receiving life immediately from the Lord through the spiritual sun and also mediately through the three spiritual atmospheres.

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     Whatever served as the womb of primitive man-whether vegetable, animal, or some unique organization of substance-the soul was human from the creation of the first human seed: capable only of producing an eternal being in the image and likeness of his Creator. Thereafter the race was propagated by means of the human reproductive system, to produce endless generations of eternal subjects who might constitute the angelic heavens and thus fulfill the Divine end in creation. With the formation of man the creative ascent was completed, for man is the complex containant of all creation. He is a microcosm, comprising all spiritual and natural substances. The mineral kingdom can be seen in his bones, the vegetable kingdom in his muscles, the animal kingdom in the corporeal affections of his natural mind, the image and likeness of God in the faculties of liberty and rationality; and because he can receive and respond to life as if it were his own, he can reflect upon his quality, look up to God and love Him, and thereby appropriate good and truth as if they were his own; that is, he may be regenerated and conjoined with the Lord, which is eternal life and happiness.
     All discrete degrees brought into existence through the creative process! All planes of substance, influx, use and life gathered together in man! We could not visualize this miracle without a knowledge of degrees. Suppose that we looked only to effects, that we regarded only what is visible to the natural eye. We would have to begin with a cosmic sea of protoplasm-a swirling, purposeless ocean of atoms, combining accidentally into chemicals; and then suppose that over great periods of time, by natural selection, mineral, then vegetable, then animal, and finally human forms evolved. Here, cries the materialist, is the greatest miracle-and by this he means the greatest stroke of luck-that matter has reached a stage where it can look down and contemplate itself. It can create and control the life it now realizes that it enjoys. But what about God? The materialist does not forget God, for he declares that matter can not only look down upon itself and backward upon its history, it can also look upward and forward. It can formulate a concept of God-a human concept.
     A philosopher of some note, credited with being a leader in the field of humanism, declares that God is and always has been human. He must be human if human beings conceive of Him. The only difference between the modern humanist and the ancient superstitious one is that, whereas men in times past believed in a Divine Man who created man in His image and likeness, we now know that man creates or formulates his concept of God.

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For, after all, what is religion but the accumulation of men's ideas concerning God? Who has seen God under a microscope, or with his eyes? Who has been able to calculate God with even the most sophisticated computer? Yet no one would deny God. Let us conceive of Him as He really is, a human concept. As the human mind develops, so will God; for God is a growing concept, created in the image and likeness of man. So modern man reasons!
     What a blessing and a responsibility it is to know and believe the real and absolute truth: that the Lord Jesus Christ is the one God of heaven and earth, Divine Man who created finite man in His own image and likeness, and who sustains eternally his individual life and eternal uses by influx of love and wisdom both immediately from Himself and mediately through the heavens! This is the rational concept that we can see and confirm with every experience of life because of our knowledge of discrete degrees; and it leads us to a final and important consideration in the study of degrees-the difference between substances and the activity of substance.

     The Creating Divine and the Divine Proceeding

     Our knowledge of the successive order of discrete degrees demands that we visualize a sequence in which the Divine, through progressive finitions, produces spiritual and natural substances, then creates organic forms out of these substances, and then inflows and causes them to live and respond as of themselves. Elemental substance cannot receive life. In its passive or inactive state, whatever its degree of finition, it is capable of being compounded into new forms; in its active state, again depending upon the degree of its finition, it can transmit life, or love and wisdom, or heat and light.
     Atmospheres, both spiritual and natural, are least substances and forms, and are therefore capable of transmitting heat and light from the spiritual and natural suns, respectively. Recall that organic forms arose in an ascending series of perfection when natural heat and light first expanded and modified fixed substance at rest, and when spiritual heat and light activated successive degrees of conatus, to direct the re-combination of these natural substances into higher and higher organic structures or vessels of life. And whereas atmospheric substances could be agitated as vessels so as to transmit activity passed on by correspondence from a higher active medium, these same substances, when organized, could receive and respond to the same activity or influx according to the state of their organic structure or form.
     It should be remembered that substance, whether spiritual or natural, is in itself dead.

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Spiritual substances are called living because, when organized into vessels, they can receive life and respond with apparent self-life. Natural substances are called dead because even when they are highly organized they cannot themselves receive life, but can only clothe spiritual organics with a body and thereby form a basis for the reception of life.

     When the Lord created successive degrees of finite substance in a descending series, and afterwards created successive organic vessels in an ascending series, each successive composition and organization was something utterly and distinctly separate and apart from that out of which it was formed. In no sense whatever could any one of these successive entities be called Divine, for this was the Divine creating. But after creation was effected, and we are now speaking according to "successive order," the Divine life could proceed by correspondence and be continually present with, or contiguous to, organic forms through correspondence, that is, by accommodation and thus according to the state of the receiving vessel. Hence we have the teaching that the Divine of the Lord is finited in the creation process, but by virtue of correspondence is accommodated to reception in proceeding.*
     * DP 219; Ath. 191; TCR 29; DLW 257, 303, 56.
     But lest we become lost in abstractions let us illustrate and confirm universal truths by nature's phenomena. To establish, once and for all, the difference between substances and the activity thereof let us regard the guitar string. In place on the instrument it has substance, form and force. Although its force is passive, in that it is taut, we know that it exerts a force because force is needed to move it out of its fixed position. We strum it. We force it, with a greater force than its own resistance, to move beyond its original position. It snaps back with such force as to go beyond its original position, and goes back and forth until it stands quiescent. When we plucked the string, we induced a new force upon it, agitating it; and it, in turn, agitated the surrounding atmosphere. Each time the string vibrated it agitated the atmosphere, so that the state of the air was changed in a corresponding fashion. Nothing of the substance or form of the string flowed into the air, but its activity was transmitted and by contiguity set up a corresponding activity in the air. Whereas the agitation of the string was a swinging back and forth, the corresponding agitation of the air was a wave motion which traveled through its substance or conveying medium to strike the drum of the ear. The ear drum responded with a tremulation of its own, again a corresponding activity, which by correspondence continued on through the medium of the auditory nerve to the brain, where it was heard as sound.

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     Surely no one would confuse the string itself with its activity, or, for that matter, with the activity of any one of the media that were correspondingly agitated to transmit the vibration of the string. When the actual hearing took place, the sound was recognized, acknowledged and received for what it really was; and the real agitation of the string was present in the hearing in spite of the fact that by correspondence it had traveled through several media, being accommodated at each stage of the transmission.
     Remove the limitations of the illustration and think of the ever-recurring, never-failing principle, and you will see that the Lord can enter into man and be received and seen and worshiped for what He really is, Divine Man, in spite of many degrees of accommodation. Hence we have the teaching concerning the Divine in itself, that is, the Lord, and also the teaching concerning the Divine from itself-the Divine not finited but accommodated to reception by man.

     What are we to learn from this? Surely this, that the substance and form of the guitar string could not flow into our ear, but the exact quality or state of its activity could be conveyed through various media so that it actually existed in us as sound. Note, however, that the recipient of the sound had to be instructed by previous experience in order to receive and recognize the communication. So the Lord, with infinite love and wisdom, agitates the spiritual sun, which in turn agitates the spiritual atmospheres. Substances of the human mind, organized into three discrete degrees, if instructed by the Word of God, are able to receive and be affected by this agitation of the spiritual atmospheres, which is called spiritual heat and light or Divine love and wisdom. The soul or human internal, which is organized out of superior spiritual substances on the plane of the radiant belts around the spiritual sun, is immediately agitated by the infinite life of God according to a Divine order which is impressed upon that human internal and with which no man can interfere. So life inflows by contiguity. It inflows immediately into the soul, agitating the very substances of the soul, which activity is perceived by man as his as of self life. It inflows also through the spiritual atmospheres and is received in the mind from without, as it were, as heat and light or love and wisdom. And all of this takes place according to knowledge or the form that is inscribed on these organic vessels-forms of truth taken from Divine revelation and from nature.
     How little we see, then, and how false are our inevitable conclusions, when we look only at natural effects. Never with the eyes of the body can we see the spiritual world within; and without a knowledge of causes how can we acknowledge the Divine ends of our Heavenly Father, which are inmostly within all knowable things?

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     A Universal Doctrine

     Discrete degrees enable us to see in a measure how, and certainly that, the Lord created all things from Himself. They show the necessity for and the existence of two worlds, one of life and one of motion; clarify an apparent evolution of organic forms by revealing Divine purpose originating and within substances of all degrees; and explain rationally a process of Divine selection, controlled by ordered degrees of spiritual conatus, combining and re-combining the substances of nature to clothe higher and higher uses, as the kingdoms of use ascend by discrete degrees to the throne of God. And in all this marvelous and ordered process, the Divine goal of a heaven from the human race is everywhere present, if acknowledged. Discrete degrees enable us to see how the Divine of the Lord can enter into and be contiguous with man by influx and accommodation; yet enable us to acknowledge that man is finite, and the Lord Divine. They enable us to view man as a microcosm, to see in his conception, gestation, birth and regeneration the living epitome of creation and proceeding reenacted over and over again.
     Discrete degrees enable us to see and understand the distinctive planes of life, organized on the original planes of created substance: a human soul, organized from the superior spiritual substances of the radiant belts surrounding the spiritual sun; a human mind of three discrete degrees, celestial, spiritual and natural; a human understanding that can be opened by continuous degrees or increments of knowledge; a human will of three discrete degrees that can be regenerated by the shunning of evils as sins. The will is perfected by discrete degrees because it is a new creation, a rebirth; and because all creation must be founded in fixed substances at rest, the human mind can be reborn as to its will only while man is living in the body-while his spiritual organism is clothed with and confined by his material body.
     Without some knowledge of degrees and their universal application it is impossible to acknowledge and worship the Lord Jesus Christ as the one God of heaven and earth; to appreciate the reality of the spiritual world; to see the necessity of two separate worlds which communicate only by correspondence;* to distinguish between the activity of substances and the substances themselves; to distinguish between finite elemental substances which transmit activity and organized substances which receive and respond to activity; to understand man as a microcosm, a universe in effigy; to distinguish the degrees of spiritual life in man; to comprehend the degrees of truth within the Word necessary to reform the understanding by continuous degrees and regenerate the will by discrete degrees; or to be conjoined with God by virtue of the Infinite in the finite, as if it were man's own.

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     * TCR 35; DLW 83, 90; AE 1121.
     It is true. A knowledge of degrees as provided in the Writings of the Lord's second advent is a key which unlocks the world of causes, so that effects may be understood for what they are and Divine ends be cooperated with and thus achieved. "God created man in His own image," so that, one day, in the light of a rational understanding, man might declare with all his heart and soul and mind and strength: "I believe in the Lord Jesus Christ, the almighty and everlasting God, the Maker of heaven and earth, the Redeemer and Savior of the world."

     Discussion of Mr. King's Address

     Bishop Willard D. Pendleton thanked Mr. King for his highly illustrative presentation of a basic doctrine of the Writings. He noted that all abstractions rest on a determinate idea. Even the whole concept of the Divine Human rests on a first or basic concept of the human figure. He pointed out that Mr. King had made living the concept of the directive forces in creation-that creation is the highest manifestation of an intelligent process.
     The Rev. Norman H. Reuter expressed delight over a most inspiring address. He said that our faith in the Lord Jesus Christ is attacked in many subtle ways-leading to God as a creation of man rather than the other way around. We need to enter into abstractions, but bring them down into the needs of our daily life, using the world's own information to explain them. We must learn to become not just a true Christian religion based upon the New Testament, but to take every thing we learn to reveal God as immanent in creation. The doctrine of discrete degrees is the means whereby we can do this.
     Mr. Justin Synnestvedt asked whether conatus was within substance or a name for God's directive force. Also he asked at what point in its return does conatus determine or turn into what is human-the free choice of the mind.
     The Rev. Louis B. King said that he conceived of conatus as spiritual substance as it is in itself in much the same way as natural substance is intrinsically energy. The sphere of an angel goes forth from him. The very particles of his spiritual body are impressed with the state of his life and provide a form. This sphere, through the conatus to clothe, produces substantial objective entities in the spiritual world.
     Each degree of conatus endeavors to bring its uses into being even to the celestial. Conatus brings forth forms for use, step by step, through an apparent evolution. But when conatus is unlocked in the two radiant belts or the highest degrees, the first human seed is formed. The human form, however, is a microcosm reflecting all the planes of creation-the mineral kingdom in bones, the vegetable in hair and nails, the animal in the natural affections. Every time an infant is born there is a marvelous epitome of the creative process of bringing substance into being.
     Mr. Erik E. Sandstrom asked at what point does the Divine substance make a break with creation and thus avoid pantheism. He said that Mr. King had used the phrase "increasingly finite" which seemed to be confusing.

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     The Rev. Louis B. King said that he should have used some such phrase as "increasingly less active," for there is a clear break between the finite and the Infinite. Being finite, however, no man can imagine how this comes about-how the Lord put bounds on the Infinite. If we had it stated that God created substance, then we would have something created out of nothing; but instead we are told that God is substance-He is Divine love. It is true, though, that when the first formation took place there was something outside of God-though in so active a state that we can hardly conceive of it. If we just go up the ladder of molecules, atoms and electrons in our thought, we can realize how difficult it would be to conceive of the formation of the highest spiritual degrees.
     Mr. Jan Junge said that creation had been spoken of as an intelligent action. Does the Lord make an actual blueprint, or does it evolve from the lower forms contained in nature itself?
     The Rev. Louis B. King replied that infinite love was substance itself. Infinite wisdom, the Word in the beginning, was the pattern, but the mechanism was all the degrees of creation. The conatus to use was always present. Varieties began in ultimates but the cause was in use. Use, therefore, proceeds through the organic. Use exists first and is the formative force. All uses exist distinctly as one in God, yet the various physical forms depend a great deal upon the conditions.
     Mr. Kenneth Rose observed that modern science shakes our faith and disturbs us far more by the thresholds it is supposed to be on, rather than by what it actually has done. There are many illustrations of one-sided thresholds. Sometimes men give up, like the alchemists, but they rarely prove what they can't do. We need to distinguish clearly what they have done from what they may do some day.
     Mr. Robert D. Merrell said that he felt order was a key word. Man must be created the way he is because of the influx from the Lord. There certainly is a discrete degree between the Infinite and the finite. Are there not other analogues to this? And is this thing called conatus really love and wisdom outflowing, with infinite use being what connects?
     The Rev. Louis B. King replied that God did indeed create us in His own image and likeness. This was done through successive degrees, each depending on the other. God did create man in His own image so that man could perceive and understand; so that man one day could say: "I believe in the Lord Jesus Christ, the Maker of heaven and earth, the Redeemer and Savior of the world." If we can understand this through the doctrine of discrete degrees, then we have understood the pearl of great price.

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IMAGE AND LIKENESS OF GOD 1966

IMAGE AND LIKENESS OF GOD Rev. W. CAIRNS HENDERSON 1966

(Delivered at the Second Session of the Twenty-fourth General Assembly, Oberlin, Ohio, June 16, 1966.)

     The teachings of the Writings concerning the image and likeness of God, when collated and organized, form the essential doctrine of man. In that doctrine we find the only true answers to such vital questions as: What is it in man that is really human? How does man receive it? How, after it has been received, can it be developed and perfected? In the revealed answers to these questions, and in reflection upon them, we may see what the marks of true manhood are, and therefore what are the goals to which we should direct our children and dedicate ourselves. This will be seen to be all the more important when it is contrasted with the theories and consequent values which are held by our secular and humanistic society.
     Theology must present man as he is represented within revealed knowledge of God. Only if our knowledge of God is true can we be brought to see what we ourselves really are and may become. When the Scripture says that God created man in His image,* it is telling us something about God, something about man, and something about the relationship between them which God intended in creating man. It is telling us not only that God is the Creator of man but that He is Divine Man: a concept that is infilled in the Heavenly Doctrine. As an image is, by definition, not the thing imaged, it is telling us that man is God's creation and is therefore discontinuous with God-finite and non-Divine although formed to shadow forth the attributes and qualities of his Maker. At the same time, it is telling us that as man is distinct from God, so by creation is he distinguished from all other created forms; for while the infinite Divine is in finite things as in its receptacles, it is in men only as in its images.** Finally, it is telling us that God's human creation is a form fashioned by the contiguous impress of the Divine to show forth finitely the infinite essentials of God-Man, and thus be related to it as the image to the prototype.
     * Genesis 1: 27.
     ** TCR 33.
     What, then, is the image of God? Genesis is a book of spiritual creation. Therefore while we acknowledge the ultimate implications of the teaching that God is Divine Man, namely, that there are infinite things in Him which when finited create the physical organism,* we at once recognize that the human body is not the image and likeness into which God created man-homo, male and female.

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The image and likeness of God is not the human shape but the human form. It is a spiritual creation, a spiritual structure or organic. It is, moreover, dynamic: not merely a structure, which is itself static, but a responsive life going on within the structure and proceeding from it; for God is life itself, and His image is not inertia but reaction.
     * DLW 14.
     In other words, the image and likeness of God is a form of love and thence of use* which shadows forth the infinite God. Now the teaching is that God is one: that He is life, love, wisdom, use, and substance and form itself; that He is infinite and eternal; that He is omnipotent, omniscient and omnipresent; and that He is order itself. So the image and likeness of God is the human mind which has been integrated by the union of its will and understanding. It is the mind which receives the Lord's life finitely as truly human love and wisdom and expresses it in spiritual uses, and whose substance and form are thus from Him: the mind which has the full appearance of self-life, yet acknowledges that it lives from the Lord; which in freedom and rationality lives to eternity and is perfected indefinitely; and which, because it lives according to order, has power against evil and falsity from the Divine omnipotence, wisdom concerning good and truth from the Divine omniscience, and conjunction with the Lord from the Divine omnipresence.**
     * AE 984: 3.
     ** CL 132: 3; AC 1590e; LJ 20e; TCR 65, 68.
     This, in a concentrated form, is what is meant by the image of God; and to the extent that the idea is grasped, we shall see that we must divest ourselves of any connotations of fixity which the term, image, has for us if we are to enter into it. The image of God in man is living and dynamic, a truly human organic; and it is to be thought of not merely as a receptacle, not merely as a structure created to receive, but in terms of the resulting reception: of that free, rational and therefore responsible reaction to the Lord's inflowing life which constitutes the human form, the form of activity that is truly human-an organic that is sustained by perpetual re-creation and is continually being perfected. That this is so is made clear in the teaching given.

     The Image and Likeness of God

     When the Word says that man was created in the image of God, it is evident that the reference is to his nature, not his character; that the statement is descriptive, not of what man is by birth, but of what he may become by rebirth.

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Yet there is a vital sense in which men are images of God from creation, that is, in which the image of God is in them from birth. When first born, the teaching is, and when still an infant, every man is interiorly an image of God, for there is implanted in him a faculty of receiving and of applying to himself the things that proceed from the Lord.* Two laws are involved here which, although distinct, are interrelated. The first is that nothing finite can be in the beginning what it is finally to become; the second, that the utmost to which man can attain must be potentially in the seed of his first creation, since no fruit can go beyond the limits inherent in its seed.
     * DP 12, 323; Coro. 25.
     Two terms are used in the Word to describe man's creation-the terms "image" and "likeness." The statement in Genesis reads: "And God said, Let us make man in our image, after our likeness. . . . So God created man in His image, in the image of God created He him; male and female created He them."* The Hebrew word rendered, image, has the idea of "shadowing forth"; the word rendered, likeness, means "to be like" or "to become like"; and concerning them we find two lines of teaching in the Writings.
     * Genesis 1: 26, 27.
     We are instructed that recipients are images,* and the force of the statement should be noted; namely, that it is not the receptacle that is the image, but reception in and by it of the life that proceeds from the Lord. This important distinction is emphasized in other teachings. Man, we are told, is an image of God in that he is a recipient of the Divine wisdom, and a likeness in that he is a recipient of the Divine love, wherefore the understanding is an image of God and the will a likeness**; but it is added that the image and likeness of God are the two lives breathed into man by God which are the life of the will and the life of the understanding.*** In other words, it is not man formed "dust of the ground"-the will and understanding as structures-that is the image and likeness of God, but the man so formed into whose nostrils the Lord breathed the breath of lives****-the life generated in the structure as a new thing by action and reaction, influx and reception; and as life is love together with wisdom, spiritual love, which is the love of truth, is the image of God, and celestial love, which is love of good, is the likeness of God.***** In a word, man becomes a likeness of God as to love and an image of Him as to wisdom through reception of good and truth from Him; and as reception of these gives man the ability to understand truth and to do good, the image and likeness of God consists in this also: not in the possession of the ability as latent, but in its use.****** These distinctions seem to be implicit in the terms themselves; for "likeness" suggests more of animation, and "image" something less animate and fashioned after or according to the likeness.

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     * DLW 288e.
     ** DP 328: 5.
     *** CL 132: 3.
     **** Genesis 2: 7.
     ***** AE 984: 2.
     ****** Wis. iv: 2; AE 774: 4; DP 322.
     As far as man is concerned, then, the image and likeness of God consists in those spiritual activities which are called love to the Lord and charity toward the neighbor; and it is formed-or man becomes a form of love and charity, which is the human form that shadows forth and becomes like God-Man-as man receives good from the Lord in Divine truth, and as through the truths of faith he receives the life of faith, which is charity.* This is the true image and likeness of God. For the essentials of the Divine love are to have others outside of itself whom it may love, to be one with them, and to make them happy to eternity. From that love the Lord is merciful to everyone; and the man who loves others as himself or more than himself, who is merciful to others, loves them, and wills to make them happy is in his life and love an image and likeness of God.** He shadows forth, finitely, the infinite essentials of God-Man, and, again finitely, becomes like what God-Man is infinitely.
     * AC 8547, 3513: 2, 9503, 1737e, 1013e
     ** TCR 43; AC 904: 2, 1013.
     There is, however, a further aspect of the teaching. Love and wisdom are the human essence, the qualities that make man to be a man; and the Lord is Divine Man because the love and wisdom which are His essence are Divine. The Lord is thus life in itself and therefore the only life, and of no other can it be said that he has life in himself. Yet if man is to be His image and likeness, then although he is a recipient he must feel that the things which he receives are in him as his own. Otherwise he would be an automaton, and as such could not image his Creator. Therefore we are taught further that man becomes an image of God as he receives love and wisdom from Him, and a likeness of God from this, that he feels in himself that the things which are in him from God are his own-that there is given the full appearance as if love and wisdom, and therefore life, were altogether* This, of course, is an appearance; and man is truly the image and likeness of God when he wills and believes that he lives from God and not from himself, that he is in the Lord and the Lord in him, and that he can do nothing from himself, yet thinks and acts in spiritual things as if of himself.**
     * CL 132: 5, 7.
     ** Coro. 25; Conv. 8.
     If these two lines of teaching are brought together, we may see what the image and likeness of God is; and therefrom we may see also what it is that makes man to be man, or what it is in man that is truly human, and thus what are the marks of true manhood that we should desire for ourselves and inspire our children to prize above the lesser ideals that society offers.

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The image and likeness of God is a response. It is the free and responsible reaction to the influx of good and truth from the Lord of a mind which not only believes that it lives from the Lord but also wills it to be so, yet thinks and acts as if of itself in spiritual things, assuming responsibility for making and carrying out decisions; and although it cannot be formed without them, it does not consist in abilities and faculties but in their use. That man has the ability to understand what is true and to do what is good does not make him an image of God; nor does the fact that he has the faculties of liberty and rationality. He becomes an image of God in using that ability by understanding what is true and doing what is good, and in exercising the faculties of liberty and rationality rightly by using his freedom to choose what is good and his rationality to understand truth; for it is in these activities that he shadows forth the Divine, and becomes like it finitely.

     The Image Breakers

     So far we have been speaking about the actual image of God that man becomes by a spiritual creation. That creation is made possible by the fact that man is from birth potentially an image and likeness of God, which is one of the things we understand the Writings to mean when they say that man was made from creation such as image and likeness, and indeed is so interiorly when first born and when an infant.* In other words, when the first Pre-Adamite became Adam, man, which was the first of spiritual creation after natural creation, he was an image and likeness of God, for that image and likeness is man, the truly human. Since the fall, man has still become that image and likeness by a spiritual creation; yet the image and likeness have been there potentially. The question that now arises is: can the potential image and likeness of God in man be destroyed? If the teachings which bear upon it seem at first view to be contrary, they are not so in reality.
     * DP 123; Coro. 25.
     On the one hand, we are taught that by means of infernal love and its lusts and enjoyments man has come into the love of all evils, and has thereby destroyed in himself the image and likeness of God; and that if the individual man remains external and natural, and does not become internal and spiritual, he destroys the image of God and puts on the image of the serpent.* On the other hand, we are told that the image and likeness of God are not destroyed in man, and that they remain in every sane man and are not eradicated, that is, are not rooted out entirely.**
     * Ibid.
     ** DP 328: 6, 322.
     These statements are reconciled, however, by the further teaching that the image and likeness of God in man are only seemingly destroyed; for they remain implanted in the faculties of liberty and rationality.

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They were seemingly destroyed when man made his will a receptacle of self-love and his understanding a receptacle of self-intelligence, for he then inverted them by turning these receptacles away from God and towards himself.* This enables us to understand yet another teaching, namely, that the image of God in man can be destroyed, but not the likeness.** The receptacle can be seemingly destroyed by the process just noted, and the native will cannot be salvaged; but the understanding is only inverted, and the appearance that love and wisdom, and therefore life, are man's own remains with him.
     * DP 325: 6.
     ** CL 132: 4.
     Now the obvious conclusion to which this leads is that, of the Lord's mercy, the image and likeness of God are not destroyed in man in the sense of being totally eradicated. Even the form of the hells is a distortion of the human form. Indeed we may conjecture, and it is only conjecture, that the only possible exceptions are those who become guilty of the most deadly form of profanation; for God created man male and female, and in their final state these are neither.* The image and likeness of God in man can be put off, as they are when God is not acknowledged and worshiped truly-though even then the faculty of understanding and thence of speech remains.** They can be inverted, as they are when religion declines and is consummated.*** But what has been put off may again be put on; what has been inverted may be turned again toward the Lord; and with the faculties of liberty, rationality and understanding, and with the appearance of self-life, man can be taught and led by the Lord in the Word, and inspired and empowered to that as-of-self effort through which alone he can become actually the image and likeness of God.
     * DP 226, 227e; SD 5950; AE 375: 4, 1047: 3,1158: 3.
     ** TCR 33: 2.
     *** DP 328.

     The Restoration of the Image

     That man should thus become the image of the Lord which he was from creation is the continual end of the Divine Providence. The primary aim of order is that man should be such an image, consequently that he should be perfected in love and wisdom, and thus become more and more that image. This is the inmost purpose of the Lord's unceasing operation in him. Because God is one, and man was made from creation an image and likeness of Him, but has destroyed in himself the image and likeness of God, and this by means of infernal love and its lusts and enjoyments, it is the perpetual effort of the Divine Providence of the Lord to conjoin man with Himself, and Himself with man, to the end that He may bestow upon man the happiness of eternal life.*

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     * DP 67; TCR 500; DP 123: 3.
     Providence has for its end that man should be both in good and in truth, and for this it works constantly; and this not for its own sake but for man s. Thereby man is his own good and love, and also his own truth and wisdom; and thereby man is man, and is thus an image of the Lord. But since man can be in good and falsity at the same time, also in evil and truth, and even in good and evil, and thus be a double man; and since this division destroys that image and likeness, and so destroys the man; the Divine Providence has as its end in every particular that this division shall not be continued.*
     * DP 16.
     Not only are these teachings an assurance; they are also an indication of how man becomes truly human. He is made an image and likeness of God by a new creation, and this by degrees as he responds to the Lord's efforts by entering into the stream of Divine Providence.* Man is so created and formed that his will may receive love from the Lord and his understanding wisdom, and the Lord works continually not only for reception of love and wisdom but also for their union in the mind of man in order that He may give him the happiness of eternal life. This the Lord is not enabled to do, however, unless man looks to Him, acknowledges and believes in Him, and lives according to His commandments; for the man who does not meet these conditions actually works for their separation, and only in so far as the good of love or charity and the truth of wisdom or faith are united in a man does he become an image of God. Therefore man becomes such an image when he is so affected interiorly by good and truth that he labors as if of himself to master the external mind by putting away sins in the external. For the Lord is Divine wisdom as well as Divine love, and His love does nothing except from His wisdom and in accordance with it; and it is in accordance with Divine wisdom that man cannot be conjoined with the Lord, and so become His image, unless he is permitted to act from freedom in accordance with reason, for by this man is man.**
     * Coro. 25; AC 62.
     ** DP 328; 5; TCR 41: 2; Coro. 25; DP 67, 123: 4.
     Here, perhaps, we reach the crux of the matter. It is conjunction with the Lord that makes man His image, and conjunction takes place with that mind only in which the union of love and wisdom-the heavenly marriage-has been effected. Indeed it is their union that is the image and likeness of God, because love and wisdom are one in the Lord, nay, are the Lord.* The Divine essence is Divine love and Divine wisdom in full union; love united with wisdom, good united with truth, is the human essence; and the human essence, the true man, is the image and likeness of God in man.

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     * Can. God ii: 13; DP 8: 5.
     Therefore the image of God in man is not a form of truth in the mind, except that truth be the form of good; and since good and truth and use are an indivisible trine, it is essentially a form of use. The mind is so ordered by the Lord that higher things flow into lower ones and present therein an image of themselves; and the goods and truths which proceed from the Lord, and which in reception are images and likenesses of Him, present their ultimate image in a life of spiritual uses.* Thus we are told that angelic life consists in use and in the good of charity. The angels know no greater happiness than in teaching and instructing the spirits who arrive from the world; in being of service to men, controlling the evil spirits about them and inspiring men with good; in raising up the dead to the life of eternity; and then, if possible, introducing them into heaven: and, it is added, in this they are images of the Lord.** It could not be stated more clearly that the image of God in man is a form of use, and thus living and dynamic.
     * AC 3739, 9879e.
     ** AC 454: 2.

     The Perfecting of the Image

     Thus does the Heavenly Doctrine set before us what it is that makes man truly human and how he may receive it. The doctrine then goes on to show how, when man has been made truly human, he may become more and more so-how the image of God in him may be perfected continually, and this to eternity. Involved in this teaching is an important distinction which is one as to discrete and continuous degrees.
     It is well known that the human mind is of three discrete degrees and is a receptacle of Divine influx according thereto; that is, that the Divine inflows only as far as man prepares the way. If he does so as to the celestial degree, and thus receives love to the Lord, he becomes truly an image of God, indeed a likeness, because in that love there is the nearest similitude of the Lord, and he becomes an angel of the highest heaven. If he does so to the spiritual degree, and thus receives charity, he becomes an image of God but less perfectly, since in true charity in which the Lord is present there is also an image of Him, but more remotely, and he becomes an angel of the middle heaven. If he does so only to the natural degree, that is, if he acknowledges the Lord and worships Him with real piety, is in the affection of truth and thence in a kind of charity, he is an image of the Lord, but still more remotely, and he becomes an angel of the ultimate heaven.*
     * TCR 32: 3; AC 3739, 3691: 5, 1013: 3.

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     A regenerating man who is progressing toward a higher degree is first a more remote image of God, preparatory to his becoming a nearer image.* However, these are discrete degrees, and when man has chosen the degree to which he will prepare the way, and has done so, he remains in it to eternity. No further advance through discrete degrees is possible, and the perfecting of the image of God does not consist in such an advance. What is possible is a continuous perfecting by continuous degrees within the discrete degree that has been chosen; for the Lord flows into each of the discrete degrees with good and truth, thus with love and wisdom and intelligence, and with heavenly joy and happiness,** and on each plane these are received more and more fully, interiorly and perfectly to eternity.
     * AC 51, 473.
     ** AC 3691: 5.
     With this distinction established, we can understand correctly the teaching that to the extent and in the way in which a man or angel acknowledges the unity and infinity of God, he becomes a receptacle and an image of Him, if he lives well*; also the further teaching, that as far as a man acknowledges that love and wisdom are not his own in him, and lives under the Divine guidance by suffering himself to be led by the Lord, he becomes more and more interiorly an image of Him.** Because they are created in the order and form of heaven, are above consciousness, and are not affected by man's heredity or actual life, the higher degrees of the mind are images and likenesses of God. By regeneration man receives into his mind the image which one of these degrees is. Yet he does not at once receive it in its fullness, but more and more interiorly; and as he does so it is perfected in him, and this to eternity, so that ever more and more his deeds and words and influence on others shadow forth the Divine love and wisdom as they are expressed in the Divine of use.
     * Can God, iii: 12.
     ** CL 123: 7; TCR 20.

     Perpetual Creation

     Creatures in human shape may be human, inhuman, or non-human. We have here attempted to show from doctrine what it is that makes man human, how he receives it, and how it is perfected, so that he becomes more and more a man. It is said in the Writings that the Most Ancient Church understood more by the "image of the Lord" than can be expressed*-a statement we should be in a position at least to begin to appreciate! However, it is hoped that certain things may have been made clear.
     * AC 50.
     Firstly, when Genesis declares that God created man in His own image, it is not speaking of something done in the remote past, and therefore without relevance for man today, but of something that the Lord is continually doing or endeavoring to do.

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For the reference is not to the natural creation of the human figure but to the spiritual creation of the human form; and as the Lord is constantly in the act of creating men, so is He perpetually in the endeavor to make them images of Himself. Secondly, man's spiritual creation, unlike his natural formation, although entirely the Lord's work, depends upon man's free and therefore loving response-upon his reaction with the laws of the Divine Providence. Thirdly, that spiritual creation is not a single but a continuing act. The regenerating man becomes more and more interiorly an image of the Lord by perpetual re-creation; and as the Divine does not repeat itself, the image of God in him is not merely renewed, it is perfected.
     Finally, we are taught that man becomes an image of God when he acknowledges Him and lives according to His commandments, but in a lesser or greater degree as from religion he has knowledge of God and of His commandments; for it is truths that teach what God is and how He must be acknowledged, what His commandments are, and how to live according to them.*
     * DP 328: 5.
     Surely the implications of this teaching are obvious. In revealing the Divine Human and disclosing the spiritual sense of the Word, the Writings make possible the most profound knowledge and acknowledgment of the Lord of which man is capable and the keeping of His precepts on earth as they are observed in heaven. So the prospect set before the man of the New Church-homo, male and female-is that of becoming images of the Divine Human, of the fullness of God, and this is of present significance. In our Assemblies we seek a renewal of our vision of the Lord, of the uses entrusted to us, and of our relation to the Lord in those uses. These three things converge in the idea of the image and likeness of God; and as we enter intellectually into the arcana stored up in that idea, and embrace them in faith and love and life, the church will become a more and more effective instrument in the Lord's hand for the extension of His kingdom on earth, because more and more interiorly it will receive from Him the human form: the image that shadows forth and is the similitude of the Divine Human, which is the Divine love in human form.

     Discussion of Mr. Henderson's Address

     The Rev. Elmo C. Acton invited discussion of this thorough and learned address, put, however, quite simply. He felt the paper was full of short "gems of wisdom." For example: that man is an image and likeness of God, not as a receptacle, but as to reception; and that nothing finite can be in the beginning what it is to become.

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     Philip C. Pendleton, Esq., said that he had found nothing in the paper with which to disagree, but that he was very interested in it because recently he had been impelled to think about what may have been a possible intimation in the paper, that man is not in the physical image of God. He said that he knew that God was Divine love, Divine wisdom, the Word; that the human mind cannot encompass the Divine. But it seemed that there is a need for many to have a point where the mind can be fixed. If this were not so, why do we find the continuous point made in revelation, the Divine Man? Man? It seemed that somewhere there must be some physical resemblance between us lowly creatures and the Lord God Jehovah. Otherwise, why was it necessary that the Lord be born in human form?
     Mr. Pendleton continued that we know that Moses and the prophets saw an angel. But if there is not something that the mind of man can hold on to; Mr. Pendleton said that he was afraid we might go off into the idea of a force. He could not conceive "wisdom," etc. But the Lord Himself was born in the world because it was necessary for fallen man to have an image of God in his mind. It is said that the angels see in the sun of heaven a Man. "I do not seek to instruct, I seek instruction," because we must have something definite on which to fasten.
     The Rev. Robert H. P. Cole expressed appreciation for a profound paper. He stated than an image signifies spiritual love. When it says we are made in the image of God it means that charity itself made man so. He pointed out that nothing else than love and charity can make an image of anyone. He asked: since the celestial angels are likenesses of the Lord, what does it mean, that neither men nor angels can destroy the likeness of the Lord in themselves?
     The Rev. Geoffrey H. Howard spoke of the privilege to come back and hear others' studies. He was impressed with the unity of truth. He noted that in the paper last night we learned of three discrete spiritual degrees and three natural degrees, the ultimate being the termination of the Divine influx in substances at rest. He suggested that we think of the primitive mind of the child. The first impression of the human is of his parents and other human beings. In arriving at his concept of the Lord, the child starts from the concept of human shape. As the mind matures there is a perfection of the concept. The mature mind should strive to see the Lord as He is revealed in His Divine Human. A child can only conceive a shape. There is an ascent of our concepts. Only when we mature can we think of the Lord from essence to person and think of His qualities, not in a mechanistic way, but in the human form.
     Mr. Harold Ross said it seemed characteristic of the Father never to ask any part of creation to do what He would not do Himself. If He worshiped Himself He would be an idolator. Still, He commands His creation to worship Him. He came into creation to worship the Father, doing everything He asks His creation to do.
     Mr. Ross noted that understanding cannot be handed out on a silver platter. But the lover intuits the spirit of truth. The revelation of the Word given two hundred years ago has been plagiarized and mimicked by popular systems. Theosophy was the chief offender, using mental pistol shooting. But those people who are trapped in the labyrinth of confusion will find a way out some day in the words broadcast from this Academy. Never more true has it been that those who seek shall find.
     The Rev. Erik Sandstrom noted that whereas the first chapters of Genesis, the Book of Creation, record things that have happened, in the spiritual sense they become prophetic. In the spiritual sense God is creating the mind of man into His image and likeness. This is a re-creative process.

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     The Rev. Robert S. Junge noted the story of the human figure in history. He said that in the Most Ancient Church they understood more than can he expressed. If we go back even before written history, there is in art essentially no representation of human figures. But there is not any real representation of the human figure until we get into the realms of history. In the Ancient Church, as long as these figures were clearly recognized as representations, they were not idols but contained the spiritual truths within them. But there was a subtle sense of doubt, a desire for something material, something to be sure of in the resurrection. So the story has gone that we have made images of things we could see and feel when we were not quite sure of our internal vision. The Lord came into the world-took a body, reduced the things that He took into correspondence, made them holy and at length Divine.
     But, Mr. Junge asked, what did man do with that? In art we find one picture after another of the body of Christ, the crucified Lord. Each time we have made images when we have forgotten to think from essence first. We have longed all through history to see our revelation of the Lord our Savior. The way we will see that is as we see His image and His likeness taking on uses, working for our salvation in a very personal way. The human form is the bridge that enables us to say not just that we believe in God, but that we know that He is our Savior.
     The Rev. W. Cairns Henderson said that he fielded only two questions. Mr. Pendleton's question ties into a problem. Under the idea of the image of God there is another entire doctrine, namely the idea of God built up in the human mind. This is not the pseudo-creation exemplified by the words "man created God," but relates to the ideas of God man should form from the Word. The concern of the paper was to establish that the true image of God is spiritual and the human body is not that image.
     Mr. Henderson continued that God Himself is much more than His body. There is His Essence and that is the way we should think-from His Essence to His person. But person is more than body. He noted that we do not feel that we know a person when all we know is his physical characteristics, and we know nothing of his person or character. Admittedly, the human body is the ultimate expression of the image of God. The Writings indicate that since God is Man He has members, organs and viscera. If we insist on a too literal interpretation, however, we have the possible problems of the bi-sexuality of God. Mr. Henderson said that his understanding of this teaching was that there are infinite things in God which, when finited, form the male and female body. It is perfectly true that in our thought of the Lord we need the ultimate of the human form, and even, he thought, the human shape-certainly children do. What we really do with children is infill that-which always remains as a basis for thinking. What Mr. Pendleton brought out was not in opposition to the address, but a matter which the address did not go into. The speaker felt the question of Mr. Cole had been dealt with, namely that with angels and spirits the likeness is retained in that they have "as of self" life. They still have the faculty of intelligence, though it may be used sometimes in unintelligent ways by certain spirits. The highest angels, who most perfectly acknowledge that they are the Lord's, are the most perfect likenesses of Him.

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CHURCH AND THE HUMAN FORM 1966

CHURCH AND THE HUMAN FORM Rev. HUGO LJ. ODHNER 1966

(Delivered at the Third Session of the Twenty-fourth General Assembly, Oberlin, Ohio, June 16, 1966.)

     It is the habit today to think of life in terms of mechanics. Not content with the bodies that the Lord made for us, we have extended the power of our hands by bulldozers and rockets, and instead of our feet we use automobiles and jet planes. Our eyes are improved by spectacles and their horizon has been widened incredibly by telescopes and electron microscopes. Night is turned into day by artificial illumination. Computing machines speed the human brain. And we resort to chemical artifices to make our bodies stand a strain for which they were seemingly not originally intended.
     Centuries ago, the human form-the body and brain of man-was without question taken as the perfect summit of organic life in the best of all possible worlds. But now biologists regard many of our organs as inadequate and clumsy vestiges of a questionable past. Many consider that-if life existed on some other planets-the type which became dominant there might well be of the insect-order, rather than the human. Their only claim for the superiority of the human form is that it happens to have been adapted for survival on our earth, under the conditions which "happened" to obtain here.
     The materialistic thinker would entirely rule out the idea of an intelligent Creator from the scheme of any such evolution of man from the primeval slime. To his mind, life arose by chance-combinations of interacting chemicals, and man's body evolved merely in adaptation to a shifting environment, like a complex machine the parts of which happen to fall together by chance-a thing which goes counter not only to religion, but to common sense, and even to the laws of probability.
     To think of the human body as a machine leaves the heart cold and the mind suspicious. For the concept seems to evade the major fact of consciousness and of our sense of freedom. Leaders of thought have therefore often been driven to postulate a driving power intrinsic in matter itself which blindly releases its energy under whatever forms fortuitous circumstances permit. It is so, they suggest, that the human body was formed. As for the mind-they say-it is but a temporary spurt of consciousness, doomed to flicker out when the body dissolves.

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Some speak of this driving force, poetically, as God, even when they mean the interiors of nature.
     But wherever it appears among men, the spirit of religion still stirs a perception that the breath of life which takes of the dust of the ground and makes man a living soul, is from God. There is an influx into the souls of all men which predisposes them to accept this truth as in accord with reason: that God is and that He is one; and along with this, that God created mankind in His own image and after His likeness.*
     * TCR 8.

     This is an ancient yet revolutionary truth which is fully developed only in the revealed doctrine of the New Church, but which is already taught in Scripture and has been vaguely acknowledged in the churches from a common perception. It makes man central to creation-as the means through which the Divine end of creation is to be accomplished. It endows the human form and shape with a certain sanctity which even the ugly facts of evil, disease and perversion cannot take away.
     From this point of view, the body and mind of man are recognized as the focus of all the purposes and uses of creation, as a microcosm in which all planes and powers found in the universe finally co-operate for a common end-to resolve the rhapsody of life into the joy and beauty of truth and into the holiness of love.
     For we can then see how universally the human form is reflected everywhere. All nature, in its changing moods and cycles, is transformed into a world of symbols-symbols readily sensed by lovers and poets as well as by New Church men as corresponding to the world of the mind and the spirit. All nature, with its birds and beasts, its unknown deeps and its more familiar surroundings, its distant mysteries of whirling planets and blazing stars-all is brought into a strange kinship with man.
     The doctrine therefore states: "The universe, regarded as to uses, is man in an image."* There is a remote likeness of man in the beast, the bird, the fish; even in the tree, and in the earth and the solar-system; yea, in the starry firmament with its suns and satellites. And all that man uses and produces-from field or sea or mine-and all that he builds up around him, comes to represent his needs and the extensions of his personality. Even the engines and implements which man's brain calls into being through the magic formulas of knowledge are but further developments of the powers of man's body in his struggle to overcome the handicaps of matter, space and time which impede the spirit while on earth.
     * DLW 317.
     We confess that we have a great aversion to likening man's body to a machine-even an animated machine. For the idea of mechanical law suggests what is dead and devoid of innate purpose. We prefer to describe the body as organic-replete with a living purpose.

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Yet every machine made by man reflects the human need or yearning, good or evil, which promoted its invention.
     It is as if the modern Adam, long banished from Eden, but still searching for some help-meet for him in his low estate-was permitted again to bestow names upon the creatures and elements of the world, by recognizing their human uses, and thus an image of man.

     How much more clearly is it not true of the Creator, that "as the created universe is from God, His image is in it, as the image of a man is in a mirror; in which the man does indeed appear, although there is nothing of the man in it."* "Every created thing . . . is as it were [such] an image of God."**
     * DLW 59.
     ** DLW 56.
     The prime concept within all New Church thinking is that the human form is derived from the form of God-Man; that "whatever proceeds from God is of the human form, because God is Himself the Human itself (Ipse Homo) ."* Thus "the human is the inmost in every created thing, yet without space."** It is the endeavor towards the human that pulsates as an effort or purpose within all creation from its inmosts-ordering all things into the semblance of that order of use which, in its fulness and complete balance, is represented within the bodily form of man.
     * Inv. 48.
     ** DLW 285.
     As long as we think only from the spatial aspect of the human body- its average size, its shape, its two eyes and four extremities-we would, of course, find difficulty in seeing an image of man in the universe around us. Some mystic philosophers actually believed that the stars were arranged in the human shape! But our doctrine is not concerned with shape, but with functions.
     Thus we believe that the law that organizes nature is inmostly one law-a spiritual law which is everywhere the same in purpose; and that this creative law is due to the influx of the Divine truth itself, which is that from which not only the spiritual world, but nature itself, had its origin.*
     * Ath. Cr. 191; HH 137; AC 5272, 7004, 8200e, 6880, 6115e, 10076: 5.
     This influx from the Divine Human contains the infinite potentialities of the human form. But in finite creation it is differently received. Each animal or vegetable form thus becomes an exaggerated image of some one of those uses which in their complete balance are found only in man. The use of sight may, for instance, be represented in some animals by many eyes, the function of locomotion by many legs. Yet all human functions are reflected in every form of creature, even if obscurely.

387

This limitation of the Divine image begins in the spiritual world of causes, in the "souls" of organic things, for these souls are derived from different degrees of the spiritual realm.
     All things which appear upon earth-herbs and trees and birds and beasts-are correspondences of the infinite affections of the Lord's love and of the infinite perceptions of His wisdom.* Yet it is only when the three kingdoms of earth are taken together with the spheres of other earths and with the mazes of the starry skies that the full representation of the human form is obtained.
     * TCR 78.

     A knowledge of the unique doctrine of correspondences, revealed in the Writings, is essential if the scheme of creation is to be seen in its logical whole. Many thinkers, past and present, have acknowledged that there must be a purpose, a Divine purpose, in creation. But none have realized to any extent that if there is a purpose, an intelligent, beneficent end in the universe such as the formation of the angelic heavens, then the things created must correspond to that original end-in-view, and represent it and serve it in finite ways. If a single link were missing in this chain of correspondences, the purpose of God would be thwarted! Nothing positive can spring from God-Man which does not represent something of the Divine. A stone could not be hard, unless the Divine truth was eternal! A child could not be born, unless the Divine love was creative! A man could not attain any wisdom, unless the Creator was omniscient!
     The only philosophy which logically follows out the law that every effect has its cause, is one which shows that the Creator must be infinite God-Man. For the source of life must be higher than the highest product of life; and in the universe no law and no virtue exists which is not presented in its highest finite form-its spiritual aspect-in man.
     For this reason every vital religion of the past has been based on some conception of God as personal or human. In the Old Testament this personal aspect of God was presented in accommodation to sensual and barbaric men: and Yehowah is thus pictured as an arbitrary monarch possessing the same passions as men; as bargaining with Abraham and Jacob, as permitting polygamy and bloody sacrifices, as sanctioning laws of retaliation. Hostile critics have seized upon such descriptions and scornfully labeled any concept of a personal God as "anthropomorphic"-as making a god in the image of man. They even class the more lovable picture, given in the New Testament, of God as a Heavenly Father, as a futile attempt to refine a superstition dating back to the supposedly "savage" days of primitive man.
     But they fail to see that the human form is universal, as a pervasive conatus or organizing endeavor.

388

It does not only manifest itself in the similarities of design which we see among plants and animals and men; but it manifests itself in the forms of human society, wherever two or three are gathered together.
     The truth is that only the Lord possesses the human form. This form may be defined as the union of love and wisdom, or the unity of good and truth. But man can become human in a finite image; he can grow into the human form as far as a will of good is conjoined with an understanding of truth. The Gospels and the Writings name this process "a new birth," a spiritual "regeneration." This conjunction of good and truth is the measure of life and is what makes heaven, and, in a marriage of love truly conjugial, fulfils the promise of human happiness.
     In the natural world, nothing new is produced even in a physical sense except from an image of this conjunction of good and truth, or of active and passive. In the ultimates of earth, that image grows less perceptible. But man-in whom are collated all things of Divine order, from primes to ultimates-is the fulcrum from which there can begin an ascent of uses whereby mankind itself can in the after-life be built up by the Lord into a sublime image of Man, or into an eternal kingdom of spiritual uses, seen by the Lord as a Gorand Man.*
     * LJ 9; AC 3701f.

     The human race can attain to such an approximation to the human form only through uses-by the specialized service of each individual to others; whereby good and truth are freely conjoined within the complex whole of society until this is organized into a fabric of common charity, common faith, common worship, and common understanding-a society which attains its perfection in the heavens of the after life.
     But as in heaven, so upon earth. The Writings tell us a marvelous thing: that there is, dispersed over this sinful globe, a universal church which consists of all salvable men, men who "live in the good of charity according to their religion"; men from every race and church and nation who are in something of innocence, who acknowledge God and refrain from what they know to be evil because it is against God. Whether living scattered or gathered into "societies," they are known to the Lord alone, and in His sight they are as one "grand man"-one human form.* Thus all salvable men are bound together by a secret connective-an invisible government and a communion of similar purpose-no matter how far they are apart in distance; a spiritual communion, through which the spirits of all such men are linked and governed by the Lord's providence. Mankind is therefore an organic whole, connected not only by the mechanical communications which are now becoming incredibly perfected, but by a spiritual liaison through the spirits and angels who attend us.

389

     * AC 7396: 2, 3898; HH 308; DP 326: 10, 328: 8; cp. AE 1178-1180.
     It is through the men of the Lord's universal church that the human race can persist despite the general perversion of religious truths in the Christian churches and in the pagan world, and despite the continued accumulation of hereditary evils among men. For these people are not interiorly affected by the falsities which spring from evil, nor do they understand them or defend them, even though they might accept them formally. By the influence of such sincere people the rampant evils of the world are to some extent counteracted, modified and restrained, so as to avert the destruction on the brink of which mankind stands. They are indeed our unknown allies, like the "earth" which helped the apocalyptic woman by swallowing up the flood which the dragon spewed forth from its mouth."*
     * Rev. 12; AE 762e, 764.

     But there are-in the spiritual economy of the world-essential uses which cannot be accomplished by good intentions alone, or by the church universal. For wherever falsities are accepted for truths, progress is misdirected and the judgment on evil is delayed. Therefore another remarkable thing is revealed: In order that the church universal may be maintained, it is essential that there be also, somewhere on earth, a "church in special" or church specific where the Lord is known and the Word is read with understanding, and where there is an effort to restore among men the order of heaven. Such a specific church, as an "inmost" of the church universal, is founded on a new revelation of Divine truth and established to provide the conjunction of the church with heaven.* It is to serve in both worlds as a vital center from which the light of the Word, the light of intelligence, may be propagated; and this in order that a perpetual judgment may be carried on upon the evils of the human heart and upon the spirits which inspire them; and also in order that a continued instruction in spiritual truths may be given from the Word, not only on earth but in the world of spirits, where are the portals of the heavens.
     * HH 302 refs; AE 313: 3.
     It is specifically taught that the light in which the angels from our planet are is from the Lord by means of the Word. From this as from a center light is diffused in heaven to gentiles and others who are outside the church where the Word is known; and this diffusion of light affects also the minds of men, giving "a new enlightenment" to them as far as they accept instruction from the Word, and as far as they will to perceive it.'*
     * AE 351e; CLJ 30; LJ 74.
     All this is revealed in the Writings in order to show the necessity why a new specific church must be established whenever an old church has ceased to perform the spiritual use of dispensing the spiritual truths of the Word.

390

For "all in the whole earth who constitute the church universal, live from the church where the Word is . . ." And "the Word in the church, although it is with comparatively few, is life from the Lord through heaven to all the rest. . . ."*
     * AE 351; SS 105f.
     This may be grasped more easily when we reflect on how certain remnants of truth, which have been preserved among various religions and in the literary heritage of many nations, have all drawn their origin from the Ancient Word, the Hebrew Scriptures, or the Gospels, and thus from specific churches of the past*; and how it is especially in heaven and the world of spirits that the diffusion of spiritual light can take place unhindered by distances or by barriers of language.
     * AE 1178f.

     But the universal church even on earth is dependent for its spiritual life upon the specific church which has the Word and which understands it and lives it. This church specific is the means by which there is a conjunction of mankind with heaven. It is to be for the body of the church universal what the heart and lungs are for the human body. Only as long as the heart beats and the lungs respire is the spirit or mind of man conjoined with the body.*
     * AC 931, 932, 4423, 10452, 2853; HH 305, 308.
     Because the first Christian Church has reached its consummation and judgment both as to doctrine and as to life, it can no longer perform this function of maintaining a conjunction with heaven. In order to restore it, a new revelation of truth was therefore given from the mouth of the Lord, as a means to institute a new specific church-the Church of the New Jerusalem. This, we are assured, "will never undergo consummation," but "will endure to eternity" and gift mankind with "spiritual peace and internal blessedness of life."*
     * AE 641, 670; TCR 779; Verbo 20; Coro. LIIf, 18.
     It is clear that no organization of men can claim that it is the church specific. Those only are of the church in whom the church is. Still, every one can, in penitent humility, resolve to serve what he apprehends to be its needs. Thus it is the avowed endeavor of those who compose the churches of the New Jerusalem to carry on and support two spiritual uses. Indeed, it must be the objective of every family, circle and society of every organization of the New Church, firstly, to maintain in the world the use of worship-worship which shall turn our hearts continually to the Lord in His Divine Human; and secondly, to seek to improve our understanding of what the life of charity really means.

391

     The blood which pulsates from the heart of our church sustains manifold uses, both ecclesiastical and secular, and motivates them with a spiritual love and purpose. The second spiritual use, which is likened to the function of the lungs, studies not only how to spread the gospel of the Second Advent throughout the church universal, thus among our own children and wherever gentile states appear, but also to maintain the purity of doctrine even as the lungs feed and purify the blood. This latter use has taken many forms-especially those of doctrinal instruction, publication, missionary work, and distinctive New Church education. But the two uses-worship and instruction-interwoven and inseparable, will, we pray, increasingly serve as the means to maintain in hidden ways, within the Lord's universal church, the justice and judgment which are the support of His throne.

     The inmost uses of the church are performed by the Lord in secret. No man can boast that he is a part of the vital organs of the invisible body of the Lord's universal church! or that he is a medium of conjunction with the New Heaven! Man was indeed created to be a basis and foundation of heaven. But he has severed this connection. And for this reason, the doctrine reveals, "the Lord has provided a medium to serve in place of this base and foundation for heaven" and thus for the conjunction of man with the Lord and his consociation with the angels. "This medium is the Word."*
     * HH 305.
     The Word in its letter was written in natural correspondences. "It must be natural"; for "in no other way" could there be a conjunction with heaven by which the spiritual sense is presented before the angels of heaven-even those of other planets-when the Word on our earth is read and preached.* But this consociation by correspondences, which is possible even when a man is thinking only of the sense of the letter, causes men and angels "to be together in affections but not in thoughts." It is when man knows something of the spiritual sense, through a knowledge of correspondences, that he can be together with the angels even as to thoughts-"but only as far as he is at the same time in good."**
     * AE 1061, 329: 5, 816: 2; Verbo 15e; AC 9357.
     ** AC 3735: 2, 3464; AR 943; HR 114, 310e; AC 3316: 3.
     This is the inmost function which the Lord can perform through His specific church; when the Word is seen from its spiritual sense now revealed, seen after the falsities which have distorted its meaning are dissipated by the genuine truths of doctrine. Thus the full conjunction with heaven "is effected only when a man perceives the Word in the same way as the angels perceive it."*
     * AE 950: 2.

392

     It is the reverent and perpetually new reading of the Sacred Scripture and of the Heavenly Doctrine (which discloses its inner meaning) that keeps open the channels of spiritual light. The Writings indicate that the "new truth" which is so perceived is the only truth which makes a man a church and that makes the church-by a common enlightenment-to be unified by a distinctive quality.* It is not our mission to dilute this quality by yielding to the persuasions of self-intelligence; but we are to enter ever more interiorly into the understanding and life of this New Church which in the Lord's own time will serve its appointed purpose within the body of humanity.
     * AC 5806.

     None but the Lord can know those who in His sight constitute His church specific, named "the New Jerusalem." But no uses can be permanently established except through distinctive externals and a stable government. The New Church, in itself invisible, cannot exist as a disembodied spirit. It needs its own distinct organization on earth-a body as well as a soul, a complete body in which we are to be "members in particular." We welcome guests and sympathizers and even "fellow travelers" who can profit from what the church may offer. But the ultimate strength of the church as an organ of use lies in its actual membership. For membership in the New Church is a confession before men of one's faith in the Lord's new dispensation: a putting on of "the full armor of God," a pledge of allegiance to the highest use in which man is privileged to serve. And this public confession is not to consist only of words, whether spoken or written. It must be marked by a distinctive type of life-a life which commences with the shunning of one's evils as sins against the Lord. It must indeed also intellectually challenge the old theology of "faith alone," and ideas like a tripersonal Godhead and a "vicarious atonement." It must challenge the absurdities of Catholic dogmas and refute the subtle skepticism of modern Protestantism.
     But its first challenge, as the church militant, must be a call to individual rebellion against the moral decadence of our times! We must reject the abomination of desolation which now stands in the holy place, and the false principles now ensnaring the world's secularized thinking. We must in our individual and social life struggle to establish the living ultimate forms which are fitting for the church as the Bride of the Lord.
     Some seventy years ago the General Church was faced with the necessity of unmasking the hypocrisy and sanctimony of so-called "orthodox" Christendom. But today the most obvious challenge before our youth is to restore a basic moral order. For the world is preoccupied with natural objectives-with inventions, methods, and arguments which ignore the roots of evil while trying to ameliorate its results.

393

The urgent cry of the Writings, that we should shun our evils as sins against God, is made meaningless when many evils are explained away as normal human needs, or as diseases due to the social environment. Human prudence is substituted for a faith in the Divine providence. Even the continuance of our race is at the mercy of scientists and politicians who can terminate it by a nuclear holocaust or limit it by eugenic legislation. Never before was there so urgent a need for a dedicated generation in the church which is able to present and defend the spiritual teachings of the new revelation by Scripture, reason, and erudition-a generation sensitive to the sanctities of love and worship and cherishing a respect for "the human form Divine."
     The New Church-formed from a remnant in Christendom-must stand before the world as a refuge and rallying point for the simple in heart, but also as a bulwark against aught that defileth: awaiting the time when the nations of them that are saved shall walk in the light of it and the kings of the earth shall bring their glory and honor into it.

     Discussion of Dr. Odhner's Address

     The Rev. Bjorn A. H. Boyesen said that one phrase from the Book of Revelation had been ringing through his mind practically throughout this inspiring paper. "Seal not the sayings of the prophesy of this book, for the time is at hand." This actually refers to the Writings. This address is an exhortation not to seal up the Word in the Writings. We can seal it up in so many ways, especially by not shunning evils as sins against the Lord. This paper was an exhortation to study the Writings so that the church may become the Lord's in each individual mind-that we may stand up for it publicly before the world and privately in our individual minds.
     The Rev. Lorentz R. Soneson said that Dr. Odhner's words had lifted us to the highest of ideas-his word picture described the beauty of the human form on all its levels. At the same time he entrenched in each of us a sense of humility. Mr. Soneson noted that we do not see the Gorand Man as the Lord does. In a sense we lose our perspective of what our part is in a sense of humility and discouragement. While the vision of this body is not on the grand scale, still we sense something above the individual in a gathering of this kind-something of the part we are playing. We sense, as a cell in the organ of the body, a view of uses in which we feel a part. This is a most important aspect of an Assembly. It widens our perspective. It gives us a vision of the part we are playing. The thing we remember most of all is the blood, the heart heat, the genuine affection we feel ourselves in love of the church. That affection carries us in the work, in the uses, of the church.
     The Rev. Harold C. Cranch said that Dr. Odhner's paper is one of those addresses which call to the uses of the church. it is a moving appeal for true missionary work. Missionary work is the defense of the church that is given into our care. It is a making known of the church and protecting its ideals and principles. What good is it to know the truth if we do not make it known to others? We cannot live for ourselves alone. We must preserve the purity and innocence of our children by preparing them for eternal life in heaven. But we must also seek out the evidence of purity and innocence in every good movement in the world and be willing to stand and condemn the bad.

394

If we are true to our uses there will be a refuge. Our strongest missionary use is to preserve and protect. This preservation has taken a new form-different than in the early Academy. Then it was a doctrinal matter which had to be expressed. Today it is a way of life that threatens to destroy the image of God among men. Worship in the church is a most important re-creation of charity. (Cf AC 1618.) Worship is carried into life by the performance of use and by preserving morals. Our body is the temple of God. We use our body, our talents, as the means to carry out the new moral law of use. This is what is meant by the words: "Let your light so shine before men that they may see your good works and glorify your Father who is in heaven."
     The Rev. Kurt P. Nemitz said that Dr. Odhner had given us to think of the church not from shape but from function. We need not be ashamed of our elevated position, which is high because it is from the Lord. The church cannot exist as a disembodied spirit without an organization. Yet there is danger lest we think of the church only as an organization. We need not just a body, but it must be active. The life of religion is to be active. In these papers we think of many things, but must come forth from this Assembly to action; action concerns our function. The church is the Divine present with man. No one can come to the Divine except through the Word. It is, therefore, with the New Church alone that the Word exists in fullness. We must, therefore, read the Word. The Lord cannot be present merely through the clergy. That is a part, but not enough. Each one of us has a duty to read the Word regularly. Otherwise, there is danger of historical faith. Each one of us should come away from the Assembly with a new sense of purpose and use to a responsibility which the Lord has given us to read the Word daily. In this way we will serve the Lord and all mankind in a most noble and perfect fashion.
     Mr. Erik E. Sandstrom said that he had tried to approach the future of the church as a concept of wholeness. He had tried to see the church, not as the New Church alone, but in the whole progress of all other related bodies in history. He feels strongly the need to reach out to the world in some form of mass communication. His idea is to establish Swedenborg as a figure of human greatness. He felt that that could do much as a pioneer effort in the world at large.
     Mr. B. Bruce Glenn wondered if there had been some collusion in arranging the topics for the Assembly because they have worked together so beautifully. He noted that one word which had been used both this morning and this evening was "organic." He said that, that which is organic is that which is capable of growth from within; not merely as a receptacle, but as reception. It is not as an inert mass that we live, but in our active response to life. It is living. Thinking in terms of inert mass, we might find distasteful the forms of the Gorand Man as set forth in the Arcana. You might think, for example, of going to the other world and living in the province of pancreas! Yet if you think of the heart lying on a dissection table, dead; and then think of the heart and its function and its use to the body which is the temple of the mind-then you get a very different viewpoint. He said that his mind went back to the 1954 Assembly in Bryn Athyn. There Bishop Acton spoke of the Holy Supper and the concept of the body of God. He said that the more you get to know someone the less important the external appearance becomes. Mr. Glenn noted that in the Commandments we are adjured, "Thou shalt not make unto thee a graven image." A graven image is a dead turning in upon oneself and mirroring of one's own personal and professional desires. This is the opposite of the vision of the human form and the image and likeness of God. Dr. Odhner spoke of worship and instruction as the heart and lungs of the church. This is the difference between the secular learning, where we hear so much about structure.

395

So much of purpose eludes them, and without purpose they cannot understand the human form. It is not structure but purpose. In a sense the purpose of New Church education is that out of the images of the arts and the facts of science, from a rational perception of use through truth, through activity and response, through organic life, we can open discretely the higher degrees of the minds of ourselves and our students. This human form is the vision of New Church education because it is the vision of the Lord and His purposes with us.
     Dr. James L. Pendleton said that his mind was particularly caught by two points. Men are taking mechanical constructs to view their fields. One such construct today is using a computer as a basis to view the mind. When we have a human body it seems strange to take a rather two-dimensional concept instead. If we look at the body from the idea that love is the life of man, and then note that love is conjunction with something and the production of something new, it becomes a receiving and giving. In the body what keeps us alive is conjunction with something nourishing plus the utilization of the structure. If the muscles are not used they atrophy. In space there was concern about the demineralization of the skeleton when it was not supporting stress. The whole body represents love in this sense-a conjunction with the environment and a need to recognize structure built for use. If we look at the church we see that we need to reach out for the nourishment of spiritual truth and put it in our lives. As a church, then, we need to reach out for nourishing contact with our intellectual environment-contact with what people are doing around us. We need to take this in, transform it, and give it back to a world which needs what we could offer. Dr. Pendleton asked, could this communication be on many levels, not necessarily intellectual? Perhaps a more subtle conjunction? With the smallness of the church, he felt that maybe we should consider ourselves almost in an embryonic stage and not able to have a great deal of contact. Is it true that in order to build a strong church we need to take a stronger intellectual stand? This is not giving up our principles, but adapting what is around us to our principles and returning it in a useful form.
     The Rev. Dr. H. Lj. Odhner said that he wanted to enlarge on the concept of the two uses of the Church-worship and instruction-or the two sacraments and all that they involve. Baptism is introduction and involves instruction; the Holy Supper involves worship. But worship is not confined to ritual or bodily actions. It is the living of the life that designates the church. That life in its most holy form is the Communion of the Holy Supper. That life also involves establishment of one's own secular uses and carrying them out according to the precepts of charity. He felt that if there had been collusion in the program his address should have come before Mr. Henderson's because Mr. Henderson treated the human form in a more interior doctrinal fashion. In all there has been a thread that made him feel as if he were repeating what they had said! He could enlarge everlastingly on any subject in application to degrees. The same thing in regard to the image and likeness of God. He said that he had always felt that that image had to do with the freedom of man. Man is like God in appearing to be free where the Lord is free. The appearance that he is a form of love is also an image of God.
     Dr. Odhner observed that whatever subject a New Church man speaks about he will express almost a whole doctrine. Every truth has a relation to every other truth. That is undoubtedly the reason why the Writings refer back to other doctrines so often when they give one truth. We should, therefore, be satisfied with what has been said because we could go on eternally.

396

FULL CIRCLE AT OBERLIN 1966

FULL CIRCLE AT OBERLIN Editor 1966

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.
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Notifications of address changes should be received by the 15th of the month.

TERMS OF SUBSCRIPTION
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Ohio has played an interesting part in the history of the New Church in North America from its earliest beginnings. The recent General Assembly is a notable item in its continuing contribution. It was peculiarly fitting that an Assembly should be held at Oberlin College. For Jean Frederic Oberlin, the French Lutheran clergyman in whose honor the College was named, was not only an outstanding pastor, educator and humanitarian who believed in expressing faith in good works; he was also a reader of the Writings who on one occasion declared his acceptance of the general principles of the doctrines set forth in them. So in the gathering on the campus named for this solitary receiver of some six hundred New Church men and women who profess wholehearted acceptance of the Heavenly Doctrine the wheel turned, as it were, full circle.
Some who attended have described this as an exciting Assembly in which they sensed the hope and promise of a new beginning. Every genuine beginning involves a more enlightened return to first things. If there was a unifying thread running through the Assembly it was the emphasis in the addresses given on the good of life and of use, on the Heavenly Doctrine as the truth which alone testifies of that good and leads to it, and on the Lord's Divine Human as the only source of that good. These are indeed the essentials of the church. We were reminded in the episcopal address that the future emerges out of the past; and if we were inspired by the Assembly to return to those essentials-the essentials with which the church began-with deeper insight and affection, then the church can only go forward from Oberlin-forward and upward.

397

TRUTH AND THE LIFE 1966

TRUTH AND THE LIFE Editor 1966

     When the Lord said, "I am come that they might have life," He was not speaking of Himself only as the truth, but also as the way and the life. For truths, regarded in themselves, do not give life; it is good that does so, truths are only receptacles of life, that is, of good. No one is saved by the truths of faith, therefore, unless the good of charity is within them. Indeed faith itself, in the internal sense, is nothing else than spiritual charity.
     Those whose lives are contrary to charity can indeed be persuaded, and from motives supplied by the loves of self and the world they can learn the truths of faith, confirm them, and profess them; but they cannot possibly be in any acknowledgment, and with them those truths are dead. For the life of truths is from the Lord, who is life itself, and His life is love toward the universal human race, and those who do not love the neighbor as themselves or more than themselves cannot receive His life into what they have learned from the Word.

     The indissoluble relation between good and truth is spoken of frequently in the Writings. On the one hand, we are instructed that the charity with a man is according to both the quality and the quantity of the truths with him; on the other, we are taught that the truth with a man is exactly according to the good that is in him, so that where there is little good there is little truth. In a word, a man has just as much of truth as he has of good-no more, no less-and that good is qualified by the truth he has. For to have truth he must not only know; he must acknowledge it, have faith in it, and be affected by it; and as all of this requires the inward presence of good, no one has more truth than he receives of good.
     We may understand, then, why it is said also that truths which are in themselves true are more true with one person, less true with another, and with some are not true at all, and even false! This is so because truths are varied in the men with whom they are according to their affections. Thus it is in itself a truth that goods of charity are to be done. Yet the doing of that truth is a work of charity with one, an act of obedience with another, an attempt to gain merit with some, and hypocrisy with others. So there is more truth with those who are in the affection of good, less with those who are in the affection of truth, and none at all with those who are in neither. All of this may be summed up by saying that as truth is the form of good, knowledge of Divine and spiritual things with man is not true in him, although true in itself, if it does not give form to good received by him from the Lord.

398

MALE AND FEMALE CREATED HE THEM 1966

MALE AND FEMALE CREATED HE THEM Editor 1966

     While the words "image" and "likeness" are regarded as important but mysterious, some of the leading Protestant theologians seem to have arrived at a common perception that the image of God is essentially the God-relationship upon which man's humanness depends. Furthermore, although they differ in their understanding of freedom-whether it exists in responsibility or only in obedience to the Word of God-there is a consensus that the image of God consists in man's being created a free, moral and intelligent being, and that the image of God has not been destroyed in man by the fall; although seriously impaired it remains, whatever disorder may touch it, and is therefore never lost.
     One of the most interesting contributions to the discussion is made by Karl Barth, who says that the close association of man's being in the image of God and his being male and female suggests that the man-woman confrontation reflects the interpersonal relationships in the Trinity. We are reminded here of the statement in the Writings that the Athanasian Creed is true, provided that a Trinity of person is understood and not a Trinity of persons; for if the word, intrapersonal, is substituted for interpersonal, Barth's comment becomes true. Spiritually understood, the image of God in man most certainly reflects the trine in the Lord's person-the Divine love, the Divine wisdom and the Divine of use and the relationships among these three essentials.

     However, the association noted by Barth suggests another thought which can only be touched on here but which should be thoroughly examined. It is a teaching of the Writings that what proceeds from the Lord is Himself. It is also a teaching that what is one in the Lord is divided in proceeding. When God, who is one and Divine Man, finited His infinity to create man in His image, He created them male and female- distinct, separate, yet complementary. Yet by the marriage of love truly conjugial there is effected, not a consociation, not a conjunction, but a union of minds which makes one mind of the two; so that the image divided into male and female becomes one again in man.
     What is suggested, then, is that the full image of God, Divine Man, is neither male nor female but a conjugial pair, in whose united mind that which was distinguished into male and female becomes one, again to reflect the unity of God. Under this idea, the celestial, who are in conjugial love itself, are, in their marriages, likenesses of God, and the spiritual in their marriages are His images. Husband and wife indeed retain their individuality and their identities; but they are one, as Divine love and wisdom in God-Man are distinctly one.

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Church News 1966

Church News Various 1966

     THE ACADEMY OF THE NEW CHURCH

     Commencement

     For those who may have thought that the Asplundh Field House looked cavernous, this year's Academy Commencement Exercises, held June 14, gave a different picture. Around 800 were present to applaud graduates from the secondary schools and college, and to listen attentively to the Rev. Elmo C. Acton, Dean of the Bryn Athyn Church. Dean Acton's address, which will be published in a later issue, went straight to the heart of the institution's distinctive purposes in placing before the graduates a vision of eternal ends as the goals for which their education had prepared them.
     Once again the traditional songs in the sacred languages provided a sphere for the service of worship and the awards which followed. The Girls School graduates, dressed in white, established a record in numbers, with 40 receiving diplomas; and with 32 from the Boys School, the total of the secondary school graduates was also, at 72, the highest in the Academy's eighty-nine commencements. The names of these graduates, together with those from the Junior and Senior College, are published below.
     Valedictorians were: Girls School, Mary Mergen; Boys School, Michael Gladish; Junior College, Christopher Smith; Senior College, Elizabeth Barnitz. All the valedictories were marked by unusual simplicity and grace, appropriate to the occasion and to the mingled sense of accomplishment, gratitude and a new beginning.
     E. BRUCE GLENN

     ACADEMY SCHOOLS

     Awards, 1966

     At the Commencement Exercises on June 14, the graduates received their diplomas and the honors were announced as follows:

     Senior College
     BACHELOR OF SCIENCE: Elizabeth Fifield Barnitz, Sylvia Cranch.

     Junior College

     DIPLOMA: With Distinction: Kathleen de Maine.
     DIPLOMA: William Leslie Alden, James Stuart Andrews, Edward Brian Friesen, Richard Walter Glenn, Barbara Jill Heilman, Martha Duane Hyatt, Jan Junge, Linda Allen Klippenstein, Mary Parker, Bruce Alan Reuter, Donald Edmonds Robbins, Kingsley Glenn Rogers, Richard Herbert Rose, Kirsten Louise Rydstrom, Christopher Ronald Jack Smith, Sandra Nell Synnestvedt, Elsie Patricia Waddell, Karen Sue Wille.

     Girls School
     DIPLOMA: With Honors: Nina Dunlap, Cynthia Ruth Kuhn, Judith Margaret Scalbom, Kirsten Soneson.
     DIPLOMA: Nadia Jo Barry, Barbara Blanche Betz, Abbie Blair, Anna Karine Boyesen, Claire Elizabeth Cockerell, Marge Coffin, Claudia Cranch, Sarah Cross, Diane Bell Davis, Martha Janet Ebert, Diana Caroline Esak, Karin Field, Joan Louise Fuller, Diana Glenn, Julie Elizabeth Griffin, Martha Gyllenhaal, Kathleen Meredith Hugo, Normandie Lee, Mary Elizabeth Mergen, Judith Carey Nash, Janice Dee Norton, Siri Lawson Odhner,

400

Cheryl Anne Packer, Emily Pitcairn, Beatrix Emma Redmile, Linda Joyce Ripley, Sheila Rose, Lili Salinas, Margaret Anne Schiffer, Beth Ann Schnarr, Elsa Lee Schoenberger, Carol Annette Smith, Pamela Deep Smith, Natalie Synnestvedt, Rima Synnestvedt.

Boys School

     DIPLOMA: With Honors: Dennis Ervin Bradin, Bryan Scott Genzlinger.
     DIPLOMA: John Michael Alan, James Milton Beusse, Theadore Allan Braun, Hugh Raynor Brown, Herbert Brent Bruser, George Chaung 1. Chen, Cedric Daryl Cranch, Edward Robert Dudlik, Jr., Michael David Gladish, Michael Dean Glenn, Carl James Hansen, James Leonard Holmes, Steven King, Carl Hyatt Kintner, Leigh Clark Latta, 3rd., John Stewart Lindsay, Julien Hughes Odhner, 2nd., Lawrence Posey, Arthur Lee Schoenberger, Mark Christian Schoenberger, Christopher Warren Simons, Colin Vaughan Smith, Hunter Hudson Cole Smith, Francis Ashle Spracklin, Jeremy King Synnestvedt, Nicholas Lang Tyler, Ted Graham Walter, Ivan Wille, Carlile Francis Williams, Neil Proctor Wilson, Jr.

     Theta Alpha Award

     The Theta Alpha "Alice Henderson Glenn Award" was given by the Faculty of the College to Karen Wille.

     SWEDENBORG SOCIETY, INC.

     156th Annual Meeting

     The 156th Annual General Meeting of the Swedenborg Society was held at Swedenborg House on May 17, 1966, with the president, Mr. Alan A. Drummond, in the chair, and some 50 members and friends in attendance.
     The meeting opened with the Lord's Prayer, led by the Rev. C. H. Presland, and the president then welcomed the Rev. Obed Mooki, Assistant Superintendent General of the Conference New Church Mission in South Africa, and invited him to take part in any discussion if he so wished.
     After apologies for absence had been mentioned, and the Minutes of the 155th Annual Meeting adopted, the honorary secretary presented the report and, in the unavoidable absence of the honorary treasurer, the accounts for the year ended December 31, 1965. Mrs. Griffith drew attention to the good progress made in the preparation of volume VI of the third Latin edition of Arcana Coelestia and in the new translation of Apocalypse Revealed by the Rev. F. F. Coulson, who was now well on with chapter 20. She referred to the ill health suffered by Mrs. Harley through the year and suggested that a message of greeting be sent to her from the meeting. The foreign publications paid for by the Society, Zulu and Tamil, were felt to be well worth while. Mr. Chetty was doing good work in spreading the Writings in Southern India. As for the Zulu, the secretary had been pleased to hear the opinion of the Rev. Obed Mooki that these translations were very good.
     The distribution of The Happy Isles to children in New Church societies had dwindled somewhat; and as it was thought that changes over the years of secretaries had led to ignorance of the scheme, letters had recently been sent to all New Church Sunday school secretaries reminding them of the Society's wish that each child should have this book on his or her twelfth birthday. Sales had increased substantially last year and it was hoped that this would be maintained in the current year. Reference was made to the new type of meeting, of which three had been held; at each of these, instead of the expository lecture, three papers on the chosen book had been given by lay men and women. Mrs. Griffith referred to the great loss the Council had sustained recently in the resignation of the chairman, Mr. Kenneth F. Chadwick, because of illness. More would be said of him later in the meeting, but members would appreciate the Council's feeling that his place would be very hard to fill.
     Turning to the accounts, the secretary said that the treasurer wished to stress the all-around rise in expenses; last year saw only an average amount of publishing and printing, and only relatively small expenditures on repairs to the premises, yet we finished with but a modest surplus. In the current year we were already committed to well over L5,000 for printing, compared with L2,600 last year, and other expenses will continue to rise; so unless we can increase our income we shall have a large deficit.

401

The treasurer will in the near future make some changes in our investments, but the benefits of these will be long- term, to guard against inflation, and the immediate result is likely to be a small reduction in income. Therefore we must hope that sales and subscriptions will increase greatly. A drive for new members will be made. The treasurer wished that special mention he made of three things: the generous gift from the Pitcairn family in Bryn Athyn; the free services so generously given by our auditor, Mr. A. D. Atherton; and that about 95% of the treasurer's job is done with great efficiency by Miss M. G. Waters. The secretary concluded by emphasizing what the Society owes to the office staff: Miss Waters, Mr. Campbell, Mr. Wainscot, and particularly Miss Waters.
     The president then said that in the absence of the retiring chairman of the Council he had the pleasure of moving the adoption of the report and accounts. He suggested that members try to read between the lines of the brief and factual report before them and imagine what it meant in terms of work done. This was particularly necessary with regard to the work of the Advisory and Revision Board, which by the devoted efforts of our few scholars goes on year in, year out. Mr. Drummond also referred to advertising in The Listener, saying that over three years replies had averaged 80 a year. The motion was seconded by Mr. Owen Pryke, who also supported the suggestion of sending a message of sympathy and good wishes to Mrs. Harley.
     Mr. Eldin O. Acton spoke of the splendid work done by the president as advertising manager; following the recent publicity on the BBC about life on the moon, Earths in the Universe had been advertised in The Listener. Mr. Acton was glad to see new and young membership on the Advisory and Revision Board, and hoped that in due course this would make possible a new English edition of the Arcana Coelestia. Miss H. G. Stacey said she had talked recently to a lady, new to the doctrines, who was full of praise for the Society's productions. Miss M. Acton asked a question about grants of books to school libraries. The Rev. D. L. Rose, as a newcomer to the Council, had been impressed with the spirit of the meetings, which are well attended and give an impression of high activity. They are businesslike, but with a delight in the use performed. He had never seen a finer chairman than Mr. Chadwick. The Rev Dennis Duckworth said that he and his wife had been proof reading the new pocket edition of Heaven and Hell, and he felt that Mrs. Harley's translation could not be improved. It is a fine piece of work. The Rev. Obed Mooki wished to express the gratitude of his people and their heartfelt appreciation of the work of the Society. Mr. Zungu's Zulu translations were first class. Mr. Mooki delighted the meeting by saying in Zulu: "Thanks a million. May the Lord rain His blessing upon you, and may you go from strength to strength." The report and accounts were then formally adopted.
     The president moved the following resolution, which was carried with acclamation: That this meeting sends its warm greetings to Mr. Kenneth Chadwick, its hopes for a speedy and complete restoration to health, and its gratitude for all he has done as chairman of the Council for ten years, and previously as treasurer.
     The president then presented the Council's nomination for president for the coming year, Mr. Norman Turner. He was delighted that we were to have a young man in the office and knew that Mr. Turner had much to contribute. This was seconded by Sir Thomas Chadwick and carried unanimously. Mr. Turner said that he was sensible of the honor and the responsibility of the office. He would do his best. Mr. Acton then moved the election of the retiring president, Mr. Drummond, as vice president, and this was carried with applause. Mr. Dan Chapman proposed the election of Mr. F. B. Nicholls as honorary treasurer for the coming year, saying that he thought the Society fortunate in having someone of Mr. Nicholls' quality as treasurer.

402

     The secretary then announced that as there was one vacancy on the Council and one nomination had been received, no vote had been necessary. The four retiring members who had offered themselves for re-election were therefore reelected. These are: Messrs. E. C. Acton, P. L. Johnson, Owen Pryke and Norman Turner. The new member is Mr. G. Roland Smith.
     The president gave his address, on "Time and the Swedenborg Society," which is printed elsewhere.
     A hearty vote of thanks to the president for his many services and for his address was proposed by Sir Thomas Chadwick and carried with applause. The meeting closed with the Benediction, pronounced by the Rev. Dennis Duckworth.
     FREDA G. GRIFFITH,
          Honorary Secretary
RAYMOND PITCAIRN, ESQ. 1966

RAYMOND PITCAIRN, ESQ. Editor 1966

(Continued from page 352)

character formed by a long life of looking to the Lord in the Heavenly Doctrine for enlightenment and guidance. Despite the variety and depth of his interests, he was, in the original and best sense of the term, a simple man; humble in his attitude to the truth, modest in his bearing before men. He had no need to be all things to all men. Because of his integrity he could be, and was, the same man to all kinds of men; and he could establish friendships with men in all walks of life, within and outside of the church, with whom he had common interests and in whom he felt that he found the same virtues which he himself sought.
It is impossible to think of Raymond Pitcairn without thinking also of his wife Mildred, their sons and daughters, and their grandchildren. All who knew him at all well were aware that his life with them as centered in his home was a tower of strength to him in his many activities. The affection and sympathy of the entire church go out to them at this time. Although the passing of Raymond Pitcairn marks the end of an era, the uses of the General Church and the Academy which he loved will go on, and will be served by others as he served them faithfully, with unbroken continuity. His place can never be filled, but the work, as he well knew, is the Lord's and will go forward.
THE EDITOR

403

RAYMOND PITCAIRN, ESQ. 1966

RAYMOND PITCAIRN, ESQ. Rev. GEORGE DE CHARMS 1966

Announcements

405

No. 9
NEW CHURCH LIFE

VOL. LXXXVI
SEPTEMBER, 1966
     A Memorial Address

     (Delivered in the Bryn Athyn Cathedral, July 14, 1966.)

     "Open to me the gates of . . . [justice]: I will go into them, and I will praise the Lord." (Psalm 118: 19)

     Time is in continual flux. It is like a kaleidoscope which, as it turns, reveals startlingly new patterns of form and color, the beauty and significance of which can never be foreseen. Of these changes in time we become especially aware with the passing of men who, by strength of character and by providential opportunity, have exerted a dominant influence over human affairs. This is the case with Raymond Pitcairn, who, at the end of a full life extending over more than eighty years, has been called by the Lord into His heavenly kingdom. He was a man of outstanding ability in many fields of activity, in all of which he has left enduring testimonials to his deep love of use, his unceasing devotion to the service of others. We cannot here even begin to give a meaningful account of all his varied accomplishments. Rather would we wish to express the inner spirit of the man; the qualities of mind and heart that made these attainments possible; the qualities by which we knew him, and for which we loved him deeply as a friend and co-worker in a great cause.
     What, we would ask ourselves, lay at the core of Raymond Pitcairn's character? He was born and nurtured in the sphere of the early Academy, that remarkable era of awakening to a new spiritual day. His family and his close associates were caught up in the joy and the enthusiasm of the discovery that the risen Lord Jesus Christ, the infinitely Human God of heaven and earth, had come again, revealing the immanent presence and overruling providence of His love and wisdom in the power and the glory of His opened Word.

406

     The remains of affection implanted during those childhood years became the driving force, the mainspring, of all his later life. They led him to seek eternal values in everything he thought and did. For him, religion became not merely a preparation for a future life, but a constant challenge to make all the activities of his life an outward expression of love to the Lord and charity toward the neighbor.
     His natural love of justice inspired him to enter the legal profession, where he became known for his unswerving devotion to honesty and a profound respect for the dignity and power which the law derives from its Divine origin. Early he became a controlling director of the Pittsburgh Plate Glass Company, demonstrating a keen sense of business acumen and a lively interest in the production of a wide variety of materials of great value to industry, and through this, to human society. His deep love of human freedom and of equal opportunity for all men to develop their individual abilities expressed itself in a very genuine love of country that caused him to become active in the field of politics.

     As central to all this, however, Raymond Pitcairn was fired by a great zeal for the development of New Church education; that is, for a new system of education whereby each rising generation might be imbued with the love of truth-not only the truth of nature, but together with this, the truth concerning man's spiritual life as that truth is revealed in the Divine Word. To this end he gave generously, not only of money, but also of his personal time, thought and energy, to promote the growth of the Academy schools in which he had received his early training.
     In addition to his many legal and financial duties, he undertook the architectural responsibility for the construction of this Cathedral-Church in which we now worship, as a center from which the gospel of the Lord's second advent might go forth to all the world. Although it is based on the Christian Gothic style of the fourteenth and fifteenth centuries, the building is unique in that its symbolism throughout is drawn directly from the teaching of the Heavenly Doctrine.
     Raymond Pitcairn loved beauty in all its forms. He took great pains to find a spot for a summer home where he and his family might enjoy to the full the unspoiled beauties of nature. But he was also a great patron of the arts, by which men in all ages have sought to crystallize in tangible forms the inner aspirations of the human spirit. His home in Bryn Athyn houses a very remarkable collection of art objects, a library of rare books, and a machine for the reproduction of great music that is outstanding in power and tonal quality. He himself was a skilled violinist, and he did a great deal to promote the Bryn Athyn Orchestra. His home was a center for the performance of both amateur and professional chamber music, which the entire Bryn Athyn Society was invited to enjoy.

407

     But within all these things there was the overruling spirit of the New Church. Raymond's love of the Heavenly Doctrine found symbolic expression in every room of his home. His marriage was established on the hope and the living prayer for the Divine blessing of conjugial love; and of all the things he leaves to perpetuate his memory, the most precious are his children and a host of grandchildren, on whom both Raymond and his wife Mildred have lavished loving care and wise training that cannot fail to extend its influence far into the future.

     Many have supposed that immortality is no more than the memory that lingers on through succeeding generations. Indeed, all men seek to live on after their death in the hearts of those who follow them. But this, by itself, gives no satisfying answer to the question as to the end and purpose of human life. It takes no account of the glad message of our Lord's resurrection. The very essence of Christian faith lies in the Lord's words: "I am He that liveth and was dead, and behold I am alive forevermore"*; and especially in His promise to His disciples, when He said: "Yet a little while, and the world seeth Me no more; but ye see Me:
because I live, ye shall live also."**
     * Revelation 1: 18.
     ** John 14: 19.
     The Lord's love is infinite. The supreme purpose of His creation is that there may be a heaven from the human race-a heaven where the Lord can bless His people with an ever-increasing abundance of joy and blessing, of use and happiness to all eternity. Because of this, in the sight of the Lord, no one lives on earth for any other purpose than that he may be prepared to enter the world of everlasting life. It is of providence that every man should build within his earthly body a mind and a spirit that shall go with him into that other world. When the body dies, this mind is set free from the limitations of time and space and matter. It is still a man, in perfect human form, capable of exercising all the skills, the qualities and the abilities of love and wisdom which had been developed within it during man's life on earth. These qualities and abilities, all of which are spiritual in nature, can then be perfected to eternity, so that the man himself, the person, the individual, may enter into the uses of a heavenly society, and can know untold happiness and blessing in his performance of them. This is the only kind of immortality that is worthy of an infinitely wise and loving God.
     To this continuation of his life, Raymond Pitcairn has looked forward with complete assurance. Even as he passed through the valley of the shadow of death he repeated in his heart the words of the Psalmist: "Open to me the gates of . . . justice: I will go into them, and I will praise the Lord." We can hardly' imagine his delight as he wakens, as if from sleep, to find himself in that new and wonderful world; his glad reunion with the beloved relatives and friends who have gone before; his eager search for the special place prepared of God where he may enter into the heavenly use for which his life on earth has prepared him.

408

To those of us who remain for a time in the world whence he has departed, his passing cannot fail to leave an aching void. It brings inevitable change into the lives of all of us, change from which we are prone to shrink. But this, too, is of the Lord's Divine Providence, and it contains hidden blessings to each one of us, blessings of eternal value which could not otherwise be given. For this we can only lift up our hearts in praise and glad thanksgiving to the Lord for all His benefits toward us. Not the least of these is the sure knowledge that our beloved friend takes with him into that other world all the treasures of heart and mind which he had gathered here. He is not far away, but in close though unseen contact with all those whom he loved on earth; and he will continue to perform uses which will redound to the great benefit of the Academy, and of the church he loved so deeply and served so well. Times change, but the Word of the Lord shall stand forever. Amen.
PRODIGAL SON 1966

PRODIGAL SON Rev. PETER M. Buss 1966

     "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants." (Luke 15: 18, 19)

     These words express the essential spirit of repentance. The Lord cannot be present in a proud, self-satisfied mind, because that mind is closed to Him. It does not see the truth, that man of himself is utterly evil, and that the Lord alone is good; therefore it sees no need to invite the Lord's presence. If we cannot find it in our hearts to utter these words- "Father, I have sinned against heaven, and before Thee, and am no more worthy to be called Thy son"-then we are not on the path of salvation.
     The whole parable of the Prodigal Son openly teaches many spiritual-moral truths, truths which the Lord gave to the Christian Church. It is probably because of this that in the two passages which expound this parable in the Writings it is expressly stated that every detail has an internal sense; for we may be tempted to see only the moral sense, and if we do this, the parable does not yield its full spiritual message.

409

When we examine the internal sense we find it to contain a spiritual story in which the Lord searches deeply into our minds and touches our weaknesses with the finger of truth.
     The prodigal son typifies an ungrateful child. He takes that which will eventually become his, and wants to use it as he pleases. Therefore he goes off into a far country, away from the responsibilities of his home, where his conscience need not be burdened by the sorrow of his family at his misdeeds. There he wastes away his substance in riotous living.
     He represents one who is prodigal of spiritual riches, which are the goods and truths of the church. These he is meant to inherit from his Heavenly Father; but when he comes of age he wishes to live on his own. He takes what he has received from the Word, and he takes the spiritual gifts of freedom and rationality which the Word has made possible, and removes himself from the Lord. In a far country he lives in such a way that everything of the church with him is wasted.

     It would appear from the general teachings of the Word that there are at least two kinds of spiritual prodigality. One is more obvious than the other, but both of them involve a life which is spiritually unproductive and therefore useless; and, unless amended, they both end up in confirmed, even if concealed, evil.
     The first of these arises out of the decision of a young man to choose some evil inclination. The Lord continually provides us with the substance, or the riches, of heavenly life; with the goods and truths which are the living Word. He inflows with them, and thereby provides also the freedom to will good and the rationality to see the way to good. Most people, however, turn to evil in young manhood;* and in so doing they remove themselves from the Lord, and from the true state of the church, into a state in which they can enjoy their evils without too many pangs of conscience. They voluntarily and consciously turn their minds away from truth and good, and so these spiritual substances become dormant and stagnant; they appear as if lost to consciousness. This is spiritual prodigality.
     * AC 5470.
     Perhaps, however, there is another kind of prodigality which is not as open, and yet which would be common in the organized New Church. The gifts, the riches, which the Writings bring are greater than any others which have ever existed. This revelation is the crown of revelations, and it is so called, not because it is a perfect systematic statement of doctrine, but because it makes possible the happiest and the fullest of lives-a life which is in accord with the Divine will.

410

Never before has the Lord revealed Himself so fully; never before has He opened the mansions of heaven, so that men may not merely see them, but may live in them while on earth.
     This teaching about the Crown of Revelations is not given so that we who acknowledge it may feel proud of something which we have that others do not have. It is given to make us realize that if we acknowledge it, we have the greatest possible responsibility. Entrusted to our care is some of the spiritual welfare of the human race. The church must grow on earth, for if it dies, there will be no power on earth which can successfully combat the hells; and the church can grow only through the men who know of its existence and see its importance. The Lord gives the church, but we are the custodians on earth. If we fail, to some degree so does the church.

     It is very easy for us to avoid our responsibility, to be prodigal of our priceless treasure. An adult New Church man may live a reasonably sound moral life, and not openly indulge evils, and yet be a prodigal son. He may fear the consequence of evils so much that he shuns them in act, and becomes so resigned to the impossibility of doing them that he does not even look for opportunities. Therefore he lives a life which is not tainted by open misdeed. He is regarded by others as being basically a good man. He may be well liked for his pleasant disposition or his outward thoughtfulness; and people would be very hesitant to think ill of him.
     He is a prodigal, because he has not met and faced the responsibilities which the Word has placed upon him. He is content to live without a spiritual principle as the vital motivating force of his life. His day to day decisions are formed according to his own opinions of what must be done; he seldom if ever asks himself what the Word says should be done. He has taken what the Word has given him, and has removed himself from the Lord, for the Lord's will is not considered as his supreme authority. Therefore he has wasted away his portion of the revelation in shallow living.
     He may not be in open evil; but in such a life evil is present. It has to be, because by nature man is evil. Conceit, unjustifiable anger, intolerance of the weaknesses of others, a lack of sympathy; and even the more subtle transgressions against the Decalogue such as business dealings which partake of dishonesty, or desires which are not altogether chaste; all, or many of these, will be present in a life which does not vibrate with the resolve: I will obey the Word!
     It is so easy to slip into such a life, to glide into an existence which considers only our span on this earth. It is also easy to justify it, after the naive idealism of youth has passed and the stern business of living demands that we be practical.

411

Then the hells encourage a skeptical, cynical outlook; they strangle the growth of a true idealism, and lead us instead into an existence which reflects little of eternal principles. They persuade us to equate what is from hell with what is practical. On earth we may prosper though such a life; but our spirits languish and decay, because we do not look upon this life as a part of one which stretches past death into eternity; and we will find ourselves malleable in the hands of the hells, becoming more and more prone to attitudes which we may be able to justify, but which deep in our hearts we know are not in accord with the Word. We will avoid reflecting closely on these attitudes, and shrink from questioning their moral implications; because, deep within us, we know that they are wrong.

     "And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks which the swine did eat; and no man gave unto him."
     In the Word, a famine represents the hunger of the spirit. The spirit is in want when it has no good, or no delight. Just as we constantly need food for our bodies, so we always search for delights to nourish and uplift our spirits. If there is no delight, our spirits suffer from famine.
     A young man who turns to evil and an adult who lives a life which is spiritually shiftless both fall victims to this famine. The very nature of evil and of selfishness is that they can find no delight which brings lasting satisfaction. Selfish pleasures pall and cloy after a while; they no longer produce contentment. When this happens, the resultant state is one of emptiness. Life seems pointless, the prospects ahead uninviting. The man's spirit cries out in hunger for some joy, some new pleasure, which will bring him satisfaction. Immediately he finds that he is at a crossroads of life. He can choose to seek heavenly delight again-the delight which he has spurned so far; or he can delve deeper into the pleasure of confirmed evil.
     This is portrayed by the prodigal son's feeding the swine, and being so oppressed by hunger that he was tempted to eat their fodder. No greater depravity could be known to a Jew, to whom the swine themselves were an abomination, let alone their food! A man who ate swine's food would be held in contempt, and forever exiled from Judaism. This is the choice which faces the man. Will he consciously delve deeper into the depraved delights of the hells, and exile himself from, perhaps even deny, the church, the Word and heaven? Or will he repent, and return to his Father?

412

     It is at this point that the Lord touches a man s spirit, and tries again to awaken in him a desire for heaven. It is not on the basis of one choice alone that we are condemned; for when someone enters into an evil love the Lord still tries to save him. He constantly looks for opportunities to arouse in him a desire to repent. He can do so if there is with that man something of anxiety over the fact that he has done evil.* If there is no remorse, there is no hope, for there is nothing which the Lord can reach. But a man who feels some fear when he reflects on the evils he has done or thought still has the hope of salvation; for in that anxiety there is an acknowledgment of evil, and a recognition that it would have been better had he shunned it.** This anxiety the Lord nurtures; and when the man enters into a state of dejection, or spiritual famine, when he sees himself as he really is, and has a choice between repentance and a deeper evil, then the Lord calls forth his old fears and causes him to confess.
     * AC 5470.
     ** Ibid.
     "And when he came to himself, he said, How many hired servants of my father's house have bread enough and to spare, and I perish with the hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son; make me as one of thy hired servants."

     A hired servant performs his functions in the home for the sake of the pay which he will receive, while a son is expected to work from the bond of love which ties him to the home. The sons of God, therefore, are those whose good proceeds from a heavenly love; but the hired servants represent those who do good because of the reward which they will get-heavenly happiness.
     It is the desire to know and enjoy the happiness of heaven that is the first motive in a penitent man. He sees that his own efforts have brought him no real happiness, and, realizing for the first time that only the Lord can bring him happiness, he turns to Him. He does so in humility and sorrow, asking to be forgiven; but asking also for the joy of heaven. His first state of repentance, therefore, is an external one; it is selfish. But it has good in it, for it looks to eternity. It makes him adopt spiritual principles, and begin a life which will look beyond the pleasures of the body, and outward from himself towards the neighbor.
     So in humility he begins his return to the Lord's kingdom, obeying the Word, shunning the evil he has espoused, and always hoping for the delights of heaven. But this selfish hope the Lord slowly and subtly bends into a love which is something altogether different. As the years roll by, he finds that he is heir to a deeper joy than he had envisaged.

413

For he does not remain a hired servant, he is reinstated as a son. He gets his reward-the happiness of heaven-but finds, paradoxically, that it consists in the joy of doing good to others without a desire for reward. In partaking of this delight he becomes a true son of God. "This my son was dead, and is alive again; he was lost, and is found."
     Let us never forget this central truth; it is of the mercy of the Lord that whatever path of life we may take, no matter how evil, He always provides a way which returns to the heavenly kingdom. At every step the way is open, if only we will listen to the voice of conscience which makes us anxious for our eternal lot, and fearful of the depravities which lie ahead of us if we do not repent. For that voice is the Lord within us, prompting us and saying: "Seek ye the Lord while He may be found; call ye upon Him while He is near; let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon."* Amen.
     * Isaiah 55: 6,7.

LESSONS:     Luke 15: 11-32. Luke 19: 1-10. Arcana Coelestia 5470.
MUSIC:     Liturgy, pages 487, 442, 485.
PRAYERS:     Liturgy, nos. 58, 95.
WHEN THE CHURCH IS CALLED SPIRITUAL 1966

WHEN THE CHURCH IS CALLED SPIRITUAL 1966

"The church is called spiritual when it acts from charity, or from the good of charity-never when it says that it has faith without charity, for then it is not even a church. For what is the doctrine of faith but the doctrine of charity? And to what purpose is the doctrine of faith, but that men should do what it teaches? It cannot be merely to know and think what it teaches, but only that what it teaches should be done. The spiritual church is therefore first called a church when it acts from charity, which is the very doctrine of faith. Or, what is the same thing, the man of the church is then first a church, lust in the same way, what is a commandment for? Not that a man may know, but that he may live according to the commandment. For then he has in himself the kingdom of the Lord, since the kingdom of the Lord consists solely in mutual love and its happiness" (Arcana Coelestia 916: 2).

414

IF I MAKE MAY BED IN HELL 1966

IF I MAKE MAY BED IN HELL Rev. FRANK S. ROSE 1966

(Delivered to the Fifth Session of the 24th General Assembly, Oberlin, Ohio, June 17, 1966.)

     Since the Last Judgment, over two hundred years ago, there has been greater freedom of thought in spiritual things. This has resulted in a welcome move away from some of the old falsities. Orthodox Christianity has been in steady retreat-a fact which would not be so distressing if we could see the New Church growing fast enough to take up the slack. In this retreat there has been increasing doubt as to certain fundamental doctrines. God has become more and more remote, and is openly denied by many. Life after death is considered as a possibility, but little more than that. A belief in heaven has somehow persisted in the minds of some; but few, if any, believe in hell. Hell holds no terrors for modern man.
     This is not exactly a new thing. In a Memorable Relation in True Christian Religion we read about twelve newcomers to the spiritual world being interviewed about their ideas of life after death. None of them was aware that he was already living in the spiritual world. Most were doubtful about life after death at all. Apparently none of them really believed in hell.
     The first admitted that he had been brought up to believe in both heaven and hell, and that all moral people go to heaven. In his opinion, all people lived a moral life; so he concluded that hell could not exist and was a fable invented by the clergy to keep people in order. Note how this agrees with the attitude of many people today: people who might describe themselves as Christian, but who do not seem to be the least bit worried about the lack of religion in their own lives or in those of others.
     The second claimed to believe in both heaven and hell, but said that it was only a matter of taste which you preferred. He felt that since good and evil were equally delightful, it was only a matter of choosing whom you wanted to serve-God or the devil. In this view, hell is the heaven of the wicked.
     The third said that he did not believe in either, since no one had ever come back from the spiritual world to tell about them.

415

The fourth answered that people after death became spectres or ghosts, and that it was therefore impossible for them to return to earth. The fifth replied that the bodies of men would rise again at the time of the Last Judgment; but the sixth countered with the idea that this was impossible, since the bodies of all are eventually eaten by worms, or decompose, and could not be resurrected for re-use. The seventh refused to believe in life after death, since it is said that animals and birds cannot go to heaven. The eighth argued that an omnipotent God could not but save everyone, and that therefore heaven might exist, but not hell. The ninth referred to the grace of God as proof that hell cannot exist; and the tenth added that God made expiation for sins, and that hell is impossible.
     The eleventh was a priest who voiced the doctrine of predestination, although it is not clear from what he said whether he meant that some were predestined to heaven, and others to hell, or that all are predestined to heaven. The twelfth was a politician who gave his view only because they asked him to crown the replies. He was very tolerant, and did not blame the priest for preaching heaven and hell, but asserted that no one really knew anything about them.
     The angels were amazed at the ignorance shown by these newcomers' replies. To arouse them from their sleep, they said: "There is a heaven and a hell and a life after death: of this you will be convinced."* They were convinced by their experiences in the spiritual world. But men on earth are to be convinced by the things revealed through Swedenborg from things heard and seen; for these were revealed that "ignorance may be enlightened and unbelief dispelled."*
     * TCR 160: 7.
     ** HH 1. Cf. Dom. Pref., CL 532: 4.

     There is such a wealth of teaching on this subject that it would be impossible to deal with it in a single address. Besides, many of the teachings are well known by most of the people here. In this address I intend rather to consider some of the thoughts that arise out of the supposition: "If I make my bed in hell.*
     * Psalm 139: 8.
     The subject is bound to be of importance to anyone who thinks at all seriously about life. For although hell is denied by modern man, it still exists for him and is still a part of his experience. The word, hell, is used freely and in various contexts, and this is not always a matter of poor vocabulary or bad language. For although people have ceased to acknowledge and thus to fear hell, they still know that there are things both good and evil, and they still worry about the problem of unhappiness and misery. It is more that people are not concerned about the possibility of hell after death, and seek non-religious answers to the problem of hell on earth.

416

     People do not really know what hell is, and that is why definitions of it are so numerous, and so unsatisfactory. War is hell; disease is hell; loneliness is hell; even marriage is hell; hell is other people; and so on, ad infinitum. The solutions are equally numerous and unsatisfactory. "If people only had more money there would be no misery." "If we could only cure disease life would be heaven." "Education will rescue people from ignorance, crime and evil." "Psychiatry will untangle the knot of deep human emotions and internal conflicts." "Politics will make the world a better place to live in." Yet in spite of progress on all these fronts-economic, medical, educational, psychiatric, political and social-the problem of evil seems, if anything, to be more serious and baffling.

     Why have people turned to natural solutions of spiritual problems? It is because they do not consider the problems to be spiritual, or do not believe in Divine revelation. As the people said to Aaron at the foot of Mount Sinai: "Up, make us gods which shall go before us; for as for this Moses . . . we wot not what is become of him."* The modern thinker tries to construct a system of morality and ethics without having recourse to Divine revelation; and having fashioned it with his own intelligence, he is slow to recognize how useless it is in the face of human problems, and still expects blind faith from the people when he says: "These be thy gods, O Israel, which have brought thee up out of the land of Egypt."** External measures may be able to deal with external problems; but they cannot touch the deepest miseries of the human race and more often than not seem only to aggravate them. The hell remains, with added disillusionment, so that more and more people seem convinced that life itself is hell.
     * Exodus 32: 1.
     ** Exodus 32: 8.
     This is the tragedy of modern man. He is intelligent enough to reject the old-fashioned idea of hell, but is not yet able to understand the nature of the hell within himself. He is not strong enough to change, and is not farsighted enough to see that his own hell could become worse after the death of the body. For the fact is that those who do not believe in God will never find a solution to the problem of evil. Indeed the denial of God is undoubtedly the underlying cause of the increasing unrest of the human spirit. On the other hand, those who do believe in God must understand how it is that a loving and all-powerful God could permit evil to exist.
     If we are to think clearly on this subject, certain points must be known: 1) that God does not create evil or hell; 2) that no man was, or is, born for hell*; 3) that no one is forced to enter hell, but enters of his own free will; 4) that punishment in hell does not come from the Lord, but is brought upon the devils by their own evils.

417

This helps to explain the existence of hell. It does not in the least mitigate its horror. It merely turns the traditional question, "How can God tolerate the existence of hell?" into "How is it that the devils tolerate it?"
     * CL 250e.
     For after death people are perfectly free to do as they like. When they leave the natural world they leave behind them their physical bodies, their natural wealth, their reputation, even their desire to have a reputation. Besides, they lose the ability to change, so that they become more and more like themselves and are carried inexorably into the blessings or curses attendant on their ruling love.

     If someone asks a New Church person: "You don't believe in all that stuff about hell fire, do you?" a useful opening is: "We believe that after death people retain the character they had on earth and are free to do exactly as they please." After a pause, the questioner will slowly begin to realize that this implies the existence of hell. The Writings say that to understand hell you have only to imagine a society of people with all external restraints removed.* What would human behavior be like if there were no civil laws, no police force, no courts, no discipline at home or in school? I know what some of you will be tempted to say-"It sounds pretty much like some of the places I know on earth"! To a degree that is perhaps true. There are places where discipline is lax, law enforcement is weak or corrupt, and theft, murder, adultery and lying are the order of the day; but there can never be complete anarchy on earth because human nature demands a degree of restraint; and if this is not imposed by the civil government it will be Imposed by public opinion, or by individual men of power.
     * AC 10748; HH 560.
     Yet we are all free of these restraints in our imagination. Within the closed chambers of the mind we can murder, steal, lie and commit adultery to our hearts' content. Literature, plays and entertainment appeal to this inner world of the imagination, and sometimes portray it in all its ugliness and evil. The hell within man reveals and advertises itself on every bookstall, in every theater, on millions of screens throughout the world. Men delight in this hell and fear it not.
     Just consider what life would be like if we could live openly as we do in our imagination, without fear of punishment or sense of shame. The whole fabric of society would be destroyed. Indeed, unlimited freedom is so dangerous that it is permitted only in heaven, and even there the angels are bound by internal bonds of love or conscience.*

418

Those who are without these internal bonds cannot be tolerated where people are innocent and charitable. A loving God permits people to exist, despite, their evils, but He cannot permit the evil to molest the good. Therefore they are kept separate, and the life which they make for themselves is the life of hell.**
     * AC 4167.
     ** DP 324: 8, 340 supplement.
     They associate with people of a similar character, and have plenty of time to get to know each other, so that their potential for harm is vastly increased, their patience and cunning are multiplied, and their hatred overflows. Yet the people they would love to exterminate always live to fight again. They are free to indulge in their delights; but the moment they go beyond the limits of external order they can no longer be protected against the deadly attacks of their associates, and are punished by them. These punishments continued until the "undelight of punishment prevails over the delight of doing evil."*
     * AC 1788.

     This presupposes that there are people who take such delight in evil that they can be restrained only by fear of punishment. That evil exists is certain. To know this we need only be sensitive to the evil that exists, not just outside of us, but in our own hearts. Yet it always seems that if people had a clear choice between the happiness of heaven and the misery of hell they would choose heaven, and that what appears to us to be evil is merely the result of misunderstanding, bad education or maladjustment.
     Yet evil originates from the love of self-a love which is implanted in man by the Lord. But man was created to receive higher loves from the Lord, so that he might become the image and likeness of God. When he refused to do this he alienated himself from the Lord, and lived only for the sake of self and the world. He perverted the life flowing into him and made it evil.* So we have the familiar teaching: "As love to the Lord and love toward the neighbor make the life of heaven with man, so, when they reign, do the love of self and the love of the world make the life of hell with him."**
     * Char. 204. Cf. CL 444; DLW 264.
     ** AC 10741, 10742.
     We sometimes forget how people are inclined to see nothing wrong in the love of self. They pander to the love of self, and speak of civilizing or sublimating it. They glory in the race for material possessions and make a virtue out of the love of the world. But consider the following passage. After explaining that mutual love makes heaven, with the good of all communicated to each, the number goes on to say.

419

     'Nothing else endeavors to destroy this form and this order than the love of self, and therefore all in the other life who are in the love of self are more deeply infernal than others; for the love of self communicates nothing to others, but extinguishes and suffocates their delights and happinesses. Whatever delight flows into them from others they receive to themselves, concentrate it within themselves, turn it into the filthiness of self, prevent its going any further, and thus destroy all that tends to unanimity and consociation. From this comes disunion and consequently destruction. And as every such person desires to be served, courted and adored by others, and loves no one but himself, hence comes dissociation, which is determined and puts itself forth into lamentable states, so that they perceive nothing to be more delightful than to torture others in direful modes and by phantasies, from hatred, revenge and cruelty. When such persons come to any society where mutual love resides, they are cast down of their own accord . . . and because they exhale a foul idea of self, their delight is there turned into a cadaverous stench, by which they are made sensible of the hell of self, besides being seized with terrible anguish. From this we can see that it is the nature of the love of self to be destructive not only of the human race . . . but also of heavenly order; thus that there is nothing in it but impurity, filthiness, profaneness and hell itself; however little this may appear to those who are in it."*
     * AC 2057: 3, 4.     Cf. AC 10745.

     Hear, then, a definition of hell: "The proprium of man is evil, and the delight of evil when perceived as good is hell."* We find it difficult to believe that people could actually delight in evil. We find it hard to realize that even though heaven is willing well to others from mutual love, there are some who make their whole life to consist in willing and doing evil to others from hatred and contempt,** and that they are even "most highly delighted with the destruction of others."***
     * DP 93.
     ** AC 4776: 2.
     *** AC 5993. Cf. AC 5863, 7280e.
     In fact, the Writings say that "the devils would a thousand times rather live in hell than out of it,* and this in spite of all the frustration, torment and punishment they endure. To them it might seem that hell is a kind of heaven for the wicked; but this is only because their life is such that hell is far preferable to them than heaven. "They call heaven, which is the abode of this blessedness and happiness, their hell, and flee away in order as far as possible to remove and hide themselves from the Lord's face."**
     * SD 5830.
     ** AC 2363.
     Now and again they are permitted to enter an angelic society, but they find that they cannot breathe there, and in the light of heaven they begin to perceive the filthiness and hell of their own affections. They cast themselves down, "marveling that that was heaven which to them was hell."* A spirit who practised magical and nefarious arts claimed that "there could not possibly be any other heaven than that which he made for himself. But it was given to answer that heaven is turned into hell as soon as the real heaven flows into it."**

420

Some were asked which they would rather do: live in whoredom in hell, or with a married partner in heaven. Swedenborg asked over a hundred of them, but not one answered the question.***
     * AC 3938: 6. Cf. AC 4225, 4226; SD 3660.
     ** AC 6484.
     *** SD 6106: 3.
     There is no doubt that the devils prefer hell to heaven. But does this mean that they are happy? We sometimes hear it said that the devils are as happy as they can be. This can easily be misread as: "The devils are as happy as they can be!" As far as I know, the Writings do not use the word, happiness, of evil. The devils have their delights, it is true, but these are the delights of cruelty, greed and lust. They never experience happiness. But they are allowed their delights, and this is so because of the Lord's infinite mercy and compassion.
     Just think of the pathetic state revealed in the closing page of the work, Divine Providence. Spirits ascended from hell and wanted something from them to be included in that work. They said:

     "Write that every spirit, whether good or wicked, is in his own delight." When asked what their delight was, they admitted that it was in "committing adultery, stealing, defrauding and telling lies," which, although offensive to the angels, was most delightful to them. When asked what else they wanted to say, they answered: "Write this, that everyone is permitted to gratify his own delight, even that which is most unclean, as it is called, provided he does not molest good spirits and angels; but as we could not do otherwise than molest them, we were driven away and cast into hell, where we suffer dreadfully."*
     * DP 340: 7. Cf. CL 461; TCR 570; DP 324: 7.

     Many of the jokes which end with the line, "That is the hell of it," contain this element of truth. They are prevented from doing the thing that delights them most. This is what is meant when it is said that they are tormented by their own love and its lusts*; for they are allowed their own lusts and phantasies, and are even permitted to boast of evil, but not to do it.** A devil said that the "restraining and withdrawing of our delights is what is called the torment of hell."*** They are infuriated when they perceive the bliss of the upright****; yet this is not from remorse but from envy. For "the torment does not arise from their grieving at having done evil, but from their not being able to do it, for this is the delight of their life."*****
     * AR 864.
     ** CL 264: 3.
     *** CL 461.
     **** AC 9492, 1974.
     ***** AC 8232. Cf. HH 538.
     In fact, hell is compared to a vast slave-labor camp, where they are compelled to work in order to eat and are restrained by fear of punishment from doing the evils that burn in their hearts.* The devils are permitted to exist, indeed they have no choice; they must exist, but they are not permitted to be idle or useless.

421

Each is given tasks to do. These they hate, but they do not appreciate that when they are engaged in uses they are not "in so much torment."** It is only when they are being useful that their life has anything in common with the life of heaven. "The difference is that in hell uses are done from fear, but in heaven from love."*** The activities that bring so much joy to the angels bring only mutterings of discontent from the devils.
     * AR 153.
     ** AC 696.
     *** AE 1194.
     This can be seen on earth, where many people think that the ideal life is one in which they have only to walk about, talk, eat and sleep,* but where most people are forced to do at least some work for the sake of obtaining food. If this is their attitude, they consider their work a kind of hell, when a person with the same job might consider his work a great privilege and joy. This underlines the fact that people create hell for themselves by their own attitude to life.
     * AR 153: 9.

     What difference does it make, then, if a person makes his bed in hell? He may not be able to evaluate his own life; but the angels can look down and perceive "how sad and how lamentable is the life of those who are in the evils of the love of self and the world"*; how monstrous they appear when seen in the light of heaven**; how they correspond to diseases and excrement***; how, because of their love of adultery, they become impotent, their lives dry and parched, and they themselves weary of their own existence.**** Think of the stupidity of people who allow themselves to remain in such a state! An experiment was made to see if the devils could resist evil in themselves if only they knew the punishments that they would bring upon themselves, "but it was in vain. For they hardened their minds, saying, 'Let this be so, and let it come, but as long as I am here let me be in the pleasures and joys of my heart. . . . The present I know, what is to come I give no thought to: no more evil will come to me than to very many others.' "*****
     * AC 2363.
     ** AC 5199; HH 533.
     *** AC 4225, 5712.
     **** AE 1003: 3
     ***** AE 1165. Cf. SD 4582.
     Compare a day in heaven with one in hell. The heavenly day begins with a state of love in its clearness, proceeds to a state of wisdom, and then on to a state of recreation and a period of relative obscurity preceding morning; but they have no night.* "But in hell there is night .
for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates."**
     * HH 155.
     ** AC 6110: 6.

422

     A warning is given in the book of Deuteronomy about the lot of those who would not obey the voice of the Lord. "And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: in the morning thou shalt say, Would God it were even! And at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see."*
     * Deuteronomy 28: 66, 67.

     How can people put up with such a life? How can they be so foolish as to sell themselves into that kind of eternal slavery? The simple answer is that people choose evil because they find it delightful. What is more delightful than the love of self or the feeling of power? Who can fail to be pleased with the riches and pleasures of the world? Who would not like to call these things good and make them his purpose in life? But who can fail to see that the love of self leads to evils of every kind, and eventually to the frustration and torment of hell? The question was asked of the devils: "Why did they indulge in evils merely because they were delightful?"* People have enough rationality to see that there are higher and better things in life than self and worldly possessions, and should be able to turn away from hell. "Yet many love the first degree of their life, called the natural, and have no desire to withdraw from it and become spiritual"**; and this in spite of the fact that "unless the merely natural man is made spiritual by the Lord he is a hell."***
     * DP 305.
     ** DP 324: 6.
     *** AC 10489. Cf. DLW 345; AC 10156.
     In infancy the loves of self and the world are moderated by innocence, and remains are implanted by the Lord that give the person strength to resist hell and be released from it. It is only when a person confirms himself in a selfish life, knowing that it is evil, that he invites an influx from hell that "locks" on him as on a target, and envelopes him in its sphere. Eventually he convinces himself that evils are allowable and clever, and rejoices arrogantly in adultery, deceit, theft, murder, and so on.* The more he confirms himself in his evils, the more deeply does he become held by the persuasive influence of hell. As the Lord said: "For wheresoever the carcase is, thither will the eagles be gathered together."**
     * AC 6203.
     ** Matthew 24: 28. Cf. AC 1667e, 6206; HH 574.
     He enters more and more deeply into infernal societies, and as he does so, "the delight of evil increases, and so occupies his thoughts that at last he feels nothing more pleasant . . . [and] becomes as if he were bound with chains. As long as he lives in the world, however, he does not feel his chains, for they are as if made from soft wool or from fine threads of silk, and he loves them as they give him pleasure; but after death, instead of being soft, they become hard, and instead of being pleasant they become galling."*

423

This is especially true of the evil of adultery; for if a person commits adultery, and confirms himself in it, heaven is closed to him.**
     * DP 296: 3.
     ** CL 500: 6.
     In this way a person can be carried away by the lusts of evil, which seem at first like a sweet smelling fragrance, or like the current of a river which carries a boat along without effort; and since these evils are delightful to him he pays no attention to them, and does not bother to notice the direction in which they lead him. In this way people are led into hell, not by the Lord, but by themselves; and this while they are living in the world as well as in the life after death.* Yet a man does not enter hell until "he himself knows and is inwardly convinced that he is in evil, and that it is utterly impossible for him to be in heaven."**
     * HH 547, 548.
     ** AC 7795.

     It may have seemed that in talking of evil we have been talking about other people, and that I have addressed this happy throng in this way only to increase your feeling of relief and satisfaction in being "inside" and on a sure path to heaven! But already some of the passages may have hit home, and awakened some doubts as to the things you love and delight in; for the great danger lies in the fact that man is easily carried away by the sweetness of evils "unless he knows well that they are evil."*
     * DP 296: 9.
     For "from birth man is like a little hell, between which and heaven there is perpetual discord. No man can be withdrawn from his hell by the Lord unless he sees that he is in hell and wishes to be led out."* The quality of the loves of self and the world is revealed in the Writings in order that "a man may know whether he is in them, and consequently whether hell or heaven is in him."** When a newcomer to the spiritual world wanted to know what heaven and hell were like, he was told to "inquire and learn what delight is"***; for "he who knows what delight is knows what heaven and hell are."****
     * DP 251
     ** AC 7366.
     *** CL 461.
     **** Ibid.
     Therefore to know heaven and hell it is necessary only to reflect on delights. Heaven and hell are within man,* and man after death merely comes into "that hell or that heaven in which he was while in the world. But then the state is changed: the hell which was not perceived in the world becomes perceptible; and the heaven . . . perceptible; the heaven full of all happiness, and the hell of all unhappiness."**
     * See Luke 17: 21.
     ** AC 8918: 4. Cf. AE 535: 3, 86; SD 5167.

424

     Anyone who is at all candid with himself knows well enough what hell is like. If he has known anything of anger, revenge, lust or ill-will, or has taken delight in the misfortunes of another, he knows something of the delight of hell. If he has not been deceived by the unclean pleasures that attend these evils, he has known, too, the emptiness, frustration, destructiveness and misery of hell. If he has ever been angry, and in his anger has refused to talk to someone, he has known the silence of hell. If he has ever rejoiced in an evil mood, almost unwilling to get rid of it, he has known the stubbornness of evil, and the way in which it can hold man a slave in its iron grip.
     When a person perceives this hell in himself "he implores mercy,"* as in the Psalm which poses the question, "If I make my bed in hell," and concludes with the familiar prayer: "Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."** But there is no need to be overly pessimistic or depressed about evil. We are all predestined to heaven,*** and the Lord constantly works in secret ways to lead us to our heavenly mansion; for "every man is born for heaven, and none for hell, and everyone comes into heaven from the Lord, and into hell from himself."****
     * AC 5480.
     ** Psalm 139: 23, 24.
     *** DP 329.
     **** CL 250e. Cf. AC 1044:3; HH 318; AE 940:2.
     From His infinite love, the Lord seeks to draw all men unto Himself. This is a Divine work, but it depends on a measure of co-operation from man, since all must be led in freedom. It would be possible for the Lord to drive away the evils in man, and so raise him up into heaven; "but then the man would come into such torment and into such a hell that he could not possibly endure it, for he would be miserably deprived of his life."*
     * AC 5854.
     It is first necessary that he be willing to be saved, which in turn depends on a belief that there is such a thing as salvation; and this demands a belief in the Lord. For the "first and foremost thought that opens heaven to man is thought about God."* This involves a belief that everything good and true comes from the Lord alone, not from self.
     * AE 1096: 2. Cf. AC 1097: 2.
     The second thing is to acknowledge that all evil comes from hell. If a person could only realize this, he would not appropriate evil to himself and make himself guilty of it.* He must learn to recognize evils, and understand that they are aroused in him by the hells. He must know well that certain affections and delights in his own heart, although pleasing, are evil; for they cannot be removed unless he is willing to have them removed. He must learn to fear hell.

425

     * DP 320; AC 6206.
     But the fear of hell is not strong enough to rescue a person from its grip. He must accept a certain degree of responsibility in resisting hell. "Nothing is more incumbent on man than to remove evils in the external man. The rest the Lord provides if His aid is earnestly implored."* This requires an effort on his part, and a measure of self-compulsion; for "if man does not maintain this effort by compelling himself, he certainly does not maintain it by not compelling himself."**
     * DP 296: 15.
     ** AC 1937:3.

     These, then, are the two essentials of religion, to believe in the Lord, and to shun evils as sins against Him. These are not difficult things. "It is simply necessary for him to think that [evil] ought not to be done because it is opposed to the Divine precepts. If a man accustoms himself so to think . . . he is gradually conjoined to heaven."*
     * HH 533.
     This will prepare a person for regeneration, but he is not delivered from evil until he finds that it is no longer delightful to him. This change in delight can be effected only through temptations. There is no other way.* For in this way evil is removed, and at the same time good is strengthened. Evil cannot return where good is present.**
     * AE 1164.
     ** See AC 5854, 5992, 6368.
     This is especially true in the case of conjugial love. A person must shun the love of adultery as coming from hell; but it is only when that love has been removed, and conjugial love put on in its place, that he is safe from its influence. For through "conjugial love man has peace, which is inmost joy of heart from a complete safety from the hells and a protection from infestations of the evil and falsity therefrom."*
     * AE 999: 2.
     The Lord is fully present in conjugial love, and He is heaven itself. The Lord alone has power against evil.* Where He is worshiped and loved; where the neighbor is respected and loved more than self; where heaven is loved more than the world, and the wisdom of heaven is esteemed more than the knowledges of science; there is something of heaven on earth.
     * TCR 68.
     The Lord has provided means to this end. That is the very purpose of the New Church and its revelation. It is given to us to know the mysteries of heaven itself, and so, too, of hell; and this because the Lord wills to draw all men to Himself, and will draw all who are not deceived by the delights of their own evils. In this we can be optimistic: the power of good is infinitely more than the power of evil,* and the promise of heaven is far more important than the threat of hell.

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As the Lord said to His disciples: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."
* DP 19.
Discussion of Mr. Rose's Address 1966

Discussion of Mr. Rose's Address 1966

     The Rev. Norman H. Reuter opened the discussion of "this graphic and soul- searching presentation." He noted how the serious nature of the subject had been lightened by a little levity; but the inner essence of the paper was that there is no need for us to make our beds in hell.
     The Rev. Bjorn A. H. Boyesen mentioned a thought which runs through the mind after hearing such an address: "I would like to have a copy, because I know a lot more people who need to hear it"! He felt the most useful thing the address had done was to dispel clearly the belief that hell is a happy condition. The first use of the church is to shun evils as sins against the Lord. Every human being must do this in his own mind and heart, and to do it he must know what evil is. It is necessary, therefore, to know about hell, but not to immerse ourselves in its sphere. There is a need for contrasts, because without contrasts there is no choice.
     The Rev. B. David Holm said that in hell they are not allowed to ultimate their evils. He wondered how this compared with instances in which evil deeds are described in graphic detail. He also asked for comment on the numbers which say that man is the equilibrium between good and evil rather than that man is hell. The teaching is that the proprium of man is hell and the heredity of man is hell, but these are parts of man. He asked Mr. Rose to comment on this.
     The Rev. Frank S. Rose said that the devils do ultimate their evils, but never without retaliation. They cannot do evil to the good. When they do evil to each other, punishment at once follows, so that they are gradually tamed. He noted that the love of self becomes hell when it rules; he did not intend to say that man is hell.
     The Rev. Martin Pryke observed that this is a subject from which we are apt to shy away. Someone had once told him that they read the section on heaven in Heaven and Hell, but not the section on hell. We need both. It is true that we must know what evil is before we can shun it, but that is a teaching which can easily be misunderstood or misapplied. It does not mean that we must look all around for evil and wallow in it-which seems to be the theory in much modern literature, on the grounds that these things go on and we should know about them. We do not have to experience all evil; there is plenty in ourselves with which we can get busy. That is the evil we must recognize before we can shun it.
     Mr. John Howard said that he hoped he was the only one who felt so devastated and shattered! He definitely appreciated the address, however, and wanted to express his appreciation also for the discussion groups which, he believed, were an innovation. He looked forward to further sessions of this nature in Assemblies to come. He felt that a clergyman who spends so much time on a subject would be tremendously interested in learning what those who heard him really got out of his address. He felt that we owed the speakers more than a handshake.
     Mr. Erik E. Sandstrom expressed his interest in the topic. It could be observed from studies of juvenile delinquency, he noted, that there is a set of norms and a code of ethics among criminals. They help each other out. He felt that someone born in an environment in which crime is predominant does not have a true freedom of choice as we know it. His question was: Can someone be a criminal all his life and still enter the pearly gates?

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     The Rev. Norman H. Reuter said that one of the things Mr. Rose had done was to make it quite clear that while hell may be pleasant to those who are in it, it is not a nice alternative to regeneration I He pointed out that the mercy of the Lord is behind every arrangement. The intent of all creation has no word of hell in it- it is heaven. Once the concepts of God and life after death are accepted, the import of this message gives us very good motive power for action in this world when it counts.
     The Rev. Frank S. Rose said it was interesting that there can be loyalty and some order among criminals. This helps to illustrate the teaching that it is not so difficult to live the life that leads to heaven as some believe. Anyone can obey the civil law; all a person needs to do is to learn to obey spiritual laws. Many criminals are not in a state of freedom because of insanity and various other things.
     He said that this address had not been given to scare people-although being exposed to so many passages about hell had not cheered him up! In general, the passages he had chosen were the more cheerful ones. The hell depicted in the Writings is far worse than the old one of fire and brimstone, yet it is the hell that is within the human heart. "I can safely say that I do not recommend hell," he added. There seems to be no doubt, however, that the world is blissfully ignorant of hell's danger. Once hell is acknowledged, there are steps that can he taken.
     This leads us to the vital importance of internal and external things. Take worship. Does man know how to pray? Does he think of the Lord? Does he go into the Lord's house to worship? Because the denial of the Lord is hell, and there are certain forms of indifference that amount to denial. This indicates the importance of both private and public worship. It shows the importance of reading and study of the Word, so that a person's thoughts move away from the things which occupy his mind during the day, and he meditates for just a few moments on the things of heaven. Mr. Rose concluded: "I would not like to be identified as the pastor who gave you hell! Essentially we are really speaking about the mercy of the Lord."
HOLINESS OF IGNORANCE 1966

HOLINESS OF IGNORANCE 1966

"The holiness of ignorance does not consist in being more ignorant than others, but in the acknowledgment that of himself man knows nothing, and that the things he does not know are infinite in comparison with those he does know; and especially does it consist in his regarding the things of the memory and of the understanding as being of little moment in comparison with heavenly things, that is, the things of the understanding in comparison with the things of life" (AC 1557: 3).
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

People coming to Bryn Athyn for the opening exercises of the Academy schools or any other occasion who need assistance in finding accommodation please communicate with: The Hostess Committee, c/o Mrs. William B. Alden, Bryn Athyn, Pa. 19009.

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JOURNAL OF THE TWENTY-FOURTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM OBERLIN COLLEGE, OBERLIN, OHIO JUNE 15-19, 1966 1966

JOURNAL OF THE TWENTY-FOURTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM OBERLIN COLLEGE, OBERLIN, OHIO JUNE 15-19, 1966 Various 1966

     First Session-Wednesday, June 15, 7:30 p.m.

     1. The first session opened at 7:30 p.m. with a brief service of worship, led by Bishop Willard D. Pendleton, the lesson being taken from Heaven and Hell, number 38.

     2. After the Benediction, Bishop Pendleton, presiding, declared the Twenty-Fourth General Assembly in session and introduced the Rev. Erik Sandstrom to welcome those attending.

     3. Mr. Sandstrom said that this day was the culmination of two years of hope, plans and work. Assemblies are the chief means of welding the unity of the church. Through Assemblies the whole church is represented. Through worship together, learning to think and deliberate together-through feeling spontaneous friendship- the church can find a spiritual unity in its forward move. That unity can come only from within, yet it can be confirmed even to externals. From use comes happiness, and the committee hopes this will be a truly useful Assembly. He closed by suggesting that we pray for use in this Assembly to the One who alone can bring unity. On behalf of the North Ohio Circle he extended a warm and hearty welcome to all.

     4. The Secretary then called for the approval of the minutes of the Twenty-Third General Assembly as they appear in NEW CHURCH LIFE, Nineteen Hundred and Sixty-Two, pages Four Hundred and Eighty to Five Hundred and One. The motion was duly seconded and carried.
     5. The Bishop then introduced the Rev. Louis B. King to speak on the subject "Degrees: Discrete and Continuous." (For the address and discussion following see NEW CHURCH LIFE, pp. 353-371.)
     The Session adjourned at 9:00 p.m.

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     Second Session, Thursday, June 16, 9:30 am.

     6. The second session opened at 9:30 a.m. with a brief service of worship led by the Rev. Elmo C. Acton, the lesson being taken from Genesis 1: 26-31.
     7. After the Benediction, Bishop Pendleton took the chair and called on the Rev. Robert S. Junge for the Report of the Secretary of the General Church. (See NEW CHURCH LIFE, pp. 437-440.)
     8. The Bishop then called on the Rev. Norbert H. Rogers for the Report of the General Church Religion Lessons. (See NEW CHURCH LIFE, pp. 446-449.)
     9. The two reports were then discussed.

     Bishop Willard D. Pendleton noted that it is quite apparent that both of these reports cover two vital uses of the church. He believed that the most significant development in organization in the General Church in recent years was the development of the office of the Secretary. When it was decided to elect a full-time Secretary at our last Assembly a step that had become essential was taken. He said that he had been continually impressed with Mr. Junge's bent and use. He noted that much that he had done was not objectively obvious to the church as a whole. Essentially the responsibility of the Secretary was for all uses of communication, except that of direct instruction. There were a great variety of uses which needed coordination and he felt that all pastors very much appreciated the source of communication which was now open to them.

     Mrs. Bjorn A. H. Boyesen said she wanted to add a postscript to Mr. Rogers' report. In Scandinavia they have been most grateful for the Religion Lessons Program. The language harrier makes it difficult, but they have been slowly trying to translate the work. Three of the books have been translated into Swedish, two into Danish, and one into Norwegian. These lessons are very useful to them and they are very grateful for the help they receive.

     Mrs. Edmond Blair wanted to thank Bishop de Charms for John in the Isle of Patmos and The Life of the Lord. She wished that the General Church would publish something comparable to Hurlbut's Bible Stories. She expressed appreciation of the work done for all. She said that she could see the Bishop's fine hand in all this.

     Bishop Willard D. Pendleton noted that there are many things which could be done if manpower was given to us. Bishop Benade had said the work of New Church education was a work of immeasurable extension. The work in all these uses is really an extension of New Church education.

     The Rev. Bjorn A. H. Boyesen wanted to add a word of appreciation for the work of the Rev. Robert Junge. He noted that he had been alone in work in Scandinavia, though he was looking forward to the assistance of the Rev. Kurt Nemitz. He said that the letters that had come from Mr. Junge had been a great help in a feeling of not being alone. The reports of studies that had been done have also been very useful, particularly, he hoped, for missionary work in Scandinavia. Though sometimes there is so much communication he has not had time to read it all.

430

It means a great deal. He thanked Mr. Junge and hoped that the time would come when communications would come in Swedish, Norwegian and Danish also.

     10. After a brief recess the Rev. Elmo C. Acton resumed the chair and introduced the Rev. W. Cairns Henderson to speak on the subject "The Image and Likeness of God." (For the address and discussion following see NEW CHURCH LIFE, pp. 372-383.)

     11. The session adjourned at 12:00 noon.

     Third Session, Thursday, June 16, 7:30 p.m.

     12. The third session opened at 7:30 p.m. with a brief service of worship led by the Rev. Bjorn A. H. Boyesen, the lesson being taken from Revelation 12.

     13. After the Benediction, Mr. Boyesen introduced the Rev. Dr. Hugo Lj. Odhner to speak on the subject "The Church and the Human Form." (For the address and discussion following see NEW CHURCH LIFE, pp. 384-395.)

     14. The session adjourned at 9:00 p.m.

Fourth Session, Friday, June 16, 9:30 am.

     15. The fourth session opened at 9:30 am, with a brief service of worship led by the Rev. Martin Pryke, the lesson being Mark 1: 1-15.

     16. After the Benediction, Bishop Pendleton took the chair and called on the Rev. Erik Sandstrom for a report from the Council of the Clergy.

     The Rev. Erik Sandstrom noted that his report concerned our relations to the General Convention of the New Jerusalem. He then quoted from September NEW CHURCH LIFE p. 397 the Resolution of The General Convention at Brockton. He then read the following reply from the Council of the Clergy meeting, sent January 28, 1966 to the President of The General Convention, the Rev. Richard H. Tafel.

     "It is my pleasure to communicate to you the following Resolution moved by the Rev. Messrs. W. Cairns Henderson and Hugo Lj. Odhner and passed unanimously by the Council of the Clergy of the General Church of the New Jerusalem on January 28th, 1966.

     We, the members of the Council of the Clergy of the General Church of the New Jerusalem, desire to express our appreciation of the Resolution adopted by the Council of Ministers of the General Convention of the New Jerusalem on June 22nd, 1965, and approved by the General Convention on June 24th, 1965, as testifying to the recognition that the General Convention and the General Church in their distinct uses and organizations can live together in mutual love and understanding with a common dedication to the service of the Lord Jesus Christ in His Second Advent and to the progressive establishment of His New Church.

431

     We believe that such a recognition of mutual freedom and of common aims can lay the groundwork for an increased co-operation in various fields such as the Resolution suggests. We fully endorse the four ends proposed in the Resolution and note with pleasure that a modest beginning has been made towards their implementation. We believe that in the Lord's sight the Church is one, 'but various according to reception.' It was further resolved that this resolution be reported to the 24th General Assembly.
     Yours sincerely,
          ERIK SANDSTROM
               Secretary of the Council of the Clergy"

     Mr. Sandstrom explained that the mode of implementation referred to was the exchange of official journals between our clergy. All ministers of the General Convention now receive NEW CHURCH LIFE gratis and all ministers of the General Church receive the NEW-CHURCH MESSENGER gratis.
     Finally, it should be added that at the suggestion of our Bishop, the Council of the Clergy voted to invite the Rev. Richard H. Tafel, President of the General Convention, to address our Council of the Clergy meetings in January, 1967, and that the Council of Ministers of the General Convention had invited our Bishop to address their Council of Ministers in their coming meetings next week.
     17. Bishop Willard D. Pendleton reported that in this connection he had received a letter from the Rev. J. C. Ayres, Secretary of the Committee of Ministers and Leaders of the General Conference in England which reads:

Dear Bishop Pendleton:
     The Committee of Ministers and Leaders of the General Conference heard with extreme pleasure of the Resolution of good will towards the General Church of the New Jerusalem which the General Convention of the New Jerusalem adopted at its annual meetings in June last year. It was immediately and unanimously decided by the Committee that some expression of its pleasure be conveyed to the Bishop of the General Church and that its congratulations be conveyed to the General Convention. The earnest desire to serve the Lord Jesus Christ in His Second Coming will surely bring closer together all who share that desire. In these days of deepening indifference the witness should not be seen to fail for lack of common voice and common life. We all of the Church of the New Jerusalem rejoice in a possession most precious, and many hands are needed to bring that possession into the light of day. And ministers of the General Conference watch with admiration the labors of their colleagues in both the General Convention and the General Church. Our Committee asked that its fraternal greetings be extended both to the Bishop of the General Church and to the Council of the Clergy.
     With kindest personal regards.
          Yours sincerely,
               J. C. AYRES

432

     The Bishop then noted that he proposed to address the Council of Ministers of the General Convention on the ends that they established in their resolution and then participate in what they have described as a very frank question and answer period.
     18. The Rev. Erik Sandstrom then moved that the Bishop be asked to appoint a committee to send suitable fraternal greetings from this Assembly to both the General Conference and the General Convention. The motion carried. Bishop Pendleton asked the Rev. W. Cairns Henderson and the Rev. Robert S. Junge to prepare these messages.
     19. The Report of the Editor of NEW CHURCH LIFE was then read. (See pp. 444, 445.)
     20. The report of the Editor of NEW CHURCH LIFE was then discussed:

     The Rev. Bjorn A. H. Boyesen said that it gave him very great pleasure to express his respect and admiration for the way NEW CHURCH LIFE is conducted: not only the way theological papers are presented, but perhaps especially the Editorial Notes. He said that he edited NOVA ECCLESIA, going to Scandinavia, and much of the material is a translation of the material from NEW CHURCH LIFE. What has given him special pleasure is, in fact, the editorials. They are timely and explain points of view about things active in people's minds.

     The Rev. Erik Sandstrom said that he felt it was a little bit of a surprise that not more people subscribed to NEW CHURCH LIFE. "You need save only an ice cream or two and have it every month." He felt that it should be in every General Church home. He felt that in regard to value for money spent, if NEW CHURCH LIFE costs 50c per month, the editorials alone are worth at least 44c.

     21. The Report of the Secretary of the Corporations was read. (See pp. 440-443.)
     22. The Report of the Secretary of the Corporations was discussed.

     Bishop Willard D. Pendleton noted that every male who has been a member of the General Church for five years is eligible to become a member of the Corporation. He said membership is important. The Corporation of the General Church elects the Board of Directors. The Board of Directors has a high responsibility. We are also making every effort to make these meetings something vital from the standpoint of policy and the uses of the Church. It is difficult because only in Assembly years do we really get a representative gathering. He made an appeal that every male member who has been a member for over five years make an effort to attend the meeting tomorrow. If not members, come to the meeting anyhow. Certainly there should be more than three hundred members of the Corporation of the General Church.

     23. The Bishop then said he would like to say something about the new Liturgy. He noted that it was a magnificent production and a step forward in our forms of worship, but like everything else it has a history. The last edition was published in 1939.

433

At that time we were short of time necessary to revise it and sufficient funds. In the early fifties a Standing Committee on the Liturgy was appointed. He noted that he hoped to appoint a new Standing Committee at the next Annual Meetings. Also a fund had been established by means of annual appropriations which he trusted would be continued. When the time came for publication we had sufficient funds to do the work. Now in the early fifties Bishop de Charms said, "Willard, I don't think I will ever put out another Liturgy so I will ask you to be the chairman of this committee." He noted that a great deal of work was done on the offices and other liturgical forms. But when he became Bishop, Bishop de Charms asked if there was something be could do and Bishop Pendleton said: "Yes, become chairman of the Liturgy Committee." This was very fortunate, Bishop Pendleton observed, because of Bishop de Charms' background and because at that time they got into the more highly controversial aspects, i.e. the music. About that time Miss Creda Glenn began to devote all of her time to the development of the music. For the past four years she has given all of her time and most of her though to the work. Bishop Pendleton said that words just cannot tell how much the church owes Bishop de Charms and Miss Creda Glenn.

     Bishop Pendleton then presented specially bound and inscribed copies of the Liturgy to Bishop de Charms and Miss Creda Glenn.

     Bishop George de Charms in acknowledging the gifts said that there had been a contribution by many more of our people than Miss Creda and himself. Many of our people have gone through much heart sickness in an effort to develop music to our standards. We have added twenty-six new hymns. The guidance and direction by Miss Glenn is something for which we all should be deeply grateful. We have made every effort to produce the finest music we could possibly have.

     Miss Creda Glenn noted that she wanted to tell all the individuals from different places in the church how much they had been in their minds in producing the Liturgy. The first thing they had done was to try to find out the needs. She said: "If you will approach the use of this book in the same spirit as we approached its compilation you will give us the greatest thanks." She said that their standard was to borrow from any period if it says what we want to say. The most fertile field for borrowing was in the beginnings of a church. If what we were adding did not have the quality of unity between words and music we did not consider it really New Church. If it has that quality it has the quality of permanence that can serve the worship of the Lord. She said; "We don't consider the Liturgy as permanent. This is simply the house we are worshiping in at the present time."

     Bishop Willard D. Pendleton also expressed appreciation to the Rev. W. Cairns Henderson and the Rev. Dr. Hugo Lj. Odhner as members of the committee and also to two pastors who made many contributions, the late Rev. A. Wynne Acton and the Rev. Martin Pryke.

     23.     After a brief recess the Rev. Martin Pryke resumed the chair and introduced the Rev. B. David Holm to speak on the subject of "The Dead Sea Scrolls and the Divinity of the Lord Jesus Christ."

434

     After the address the Rev. Martin Pryke expressed appreciation for the paper and noted the importance of having scholars going into such subjects. He said that he was particularly challenged by the idea that the Essenes were a part of the remnant of the Jewish Church. (Due to the hour, further discussion of the paper was postponed until the session on Saturday morning. The address and the discussion will, however, be printed together in NEW CHURCH LIFE.)
     24. The session adjourned at 12:00 noon.

     Fifth Session, Friday, June 17, 7:30 p.m.

     25. The fifth session opened at 7:30 p.m. with a brief service of worship led by the Rev. Norman H. Reuter, the lesson being Psalm 139.
     26. After the Benediction, the Rev. Norman H. Reuter introduced the Rev. Frank S. Rose to speak on the subject "If I Make My Bed in Hell." (For the address and discussion following see NEW CHURCH LIFE, pp. 414-427.)
     27. The session adjourned at 9:00 p.m.

     Sixth Session, Saturday, June 18, 9:30 a.m.

     28. The sixth session opened at 9:30 a.m. with a brief service of worship led by Bishop George de Charms (Bishop Emeritus), the lesson being Matthew 24: 5-8, 23-31.
     29. After the Benediction, Bishop Pendleton took the chair and called for the report of the Treasurer, Mr. Leonard E. Gyllenhaal. (For the Report see NEW CHURCH LIFE pp. 443, 444.)
     30. The report was then discussed.

     Bishop Willard D. Pendleton noted that reference had been several times made to the Operating Policy Committee of the General Church. This Committee is primarily concerned with the administrative problems of the General Church. It meets in between meetings of the Board and reports directly to the Board of Directors. The result has been quite a step up in our program.

     Philip C. Pendleton, Esq. asked about the percentage of members giving to the General Church.

     Mr. Leonard E. Gyllenhaal replied that he can't tell, but he knows it is high. He noted that that statistic has been discontinued for some time because it had become meaningless. When the new system is fully in effect we will have a realistic picture.

     Mr. James Junge said that he had an opportunity to work with Mr. Gyllenhaal occasionally and he felt the whole body sensed what a fine and well organized job he does for them.

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He felt that the body would like to show that by a round of applause. (applause)

     Bishop Willard D. Pendleton also added his appreciation, saying that he rarely asked Mr. Gyllenhaal a question which he couldn't answer.

     31. Rev. Robert S. lunge then presented the following Resolution prepared by the Rev. W. Cairns Henderson and himself to be sent to the General Conference and the General Convention:

"The Twenty-Fourth General Assembly of the General Church of the New Jerusalem sends fraternal greetings to the General Conference of the New Church and to the General Convention of the New Jerusalem and affirms its support of the efforts being made to foster co-operation and closer relations among the bodies of the New Church. As we seek in the spirit of charity to increase those efforts we feel sure that the Lord's Divine Providence will open the doors to uses which may yet be unseen."

     32. Bishop Willard D. Pendeton then asked that all who attended the 1916 Assembly or any prior to it please rise. (applause)
     33. The Rev. Erik Sandstrom expressed the thanks of the Assembly to Mr. and Mrs. Raymond Pitcairn for the gift of the beautiful banner of the General Church which had been hanging behind the podium. He noted that it was a beautiful symbol of everything the church stands for.
     34. After a brief recess Bishop George de Charms resumed the chair and read TCR 776 and 777.
     He then introduced Bishop Willard D. Pendleton for the Episcopal Address on the subject "The Risen Word." (For the Address see NEW CHURCH LIFE pp. 295-302.)
     35. The Address was then discussed.

     Bishop George de Charms said that we were all profoundly grateful for this address. Not only does it give a true version of the world in which we live, but the ground of a real hope for the future of the Lord's church on earth. The fact that many are turning away from revelation can be a source of discouragement. We note the bitter indifference to the things which are so important to us. But he said that what our Bishop has placed before us is the great truth that the Lord has come visibly in His Word: that there we can see Him as the Divine Man, the glorified Lord Jesus Christ, and that there He can speak to us and lead us in the way everlasting. When reading the Old Testament, many parts of which seem to have no relation to our life, we may ask, How can this be the Word? What makes it holy and Divine? Then we turn to the Writings and read verse by verse how those things which seemed remote are lifted up and brought immediately present to us. The whole of the Word becomes new and the Lord in the Old Testament is seen even today speaking to us. There He answers the question how to live that we may achieve the happiness of heaven.

436

     "Behold I make all things new" is the evidence of what the Writings tell us about the words of the Old Testament and the New. Here indeed is the Lord speaking to us and fulfilling what he said: "My words are spirit and they are life." Bishop De Charms said, "This address brings to a marvelous climax the series of addresses to which we have listened during this Assembly."

     The Rev. Erik Sandstrom said that human nature being what it is, man inclines to go from one extreme to another. In history there has been a tendency to think of God as invisible and also a tendency to make Him mere man. The New Church is to bring these two concepts together so that there is equal emphasis on both the essence and the person. He who reads the teaching that it is less important to think of the Lord as a person is very mistaken. He is indeed a person and we can never think of Him in any other way, but the Divine person. The angels cannot think of God otherwise than as a man. He is also seen in the form of Man, the shape of a Man revealed in the midst of angels-distinguished only by the Divinity which shines forth. Mr. Sandstrom noted that they see Him as a person: usually as the Sun of heaven, but they know that it is the person of God that so appears. The Divine Human is the most holy of terms in all theology. Divine there stands for the essence of God from which we are to think. What we have is a God who is visible even to the natural. The Essence is seen only in the person of Jesus Christ.

     The Rev. David R. Simons noted that the Bishop mentioned the need for modes of external evangelization. He wondered from his experience in speaking to outside groups whether the way we will grow will not be so much by direct missionary work as by development of our distinctive uses. For example, the development of a curriculum unified from the cradle to the grave-the bringing of harmony, meaning and relationship to the welter of knowledges which is so divisive.
     The Writings give us the means of seeing the humanity in all this knowledge. He wondered if we could not do more by developing our own uses than getting on a soap box: not only educational uses, but also the uses of community living, make something for the world to discover. This means that men may even in externals see good works-"a city set on a hill." Mr. Simons said that if we can demonstrate a harmony among men, indicated in our communities, here is another way that by attending to our own uses at home we will proclaim and spread the church.

     The Rev. Kurt P. Nemitz said that this has been an exciting Assembly on many counts. We see our church at a new stage of development-a refinement and perfection of organization. When we began as an organization, he noted, it was in an attempt to preserve the authority of the Writings. The founders militantly defended the belief that the Writings were the Word. They concentrated on the work of internal evangelization in order to establish a center. It is as if the foundation has now been laid. Today we must go beyond the foundation-and rise up into new uses. This area of evangelization brings us to thoughts of a use to be done because the Lord has commanded it. We are to go forth, and this concerns not only the clergy. Evangelization concerns each one of us; it is very much a work of the laity. We find that most people come into the church through contacts with other men. This is the laity. First, he noted, we should live a life of charity. But secondly, we should keep in mind the duty to talk church to others. If we seek ways to present the basic truths, the Lord will enlighten us.

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     The Rev. Fred L. Schnarr said that he felt we were approaching a period of growth. The priesthood cannot meet this by itself, it can only give leadership. He said: "The young people of the church will carry the ball." But he noted that they will not unless this church becomes a reading church. They must have read enough to understand. The clergy can only guide in the work. He appealed to the Assembly to read. There is no other way.

     Mr. Herald Sandstrom noted that it was perhaps unfair to concentrate on the need for missionary work. Although it is a local use in Bryn Athyn, he reported that the Epsilon Society has undertaken an effort to collect ideas in how, when and why we undertake missionary work. This needs mutual reinforcement. He urged the Assembly to send ideas to him. He also expressed a general sense of gratitude. He felt how reassuring it was to laymen who are striving to understand-to have rational men who present these things in affectional clothing. There is, perhaps, a danger in substituting ministerial instruction for individual instruction, but this Assembly has provided a wonderful inspiration to search for ourselves. He said that we can all return to our homes with the idea that the New Church is starting really new. He wished to express the tremendous gratitude which he felt to the ministers and the Assembly Committee.

     Mr. Harold Mc Queen expressed appreciation of Rev. Erik Sandstrom's announcements.

     36.     At the end of the discussion, the meeting adjourned.
          Respectfully submitted,
               ROBERT S. JUNGE
                    Secretary
REPORTS TO THE GENERAL ASSEMBLY 1966

REPORTS TO THE GENERAL ASSEMBLY ROBERT S. JUNGE 1966

     SECRETARY OF THE GENERAL CHURCH

     Since the office of the Secretary of the General Church was increased to a full-time job at the last Assembly, I would like to try to give a description of my work.
     Of course, statistics are a traditional part of the Secretary's task. The records of membership, baptisms, marriages, deaths, etc., previously handled by the Bishop's secretary, are now in this office. So also are the addressing and bulk mailing, which used to be taken care of in the Treasurer's office. (Approximately 83,000 articles of bulk mail were sent last year.) The consolidation of all these records gives us a ready source of data for statistical study. Each year we have produced statistical studies for the Joint Council on such key areas of church uses as extension work, education, Sunday school activities, etc. Statistics and financial data are two important tools for making decisions in any organization. The value of statistics will increase with the growth and complexity of our organization, now only 3,142 strong. But we are beginning a substantial acceleration in our growth, increasingly affected by the larger enrollment at the Academy.

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Our annual net gain in members will probably triple in the next ten years. We expect to gain about an average of seventy-five to one hundred per year in the seventies, where previously we have been gaining an average of about twenty-five. But even without this increase we have a serious shortage of teachers and ministers. In 1945 we had thirty-five ministers looking after two thousand four hundred and eighteen members. At the end of 1965 we have seven more ministers and seven hundred more members.
     Along with increasing size the complexity of the church is increasing. In twenty years the number of members in societies has gone up five hundred. The number of circles has increased, but the number of members in them has increased only proportionally. But where we had one group of nine members in 1945, today we have fourteen groups with one hundred and twenty-four members. The number of members who are the so-called "isolated" seems to have leveled out to about eight hundred. It looks as if our task is gradually shifting from an accent on visitation to individual families into the development of little centers. This increased complexity indicates a need also for developing and strengthening our operating and fiscal policies. I have served during the past three years as Secretary of the General Church Operating Policy Committee, consisting of the Bishop, Mr. Leonard Gyllenhaal, Mr. James Junge and myself. Since the last Assembly this committee has presented to the Board policies defining modes of assistance for teachers and ministers in non-self-supporting situations. Provisions are laid out for assistance in building programs and initiating and expanding schools. There is still much to be done, but we believe these policies, now approved by the Board, have already improved the understanding of our goals in these constantly changing circumstances.
     As Secretary I participate in the weekly meetings of the Bishop's Consistory. Many problems related to or affecting the Secretary's office are discussed here. I would also like to express my appreciation to Bishop Pendleton for the individual consultation he has given to me.
     Communication is vital to the life of the church. We have been seeking a place under one root for all communications in order to provide the physical situation for efficient co-ordination under my office. This has involved two moves for the committees in the last three years, which they have endured with remarkable patience and co-operative spirit. Through the generosity of the Harold Pitcairn family we are now exploring (on an experimental basis) the possibility of housing General Church communications uses in "Cairncrest."
     Changes with committees come slowly and require patience if they are to be successful. Much of what can be reported is a series of little steps which I hope nevertheless adds up to progress in meeting our communications problems.
     The Religion Lessons are now under the chairmanship of the Rev. Norbert Rogers, who will report to you. We are taking steps to include our growing Sunday school program under his office. It should be noted that only about one-half of those in Sunday school or Religion Lessons (over nine hundred) will get to Bryn Athyn at the present rate, while over 90% of those in our local church schools will get to the Academy. There is a correlation between the years spent at the Academy and membership in and support of the General Church, due in what proportion to previous background, homes, or the Academy itself we cannot say. The display at this Assembly illustrates the breadth of our responsibility to those children who cannot get New Church elementary schooling. Mr. Rogers' experience and organizational ability are a strong asset to the work of the Religion Lessons, but also provide the advice and counsel of a friend which has been very valuable to me in many other aspects of the secretarial uses.

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     The Film Committee has produced a number of items, perhaps most notably A Sermon in Stone. The Sound Recording Committee and Visual Education Committee have continued their regular distribution of tapes and slides on which so many families and groups have come to count. In these areas we have begun discussions concerning the possible formation of a single audio-visual committee. Even though we recognize that there is no substitute for the pastor in person, if the shortage of ministers persists, the work of such a committee will take on an increased value to the church in providing for worship and instruction in areas where regular schedules of classes and worship with the pastor are not possible.
     Our church journals also help fill the need for instruction in the absence of a pastor. We have had discussions among the editors to try to prevent too much overlapping in our various publications.
     There seems to be a reluctance in the church to respond to and take part in the decisions and uses of the general body. Our church is founded upon counsel and responses from the people. It is important that somehow we find ways of improving our communications to provide for such reactions. The Secretary's occasional letter to all members has been an attempt in this direction.
     The General Church Publication Committee under the Secretary's chairmanship is gradually assuming responsibility for publishing books and pamphlets on the doctrines which are not oriented to academic uses in the school. Many such publications were previously bandied by the Academy. This clarification of responsibility represents a gradual trend in defining the distinct uses of these two organizations. The Publication Committee works in close co-operation with the General Church Book Center-which has grown every year, ($7,600.00 worth of books and pamphlets were distributed last year). We realize that we need further work on publicity regarding new books, but simply getting set up on a business-like basis has taken considerable time.
     The Extension Committee is striving to develop a program of missionary work in the General Church. This is a vital use of our church, for we must never turn in upon ourselves and hide our light under a bushel. It is even important to us statistically, as over 40% of our new membership comes from those who were not raised in the church. Without these new members from that source, we would not be growing. The program is not just to increase the number of converts, but to help find ways of introducing them more fully to the life of the church. Serving on that committee is a challenge. The Missionary Handbook, Missionary News Letter and other uses of that committee should in time produce solid results. Through experimentation there is increasing evidence that membership can be built through public advertising. But our most effective missionary work is still done through contact with friends, and from evaluation of our survey probably always will be.
     Another aspect of the work is the handling of inquiries both from within and outside the church. About four hundred of these last year required a personal answer in addition to those which can be handled in more routine ways. They include everything from a native in West Africa wanting money for a tin roof on their chapel to a high school student in Detroit writing a term paper on Swedenborg; or what is more time consuming, requests for criticisms of articles about our church appearing in various encyclopedias and books; or what I feel is particularly useful, answering letters from our members.

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     More recently I have been able to devote more time to traveling throughout the General Church, particularly to some of our smaller groups, circles and societies. This is an opportunity to conduct classes and preach, which is a necessary balance for any minister doing administrative work. But it also gives me an opportunity to explain the uses of the General Church and seek solutions to problems which are common to many of our centers. Take two random examples. Considerable energies are being poured into our Sunday schools locally which duplicate the efforts in other areas. Or, many of our circles and groups are floundering for ideas and plans for missionary efforts. The opportunity to compare different ideas and tentative solutions must surely lead to progress. I learn a great deal from these trips, and they have direct and often immediate effects on the communications uses when I return.
     Every day it is apparent that our efforts, our measures of success or progress, are not the key. The church is spiritual-within the heart of each member. Providence fosters that spirit of charity and love as no man can. Nevertheless, every man of the church, no matter what his charge, must learn to accept as a sacred trust that if he is willing, it is given him to co-operate with the Lord in building the church.
     Respectfully submitted,
          ROBERT S. JUNGE
               Secretary
SECRETARY OF THE CORPORATIONS GENERAL CHURCH OF THE NEW JERUSALEM A Pennsylvania Corporation THE GENERAL CHURCH OF THE NEW JERUSALEM An Illinois Corporation 1966

SECRETARY OF THE CORPORATIONS GENERAL CHURCH OF THE NEW JERUSALEM A Pennsylvania Corporation THE GENERAL CHURCH OF THE NEW JERUSALEM An Illinois Corporation STEPHEN PITCAIRN 1966

     MEMBERSHIP

The number of persons comprising the membership of the two Corporations as of June 16, 1965 and June 18, 1966 are 301 and 299, respectively, as follows:

                         Date of      Net          Date of
                         6/16/65     Change     6/IS/66

Illinois Corporation only      5          Less 1     4

Both Corporations          296          Less 1     295

Total Persons               301          Less 2     299

Total Members of:

Pennsylvania Corporation     296          Less 1     295

Illinois Corporation          301          Less 2     299

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Ten New Members of Both Corporations:
Rhodes, Leon S.                    7/23/65
Doering, A. Dale                    7/31/65
Simons, Hilary Q.                    8/27/65
Goodenough, Daniel W., Jr.          9/25/65
Acton, John T.                    10/1/65
Halterman, Dennis C.               10/1/65
Genzlinger, Bryce S.               1/7/66
Smith, Barry Blair               3/19/66
Anderson, G. G.                    3/23/66
McCardell, Willard B.               4/10/66

Eleven Deaths of Members of Both Corporations:

Smith, Winfred A.     11/27/62 *
Gyllenhaal, Alvin G.     3/22/64 *
Maynard, Henry S.     Mar. 1965 *
Wright, Neville T.     5/1/65 *
Bellinger, Harold D.     6/16/65
Synnestvedt, Arthur     7/8/65
Cook, William F.          8/23/65
Blackman, Geoffrey E.     10/12/65
Davis, Edward H.          2/28/66
Childs, Sydney B.          4/14/66
Hicks, Curtis K.          4/27/66
* Not previously reported

One Death of Member of Illinois Corporation Only:
Wiedinger, Arthur J.     5/26/65

The four persons who are members of the Illinois but not of Corporation are:
Gloster, Herman F.
Maynard, Joseph E.
the Pennsylvania
Reon, J. Garrett
Walter, John J.

If any one or more of these four gentlemen are present at this meeting, the number thereof should be stated in the report of the Committee on the Roll and the Ballots thereof should be reported separately by the Judges of Election.

     DIRECTORS

The personnel of each of the two Boards of Directors is identical and numbers thirty. The terms thereof expire, ten in 1966, ten in 1967, and ten in 1968. The names of the thirty Directors, with the year in which the term of each expires, are listed in the Nominating Committee's Notice which was dated April 4, 1966, and mailed to all members of both Corporations.
There is one Honorary Director, Sydney E. Lee, elected June 18, 1960.

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     OFFICERS

The Officers elected for the year 1965/66 at the Organization Meeting 1965, identical for the two Corporations, were:
President          Pendleton, Willard D.
Vice-President     de Charms, George
Secretary          Pitcairn, Stephen
Treasurer          Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

There have been no meetings of the Corporations since the annual meetings held June 16, 1965; at which the President presided with a total attendance of 59 persons, each a member of both Corporations.

     BOARD MEETINGS

During the year beginning June 16, 1965, four meetings of the Board have been held, the President presiding at each of them. The Organization Meeting and the Board Meeting held October 16, 1965 were covered in the Secretary's report to the Joint Council January 29, 1966, and printed in the April issue of the NEW CHURCH LIFE.

Two meetings have been held in 1966. During these meetings the travel expenses to the 1966 General Assembly were approved for certain ministers. The Board approved paying the Assembly charges for all General Church ministers and their wives attending the Assembly, and paying the travel expenses of General Church ministers residing in the United States and Canada who live more than 800 miles from Oberlin, Ohio.
Approval was given to the Glenview Society to use funds from a Special General Church Fund set up for assistance to secondary schools outside of Bryn Athyn and for a grant to the Glenview Society for the support of an additional teacher as outlined in the provisions of the General Church Operating Policy.
The Board approved publishing 350 additional copies of In the King's Service, making this the final printing.
The Advent Church Society's building in Philadelphia is titled in the General Church's name, and approval was given to their request to sell the property and building and have the proceeds placed in the Advent Church Fund for future use of the Advent Church.
Approval was given to the Los Angeles Society which is now self-supporting to purchase the manse in Glendale, California, from the General Church. The General Church originally took title to the manse with the understanding that it would sell it back to the Society at cost when the Society was self-supporting and had the funds. The Board approved taking title to a building being purchased by the San Diego Circle. The Circle is an unincorporated body and cannot hold title to real estate. The Board also granted permission to the Durban Society to use proceeds from the sale of Kent Manor Farm in the form of National Building Shares as collateral on a temporary loan necessary in the purchase of their new church property.
The Treasurer was authorized to transfer funds to the Sunday School Committee to defray costs for a display at the General Assembly and for the development of new materials to supplement the existing correspondence study courses in the General Church Religion Lessons Program.

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Other transfers to Reserves were approved and general business matters were discussed with the proper action being taken.
     Respectfully submitted,
          STEPHEN PITCAIRN
               Secretary
TREASURER OF THE GENERAL CHURCH 1966

TREASURER OF THE GENERAL CHURCH L. E. GYLLENHAAL 1966

     It is my privilege to report for the fifth time to the General Assembly. Since I first reported twelve years ago in 1954, the General Church has made substantial progress in the administration of its financial affairs. Operating income and expense have more than doubled, and our total assets have almost tripled to over 5 million dollars.
     More significantly, however, the effectiveness of the General Church as a service organization has been improved during the same period. This has been made possible by the growing financial strength of the General Church and has been accomplished, to a great extent, by the adoption in recent years of a series of operating policies.
     These new policies not only outline, for the first time, the application of long- established uses, but they also provide for a number of important new General Church services. Further, they present a new concept in administering General Church financial aid for support of pastors and teachers, involving a basic change in the method of disbursing funds for this purpose.
     This new system provides for the making of grants to areas instead of, as formerly, direct salary payments from the General Church and has been a most useful change. The principal reasons for this change were: 1) to create an incentive for increased support and participation by placing greater responsibility on the local level; 2) to make possible a more accurate and complete financial statement in each local area; and 3) to eliminate some of the growing problems, particularly in foreign countries, of tax-reporting and foreign exchange.
     Although many problems have been encountered in implementing the new policies, and not all are yet solved, the first year of operation under the new system has proved eminently satisfactory. Already it is apparent that many of our objectives are being realized.
     In recent years it has become apparent that financial aid for ministers' and teachers' salaries is only part of the problem in many areas of the church. There is a growing need for grants and loans of capital to build and expand church and school facilities. Each year it is becoming more difficult to borrow commercial money and finance the carrying charges with already straining budgets.
     Recognizing the problem, the General Church has undertaken a relatively new use of making available, to its established societies, capital funds, under certain circumstances, as outlined in the Operating Policy Statement. At the present time there is over $97,000 outstanding in building loans. In order to lend money without depleting General Fund income-producing capital, a Revolving Loan Fund was established some years ago and is currently being revised to become more effective. By means of contributions from interested donors and by appropriation from surplus, it is hoped that these funds will grow to a level of major importance to General Church uses.

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     The principal financial use of the General Church is still the responsibility for the welfare of its ministers and teachers, guaranteeing adequate salaries and pensions, and today just as twelve years ago this remains our most difficult problem.
     In late 1954 it was reported: "In view of the improved financial condition of the General Church and the pressing economic needs of many ministers, a further substantial amendment to the Salary Plan will go into effect in 1955." The same circumstances existed last year, and after extensive studies a substantial amendment for ministers and teachers was made in 1965, the 12th change in the Ministers' Plan since its establishment in 1948. Also, for the first time, all General Church ministers throughout the world were brought under the Plan on a more equitable basis; but already rapidly changing economic conditions throughout the world have compelled us to give further consideration to salary scales, and future changes seem inevitable.
     The Pension Plan continues to be a most important and successful financial operation. The Fund has tripled in value during the last twelve years and now supports 23 pensions at an annual cost of over $37,000.
     Here, too, economic conditions have required us to reappraise the Plan. Increases in Social Security and Pension Plans in this and other countries indicate that some change is necessary, and studies are now under way.
     No report would be complete without mention of contributions. Since 1954 your support of the General Church has grown by 125% from $26,000 to over $63,000 in 1964. Last year, as expected, the amount dropped because of the change in operating procedures. Pastoral support that was formerly recorded as General Church contributions now remains in many areas as local support. Nevertheless, on an adjusted basis, last year's $50,000 received did represent a further increase. It is our hope in the many areas where procedures have changed, individuals, as they become accustomed to their new responsibilities, will renew their contact with the central body by contributing to the General Church as well as to local pastoral support. This will be the key note of our 1966 contributions program.
     We have problems ahead of us, as we have always had, but the future holds great promise for continued growth and progress. At present only one dark cloud looms on the horizon-the spectre of inflation.
     Serious pressures on the value of the dollar are being brought about by the war in Viet Nam and increased government spending. However, we have confidence in our contributors and the Investment Committee to meet this challenge, and therefore, believe we have good reason to be optimistic.
     Respectfully submitted,
          L. E. GYLLENHAAL
               Treasurer
EDITOR OF "NEW CHURCH LIFE" 1966

EDITOR OF "NEW CHURCH LIFE" Editor 1966

In the fullest sense, my report is the forty-eight issues of NEW CHURCH LIFE that have been published since the last Assembly. However, while a motion to adopt the report as circulated would dispose of the matter very simply, there is some reason to doubt whether it would be very meaningful, and to read the entire report is clearly beyond the bounds of possibility. So some drastic cutting and a particular focus were indicated.

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Furthermore, the editor, who is now in his sixteenth year of conducting the journal, is less anxious to make a lengthy report than he is to hear some reaction from the floor of the Assembly to the way in which the journal is conducted. No firm conclusions as to the readership will be drawn from the extent of your response to this invitation.
     At each Assembly an attempt has been made to stress some particular aspects of NEW CHURCH LIFE. The emphasis of this report is on editorial policy, especially as it is reflected in the editorial department itself: the editorials, which, at the risk of alienating the editor, some ill-informed people insist on referring to as "squibs.' In 1942, a New Church Life Committee appointed by the Bishop sent out three non-identical questionnaires to the clergy, the then Executive Committee, and a group of thirty selected young people. The rate of reply was excellent; and, among other things, a summary of the questionnaires indicated a general feeling that the magazine should give leadership, and that it should in its editorials furnish critical thought concerning the state of the church and the world and be an advocate of what is needed for true progress.
     Whether this sank deeply into the editor's subconscious when he first read it sixteen years ago is not known, but the fact is that this is precisely what he has been trying to do. Month by month, the effort is to analyze current trends in the Christian churches and in the organized bodies of the New Church, to examine key issues in the world, and to place before the church for its thoughtful consideration not only essential teachings of the Writings but also critical matters which, in the editor's judgment, need to be considered; and in all instances the endeavor has been not merely to criticize, but to stimulate free and rational thought from the doctrines and to advocate what is needed for true progress. It is the editor's conviction that there is no issue of interest or concern to the church which cannot and should not be discussed editorially, if the right way to do it can be found; and he has tried to avoid the appearance of speaking ex-cathedra and to invite expression of other views. Here we might refer to the series of editorials on the church and alcohol, birth-control, conjugial simulations and remarriage published last year, and to more recent editorials on such topics as the spiritual issues in war, obedience to law and automation. Of course, like an umpire, an editor who calls them as he sees them must expect to have his judgment, if not his vision, questioned from time to time, and those who question it are not necessarily all out in left field, either!
     It has sometimes been asked where the editor gets ideas for editorials. The answer is a very simple one. He reads, and he listens. This latter should not be taken to mean that any gathering of more than three persons should clam up when he comes within earshot. A useful editorial may come out of the most casual conversation- and in the highest tradition of journalism all sources are fully protected. However, listening can be more effective the more vantage points there are from which it can be done; and for some time now, the editor, who has tried to explain his policy in this report, has felt that he should become more active in visiting the societies and circles of the church: not as one of the new invaders equipped with secret electronic devices, but as one genuinely interested in learning as much as possible about the thought and concerns of the entire church which he represents in print.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Editor

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RELIGION LESSONS COMMITTEE 1966

RELIGION LESSONS COMMITTEE NORBERT H. ROGERS 1966

     In a very real sense the General Church Religion Lessons were born of depression and war. The great depression of the Thirties impaired many families' ability to bear the financial costs of having their children attend New Church schools, and also made it necessary for many to move away from established church societies to wherever they might obtain employment. This trend to isolation from the church and its ministrations was notably increased in World War II by families moving to wherever their servicemen husbands and fathers were stationed, or to wherever their defense jobs called. And even when distances were not excessive, war-time travel restrictions tended to make participation in church activities and pastoral visits difficult to effect. But after World War II there was no complete return to the way things had been before. More than a few families, having from one cause or another become established in localities far from church centers, were understandably reluctant to pull up roots and to risk losing seniority and job opportunities. Moreover, the trends and habits formed in depression and war became a way of life, and one of the striking characteristics of our western civilization is that of families on the move, as is amply confirmed by the constantly changing General Church address lists. From these several causes grew and exists the need for the service and uses which the General Church Religion Lessons strive to perform.

     That the need existed was early seen; and in 1940 practical efforts to meet it were initiated when the ladies of Theta Alpha at a General Assembly in Pittsburgh, Pa., undertook to provide isolated families with correspondence courses in religion for their children. Right away the Theta Alpha members devoted themselves and their homes to the tremendous task of implementing this decision. Lessons and other needed materials were prepared in consultation with various ministers. Isolated families were located, contacted and placed on the mailing lists. The lessons were duplicated, mailed, and work on them supervised.
     The ladies applied themselves to the task with such effective zeal and enthusiasm that the use grew rapidly, becoming in a few years so widespread and complex that it became increasingly difficult to carry it on solely by volunteers working in homes. In brief, it became more than a Theta Alpha project, but a use serving the whole church. And in time it became recognized as a General Church use and was placed under the direction of a priest, with Theta Alpha continuing to play, as it still does, a large and vital part in carrying on the use.
     The Rev. F. E. Gyllenhaal,* the first Director, did yeoman service in reorganizing the Religion Lessons program as a General Church use, and in systematically developing graded series of lessons covering the whole of the Old and New Testaments. Under him, too, the PARENT-TEACHERS JOURNAL, a magazine started in the Thirties to serve as a forum of communication between home and school, became associated with the General Church Religion Lessons use, and was then renamed New CHURCH EDUCATION in keeping with its new functions.
     * By episcopal appointment the Rev. Harold C. Cranch, then pastor of Sharon Church, Chicago, served as consultant in charge of the developing religion lessons project. In addition to pastoral leadership and counsel, Mr. Cranch gave freely of his time and considerable artistic talents to this use until his call to the Western States compelled his resignation.
     The Rev. K. R. Alden, who succeeded Mr. Gyllenhaal as Director, benefited the use by his long experience as a school administrator and teacher, and by his enthusiasm to communicate the truths of the Word to others.

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Under his office procedures and business practices were reorganized and made more efficient; communication within the Religion Lessons organization and with the children was stimulated and systematized; lessons were revised to make them more meaningful to children; the Explorer, a Theta Alpha project, was added as a children's section of NEW CHURCH EDUCATION; and increases were made both in the circulation of the magazine and in the enrollment in the Religion Lessons program.
     In 1964 I succeeded to the Directorship, and so far only two changes of note have taken place: one is the move of our offices and workshops to fine quarters at Cairncrest, and the other is the association of the so-called Sunday School Committee as an integral part of the General Church Religion Lessons.
     This briefly brings the story of the General Church Religion Lessons up to date. What of its activities and state today?

     There are 582 children and young people who in the past year have been receiving religious instruction through our lessons program. Most of them live in the continental United States and in Canada, though countries overseas are quite well represented.
     For a number of the children the Religion Lessons program is locally administered and supervised. This is the case in Great Britain and South Africa, and also in the South Ohio Circle area, in Arizona, and in the Northwestern District. But by far the majority of the children are enrolled in the program centrally administered by the General Church Religion Lessons and supervised by its several committees. Besides two special committees, one to provide material for the celebration of church festivals, and the other to keep in contact with the mothers of very young children, there are twelve regular committees. Of these, there is one each in Pittsburgh, Glenview, Detroit, Kitchener and Toronto, and the rest in Bryn Athyn. And just lately, I am happy to report, still another committee is being formed by the Hurstville Chapter of Theta Alpha to supervise the program in the Australia-New Zealand area.
     Nearly ninety women volunteers participate actively in the Religion Lessons program, serving as teachers and counselors, and helping in its administration. They well deserve the thanks of the whole church for their fine work.
     NEW CHURCH EDUCATION strives to be a magazine for the whole family, providing articles and other items of interest and value for parents and young people, and, through the Explorer section, for younger children as well. It is published monthly, except for July and August; the total circulation figure for the June issue was 571.
Since becoming associated with the General Church Religion Lessons, the Sunday School Committee has occupied itself acquiring a selection of reference books and teaching aids particularly suitable for Sunday school work in the General Church. These are housed in my office where they are available for examination. Information is being gathered as to the nature, extent and organization of Sunday school activities in the General Church and of needs to be met. Some experimental work has also been under way to compile reference file cards, and to develop supplementary lesson material; but it is still too early to tell whether either of these projects will warrant completion. It is to be noted that by "Sunday school" is meant any organized program of religious instruction in the sphere of a teacher which is not part of a New Church day school curriculum.
     With the expansion in the Religion Lessons work and in the circulation of NEW CHURCH EDUCATION came increasing need for machinery capable of handling larger volumes of work more efficiently and well.

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And over the years, through gift and purchase, an impressive array of equipment has been acquired to enable us to type, duplicate, fold, staple and distribute material. The total value of this equipment is estimated to be more than $9,000, whose maintenance and repair bill comes to $534 per year. However well made, machinery inevitably wears out and needs to be replaced; and it has been estimated that, based on cost and life expectancy, the replacement cost of the machinery we have comes to $730 per year. This is as far as we have gone to date in our figuring. But, subject to correction from my business friends, I imagine the next step is to include the $730 replacement figure in our annual operating costs, and to set that amount aside against future need. Nor is the need for replacement merely a future possibility! Even now there is need to replace the electric typewriter on which we depend for the bulk of our work. The volume and type of work our workshop is doing also makes additional equipment desirable, notably a collater and an electric stapler, and in time, we hope, the photographic equipment needed to take full advantage of the capabilities of our Multilith printing machine.
     Our present and contemplated equipment, while needed for our Religion Lessons work, is capable of doing far more than is presently required, and has enabled us to undertake printing and publishing work of various kinds for the Bryn Athyn Church, the Academy and the General Church. This helps to keep the machinery busy and to pay for itself.
     To begin with, all work was done by volunteers, but as the work expanded and the machines to do it became more sophisticated it became necessary to have paid helpers. Volunteer help continues to be a necessary and valued part of our work, but increasingly we must depend on paid workers to produce the volume of work we now do and to meet deadlines. Nothing is so discouraging to the use we are trying to serve as for expected material not to be received on schedule. Our present staff of part-time paid helpers, whose work is done a good deal for the love of the use rather than for the size of the pay-check, are doing a wonderful job. But they are overworked, and we have reached the point where our work-force needs to be enlarged.
     Actual expenses vary from year to year. But it is estimated that at our present volume of work we should figure on an annual budget of about $6,800. This amount includes replacement figures for both equipment and lesson materials.
     Our income is derived from several sources. In addition to the Director's salary, and an appropriation this year for the Sunday School Committee work, the General Church provides us with nearly $2,000 to pay for some of our part-time helpers. Theta Alpha covers the costs of certain specific activities, and also from time to time helps us with special projects. Subscriptions to NEW CHURCH EDUCATION and sales of our materials account for some of our income. The rest is derived from donations and from the proceeds from our printing and publishing activities.
     What of our product?
     The Sunday School Committee activities are too new to have a product. The need is there, and we hope to meet it adequately in time.
     NEW CHURCH EDUCATION is perhaps more pedantic than it should be, and in the past year has been a bit short on material from grade school teachers and parents. But I believe it has been fulfilling its purpose quite effectively. Certainly it has been privileged to publish many articles of real worth to home, church and school.
     The Religion Lessons program has two products: the lessons and the children. The lessons series on the whole cover the stories of the Word well. But no matter how good a lesson is, it needs to be reviewed and revised from time to time to bring it up to date with the current states of children's thoughts and experiences, and especially to make it convey the truths of the Word more fully and effectively.

449

Previous Directors have revised the lessons for these reasons, and I have undertaken to do so again. The plan is systematically to review and revise as needed 10% of the lesson material each year, that we may never become satisfied with what we have done but be continually aware of the need for improvement.
     As to the children: to be frank, however interested in acquiring information he may be, rare is the grade school child who will choose to study his lessons in his spare time on a regular weekly schedule. He needs the help and encouragement of his parents, and also if possible the sphere of a teacher. All other things being equal, the closer the teacher and the more frequent the contact, the better does a child learn and understand. This is certainly true in the Religion Lessons program. In so far as children work regularly on their lessons, in so far as their parents are actively interested in their work, and in so far as there is close communication with the teachers, the children do receive through the lessons an adequate knowledge and understanding of the letter of the Word and of the basic doctrines of the New Church. It cannot be compared with the instruction received in a New Church day school, and children receiving their religious instruction through the Religion Lessons program can he expected to have some difficulty adjusting to formal classroom instruction in religion, but they do have a sound religious education background. That the program is effective is confirmed by the fact that a good percentage of young people who have become members of the General Church in recent years have had instruction through the Religion Lessons program.
     Respectfully submitted,
          NORBERT H. ROGERS
               Director
ASSEMBLY MESSAGES 1966

ASSEMBLY MESSAGES Various 1966

     The following messages were received and were posted on the Assembly bulletin board in Oberlin College's South Hall:

     From the Swedenborg Society:

     On behalf of the Council of the Swedenborg Society, I send cordial greetings to the 24th General Assembly, meeting in Oberlin, Ohio, and express the hope that your meetings may prove inspiring and useful.
     This Society enjoys the support of a commendable number of members of the General Church outside Britain. Since these can enjoy none of our local facilities, their interest indicates an appreciation of the primary use of the Society-that of maintaining the Writings in acceptable modern translation. The moral and financial support of these members is a source of great encouragement to us. So, too, is the cordial relationship we have enjoyed with the Academy in its publishing activities. In this regard, the past has seen progress toward more active collaboration in the work of translation and revision, and we look forward with pleasure to further co-operation in this field of scholarship.

450

     Thus it is with thoughts of our complementary uses, directed towards the common end of spreading the doctrines of the New Church, that I convey the Society's greetings. May the Lord grant humility of heart in your worship, enlightenment of mind in your sessions, and a spirit of charity in your business and social affairs.
     NORMAN TURNER, President

     From the Bryn Athyn Society:

     In the Apocalypse Explained we read: "The one only Divine grace there is with man, spirit or angel is to be affected with truth, because it is true." May this assembly of the church have brought the true members of the Lord's New Church further into the genuine spiritual affection of truth.
          ORMOND ODHNER

From the Durban Society:

     The Rev. Daniel Heinrichs has asked me to convey the warmest greetings of the Durban Society to the Assembly. They hope that this will be a very happy, useful and inspiring occasion.
     (Delivered in person)     DIANA BROWNE

     From the Hurstville Society:

Cordial greetings from friends across the sea.
     (Cable)

From the South African Mission:

     On behalf of the clergy and lay members of the General Church Mission I send greetings to the members gathered at Oberlin. We hope that your meetings will be successful in every way, and that they will further the work of the Lord's church on earth.
     PETER M. BUSS

     From the Stockholm Society and Scandinavian Circles:

     The Stockholm Society and the Circles in Copenhagen, Oslo and Jonkoping have asked me to convey their greetings to the Assembly with their warm wishes for inspiring and useful meetings.
     BJORN A. H. BOYESEN, Pastor

From the Toronto Society:

     Greetings and best wishes for a full and stimulating Assembly.
          THE OLIVET SOCIETY

451

     From the Auckland, New Zealand, Group

     The Auckland Group sends all good wishes for a very inspiring and successful 24th General Assembly of the General Church.
     (Cable)

     From the Massachusetts Group:

     The Massachusetts Group, from its 19th of June miniature assembly, sends affectionate greetings and best wishes to the 24th General Assembly.
     (Telegram)

     From the Vancouver Group:

     Greetings and best wishes to the General Assembly from the Vancouver, Canada, Group. Regret we could not attend.
(Telegram)

     From the Rev. and Mrs. Peter M. Buss:

     We wish very much that we could be with you as you gather for this special event. Since we cannot, we join with you in spirit, and send the following wishes.
     May the Assembly help you to feel the bond of brotherhood which should bind New Church men. May you receive useful truths from the instruction offered. And most important, may the Lord stir your hearts at this time, and strengthen your desire to become members of His living church.
     ELISABETH AND PETER BUSS

     From the Rev. and Mrs. Daniel W. Heinrichs:

     Greetings to the 24th General Assembly. Even though we are far away in space and time, Miriam and I are with you in spirit. We would express our hope and our confidence that this Assembly will bring inspiration and renewal, not only to those who are privileged to attend, but to the whole church.
     We would also like to take this opportunity to convey our warm personal greetings to all our friends who are present at the Assembly. Our very best wishes.
     DANIEL AND MIRIAM HEINRICHS

     From Mrs. McElroy and Mrs. Holl:

     Mrs. McElroy and Mrs. Holl (sisters), Youngstown, members of the North Ohio Circle, who would be here except for reasons of health, send their warmest wishes for a happy Assembly.

     From the Rev. and Mrs. Douglas Taylor:

     May there be a feast of charity. Affectionately,
          (Cable)          DOUGLAS AND CHRISTINE TAYLOR

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LITURGY AND HYMNAL 1966

LITURGY AND HYMNAL MARTIN PRYKE 1966

LITURGY AND HYMNAL for the use of the General Church of the New Jerusalem. Fifth and Revised Edition. The General Church of the New Jerusalem, Bryn Athyn, Pa., 1966. Pp. 669. Cloth, $4.00.

     The new Liturgy and Hymnal for the use of the General Church of the New Jerusalem has its origins near the beginning of the present century. At that time the General Church had been using a Liturgy originally prepared for use in the General Convention by a committee which included Bishop XV. H. Benade. In the early 1900's Bishop W. F. Pendleton saw the need, not only for a new Liturgy, but for a thorough study of our ritual. In 1908 the fruit of his very considerable work was produced as a completely new Liturgy for the General Church of the New Jerusalem.
     There were probably two principal ideas in Bishop Pendleton's mind. He felt that up to this time the worship of the New Church had been too cold and merely intellectual. He saw a need for a more devotional type of worship which would be a true form of supplication and which would thus serve the needs of the man who is passing through the proper stages of regeneration: self-examination, acknowledgment of sin in oneself, supplication to the Lord and the beginning of a new life. Man's affections must be touched, his remains must be aroused and his spiritual ambitions challenged. These things are done by a form of worship which is both inspirational and beautiful.
     In addition, Bishop Pendleton saw a need for more order and uniformity in forms of worship throughout the General Church, yet these forms must be capable of being adapted to use in many greatly varied circumstances.
     In the preparation of the 1908 Liturgy, Bishop Pendleton adopted the principle that it is a mistake to believe that we can immediately produce entirely new forms in the New Church. We must build on the best of the former Christian Church. Gradually we will develop completely distinctive forms which are completely different because they will ultimate completely different spiritual concepts; but we cannot do this all at once. Therefore Bishop Pendleton sought to find the best forms of the Christian Church and to adopt and adapt these to our needs.
     The 1908 Liturgy was, then, a new departure in many ways for the New Church, but it drew on the finest sources that could be found. It drew especially on those parts of the letter of the Word where something of the doctrine of genuine truth shines through.

453

This new Liturgy was received with enthusiasm, not only in the pages of General Church journals, but also in those of other bodies of the New Church.
     Minor revisions were made in later years, but the year 1939 saw the publication of our present Liturgy which was a major revision effected under the guidance of Bishop De Charms, with Miss Creda Glenn making the greatest contribution in the work done on the music. This revision attempted to cover the material of the former Liturgy and in part that of the former Children's Hymnal (which had long been out of print). It therefore included children's hymns and orders of worship for children's service, school opening and family worship, as well as a collection of children's prayers. The appearance of a new Hymnal in 1964 has made this double use largely unnecessary and the children's hymns do not appear in the latest edition.
     Now, in 1966, we have another thorough revision of our Liturgy and we may ask ourselves why it is that it should be necessary to have such new editions at intervals of 25 or 30 years. At the time of the first Liturgy, Bishop W. F. Pendleton foresaw that a revised edition would be needed within 25 years. He was well aware that it was in many ways experimental, and, in fact, he himself later made a number of suggestions for its improvement.
     Yet one of the great values of a recognized form of ritual is that it provides for a uniformity, both within a particular society and throughout the church. This enables us to "feel at home" in our worship. Constant changes and innovations should be avoided, or we would become unduly conscious, or self-conscious, of the forms. There would be no sense of peace in our worship, and so there would not be a proper basis for the real things of worship-humility, instruction and praise. Rituals should, then, be allowed to gather stability and strength from custom and use. Forms used habitually become endowed with a sphere by which worship is enriched. Moreover, forms are only really tested and proved over a period of time.

     Despite all this, we must not forget that our ritual is still in a formative state. It must continue to grow and develop for years to come, if not indefinitely. Therefore we must not allow ourselves to become unalterably fixed in something that is far from perfect. We very easily grow to like the customs we are used to whether they are good or bad, but our aim should be to gather affections around that which is seen to be best after careful, unprejudiced study and reflection.
     It must particularly be the responsibility of the earlier generations of the church to cherish a flexibility in forms for the sake of the future.

454

It therefore seems both practical and desirable that we should periodically- although not at any set interval-revise our forms of worship in the light of further experience and understanding of the subject. The issuing of new editions of the Liturgy has been an important means to this end. To further this idea, Bishop Willard D. Pendleton intends shortly to appoint a new Liturgy Committee to keep the work alive and slowly to prepare for improvements in a further new edition at some distant future date.
     The readers of NEW CHURCH LIFE, who will expect to be using this book in their regular worship, will be anxious to know something of how it compares with the 1939 edition and of why differences arise. We will comment on the various parts of the work in the order in which they appear.
     It may, however, first be said that the differences are not so great that the new volume could not be used immediately without any preparation on the part of the congregation. There is enough unaltered material that a pastor could select for services which would present no problem. Obviously a congregation will need gradually to learn more and more of the book if it is to be used in a full and effective sense.

     The Offices remain essentially as we knew them. There are some changes in the music but not enough to make them difficult to use. The principal changes are in Section Four, which is used in some societies on those Sundays when an additional administration of the Holy Supper is held at the end of the regular service. In the Second Office the priest and the people here recite the short form of the Ten Commandments together- a useful innovation. The Third Office uses the Two Great Commandments, which are taken directly from Matthew instead of being a composite form from Matthew and Mark such as we have used before.
     The Creed with which we have been familiar for so many years was prepared for the 1908 Liturgy. There is a danger of it taking on an authority which should not be given to any human composition. We are therefore glad to see another Creed used in the Second Office; one based on TCR 2 and 3. We trust that the time will come when a different Creed appears in each office as a reminder that these are but human attempts to express the faith of the New Church in brief and ritualistic form.
     Orders of Service are included, as before, for Children's Services, Family Worship (two forms) and for School Opening. We would suggest that the form of benediction used for School Opening ("Let thy mercy, 0 Lord, be upon us, according as we hope in Thee") would be more suitable for closing Family Worship than the unscriptural form suggested. A prayer for the Lord's blessing is needed in family worship instead of a benediction, unless the father is a priest.

455

     The Sacraments and Rites have received very careful attention by the revisers and some of them have been used by the clergy (published to them in pamphlet form) for a number of years before being included in this edition. The rubric notes are more complete and the congregation should have less doubt about what is expected of it. The present reviewer feels that in places something of the poetry of our ritual has been lost in attempts to simplify the wording of prayers and charges. Effective ritual needs to be stirring in its form as well as in its content. It should not appear cold or didactic.
     The Baptism Service is particularly to be noted on account of a further attempt to make it unmistakably baptism into the New Church. Some steps were made in this direction in the 1939 Liturgy. Now the first question to parents and to adult candidates is strengthened by the addition of the words in italics: "Do you acknowledge the Lord Jesus Christ, as He is now revealed in His second advent, to be the one God of heaven and earth?" Where one parent is unable to answer this question in the affirmative, it can well be answered by the other, with the dissenting parent acquiescing in the question: "Do you therefore desire that this child be baptised into the name of the Lord Jesus Christ?"
     The Holy Supper Service remains virtually unchanged in its general structure and in the greater part of its content. An awkward use of the unisonal reading after the first chant has been omitted in favor of the reading of the Creed. There is now no reference to the blessing of the bread and wine as it is felt that this term is more properly reserved for application to men and women rather than to inanimate objects.
     There are changes in harmony and key of some of the music in the Holy Supper, but the greatest change is in the unisonal antiphon immediately preceding the sacrament itself. This is now in harmony and has a somewhat different tune for each congregational response. On first sight this appears unnecessarily elaborate, but examination suggests that it is not difficult and should go very smoothly and express the words more adequately. The sung prayer, after the celebrant has partaken, is also improved and simplified.

     Confession of Faith and Betrothal have both been improved with a wider selection of readings from the Scriptures and the Writings. In the Betrothal Service a brief charge has been added to be read to the couple before they leave the altar rail. This is a valuable addition to the service, but we wonder why one was not also added to the Marriage Service, which has long lacked it and is strengthened by its addition. The rubric suggests that one can be used, but none is offered.
     The Ordination Services have been rearranged so as to make them very much easier to use.

456

The Memorial Service, instead of "Burial of the Dead," has been made more complete and a much improved selection of prayers is included. Interment is improved with brief opening readings from the Scriptures and with the inclusion of the use of the Lord's Prayer, but an unscriptural benediction is introduced at this point when there are a number of beautiful blessings from the Word.
     After the Rites, the Liturgy offers a wealth of material from Divine Revelation which is not only of great use for inclusion in services, but also for reading at any time by priest and layman alike. Included are the following headings: Psalter, Commandments, Law and Prophets, Gospel and Apocalypse, Confessions of Faith, Summaries of General Doctrine. Much of this material is identical with that of the former edition. The Law and the Prophets is much expanded and is now put in a more usable form. It is a pity that this section and the Gospel and Apocalypse are not included in the Subject Index. The Confessions of Faith, reduced in number, are now all quotations from the Writings put into the credal ("I believe . . .") form. They are however confined almost exclusively to a declaration of the doctrine of the Lord. The Summaries of General Doctrine have been completely revised so as to include only actual quotations from the Writings-which had not been the case in former editions-and references are given for each. The listing of the works of Swedenborg which "contain the Doctrine of the New Church" (pp. 236-7) should not be mistaken for an attempt on the part of the General Church to lay down a definition of the canon of the Writings.

     The section of Prayers is a revision in that a few old ones are dropped and a number of new ones added. There are now 159 instead of 129. Some of the old ones have been changed but the great majority remain as they were. Long sentences have been usefully broken into several shorter ones. The writing of prayers in clear and beautiful language which will inspire the hearer to turn to his God and to the way of repentance is not easily done.
     The Children's Prayers have been completely changed, but there is still only a very small selection (20). The imagery of the Old Testament is much more in evidence, but this seems to make for obscurities for children, who need prayers which will be clear in content and dignified in expression, but which will actively inspire them to a renewed endeavor to the good life.
     The section "Prayers at Meals" has been omitted completely. We regret this at a time when the church has largely fallen into the practice of using only one form. We need to be encouraged to use a wider selection of passages from Scripture lest we fall into "vain repetition."

457

The Antiphons have obviously received a great deal of attention from Miss Glenn. Reduced in number by seven, there are now 33, which seems more than adequate. Of these 33, eight are unchanged. The remaining 25 have the same selection from the Word, but changes in the music range from very slight to complete. The changes seem to add strength and certainty to the music and, on the whole, make for easier learning. We would suggest however that different forms of music in one antiphon can become too numerous for easy congregational use. In several cases there are five forms of music, and in one case six, in one antiphon.
     Ten of the old chants have been omitted, but there are three new ones, bringing the total to 39. A few have completely new tunes, and rather more have the old tunes changed to suit the words better, or to improve the musical quality.

     The 1939 Liturgy had a section titled "Doxologies and Selections" which have now been separated. The collection has been varied in several ways: two have been included among the hymns, 14 have been omitted (together with a collection of 11 Amens), and two new doxologies have been added. Some others have been changed in varying degrees. On the whole we now have a more usable collection.
     Perhaps one of the most satisfying sections of the book is to be found in the collection of hymns. Some old ones have been transferred to the new Hymnal for Schools and Families where they more properly belong. Remarkably few hymns have been dropped and those which have been are unlikely to be missed-they were the more lugubrious ones. On the other hand, there are 32 new hymns which add a good deal to our repertoire. These include, in addition to general hymns, a few intended for memorial services, which we have lacked; a better supply of introit hymns, hymns for Baptism and the Holy Supper, as well as for marriage; and one for dedication. Perhaps the supply of prayerful hymns, which can only appropriately be used near the beginning of a service, is somewhat overabundant.
     In a few cases the tunes have been changed completely and in a few other cases there have been modifications of the tune or of the words. In all cases this was obviously done in an attempt to improve the relation between the words and the music. A forward step has undoubtedly been taken in providing a group of hymns where the words really fit the music and where the music really expresses the meaning of the words. This will make the hymns a great deal more effective and eventually will mean that they will be better appreciated and better liked in the church.

458

     The English and Greek Anthems remain the same except that three new English Anthems have been added. The Hebrew Anthems have been reduced in number, and are presented (as before) in the Hebrew, right to left, order with the music changed to agree. There is no transliteration. This is quite different from the new Hymnal where the music takes its normal order from left to right and the Hebrew is transliterated to agree. The former (Liturgy) method is more orthodox but may prevent frequent use of these anthems in many of our societies.

     A word should be said about the format of the book. It is larger than the 1939 edition but no thicker. It actually has two more pages-669. The larger page has made it possible to use a bolder and clearer type which is most pleasing. The music is beautifully done. Undoubtedly the most obvious change, and one which will please organist and singer alike, is the placing of all words between the music instead of in verses below. This is done everywhere, including the chants and the whole Holy Supper Service, but with the exception of the Antiphons where it would obviously be impractical.
     This arrangement of the music has made some rather unfortunate paging in the Offices where, on occasion, a page has to be turned between a sentence said by the priest and the response by the congregation. But this is a small price to pay for what is such a great convenience to all who are trying to enter into the singing as fully as they are able. It is a book which it will be a delight to handle and use.
     There can be no doubt that the General Church is much indebted to Bishop De Charms and to Miss Creda Glenn, as well as to their various helpers. A very great deal of thought and care has gone into the production of this new Liturgy, and it is certain in the mind of the reviewer that its use in our services will materially contribute to the significance and power of our worship.
     However, we cannot refrain from adding that nothing of this kind can be fully effective unless we, the congregations, do our part. Carping criticism and prejudice will destroy its use to us personally and perhaps also to others whom we influence. On the other hand, if we are affirmative to what has been done to advance our worship, and if we will make the effort to learn the new forms and the new music, then much of delight and of real use in worship lies ahead of us. Then our worship may be deepened in its effect and strengthened in its influence to lead us all to the good of life and so to the gates of the New Jerusalem.
     MARTIN PRYKE

459

RELIGION AND CULTURE 1966

RELIGION AND CULTURE Editor 1966

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.
     More than once it has been said that a new culture is to grow out of the New Church. This may sound pretentious at the present time, but a little reflection may show that it expresses an undoubted truth. The true Christian religion can accommodate but can neither surrender nor compromise the Divine truth revealed in the Heavenly Doctrine. Neither can it be content to become a special area within the existing culture or to occupy a place beside that culture.
     This is not to say that New Church men and women cannot be deeply moved by the works of art which form the cultural heritage of the age. The experiences many of them have had in studying paintings, sculptures, music, poetry and literature happily testify otherwise. But if it is true that religion is the substance of culture, and that culture is the form of religion, then it becomes evident that the existing culture is of another substance than the true Christian religion, and that it cannot give form to the substance of that religion. In this context also it is true that new wine cannot be put into old wineskins.
     Our liberal arts program in New Church higher education is, we believe, a two-pronged movement in the direction of developing a new culture. It can assist our young people to see new unconditioned meaning in works that have only conditioned meaning in themselves; and it may pave the way, in philosophy and science as well as in the arts, for new works that will give form to the substance of the true Christian religion. Many other forces will of course, contribute, but here is one long-range endeavor that holds indefinite promise.

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FROM GENERATION TO GENERATION 1966

FROM GENERATION TO GENERATION Editor 1966

     Sometimes it seems that at the very times when the generations most need one another there is the greatest impatience, intolerance, and lack of understanding and sympathy between them. This can be fostered by an artificial construct which separates them completely, not only chronologically but in every other way as well. Yet the fact is that at any given time several generations are engaged in the same use: each with the same end and interests, each capable of making a unique contribution and of benefitting from that of others, to the common benefit of the use.
     In the church, as in the nation and the community, the generations are not consecutive units on a scale; rather do they intermingle to produce a continuity of effort. Young men and women entering into the uses of the church add idealism and fresh vitality to the steady and experienced efforts of their seniors, even as they learn from them; and those who are advanced in years may contribute a ripened wisdom, and take heart from the certainty that those uses will continue and be perfected, even when they are no longer at hand to forward them.
     It is true that the church progresses from generation to generation. Yet it does so, not by a formal passing on from one to another, but as they meet, worship, learn and work together in mutual confidence, liking and respect. We are of different generations, and we should not seek to obliterate what is best in each; but as sons and daughters of the church we are, or should be, younger and older brothers and sisters. In that relationship the Lord offers the possibility of the deepest friendship that can be given apart from the inmost friendship of conjugial love.
MAN'S IMAGE OF GOD 1966

MAN'S IMAGE OF GOD Editor 1966

The expression, the image of God, refers both to the form into which the Lord created man and to the idea of God that is formed in the mind of man. There is admittedly an appearance of discrepancy between the teachings given concerning these two things. For we are taught that the image of God in man is not the human figure but the human form-a form of use; yet we are instructed also that in thinking of the Lord as Divine Man we must picture Him to ourselves in human shape. The gap is bridged in part by the acknowledgment that the human figure is indeed the ultimate finite manifestation of God-Man, although it is not the image of God in man itself, since that image is spiritual. However, the more carefully the second teaching is examined, the more may it be seen to be in agreement with the first.

461

     To think of God as Divine Man has been implanted in everyone. Yet the finite cannot have any idea of the Infinite, and we are told that even the angels would have no idea of God at all, or else an unbecoming one, unless they thought of Him in human shape-as, indeed, on occasion they see Him in the midst of the spiritual sun. How much greater, then, is man's need of this ultimate picture! For although the ability to abstract is one of his essentially human characteristics, man cannot have any abstract ideas unless he adjoins something natural; and as long as he lives on earth his ideas are terminated in, and founded upon, what is material and sensuous-what has been taken in from without by means of the senses and impressed upon his memory.

     We need, then, to picture God in the human shape. But, and this is the distinction, our picture of the Lord is not our idea of Him. It is that something natural which is adjoined, that something material upon which the idea is founded, the ultimate upon which the idea rests and which makes it determinate. That is why the Writings do not say only that we are not to think of the Lord from His person to His essence, but add that we are to think of His essence and from that of His person. Thought of person alone would finally become idolatrous, and thought of essence alone would eventually be dissipated by diffusion; but when we think from essence to person, we may have a determinate idea of Divine Man in human shape and form.
     Analogy may be helpful here. When we think about a friend, we visualize his shape; but our thought is really of what he stands for and what he does, and the mental image of his shape serves only to identify as his the character these things form, and to provide a focus for our affections. Similarly, when we picture the Lord as Divine Man in human shape and form, is not our real idea of Him formed gradually by what we learn of Him, first in the Old and New Testaments, and then in the Writings, in which we can really see what the Divine essence is, and then think from that to His person? The human shape is the ultimate form in which we see the Divine Man, but our idea is of that Man.
     A man's idea of God, including his ultimate picture of Him, is the most intimate and private thing he has. It is unique to every individual, because it expresses and gives form to his particular understanding of and love to the Lord as from the Word he sees Him in creation and in providence, clothed in what seems to him the most appropriate shape. Yet we are assured that an idea of God as Divine Man, of whatever kind it may be, is accepted, if it flows from the good of innocence and is in the good of charity; for then the Lord is in the idea and forms it.

462

Church News 1966

Church News Various 1966

     HURSTVILLE, AUSTRALIA

     To celebrate Swedenborg's birthday, the Hurstville Society gathered at the church on February 4 to hear an address, "Swedenborg's Memorable Relations," by the Rev. Bernard Willmott, pastor of the Sydney Society of the New Church. Some of the members of his congregation also attended. Afterwards all went to the home of the Rev. and Mrs. Douglas Taylor for supper and a friendly chat.
     In an effort to reach the Australian ear, a series of radio talks by Mr. Taylor began in February, and he was on the air three evenings a week at 9:00 p.m. The talks were advertised in the Sydney Morning Herald on Saturdays, and the response has been encouraging. Replies from listeners have averaged about four a week, some being warmly appreciative of the talks. Requests for literature from the newly established book room are also fairly numerous. People in Melbourne and New Zealand have listened to these broadcasts.
     The bookroom established two years ago is proving to be a most useful activity, for more than two hundred books and pamphlets have been sold. These are in addition to those distributed by the pastor as agent of the Swedenborg Foundation's Outreach Committee.
     Another useful activity is the sermon circuit. Sermons are sent to thirty-two people, including some who are not members of the church. Twenty-five receive a sermon weekly, the sermons being forwarded from one person to another. Seven receive a sermon monthly.
     Mr. ad Mrs. Owen Pryke of Colchester, England, dropped in for their annual visit in February, and it was a real pleasure to see them again. Also in church on several occasions have been Mr. and Mrs. Mooken, who migrated from Holland with their two children. The Rev. Frank Rose will remember them, because he baptized one of the children in Amsterdam.
     On the social side, our energetic social committee arranged a concert and games evening similar to the successful one held last year. Again it was shown that despite TV we have not lost the art of making our own fun.
     The social committee also arranged a holiday weekend in June. Seven teenagers under the chaperonage of Mr. and Mrs. Norman Heldon went to Leura in the Blue Mountains. In spite of living in a New Church society the young people had not been getting to know one another very well, and that they might begin to do so was the prime object of the trip. It was a great success, and at some time in the future it may be possible to try a more ambitious venture-a summer camp, perhaps.
     Some excellent tableaux were presented at the church in celebration of New Church Day. With some of the older boys participating, there were depicted John's vision of the New Jerusalem, Swedenborg before the opened Word, the mighty angel (Revelation 10), and the new evangel being proclaimed throughout the spiritual world. Afterwards an appropriately decorated cake was cut and the children each received a little gift.
     NORMAN HELDON

STATE COLLEGE, PA.

     Pennsylvania State University has been first choice for so many Academy students that the paths between the two schools have become well beaten. The University Park administration knows about Bryn Athyn and its peculiar breed of students-except on Sundays, that is.

463

     Every Sunday, the powers that be move the New Church students that be to assemble at the facilities that be, where they learn bow regenerate to be! This pattern is well established, and, no doubt, the "Swedenborgian' group has had its share in arousing curiosity whenever the Daily Collegian announces the times and places for Sunday worship.
     In September of 1964 the group was about twelve members strong. I was a raw recruit, but because of my peculiar background I was selected as chairman. In line of duty, I therefore wrote to the Bishop, informing him of our continued status as a group and expressing the desire that a minister should visit us on occasion. Unfortunately, one-third of the group graduated after Christmas, thereby reducing the membership to barely enough for two tables of bridge. Therefore, though the funds were there, the chairman decided, at the risk of being accused of degeneracy, to forego direct communication between clergy and laity. Instead, we undertook to replace the full-length tape-recorded services with actual reading of the lessons and sermons. This change was accompanied by one of location- from a room at the HUB. (the Hetzel Union Building, the central recreation facility, where we have a filing cabinet for storing the tape-recorder and other equipment ) to the apartment of Chip and Judy Rose. Having worship in a home created a pleasant atmosphere for a small group such as ours, and we appreciated the hospitality of the Roses in affording us this convenience.
     During the year 1964-1965, the students who were present, came, or graduated were, with their wives: Mr. and Mrs. Kent Fuller; Mr. and Mrs. Malcolm Cronlund; Mr. and Mrs. Chip Rose; Lawson Cronlund; John Abele; Victor Odhner; Melissa Croft; Marjorie Grubb and Erik E. Sandstrom. The following Fall Term saw the two members arrive: Larkin Smith, returned from active duty in the Army, and Dale Genzlinger. Also, Lawson Cronlund returned with his wife, formerly Miss Carol Schnarr. They provided the entire congregation with a Thanksgiving dinner, par excellence, plus other acts of hospitality, for which we are all grateful.
     After the departure of the Roses we resumed our meetings at the H.U.B., with tapes of the lessons and sermon only, since our numbers were too small for singing. Nevertheless, our records show about an 80% attendance, with visitors from Bryn Athyn or Pittsburgh occasionally swelling our numbers by 200%!
     It is amazing what a difference it makes to have a New Church gathering away from the centers of the church. One has a feeling of uniqueness, combined with the challenge of that uniqueness. We hear about the evils of the world and the decay in morals. We also hear about New Church youth and the challenge it has to face. Well, Penn State is just one arena for this mixture of forces. Every day a New Church student faces small crises. Deciding how to explain the Writings to a group of atheists, or, at best agnostics; slanted class lectures by communist-oriented faculty members; bearded beatniks burning draft cards; misbehavior on the lawns; all require new accommodations to be made, new safeguards to be erected, against the blissful traps of moral abandon.
     I think it is because of the nature of this location that the New Church group here is particularly intense in feeling for the church and aware of the need for doctrinal application. I think I speak for all the members of the group in saying that the experience of college life has done us all a tremendous amount of good. I see this experience, in some form or another, as a sine qua non for a New Church man strong in faith, deep in insight, broad in tolerance, and prudent in guidance.
     ERIK E. SANDSTROM

464

CHARTER DAY 1966

1966

Announcements
All ex-students, members of the General Church and friends of the Academy are invited to attend the 50th Charter Day exercises, to be held in Bryn Athyn, Pa., Thursday through Saturday, October 20-22, 1966. The program:

Thursday Evening-Academy Open House in Pitcairn Hall. The Swedenborgiana Collection
Friday, 11 am-Cathedral Service, with an address by the Rev. B. David Holm Friday Afternoon-Football Game Friday Evening-Dance
Saturday, 7 p.m-Banquet. Toastmaster: Professor E. Bruce Glenn
AM I MY BROTHER'S KEEPER? 1966

AM I MY BROTHER'S KEEPER? Rev. FREDERICK L. SCHNARR 1966

No. 10

NEW CHURCH LIFE

VOL. LXXXVI
OCTOBER, 1966
     "And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?" (Genesis 4: 9)

     The story of Cain and Abel is one of the most familiar in the Word. Throughout history its implied message, that man is his brother's keeper, has been accepted by all people, religious and non-religious alike. Interpretations of the teaching, however, have been many and varied. Since the fall of the Most Ancient Church, when the common perception of truth perished, each emerging religiosity has established from its doctrine and moral law a concept of how each man was to be his brother's keeper; and when men could no longer regard the welfare of their fellows from a genuine love for the neighbor, the Lord provided the only means remaining whereby charity toward the neighbor could still be expressed by men of an utterly perverted and external nature; and that means was the revelation of Divine natural law. So for thousands of years before the Lord's coming, men looked to the welfare of the neighbor from that law; and in the Israelitish and Jewish churches we see it spelled out in detail, even to the intimate relationships of family life. In those dark ages of man's spiritual life, this was the only means by which the Lord could keep the spirit of Cain from destroying that of Abel, and thus bringing the human race on this earth to its death.
     When the Lord made His first coming, He showed that charity toward the neighbor could not be simply a matter of natural law if it was to prepare a man for the life of heaven. Man can exercise charity according to the natural law that he acknowledges, but this does not affect his motives and loves. The Writings make it clear, and history and experience confirm, that man can act charitably according to the law, but with many and various intentions; and from his hereditary nature most of these incline to what is of self-love and self-concern.

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Many of the charitable actions among nations and individuals, both in the past and in the present, had and now have motives that look to self: to self-preservation, security, reputation, gain, fame, honor and the like. But in regarding the welfare of the neighbor, the Lord asked that man consider not merely what is just and orderly according to the law but what is in keeping with the spirit and life of heavenly charity. This was what He was teaching in the parable of the Good Samaritan. "Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise."*
     * Luke 10: 36, 37.
     In many parables the Lord showed that man is his brother's keeper, essentially in doing the works of charity, not according to the dictate of the natural law, but according to the spirit and intention therein. Only if man reflected upon his motives and intentions, and ordered them according to the spiritual laws of heaven-the laws of love and mercy; only then could he be, in truth, his brother's keeper.

     The story of Cain and Abel has been greatly misunderstood, both as to its historic significance and as to its Divine teaching. As to the former, we know from the Writings that this story is not a history of actual persons or natural events. Like all the others in the first eleven chapters of Genesis, the story of Cain and Abel is a Divine allegory. It is a story taken from the Ancient Word-the first written Divine revelation given to the peoples of this earth. It was written when men still thought and spoke in representative and significative terms. They used names to signify various heavenly qualities and states; animals and birds to represent various affections and thoughts; family relationships such as those between husband and wife, father and son, brother and sister, to show the spiritual relationships between various goods and truths; and so with everything else in their lives. That was how they spoke, and finally, how they wrote. They did not invent meanings for things by ingenious reasonings; but rather perceived what was actually the case-that all things on earth corresponded to things in the spiritual world and came forth from them as effects from their causes. When, therefore, the Lord gave the Ancient Word to men, He gave it in the form of allegory, which they could readily understand and accept.
     Now that the Lord has again revealed the science of correspondences by opening the spiritual sense of the Word, we can see the story of Cain and Abel in an entirely new light. We can see it not as natural but as spiritual history; for it tells part of the history of the church on earth-the history of the nature of man's reception of good and truth from the Lord; and when we have examined this in relation to the states of regeneration through which man must pass to come into the life of heaven, we find in the story a far deeper and more important teaching than that man is his brother's keeper. We learn the primary means by which man is his brother's keeper.

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     It will be recalled that the story of creation, and of Adam and Eve in Eden, describes in the spiritual sense the life of the Most Ancient Church in its state of purity and integrity. Adam and Eve eating the forbidden fruit of the true of the knowledge of good and evil, and their subsequent expulsion from the garden, represents how that church began to depart from its state of purity and Divine order. It began to listen to the promptings of self-love; and the subtle serpent of self-love inclined men to regard as of greater and greater importance the natural and sensual knowledges of worldly life-the tree of the knowledge of good and evil.
     The Lord had not forbidden man to enter into the knowledge and study of natural things. What He had warned against was entering into that knowledge at the prompting of self-love, because this could lead only to the rejection gradually of spiritual knowledges and loves. For when man enters the life of this natural world, the things thereof are necessarily close to him and an intimate part of his life. Spiritual things seem more abstract, and further removed from the delights of the senses. The Lord knew this when He created man; but He knew also that there was no other way in which the human form of liberty and rationality could be fashioned. He told man what order he must follow for natural things to be kept subservient to spiritual ones: natural things were to be studied and used under the direction of spiritual loves-love of the Lord and to the neighbor. If this order were not followed, and instead man was led to natural things by the loves of self and the world, he would gradually turn his back on the Lord and the things of heaven, and would finally fall into an externalism in which evil and falsity would find an easy home. That is what happened, for the Most Ancient Church deteriorated over an unknown period until, in the flood of evil and falsity, it was consumed.
     In the story of Cain and Abel we see a part of this fall; in the latter part of the story of Adam and Eve we are told of the beginning of this fall; and in the story of Cain and Abel, and in the description of Cain's descendants, we are told of its process. The flood describes the final destruction and extinction of the Most Ancient Church.
     Cain represents the faith of that church in its fall, and Abel its charity.* In the early state of the Most Ancient Church faith and charity were conjoined; they were in that heavenly marriage which makes the life of heaven with man.

468

This conjunction was represented by the marriage of Adam and Eve and by their innocent nakedness in the paradise of Eden. In the gradual turning from the Lord to the things of self this conjunction of faith and charity began to perish; it could no longer be represented by a marriage, but rather by the relationship between two brothers. Faith and charity were still from a common origin, the Lord, but they were no longer conjoined as to purpose. Concerning this we read in the Arcana: "In the Most Ancient Church they had been as it were ignorant of what faith is, because they had a perception of all the things of faith. But when they began to make a distinct doctrine of faith, they took the things they had perception of and reduced them into doctrine as if they had conceived or found something new; and thus what was before inscribed on the heart became a mere matter of knowing."**
     * AC 340, 341, 350, 355; DP 242; AE 427: 4.
     ** AC 340.

     The truths of faith cannot be separated from the goods of charity, from love and mercy, without becoming powerless, empty forms. That such a faith developed with the most ancients, and that it was disorderly and useless as a means of forming the loves of heaven with man, is what is meant by Cain's offering of the "fruit of the ground" being unacceptable to the Lord.* Now "ground" signifies in the Word external and natural truth, both that of the Word and of nature, and one who tills the ground is one who works with such knowledges.** Cain, or faith separated from charity, acquired the knowledges of truth and used them in act. This is the "fruit of the ground" which he offered to the Lord. In the Word an offering signifies worship; and worship from a state of faith, even faith that is practised, is not from the heart unless charity is looked to as the end and purpose therein. As Cain represented a state of faith that did not look to charity, his offering, his worship, was not acceptable to the Lord.
     * AC 345.
     ** AC 345, 341.
     The murder of Abel by his brother Cain describes what happened in the minds of the most ancients when faith and charity were separated. Abel represented the good of life, the true charity of heaven that had been the very soul of the early church. He is described as a "shepherd of the flocks"; for charity, a true love of the Lord and the neighbor, is as a shepherd protecting all the goods of life that look to the Lord for their fulfillment and happiness-the sheep and lambs of the flock. The offering, or worship, of such charity is the true worship of the Lord, and it is therefore said that the "firstlings of the flock and the fat thereof" were acceptable to Him.

469

     True charity, however, can exist with man only when it is conjoined with faith; heavenly love only when it is conjoined with wisdom; true freedom only when it is conjoined with rationality. What really exists eternally with man is the conjunction there is between the things of his will and the things of his understanding. When faith becomes a science-a thing of the memory that does not look to charity as its end and purpose-charity as it were dies; and faith is left alone, a wanderer and a vagabond upon the earth, its use and purpose destroyed. So it happened with the most ancients. When they made a mere science and knowledge of faith, true charity could no longer be given them from heaven. When this happened, charity not only died, it was murdered by its brother Cain. "And Cain was very wroth, and his countenance fell. . . . And Cain rose up against Abel, and slew him." When charity is no longer the end and purpose of faith, then the Lord and one's neighbor are no longer the primary concerns of faith, but only self. When self is looked to first, even though it be through the things of faith, then the Lord, heaven and the things of charity stand in the way, for they are opposites; and as they oppose selfish love and life, they become forms to be hated and destroyed. Self-love cannot exist as an end without being fed by the evils and falsities of hell and the malignant and destructive spheres associated therewith. So Abel, the charity of the Most Ancient Church, perished-destroyed by the spirit of Cain, a faith devoid of charity.

     "And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?" From what we have already noted about their representations it may be seen readily that the Lord's inquiry of Cain concerning his brother, and Cain's reply, involve far more than the general instruction that man is his brother's keeper. In Cain's answer, "Am I my brother's keeper?" we find the first expression of a falsity so great that it encompasses all falsity and evil. Is Cain, faith, the keeper of Abel, charity, his spiritual brother? Is faith the keeper and protector of charity? Or can faith stand alone without charity and still be something worthy of the life of heaven? The answers to these questions the Lord makes clear in every single teaching He has revealed in His second coming. The truths of faith are the means to the life of charity. Faith is not an end in itself. It must look to the life and spirit of charity as its purpose; and it must be conjoined with love to the Lord and charity toward the neighbor before it can be any part of that regenerate life which forms the kingdom of heaven in man. There can be no salvation through faith alone.
     When the doctrine of salvation by faith alone was formed among the most ancients it destroyed charity, and men were withheld from the means of approaching the life of heaven.

470

Because of what Cain represented-a faith without charity-he was cursed: "When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth." A faith without charity curses and destroys itself, because it can look only to the evil of self-life. It is as a fugitive and a vagabond because it has destroyed its Divinely ordained purpose-to form in man the love and charity of heaven.

But a mark was set upon Cain that he should not be killed, and it was said of him: "Whosoever slayeth Cain, vengeance shall be taken on him sevenfold." The Most Ancient Church fell from that heavenly state in which faith and charity were fully conjoined, and such was the union of the will and understanding in it that when charity died, nothing could remain but a flood of evil and perversion. With its people, when Abel died, Cain would have no power whatsoever to lead men back to the life of charity. So that church came to an end, for it was no longer a means by which the Lord could save men of the celestial genius. Yet Cain was to be preserved, for with the people who were to form succeeding churches the Lord's order was to be such that, the will and the understanding separated, men could be led through the truths of faith to the good and life of charity. In this sequence faith would have to precede charity. There would have to be a knowledge of truth, and a rational conviction of truth in the understanding, before there could be a looking to charity in intention, thought and act. But if this were done, charity could be born again through the things of faith. The Lord set a mark upon Cain, and warned against killing him, for this very reason, that faith was to live in future ages as the means of again coming to the charity and love of heaven.
Through the spiritual sense of the Word we see the past states in the life of mankind. We see the Lord's order therein, His purpose and desire, His operation and providence; and through this we come to know His nature in a way that was not possible before. But the Writings make clear that this is not the only purpose therein. For Divine good and truth, and the charity and faith formed from them in man, do not change essentially from age to age. As we have already noted, the instruction given in the story of Cain and Abel applies equally to our lives, and, indeed, to all ages to come. Faith was preserved so that it might function as a necessary means in the process of man's salvation. But it cannot live and endure, sufficient unto itself. Every inclination of our heredity wills it so to live. The great falsity of faith alone, the great red dragon of the Apocalypse, still haunts the life of every man on earth, and breathes its poison upon us.

471

Again and again we ask ourselves: "Am I my brother's keeper?" Does faith need to look to charity as its end? Is faith the keeper and protector of charity? Is it not sufficient to have faith, and do the charitable works of faith according to the law?
     It is not sufficient! Faith cannot survive, it cannot lead to salvation to the sphere and life of heaven, unless it is its brother's keeper; and the brother it must keep is Abel, the spirit and life of true charity. Abel is the brother that Cain must strive to raise up, to nourish and to protect; and this is done only when we use the truths of faith as the Lord has ordained-to examine our intentions, thoughts and acts, and see to it as best we can that they look to the Lord and to the neighbor. And the promise is given that if such an effort is made by man, the Lord is enabled to give of Himself to man: to give to man the full heavenly love of charity that is His eternal blessing. Amen.

LESSONS:     Genesis 4:1-15. Luke 10: 25-37. Arcana Coelestia 389-91.
MUSIC:     Liturgy, pages 457, 484, 448.
PRAYERS:     Liturgy, nos. 67, 72.
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

With the annual Convention issue, the NEW-CHURCH MESSENGER appeared under new editorship and in a new format. The Rev. Bjorn Johannson, who had made known a year ago his desire to retire for reasons of health and long service, has relinquished his duties after having been associated with the publication for twenty years, the last twelve as its editor. His successor, whom he helped to select, is Dr. Robert H. Kirven, a member of the faculty of the New Church Theological School. In its new format the magazine is printed by offset process directly from camera- ready typed copy. This post-Convention issue, which reports as an "historic occasion" Bishop Pendleton's address to the Council of Ministers, contains addresses and the sermon given at the Convention, a resume of Convention business, and an editorial report of the proceedings.
The Rev. G. T. Hill has retired from the editorship of the NEW-CHURCH MAGAZINE, a post which he also had held for twelve years. The interest and variety of the articles and other features published in the July-September issue under the auspices of the Acting Board of Management, with the Rev. Claud H. Presland as acting editor, seem to promise that there will be no change in the quality of the journal. We wish both of these periodicals well in the new phase they have entered.

472

SEEING THE ETERNAL IN THE TEMPORAL 1966

SEEING THE ETERNAL IN THE TEMPORAL Rev. ELMO C. ACTON 1966

(Delivered at the Academy's Commencement Exercises, June 14, 1966.)

     The privilege of addressing you on this stirring occasion has been awarded to me, and I wish to consider with you one of the basic truths we hope you have received during your years at the Academy schools. A general statement of the teaching is given in the following from Arcana Coelestia 10409: 3. "What endures to eternity, this is; but what has an end, this relatively is not. What is, the Divine provides; but not what is not, except in so far as it conduces to what is." To believe and live the truth of this statement involves faith in the reality of the human spirit and in its eternal individual existence in the spiritual world; and, further, it involves seeking for the spiritual and the eternal in every present state and situation.
     In speaking of such a subject on this occasion I am reminded of the story of the preacher who was explaining to his congregation the desirability of life in the new Heavenly Jerusalem. After emphasizing that everything was free in that city, he made an appeal for contributions, adding: "Because I can't live on earth and board in heaven."
     So, you may wonder why I have chosen to address you on what is eternal, when you are just beginning to form your individual independent lives, either in college or in the work and business of the world. I hope to show you that the contemplation of what is eternal is the most practical of all considerations. For the eternal is the ever present: not the "was," nor the "will be," but the "is." To live rightly in the present is the correction of the past and provision for the future.
     The widespread denial of God in the present Christian world is due to the loss of belief in the reality of the human spirit and in eternal life. If you remove from your idea of God an eternal purpose and end in creation, you make of Him a finite being whose concern is only for the preservation of the material universe and the natural wellbeing of man. You also separate God from His creation; for He, being eternal, can be conjoined with creation only in what is eternal in it-its use in serving the eternal purpose for which it was created. Such a God is preposterous, and I often wonder whether many men, in saying there is no God, are not actually denying such a finite God. Science, with its tremendous increase in the knowledge of the physical universe, and of the psychology of the natural mind, the animus, has in actuality made the supposition of such a God unnecessary.

473

The division of the one God into three separate persons has brought about this state. For to claim a division in the infinite and eternal is to destroy it, with the result that God either becomes invisible and unknowable, or a finite being concerned only with temporal and material circumstances and things; and this results further in the denial of the reality of the spirit and of its resurrection into eternal individual existence. The spirit of man, when separated from the body, then becomes, if it is acknowledged at all, an ethereal form without substantial basis, and vanishes into nothing. Religion becomes natural, concerned only with the betterment of man's life in the world. Theology becomes a mere moral science or philosophy of ethics, concerned only with systems of behavior and patterns of thought. For these things Divine revelation is superfluous.

The revelation of the Divine Human given in the Writings required as a base on which to rest a revelation of the reality of the spiritual world. As the first Christian Church rested upon the facts of the Virgin Birth and the, empty tomb, so the New Church rests upon the fact-the historical and actual fact-of the opening of Swedenborg's spiritual eyes, his introduction into the spiritual world, and his presence in both worlds at the same time. Only in and through a revelation of the reality of the spiritual world, and man's eternal life therein, could the Lord show us plainly of the Father-the infinite and eternal God. For the whole purpose of theology and of genuine religion depends upon a faith and belief in eternal life as the end and purpose of creation.
This is stated many times in the Writings. The work Heaven and Hell opens with the teaching: "The man of the church at this day knows scarcely anything concerning heaven and hell, nor concerning his own life after death, although all things, having been described, stand forth in the Word. Yet many who were born within the church deny them, saying in their hearts, 'Who has come thence and described them?' Lest therefore such a negative spirit, which reigns especially with those who are wise in many things of the world, should also infect and corrupt the simple in heart and faith, I have been granted to be as one with angels, and to speak with them as man with man, and also to see the things in heaven, as well as those in hell, and this now for thirteen years. So now to describe them from things heard and seen; hoping thus that ignorance will be enlightened and incredulity dissipated."* Swedenborg frequently bears personal witness to the truth of eternal life. "I speak as an eye-witness," he says.**

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"I can testify through many years experience; for I have seen spirits a thousand times, heard them, and spoken with them."*** "It has been given me to speak with all whom I have known in the life of the body, who have died, and with so many others that I should come short if I reckoned them at an hundred thousand."**** In another passage naturalism and atheism are attributed to ignorance and the denial of eternal life.*****
     * HH 1.
     ** DLW 355.
     *** LJ 17.
     **** Ibid.
     ***** TCR 771.

     How important, then, is the doctrine of the life after death, and how essential it is to understand that eternal things only are real! Intellectually this is not so difficult to accept; but to live it is another thing, and yet only those truths which we live become a part of us-make up our living faith.
     What causes man to lose faith in eternal life? The Writings give the answer. "External things, which are worldly and corporeal things, occupy and fill the mind to such an extent that man cannot be elevated into heavenly light. When worldly and corporeal things are as greatly loved as they are at this day, there results only shade concerning spiritual
things."*
     * LJ 15.
     This does not express an unattainable ideal, for it does not mean that we must give up any desire for worldly possessions and forego all corporeal pleasures. These are Divinely provided for our use and delight. What is referred to is an inordinate desire for them-giving them first place in our thoughts and affections. When we do so, we find that the things of the church become unimportant, insipid, and even boring. Especially will the spiritual doctrines of the church appear as abstractions that have no bearing on life. "In sensuous life," the Word says, "are many who indulge in the pleasures of the body, and also those who have altogether rejected thought about eternal life. Spirits of this kind abound in the other life at the present day, for troops of them come from the world; and the influx from them prompts man to indulge his natural inclinations, and to live for himself and the world, but not for others except in so far as they favor him and his pleasures. In order for a man to be uplifted from these spirits he must think about eternal life."*
     * AC 6201.
     This is also the meaning of the parable read as a lesson, which ends with the words: "Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?"*

475

Truly that man is a fool who stores up all his treasures in the body and its ease and comforts; for they, with the body, will go down into the grave.
     * Luke 12: 20.
     If you allow pleasures, recreation and sports to impede your studies or work, so that they become inferior, you are not looking to the eternal. What are a few hours of pleasure in comparison with even your success in school or your work, let alone your eternal happiness? What is important for you to see is that the eternal is not the future in time; it is the ever present. You will find yourselves thinking of the eternal as a future life in heaven, and in external states this is necessary; but in reality the kingdom of heaven is within you. It is here, now, all around and within us. Heaven is not a reward and hell a punishment that you can balance, the one against the other, and make your choice as between two things. Heaven is a state freely chosen by you in every moment of time and in every set of circumstances.

     Every time you freely choose what is good and true in spiritual life, what is just and right in moral life, and what is fair and decorous in civil life, you are seeking the eternal in the temporal. Every time you refuse to cheat in a game in order to win, you are choosing the eternal. Every time you refuse to profit in work and business by some shady or dishonest act, you are choosing the eternal. Every time you refuse to cheat in school in order to get good marks, you are choosing the eternal. This choice between the temporal and the eternal is present in every state and act of your lives, no matter how trivial. If you would be uplifted from spirits who would influence you to ignore these things, you must think about eternal life. Stated abstractly, this truth is given in the Arcana. "There is no life in those things which are not of eternal life, or which do not look to eternal life. Life that is not eternal is not life, but in a brief time perishes. . . . Thus living and being are within those things only which are of the Lord . . . because all being and living to eternity is of Him. By eternal life is meant eternal happiness."*
     * AC 726.
     The teaching is most practical. A word is not eternal, but the thought and affection from which it is spoken are. A deed is not eternal, but the love and intention in the deed are; and when the word or deed is a living and real expression of the thought and love, it also is eternal. Therefore man's spiritual body is said to be from the honest and just things which he does.*
     * HH 475.
     This teaching is of importance in making friendships, especially those friendships which lead to marriage. There are legitimate external friendships which are made from common external interests and uses.

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These, for the most part, are temporal, lasting as long as the common interest or use persists. But friendships looking to marriage should be made on the basis of interest in common eternal values and goals. They should, from the beginning, partake of the mind only, for that is eternal, and not of the body, which is temporal. Here again it is very foolish to endanger eternal happiness for a moment's sensual pleasure. True conjugial love will last to eternity, and surely that man is a fool who, for the sensual pleasure of a day, a week, a year, or even many years, blunts and eventually kills his reception of its eternal blessedness. According to a common saying, it is "worth waiting for"; for as the Word says, what are ten, fifty or a hundred years in relation to eternity? If you would be delivered from those spirits who entice you to indulge your sensual appetites, hold your thoughts on eternal life. We are told of certain angels who felt a wretchedness they had never felt before when the idea of eternity was taken away from their marriage by a certain worthless spirit.* Also, we are told: "Unless eternity, or eternal conjunction, be thought of, a woman is not a wife but a concubine; and from the lack of the idea of eternity, conjugial love perishes."**
* See CL 216.
     ** SD 6110: 16.

     I am not saying that you are continually to go about thinking on eternal life and eternal values. Such conscious thought would destroy your usefulness in your work, and also your delight in your recreations and pleasures. I am saying that from time to time you should evaluate your public and private life; you should discover what values you are regarding in your work and in your play. If you are placing the highest value on what is good and true in spiritual life, what is just and right in moral life, and what is fair and decorous in civil life, then you are seeking first the kingdom of God, and you will be led by the Divine Providence to eternal happiness.
     We hope we have given you the knowledge of what is eternal in the things of life in the world, and of how to distinguish the temporal from the eternal. It is not for us to dictate how you will apply these things and thus make them your own, for the spiritual and eternal must be received by each man immediately from the Lord. May the Lord lead and guide you to see and choose what is of eternal value in all the external states and circumstances of your lives.

477

DEAD SEA SCROLLS AND THE DIVINITY OF THE LORD JESUS CHRIST 1966

DEAD SEA SCROLLS AND THE DIVINITY OF THE LORD JESUS CHRIST Rev. B. DAVID HOLM 1966

(Delivered at the Fourth Session of the Twenty-fourth General Assembly, Oberlin, Ohio, June 17, 1966.)

Introduction

     In presenting a short study of the Dead Sea Scrolls there must be a limitation of the area covered. The Scrolls have so many aspects that one cannot hope to consider them all briefly. In this presentation we will consider only those of the Scrolls which relate to those Jewish ascetics, thought to be the Essenes, who wrote (or at least owned) the collection of ancient manuscripts today known as The Dead Sea Scrolls. A number of these scrolls tell us of the life, customs, thoughts and beliefs of this sect. We will restrict ourselves to this portion of the Scrolls, because it is largely from them that the controversies have arisen regarding the origins of Christianity* and regarding the Divinity of Jesus Christ. It is with these two controversies that we especially wish to deal.
     * See the Rev. Hugo Lj. Odhner's article, The Dead Sea Scrolls and the New Testament-NEW CHURCH LIFE, September, 1956, PP. 381-391. Pages 387-389 deal especially with the influence of the Dead Sea Scrolls upon the origins of Christianity.
     We will not attempt to investigate those of the Scrolls in the Dead Sea collection which are texts of the various books of the Word-such as the two Isaiah scrolls. However, we would note that this aspect of the Scrolls is exceedingly important, for these texts of the Word are by far the most ancient yet found, and therefore of great importance in approaching the original text of the Word.* **
     * In addition to the text of Isaiah, which is in excellent condition, fragments from all of the books of the Word have been found in the Dead Sea collection. Indeed the only book of our present Bible that is not represented in the fragments is the book of Esther.
     ** See the Rev. Hugo Lj. Odhner's article, The Dead Sea Scrolls and the Preservation of the Old Testament-NEW CHURCH LIFE, August, 1956, pp. 341-348. This is an excellent treatment of an aspect of the Dead Sea Scrolls which we cannot consider here.
     Nor will we attempt to evaluate the newest finds from ruins uncovered several years ago. These are ruins of what was apparently a very early Christian monastery found near to the caves in which the Dead Sea Scrolls were found, and near to the ruins at Khirbet Qumran which are connected with these scrolls. These most recent finds may well have a bearing on the two controversies mentioned above, and may bring new light to the whole subject of the Dead Sea Scrolls.

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But apparently no definitive report on them is available as yet.
     The Scrolls in themselves are a heavy subject-covered with the dust of time. We will treat a heavy subject lightly. We will try to give something of the flavor of the Scrolls and an insight into those who wrote them. Also, an attempt will be made to give a broad picture of the controversies stemming from the Scrolls. Something of the humor within both the controversies and the Scrolls themselves will be brought out, and something of the sadness as well.
     In short, this study is intended to cover but three aspects of the Dead Sea Scrolls. First, it is intended to serve as a general introduction to the subject. Second, it is intended to lay emphasis upon the very dangerous theories drawn by scholars from the Scrolls concerning the origins of the Christian Church and the Divinity of the Lord. Lastly, it is intended to interpret, in the light of the Heavenly Doctrine, those parts of the Scrolls which scholars have most often used to bolster their false theories.
     Since the skeptical spirit of our day has made use of the Scrolls, we must also consider this. We of the New Church must see the general spirit of denial which surrounds much of the scholarly study of the Scrolls. Only then can we see the grave threat which misuse of the Scrolls presents to the world. We must see this before we can strive to answer such denial effectively as informed New Church men.

     The Disbelief of Our Age

     The age in which we live is marked, in the religious world, by a breakdown of belief in the Divinity of the Lord Jesus Christ. For more than half a century we have witnessed persistent and increasingly open attacks upon the Divinity of Christ-the Divine Human of the Lord.
     Largely this has been among the free-thinking clergy of Protestantism, or reserved to such religious organizations as the Unitarians and Universalists. But of late, supposedly responsible leaders of Protestantism working for ecumenism-for a united Protestant Church-freely admit to deep skepticism regarding the Divinity of Christ. One such is reported to believe that accepting Jesus Christ as the son of Joseph is not in discord with being a Christian. It is interesting to note that this leader was cleared of heresy, regarding this belief, several years ago.*
     * See any current biography of Episcopal Bishop James A. Pike of California.
     The advance guard of this spirit of denial are the so-called "Christian Atheists," who go so far as to declare openly that "God is dead."*

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Such non-belief is but the logical product of the denial of the Divinity of the Lord Jesus Christ. Concerning this the Heavenly Doctrine teaches: "Man's conjunction with the Lord is not conjunction with His Supreme Divine itself, but with His Divine Human; for man can have no idea whatever of the Lord's Supreme Divine . . . but he can have an idea of His Divine Human. . . . All within the church who say they believe in a Supreme Being, and make no account of the Lord, are precisely those who believe nothing at all."** Again: "Those who profess to believe in an invisible Divine . . . and who reject all belief in the Lord, find out that they believe in no God."***
     * See Time, The Weekly News Magazine-April 8,1966, pp. 82-87. In this article the following are named as leaders of the "Christian Atheists": Thomas J. J. Altizer of Emory University, William Hamilton of Colgate Rochester Divinity School, and Paul Van Buren of Temple University.
     ** AC 4211: 2.
     *** HH 33: 3. See also AC 2156e; TCR 11: 2.
     Blasphemous as is this denial of the Lord Jesus Christ and of the existence of God and, make no mistake, it is blasphemy,* although perhaps not culpable in all cases, still there is pitiable conceit within it. It calls itself new! It declares itself free from enslaving tradition! Denial of the Divine is not new. It is as old as evil itself. Three thousand years ago David twice sang, "The fool hath said in his heart, there is no God."** Nor is denial freed from the enslavement of tradition. It falls of itself into the ancient enslavement and tradition of hell which eternally denies the Divine Human and the Divine itself.***
     * AR 584, 571, 692.
     ** Psalm 14: 1; 53: 1.
     *** See DLW 13e; HH 575.

     Denial and rejection of the Lord Jesus Christ are not new. He was violently denied and rejected by Herod at His birth. From early in His ministry there was "division among the people because of Him."* His crucifixion was denial and rejection itself. Early in the Christian Church strong efforts were made to stress the Lord's finite human and deny His Divine Human.** These efforts came to a peak at the Council of Nicea in 325, when Anus and his followers tried to make their denial of the Divinity of the Lord the authoritative dogma of the church. They failed. Anus was excommunicated, and the doctrine of the trinity of persons in God became the official Christian dogma.
     * John 7: 43.
     ** The Ebionite movement, circa 150 A.D.
     Twisted as was this dogma of three persons in one God, still it preserved something of the concept of the Divinity of the Lord's Human. Yet within its misconceptions of the absolute oneness of person in God lay not only abuse of authority by future leaders of the church,* but also the eventual downfall of the Christian Church. The concept of three distinct Divine beings who make one Divine person simply cannot face the reasoning mind of modern times.

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Thus we witness the confusion, doubt and downright denial of today regarding the Divine Human of God and the Divine itself.
     * See AC 4738: 2; and SD 4551.
     We of the New Church need not be surprised by this, nor dismayed. Church history clearly teaches that while the Arian heresy was condemned, still it was never stamped out. By the early four hundreds the more powerful tribes in Germany, Gaul and Spain were under Arian doctrine.* The first "Unitarians" came into existence in Poland in the 16th century, closely followed by the Socinian heresy.** Both of these completely denied the Divinity of the Lord Jesus Christ, and in time became widespread among the clergy-especially in England in the eighteenth century.*** Concerning this the Heavenly Doctrine states: "The two abominable heresies, Arianism and Socinianism . . . have been anathematized in and excommunicated from the Christian Church, and this because they deny the Lord's Divinity. . . . But I fear those abominations lie concealed at this day in the general spirit of the men of the church."****
     * See The History of the Christian Church by George P. Fisher, New York (Charles Scribners Sons), 1887, pages 92, 94-95.
     ** Ibid., page 430. Note: The difference between the Arian heresy and the Socinian is briefly as follows. Anus claimed that Christ is a created being-the first created being by whom all else was created, but still "once He was not." Socinius claimed that there was no Divinity in Christ and that He was but a teacher and legislator.
     *** Ibid., page 512
     **** TCR 380: 3.
     The Writings of the New Church go further than this regarding the power of such denial. We are specifically taught that the spirit of Anus has risen again and secretly rules "even to the end."* To the end of what? To the end of the Christian Church. In Apocalypse Revealed it is said: "There cannot be any state of the church, nor any church, unless one God be acknowledged, and that the Lord is He. . . . That there is one God is not denied, but that the Lord is He is denied; and yet there is not one God, in whom is the trinity at the same lime, but the Lord. . . . Hence it is evident, that the church is about to expire, unless a new one comes into existence, which acknowledges the Lord alone to be the God of heaven and earth, and for this reason immediately approaches Him."**
     * TCR 638: 4.
     ** AR 476.

     We know that the Christian Church has come to its end. It has been destroyed by its own denial of the Lord Jesus Christ. Anus ruled secretly to its end. And now that the end has come, his rule is not secret, but open. Hence the open and even strident denial of the Lord's Divinity and even of the existence of God.
     These two movements-the denial of the Divinity of the Lord and the denial of the existence of God-are linked just as surely as evening and nightfall are linked.

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Regrettably, this twofold denial is gaining more and yet more attention in the world at large-insidiously undermining the basic religious beliefs of the common man. With today's mass communication, almost all are affected. But not all are moved as yet. Large segments of the more fundamental denominations, together with the Catholic Church, have resisted such denial with real determination. Yet with what do they have to resist?-only basic yet earnest loyalty together with faulty literalism and false dogma.
     We cannot hope they will succeed, but we can hope that they will be able to slow the tide of denial until such time as the New Church is able to resist effectively and overcome. We of the New Church must realistically face the fact that more and more it will depend upon us to defend among the children of men the existence of the Divine and the reality of His Human. We are not gifted with prophecy, but from a number of current appearances the time might well be shorter than we think when it will depend almost entirely upon New Church men to resist the spirit of denial-small as we are today. And resist it we must, or perish as unworthy.
     The main purpose of this address is to present such resistance.

     The Dead Sea Scrolls and the Spirit of Denial

     Yet what has this spirit of denial to do with the Dead Sea Scrolls? The Scrolls are closely linked with the disbelief of our time. For the proponents of denial have turned to these historic finds in the Judean Desert to further their arguments in favor of the Lord's mere humanity. Indeed some of these so-called "humanists" have made the Dead Sea Scrolls their major tool in undermining belief in the Lord's Divine nature*; while at least one of them has apparently used these scrolls to cast suspicion upon the existence of any Divine Being.** These ancient fragments of parchment may well prove to be the strongest single weapon for the spirit of Anus, which is no longer silent.
     * Note: Works by A. Powell Davies, A. Dupont-sommer, Edmund Wilson, Win. F. Albright, Rudolf Bultman, Charles F. Potter all tend in the humanistic direction in varying degrees. The last named appears to be the most strident.
     ** Charles Francis Potter. See his work The Lost Years of Jesus Revealed, New York (Crest Books), 1962, pp. 81-83 especially, but the tone of the entire, work is revealing.
     There is far more than a possibility of some vague and future danger here. The spirit of Anus has already examined the Dead Sea Scrolls. The spirit of Anus has convincingly distorted their contents, and used them in arguments against the Lord's Divinity; and this, not once or twice, but in numerous printed volumes available to anyone who goes into the popular book stores. In the summation of one such book we read:

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"We already have enough data to show that the Scrolls are really 'God's gift to the Humanists,' for every unrolling reveals further indications that Jesus was, as he said, 'The Son of Man,' rather than the deity 'Son of God' his followers later claimed."* (Note the cases used by this author here.)
     * Ibid., page 155.
     Much of established Christianity has been shaken by these attacks.
In the same book, one purported "leading Christian theologian," in the face of so-called proofs from the Scrolls, is quoted as saying: 'I don't know what we are going to tell our dear people."*
     * Ibid., page 156.
     Of course, there have been defenses made from the Scrolls by more orthodox Christians, and some of them most sincere. But the arguments they muster regarding the liberals' use of the Scrolls are either weak, or touched themselves with Arianism, or are from dead dogma which reason rejects. We will further consider the case they make later. Yet make no mistake, the humanists, by misuse of the Dead Sea Scrolls, have the traditional Christians on the defensive. The misuse of these ancient writings makes up much of the background for the major changes we are witnessing in the Christian world today.

     Yet this need have no effect upon the New Church, for we need not be on the defensive. Our faith that Jesus Christ is Jehovah in Human form is from Divine rational revelation---drawn from the letter of the Word of God. Such revelation bows before no ancient scrolls, much less the misuse of them.
     Does this mean that the New Church is to reject or ignore the Scrolls? We cannot reject what exists, and these scrolls do exist. Rather, we are to go to them from love of the Divine truths which we have been given, and rationally use these scrolls as scientifics or external knowledges of the church. Such an approach is in accord with Divine order, for we are taught: "Order itself is that the celestial by means of the spiritual introduces itself into the rational, and thus into the scientific, and adapts this to itself . . . unless this order is observed there cannot possibly be any wisdom."*
     * AC 1475.
     When we approach the Dead Sea Scrolls in this way, we find in them no threat, but rather a new source of stimulating possibilities concerning the Lord's life on earth. From them we may well be better able to trace the development of the Divine natural degree of His Divine Human. Further, these ancient manuscripts offer firm confirmations regarding the Lord's establishment of a new church among the faithful remnant of the Jewish Church.
     After study of these scrolls, our rational faith is made stronger not weaker.

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We find that the arguments made by the humanists to deny the Divinity of the Lord are no arguments at all to the New Church man. That which is genuine in their arguments we find already clearly taught in the Heavenly Doctrine. Those of their arguments which seem probable we find large room for in the Writings. On the other hand, their arguments and conclusions which are specious can be disproved both from the Scrolls themselves and from the Writings. It is with remarkable ease that the truths of the New Church cast light upon these scrolls. Because of this, the Dead Sea Scrolls may well prove to be of real use to us in sharing with sincere Christians the Second Coming of the Lord.

     The Scholarship and History Surrounding the Scrolls

     While the entire world should be most grateful for the patience, excellent scholarship, scientific skill and sheer hard work which have gone into presenting the Scrolls to the world, still there are certain difficulties in making a study of the Dead Sea Scrolls. After reading one book on the subject, one is apt to find himself a little confused. However, after reading a number of books on the subject, one is apt to find himself very confused. This is true only partly because of the detailed nature of the subject. Confusion comes mainly from the fact that the experts in the field do not agree. In fact they do not even agree to disagree. One is left with the strong impression that they disagree to disagree. By means of learned publications they correct each other-sometimes politely, sometimes impolitely. Occasionally they hurl scholarly insults at each other.* Especially does this seem to be the case with the humanists-those who deny the Divinity of the Lord Jesus Christ. One is reminded of the passage in True Christian Religion which says: "It is remarkable that the more anyone deems himself superior to others in learning and judgment, the more prone he is to seize upon and appropriate to himself the idea that the Lord is a man and not God."**
     * Potter-op. cit., chapters 7, 8, 9. The Meaning of the Dead Sea Scrolls by A. Powell Davies, New York (Mentor Books), 1960, chapter 2 & page 78.
     ** TCR 380: 2.
     The scholars do not even agree as to when the Dead Sea Scrolls were discovered. They range in preference anywhere from 1945 to 1947. However, they all agree that the Dead Sea Scrolls were found near the Dead Sea-in caves near the north-western shore in the area known today as the "Judean Desert." In biblical times it was known as the "wilderness of Judea," or simply as "the wilderness." It is an arid and barren district, dotted with many caves.
     As to how the Scrolls were discovered, there seem to be as many versions as there are experts. Most versions do agree on two points, however.

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Involved in the discovery of the first cave, there was a Bedouin and there was a goat. (In some versions it is the goat who discovers the cave by falling into it; in other versions it is the Bedouin, presumably by the same method of access.) The fact that the Jews and the Arabs were at war at the time adds to the confusion. The first Bedouin-found fragments eventually filtered through battle lines and were sold to dealers in antiquities in Jerusalem. In time they found their way into the hands of competent Hebrew scholars, both Jew and Christian. Bedouins were questioned and a small expedition was sent out. The first cave was carefully cleared of its treasure of parchment.*
     * Note: This is, of course, a very abbreviated description of the events surrounding the discovery of the Scrolls, and as such it cannot be taken as completely accurate. Probably the best full description is to be found in Millar Burrough's work The Dead Sea Scrolls, New York (Viking Press), 1956, pp. .3-69. Yet this description, too, is subject to question. For reviews of the various answers proposed for each of these questions, see [the next] note.
     Since that time other caves have been discovered-at least six of them at the present time. All of them are in the same small district, and all of them contained at least some of the scrolls and fragments which are now collectively known as "The Dead Sea Scrolls." There may well be still other caves yet to be found. Very likely there are fragments still in the hands of practical Bedouins who hope that the price of fragments will continue to rise-as it certainly has since the first discovery.

     Close by the caves in which the Scrolls were found, the ruins of a large and very complete monastic settlement have been unearthed in a place called Khirbet Qumran. These ruins have caused almost as much interest in scholarly circles as the Scrolls themselves, and have led to much speculation and considerable controversy. The ruins immediately raised a number of questions regarding the origin of the Scrolls. Were the ruins connected with the parchments found in the nearby caves? If so, who had been the inhabitants of the ruins? At what time had they lived there? Why were the Scrolls placed in the caves?
     To each of these questions several answers have been proposed.* At the present time, however, most scholars see a close connection between the cave scrolls and the Qumran community. As to who lived at Qumran and wrote or at least owned the Scrolls, several opinions have been given. At first some thought that they had been the Ebionites (a very early Judaic-Christian sect). Others favored their having been the Karaites (a Jewish sect which arose in the eighth century AD.). But more and more it is accepted, very reluctantly on the part of some, that the inhabitants of Qumran were a part of the Essene movement (or at least strongly influenced by the Essenes).

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This Jewish reform movement arose about 200 B.C. and lasted for some time after the Lord's crucifixion.
     * Davies-op. cit., chapter 2. Potter-op. cit., chapters 7 and 8. Buroughs-op. cit., parts II, III, & IV.
     As to when they lived there, again many answers have been given. Yet after all types of evidence had been sifted-such as paleography (styles of hand-writing, which tend to change from era to era), archeology (including coins found in the Qumran ruins), and radio-active carbon testing, it is for the most part agreed that the Scrolls were written during the period from 150 B.C. to 70 AD. It is this dating, together with the contents of the Scrolls themselves, that so strongly indicates that it was the Essenes who were the owners of the Scrolls.

     Why were the Scrolls placed in the caves? After considerable controversy, it is now generally thought they were placed there during the last uprising of the Jews against the Romans during the years 67 to 70 AD. As reprisal, the Romans destroyed the temple at Jerusalem and other holy places of the Jews. There is strong evidence that the buildings of the Qumran community were burned down at approximately the same time. There is also reason to believe that the inhabitants were cruelly tortured by the Romans. In all probability, then, the Scrolls were placed in the caves to safeguard them from the Romans during this national emergency. There are even some indications that they were put there in haste.
     All of these questions regarding the connection between the Qumran ruins and the Dead Sea Scrolls-who the inhabitants were, the dates of both the inhabitants and the Scrolls, and why they were placed in the caves-all of these questions can be answered only to a reasonable degree of probability. Yet this is true of much of history. It would perhaps be unfair to ask for unquestionable proof. Still, we should keep the fact of mere probability in mind when considering the Dead Sea Scrolls. There is almost nothing about them that is absolutely definite at the present time except that they exist; and this includes all conjectures about them,* and even many of the translations of them, for the translators differ quite widely.**
     * One author who ably points this out is Theodore H. Gaster. See his The Dead Sea Scriptures in English Translation, New York (Anchor Books), 1964. See especially his introduction, pp. 1-32, and his footnotes. Note: In this work by Gaster, we have not only an excellent translation of the scrolls we are here considering, but also one of the few full translations which are readily available to the public.
     ** Ibid., page 385.
     Yet this is not to say that those familiar with the Scrolls cannot make qualified conclusions which in all likelihood will withstand the test of time, and be corroborated when all the Scrolls have been fully investigated and evaluated.

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     Much work has been done, and for the most part done well. Yet much work still remains to be done. The very poor condition of many of the Scrolls has hampered the scholars. Scientific processes of unrolling taking long periods of time, together with infra-red photographing to make out the lettering better, are but two of the techniques involved. Also there are literally still bushels and bushels of small fragments of parchment to be sorted, fitted together, specially photographed and then translated. Such work is slow indeed. For instance, no definitive report on the finds from caves four, five and six appears to be available as yet. Some authors feel that there has been some extremeness in this slowness. One such author complains of a scholar who had produced less than twenty lines over a two-year period.* (This brings to mind the phrase, "It's nice work, if you can get it." One can't help but wonder what the salary is.) However, enough material has been placed before the world to enable scholars to form definite opinions based upon the Scrolls-opinions regarding the Divinity of the Lord and the origins of Christianity. It is with these opinions that we will deal.
     * Ibid., page 381.

     The Essenes: Their Importance in the Controversy and Their History

     Since most authorities now consider the Essenes as having written the Scrolls, or at least as having had a large influence upon the sect that owned them, it is necessary to present a little background about them. It is necessary because the essential controversy over the Scrolls concerning the origins of the Christian Church and the Divinity of the Lord intimately involves these very Essenes.
     The reason for this is that within those of the Scrolls which relate directly to the Qumran sect there are most remarkable teachings. There are teachings in these scrolls which John the Baptist apparently repeated almost word for word at times. There are teachings in these scrolls which the Lord apparently used and referred to. Both John the Baptist and the Lord apparently observed certain distinctive Essene practices. The concepts and customs of the early Christians find many strange parallels in the Scrolls. These similarities between the Scrolls and the teaching and life of John the Baptist, the Lord and the early Christian Church are what have caused the controversy of the Scrolls which has indeed shaken Christianity of today.
     Yet to understand the real importance of these similarities, we must remind ourselves that most of the Scrolls were written in all probability well before the birth of the Lord. It is this fact which the Arian spirit of denial has seized upon to undermine faith in the Divinity of the Lord.

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We will go into such similarities later, but first let us see how the scholars view these parallels.
     The scholars with humanistic tendencies quite baldly intimate that the Scrolls clearly show that the early Christian Church was really a part of the Essene movement and was never intended by Christ to become a separate and new church.* They point to John the Baptist as being almost pure Essene as to character and teaching.** Concerning the Lord, they would have us believe that He was merely an Essene teacher and prophet or Messiah, one among several, although admittedly the best one.*** The only points of departure from the Essenes such scholars will admit to are that both John the Baptist and Jesus preached publicly while the traditional Essenes never did, and that Jesus was more liberal than the usual Essene and perhaps was trying to form His own brand of Essenism.****
     * Davies-op. cit., pages 85, 86, 93, 120 & 131. Potter-op. cit., chapters 2 & 16.
     ** Davies-op. cit., page 110. Potter-op. cit., page 12.
     *** Davies-op. cit., pages 88, 89, 111-113, 123, & 130. Potter-op. cit., pages 18-19.
     **** Potter-op. cit., page 18. Davies-op. cit., page 127.

     The middle of the road scholars (by far the most acceptable to New Church men) generally say that the Scrolls strongly indicate that the Essene movement considerably influenced the Christian Church in its beginnings.* John the Baptist, they say, probably had Essene training, but broke away from the movement to serve Christ.** Regarding the Lord, they allow for some Essene influence upon Him, and perhaps some Essene training as well.***
     * Burroughs-op. cit., pages 331-333. The Dead Sea Scrolls and Primitive Christianity by Jean Danielou, New York (Mentor Omega Books), 1962, pages 37-47.
     ** Burroughs-op. cit., page 328. Danielou-op. cit., pages 16-24.
     *** Burroughs-op. cit., pages 329-331. Danielou-op. cit., pages 25-36.
     The more orthodox scholars tend to minimize any influence from the Essenes upon either the Lord or the primitive Christian Church.* Some of them will reluctantly admit to some Essene influence upon John the Baptist. Why do these scholars try to dismiss the importance of the Scrolls? Remember, these are the traditional Christian scholars who believe in the Divinity of the Lord Jesus Christ as the Son of God-the second person in the triune God. They also believe in the Bible as Divine revelation. Yet their faith on these two points is rather brittle and appears dependent upon acceptance of only the supernatural aspects of both the Lord's life on earth and of the giving of revelation. Apparently their faith tends to break down if there is admission of any external or worldly influence upon either the Lord's life or the form of revelation. To them, the Essene scrolls represent such external influence, and thus they minimize and even fear them-declaring that everything the Lord taught was either utterly new or based upon the Old Testament.

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Concerning the New Testament and the Christian Church they say the same.
     * Gaster-op. cit., pages 13-14, 19.
     In so declaring, they point out that most of the similarities between the Scrolls and both the Lord's teachings and the practices of the early Christians, so stressed by other scholars, can he explained in another way. They say that these parallels could have come just as easily from the Old Testament (and other ancient sources are admitted by some) as from the Essene scrolls, for the Scrolls were based upon the Old Testament.* Yet in dismissing most if not all Essene influence, these more traditional scholars rely most heavily upon the fact that the Dead Sea Scrolls contain no hint of the following dogmas of the Christian Church. Note these dogmas carefully. One: The Scrolls do not teach the trinity of persons in the Godhead. Two: The Scrolls do not teach the vicarious atonement. Three: The Scrolls do not teach the original sin of Adam. Four: The Scrolls do not teach the physical resurrection.** Now we of the New Church know that the New Testament does not contain such teachings either. The fact that the Dead Sea Scrolls also do not should cause a New Church man no disturbance. Quite the contrary, it should cause him to regard both the Scrolls and the Essenes who wrote them with greater interest and appreciation. A study of the Essenes and their teachings adds to this appreciation.
     * Gaster-op. cit., pages 21-27.
     ** Gaster-op. cit., pages 14, 19-20.

     The Essenes and the Ancient Historians

     No mention is made of the Essene-Jews in either the Old Testament or the New. Yet we know that they did exist from three ancient historians. These were Philo of Alexandria, Pliny the Elder and Josephus, all of whom were contemporaries of the later period Essenes. All of these historians mention them by names as the Essenes, Hessenes or Essaei.
     Pliny the Elder tells of their living on the west side of the Dead Sea. He describes them as living an ascetic life and as being celibates, yet writes of their having had a long existence from their ability to make converts.*
     * Historicae Naturalis, Book V, chapter 17.
     Philo of Alexandria says that they are called "Essaei" from the word "saintly," and speaks of their great reverence. He tells of their avoidance of animal sacrifice, and mentions their preoccupation with morals and ethics. He describes them as living in villages and worshiping in what were probably synagogues. Their complete rejection of slavery, their common sharing of all goods among themselves, and their kindly charity toward each other win his highest praise.*
     * Quod Omnis Probus Liber.

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     Josephus describes the Essenes more fully. He says that their life was one of piety, humility and utter righteous simplicity. He speaks of their deep study of the "writings of the ancients," and their custom of interpreting the events of their time from scripture. He praises their deep belief in a life immediately after death and their full reliance upon God's Providence. He, too, speaks of their sharing all things in common and of their celibacy, but he specifically mentions another "order" of Essenes who enter into marriage. From his statements, it appears that the celibate orders instead of marriage adopted and trained the children of others. He describes their democratic procedures in voting, yet stresses their willing obedience to those of superior rank within the sect. He pictures them to us as diligent and hardworking and utterly honest. He stresses their great strictness in observing the Mosaic law together with their just punishment of sin. For "heinous sins," he tells us, "they cast them out of their society; and he who is thus separated from them, does often die after a miserable manner; for as he is bound by the oath he hath taken . . . he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger till he perish."* Josephus further points out that the Essenes were numerous, having communities in "every city." He also speaks of their having monastic settlements. Lastly he tells us of their great bravery when they were apparently almost wiped out and put to cruel torture by the Romans in 70 A.D. He attributes their bravery to their complete acceptance of life immediately after death.**
     * Wars of the Jews, Book II, viii circa 10.
     ** Wars of the Jews) Book II, viii, 2-14. Antiquities of the Jews, Book XIII, v, 9. Ibid., Book XVIII, i, 5. Ibid., Book XV, x, 5.
     Such are the descriptions of the Essenes by the ancient historians. But why are they not mentioned in the Old or New Testament? They are not mentioned in the Old Testament for the simple fact that their sect arose after the Old Testament had been completed. Their beginnings, then, were during that five hundred year period of silence which separates the last of the Old Testament and the beginning of the New. As to the New Testament-apparently the Essenes are not mentioned there either. Yet perhaps they are mentioned but under other names. We will enter into this possibility further in another section.

     The Qumran Sect and Their Scrolls

     If, as 'is probable, the people who inhabited the Qumran ruins were Essenes, then those of them who wrote the Scrolls must have been an earlier form of Essenes than those described by the above three historians. All three of these historians wrote well after the Lord's birth. Indeed two of them wrote after the Lord's crucifixion. Most of the Scrolls, on the other hand, were written well before the Lord's birth.

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This would account for the two major differences between what the historians wrote and what the Qumran people wrote concerning themselves.
     The first major difference concerns marriage. As we have seen, two of the historians specifically mention the Essenes as being celibates for the most part. Yet the Scrolls themselves not only allow for marriage, but have a real regard for its holiness and abhor polygamy. "The true basis of nature [is] the pairing of one male with one female, even as it is said, 'A male and a female created He them' (Gen. 1: 27), and of those that went into the ark, 'In pairs they entered' (Gen. 7:9). Similarly, too, it is said concerning a prince: 'He shall not take more than one wife' (Deut. 17: 17).* 40 Concerning polygamy the Scrolls teach that it is a "whorish practice."** In addition to the above, the probability that the Qumran Essenes were not celibates is strengthened by the fact that female skeletons have been found in the Qumran burying place.***
     * The Zadokite Document, iv, 21.
     ** Ibid., iv, 19.
     *** Burroughs-op. cit., page 233.
     The second major difference between what the historians wrote and what the Scrolls state concerns animal sacrifice. The historians speak of them as abhorring animal sacrifice. The Scrolls refer to animal sacrifice. although nowhere is it expressly recommended. Sacrifice of the mind seeking truth and of a pure heart is to be preferred, according to the Scrolls.*
     * Manual of Discipline, ix, 4-5.

     It is probable that some changes in Essene life took place between the writing of the Scrolls and the time the three ancient historians wrote describing the Essenes of their day. Likely they tended more toward celibacy and tended away from animal sacrifice. But we should remind ourselves that even in Josephus's day there was another order of Essenes who entered into marriage. Indeed it is likely that at the time of the Lord's public ministry there were varying shades of Essenism.
     The scrolls which relate to the Qumran sect's life, customs, thoughts and beliefs are now referred to by scholars as follows. First: The Manual of Discipline-a separate scroll teaching in detail what was expected of each individual, of each rank, and of the entire community. Many of their customs, which were quite different from those of other Jews, are referred to as well in this scroll. Second: The Zadokite Document-again a separate scroll* which is more or less a parallel of the Manual of Discipline.

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Third: A Formulary o] Blessings-which is a systematized listing of prescribed blessings. Fourth: The Book of Hymns or Psalms of Thanksgiving-which contains many hymns or psalms, some of which are of rare beauty. Again, this is a separate scroll. Fifth: Commentaries-which is the fragmentary remains from six separate scrolls interpreting (in the light of the events of their day) the prophecies of Isaiah, Hosea, Micah, Nahum, Habakkuk and the Psalms of David. Sixth: The War of the Sons of Light and the Sons of Darkness-which is a strange, apocalyptic document in which a detailed battle plan is given to the true Israel to use against all heathen and all non-faithful Jews in the Final Age. Added to these six major scrolls are some dozen short compositions, some of which are quite important to our understanding of the Scrolls. Perhaps the most important of these is The Manual of Discipline for the Future Congregation of Israel.
     * Note: The Zadokite Document was originally found in Cairo in 1896 in a twelfth century AD. repository for discarded manuscripts. Scholars differed widely as to just what it represented and how old it was. However, since the finding of the Dead Sea Scrolls, the mystery has been cleared up, for fragments of several copies of the Zadokite Document (sometimes called the Damascus Document) were found among the other scrolls. See Gaster-op. cit., page 1.
     Much within these scrolls is beautiful, containing real and moving truth of a simple type which we do not usually associate with the Jewish Church of the Lord's time. There is space for only a few quotations.

     "It is only through the spiritual apprehension of God's truth that man's ways can be properly directed. Only thus can all his iniquities be shriven so that he can gaze upon the true light of life. Only through the Holy Spirit [Spirit of Holiness?] can he achieve union with God's truth and be purged of all his iniquities. Only by a spirit of uprightness and humility can his sin be atoned. Only by the submission of his soul to all the ordinances of God can his flesh be made clean. Only thus can it really be sprinkled with the waters of ablution. Only thus can it really be sanctified by the waters of purification.* And only thus can be really direct his steps to walk blamelessly through all vicissitudes of his destiny in all the ways of God in the manner which He has commanded, without turning either to the right or to the left and without overstepping any of God's words. Then indeed will he be acceptable before God like an atonement-offering which meets with His pleasure, and then indeed will he be admitted to the covenant of the community for ever."**
     * Note: Daily ceremonial baths were part of Essene custom. Indeed large baths were uncovered in the Qumran ruins. From this come their references to cleansing.
     ** Manual of Discipline, iii, 1-12.

     Elsewhere we read:

     "The enlightenment of man's heart, the making straight before him all the ways of righteousness and truth, the implanting in his heart of fear for the judgments of God, of a spirit of humility, of patience, of abundant compassion, of perpetual goodness, of insight, of perception, of that sense of Divine Power that is based upon an apprehension of God's works and a reliance on His plenteous mercy, of a spirit of knowledge informing every plan of action, of a zeal for righteous government, of a hallowed mind in a controlled nature, of abounding love for all who follow the truth, of a self-respecting purity which abhors all taint of filth of a modesty of behavior coupled with a general prudence and an ability to hide within oneself the secrets of what one knows-these are the things that come to men in this world through communion with the spirit of truth.

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And the guerdon of all that walk in its ways is health and abundant well-being, with long life and fruition of seed along with eternal blessings and everlasting joy in the life everlasting, and a crown of glory and a robe of honor, amid light perpetual."*
     * Ibid., circa iv, 1-12.

     In a more practical vein, we read:

     "When anyone has a charge against his neighbor, he is to prosecute it truthfully, humbly and humanely. He is not to speak to him angrily or querulously or arrogantly or in any wicked mood. He is not to bear hatred towards him in the inner recesses of his heart. When he has a charge against him, he is to proffer it on the selfsame day and not to render himself liable to penalty by nursing a grudge. Furthermore, no man is to bring a charge publicly against his neighbor except he prove it by witnesses."*
     * Ibid., v, 24-vi, 1.

     From the Book Of Hymns we read:

     "I will temper justice with mercy, will show kindness to men downtrodden, bring firmness to fearful hearts, discernment to spirits that stray, enlighten the bowed with sound doctrine, reply to the proud with meekness, with humility answer the base-men rich in worldly goods who point the finger of scorn and utter iniquitous thoughts. To God I commit my cause. It is His to perfect my way, His to make straight my heart. He, in His charity, will wipe away my transgression. For He from the Wellspring of Knowledge has made His light to burst forth, and mine eyes have gazed on His wonders; and the light that is in my heart has pierced the deep things of existence. He is ever the stay of my right hand. The path beneath my feet is set on a mighty rock unshaken before all things. For that rock beneath my feet is the truth of God."*
     * Hymn of the Initiants, lines 137-162.

     Yet the men of Qumran had their problems, too. For minor misdemeanors, a favorite form of punishment was the docking of the miscreant's food portion by one fourth for a given number of days according to the nature of his ''crime.'' These ''crimes and punishments'' are listed in great detail in the Scrolls. Seeing that we are now in a session of our Assembly it is fitting to read from the section under the heading "Of misconduct at public sessions." In fact it might well be fitting (considering the length of this paper) to incorporate these rulings in our own procedure. They are as follows. (One:) "Anyone who interrupts his neighbor in a public session is to be docked for ten days. (Two:) "If a man spit into the midst of a public session, he shall be docked for thirty days. (Three:) "If a man indulge in raucous, insane laughter in a public session, he shall be docked for thirty days. (Four:) "Anyone who leaves a public session gratuitously and without reason for as many as three times during one sitting is to be docked for ten days.

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(Five:) "Anyone who lies down and goes to sleep at a public session is to be docked for thirty days."*
     * Manual of Discipline, vii, 9-15.
     Also the Scrolls give evidence that all was not sweetness and light among the Essenes. There are indications of intolerance and vindictiveness towards those who were outside of the "New Covenant," as they called their movement.* Their members were instructed "to hear unremitting hatred towards all men of ill repute, and to be minded to keep in seclusion from them. He is to leave it to them to pursue wealth and mercenary gain, like servants at the mercy of their masters or wretches truckling to a despot."** But this aspect of the Scrolls is not their main theme.
     * Note: One fragment found among the other scrolls is even entitled by scholars "The New Covenant" because of its use of the phrase.
     ** Manual of Discipline, ix, 23-25.

     After study of the contents of the Dead Sea Scrolls, a New Church man must ask if these writings indicate a reformation of the Jewish Church shortly before the Lord's coming. Some light is thrown on this question by the fact that the Scrolls make many references to the antagonism that existed between the "New Covenanters" and the ruling priests of Jerusalem-the Pharisees and the Sadducees. These priests are referred to as "men of lies," "false teachers," and "prophets of deceit," among other descriptive titles.* They are accused of having the "venom of serpents." All this brings to mind the Lord's own denunciation of the leaders of the Jewish Church. Together with this antagonism, there are clear indications in the Scrolls that the priestly hierarchy in Jerusalem actively quarreled with the Qumran sect and persecuted them.** Were these Essenes, then, a reformation of the Jewish Church?
     * Zadokite Document, xx, 15. Hymns, iv, 16. Hymns, iv, 10 & 20.
     ** Commentary on Habakkuk, interpretation of 2: 15.
     In the Heavenly Doctrine we are taught: "Churches become vastated. But still remains are always preserved, that is, some with whom the good and truth of faith remain, though they are few. For [otherwise] there would be no conjunction of heaven with the human race."* The Writings give clear teachings regarding the reformations which took place in the Most Ancient, Ancient and Christian churches. Yet they remain remarkably silent on any specific mention of a reformation within the Jewish Church, although the good remnant is referred to.** That there must have been a Jewish reformation in preparation for the Lord's coming, we know from doctrine. But up to this time we have had no real indication of who this remnant might be. The Essene sect of the Scrolls would seem to qualify as such a remnant. Indeed they repeatedly refer to themselves as "the remnant."***

494

     * AC 530. Also see 407e.
     ** AE 641: 2-3.
     *** Hymn, xiv, 1. Zadokite Document, lii, 12 and v 17.
     If the Essenes were this remnant, then we can see quite clearly the organization of the reformation among the Jews. It would follow that the first believers in and followers of the Lord would have been drawn, for the most part, from the Essene movement. There is some indication of this as well in the marked parallels between the early Christian Church and the Essenes. The common sharing of property is one such parallel. Each had twelve appointed leaders. There is some similarity between the Christian concept of baptism and the ideas behind the Essene daily ceremonial baths. Both Essenes and early Christians prayed facing the east. Both refer to the two ways of life-one leading to light or heaven and the other to darkness or hell. Early Christian professions of faith are remarkably similar to the solemn promises of the Essenes. The newly baptized Christian was given white garments, as was the newly admitted Essene. The first Christian writers use largely the same list of prophecies regarding the Messiah as did the Essenes.*
     * For these and other similarities see Gaster, op. cit., pages 13-18; Danielou, op. cit., pages 37-47; Davies, op. cit., pages 96-102; Potter, op. cit., pages 12-19.

     Added to all this is the even stronger indication of connection between the two which lies in the fact that many of the same terms and distinctive phrases used by the Essenes are to be found in the Epistles of the New Testament era.* Especially is this the case in the terms which the Essenes use to name themselves. To appreciate the importance of this we must realize that the Essenes did not call themselves Essenes, any more than we call ourselves Swedenborgians. Essenes (or saints) was a name given to them by the world around them, perhaps beginning as a derogatory term. They referred to themselves by a number of terms, such as "the poor," "the elect," "sons of light," "the house of truth," "the faithful," "the schooled," "God's plantation," "men of blameless conduct," ''men who do God's will,'' ''the new covenant,'' ''the doers of the law,'' and a number of others.** In addition, in numerous passages they attribute to themselves (as ideals of conduct) meekness, righteousness, peacefulness, humility, honesty, contrition and mourning, hungering for good and thirsting for truth, mercifulness, purity and the ability to endure persecution.*** The frequent mention of such and similar terms and qualities in the New Testament causes one to ponder the possibility of the Essenes being referred to both by the Lord and by the authors of the epistles.

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     * See Danielou, op. cit., pages 103-113; Gaster, op. cit., pages 14-18.
     ** Gaster, op. cit., pages 393-397.
     *** Hymn of the Initiants, lines 142 & 143, 118, 190. Hymn XIV. Hymn XVII, 1-XVIII, 30.
     Further, the first followers of the Lord-Andrew and John, Peter and Phillip and Nathaniel-were all followers first of John the Baptist, or at least strongly influenced by him.* There are many indications of influence upon John the Baptist by the Essenes. The word-style of John the Baptist is very reminiscent of the Essene style. His description of himself as "the voice of one crying in the wilderness," is repeated several times in the Scrolls. Indeed the Essenes name themselves that voice and call their community "the wilderness" or "the desert."** CS In Luke we are told of John that he "was in the deserts till the day of his showing unto Israel."*** Could this mean that he lived in Essene communities- perhaps at Qumran itself? John's sternness and his threat of the "wrath to come"**** are similar to Essene character and to much of what the Essenes wrote of their cataclysmic concepts of the "final age." Also, there is a possibility that John's food, described as "locusts and wild honey,"***** might also connect him to the Essenes. The quotation from Josephus on page 16 tells us of the starvation of those who were put out of the sect because they could not eat anything but Essene prepared food. Could John's locusts and wild honey be likened to the "grass" which Josephus says those cast out were forced to eat? If so, then perhaps we have here an indication that John had been separated from the Essene sect-perhaps because of his insistence upon public preaching or because of his insistence that the Messiah was about to show Himself.
     * John 1: 35ff.
     ** Manual of Discipline, ix, 19. Zadokite Document, vi, 15 & 19.
     *** Luke 1: 80.
     **** Matt. 3.
     ***** Ibid., verse 4.
     After study it is hard to dismiss or explain away all of these parallels as mere coincidences. There are many other parallels as well which we do not have space to list. Yet it would be equally unwise to state categorically that these parallels prove a definite connection between the Essenes and John the Baptist and the early Christian Church. What we have, then, is undoubtedly enough intriguing similarity to warrant thorough and long study of both the evidence we have now and that which will come when the entirety of the Scrolls are available.

     The Essenes and the Lord's Public Ministry

     Similar parallels to those above can be found in the Lord's own teaching in the New Testament. The Ten Blessings could indeed have been directed to Essenes, for so many of the terms, "poor," "meek," "peace," "merciful," "pure," "righteousness" and "persecution," were all descriptive of qualities the Essenes earnestly tried to bring into their lives.*

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The Lord's telling the rich young man to go and sell all that he had and give to the poor could have been referring to the Essenes, for they called themselves the "poor."** His reference to the broad way and the narrow way would have been dear to any sincere Essene's heart, as would have been His parable of the house founded upon the rock.*** Remember, Essene units were scattered throughout Palestine, and thus Essenes could have been in any of His audiences.
     * Matt: 5: 2-12. See reference 67.
     ** Commentary on Psalm 37, interpretation of verses 11, 21 & 22.
     *** See Manual of Discipline, iii, 13-lv, 26. Cf. Matt. 7: 13-14. See hymn of the Initiants, lines 157-162. Cf. Matt. 7: 26-29.
     Certain incidents in the Lord's ministry could also be interpreted as giving some indication that perhaps the Lord Himself had direct contact with the Essenes. The term, "wilderness," into which the Lord departed to be tempted after His baptism, was also in all likelihood the Essene name for their community at Qumran. Every indication in the Gospel points to the same general area as being the site of the Lord's forty days of temptation. During this period we are told that the Lord became "an hungered." Some scholars have taken this as an indication that, like John, the Lord also was separated from the Essene sect and thus left with no food that would be acceptable to Him. Other scholars oppose this theory.
     The way in which the Lord sent out His disciples to teach is an almost exact duplicate of how the Essenes traveled between their various communities or units, which they did regularly. They traveled without money or food or extra clothing, knowing that they would be gladly received by the next community along the road and treated with loving hospitality.* Were the disciples being sent out two by two to spread the Lord's teachings to the various Essene communities throughout the Holy Land? There are indications that at least some of the communities would not receive them in the Lord's direction to His disciples before He sent them out. "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet."**
     * Josephus, Wars of the Jews, Book II viii, circa five. Cf. Mark 6: 7 ff.
     ** Mark 6: 11.
     The method by which the Lord instituted the Holy Supper, of blessing and breaking and passing out the bread, and blessing and passing the wine, contains all of the essential rules of an Essene leader (priest) presiding at an Essene meal.* Also, there is indication that the Lord followed the old calendar used by the Essenes rather than the calendar used by the other Jews. The old calendar was evidently one day behind, and this explains why the Lord partook of the passover with His disciples one day earlier than did the priests who accused Him before Pilate.**

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     * Manual of Discipline For the Future Congregation of Israel, at the end. Cf. Matt. 26: 26 ff; Mark 14: 22 ff; Luke 22: 19-20.
     ** Danielou, op. cit., pages 27-28.
     However, in some very marked ways the Lord's teachings and actions were quite contrary to those of the Essenes. If He had ever had any contact with the Essenes or any training from them, then it is obvious that He broke quite fully from them. He spoke out against literalistic understanding of the law of Moses. He did not follow Essene laws regarding the Sabbath and diet. Indeed some of His teachings seem to have been specifically directed against Essene teaching. "Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?"* We see more of the importance of this statement when we note the following from the Scrolls. "No one is to foal a beast on the Sabbath day. Even if it drop its young into a cistern or a pit, he is not to lift it out on the Sabbath.** Perhaps much of the opposition He received when He taught in the synagogues was from Essenes, for it is more than probable that the Essenes had their own synagogues.***
     * Luke 14: 5.
     ** Zadokite Document, xi, 15.
     *** Philo. op. cit.
     Again, these are but parallels, not proofs. Yet they deserve our attention by their very number, if for no other reason. We have here mentioned only a few of the more striking similarities between the Lord's teachings and actions and those of the Essenes. There are many more, some far less obvious but perhaps even more important.

     A New Church Answer to the Humanists

     In the two preceding sections we have covered some of the main points which the humanists use in denying the Divinity of the Lord by means of the Dead Sea Scrolls. If John the Baptist was Essene in character and teaching, and if the Christian Church had its origin in Essene thought and custom, and if the Lord made use of Essene teaching and many of His precepts really came from Essene tradition-then what is really new and different about either the Lord or the Christian Church? Thus reason the humanists. By over-simplification, by over use of key passages, and by pre-conceived opinion they make use of these scrolls to form a very convincing argument in favor of Christ's mere humanity and Christianity's being intended merely as a reform of Essene-Judaism. Any Divinity in Christ, and anything unique in the Christian Church, they claim to have been added by over-zealous leaders of the Christian Church.
     How is the New Church to view all this? Was John the Baptist an Essene who broke away to announce the Lord? Did the Christian Church have Essene origins? Did the Lord have actual contact with the Essenes-perhaps in Qumran itself?

498

Perhaps. That is the only honest answer this writer can proffer. There are many strange parallels, but no definite proofs.
     Yet all this is no threat to a New Church man. There is no threat to our doctrines even if all of the parallels are proved true in time. We have seen from doctrine the need for a reform movement, a remnant, within the Jewish Church from which the Christian Church could spring. If the Essene movement was indeed such a remnant, does this make the Christian Church even in its beginnings merely Essene? Certainly not. We know that each new dispensation is begun from a new revelation of Divine truth-a new Word. Thus the Christian Church was formed by the Lord Himself from the Divine truth itself. If He spoke in terms of Essene thoughts, then He Divinely ordered them into correspondential sequence and thus made them containants of the Divine truth itself. And He added new truths, even in the letter of the New Testament, completely unknown to the Essenes. The concept of the marriage of the Lord with the church was new-"The kingdom of heaven is like unto a certain king, which made a marriage for his sons."* "Love your enemy" was totally unknown to the Essene. The promise of the Second Coming was also totally new. These are but a few of many new concepts in the letter itself. The Christian Church and its revelation were indeed new, even if perhaps it did historically spring from an Essene reform movement.
     * Matt. 22: 2.

     If the Essenes were the historical forerunners of the Christian Church, then any similarity to the Essenes to be found in John the Baptist merely makes his function that much clearer to us. Who could direct the remnant of the Jewish Church to the Lord better than one who had had Essene contact and perhaps Essene training? Yet, as we have noted, John the Baptist was not pure Essene as sometimes claimed. He made definite departures.
     Even the possibility of the Lord's using Essene terms and ideas need not distress us in the least. Divine truth in revelation has always taken on the terminology, style, and even ideas, of those to whom it was directed-else it would be meaningless to the people of that time. If the Essenes were the salvable remnant, then, of course, Essenes concepts and terms would be used by the Lord.
     Nor should we be dismayed by the added, although less probable possibility, that the Lord had actual contact with the Essene movement itself. We know it was Essene custom to take in children at around ten years of age and educate them in the Word with thoroughness and reverence.

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The Writings teach regarding the Lord's education: "He was born as are other men and was instructed as are other men."* Again: "In His childhood the Lord did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him from Jehovah Himself."** His Human Essence had to be instructed as any other man. He desired to be instructed only in the knowledges of the Word. Yet the Word was open to Him from Jehovah Himself. Does not this mean that as He was instructed in the knowledges of the Word from without, so the Word was opened to Him from within? Or, worded in another way, He was in need of being instructed in the knowledges of the Word so that the influx from His Divine Essence could order them. There is a possibility that the Essenes were the ones who supplied Him with the knowledges of which His Human was in need. Perhaps He was educated in one of the Essene communities near Nazareth. Certainly He was not schooled by the Pharisees, for they marveled that He had been educated. "How has this man letters?" they asked.*** Certainly the Essenes were far better equipped for His instruction than any other Jewish organization of the period.
     * AC 1460.
     ** AC 1461.
     *** John 7: 15.
     Even if this is all true concerning the Lord's instruction, does it take away anything of His Divinity? Not in the least. Rather it would explain in a new and perhaps clearer way the external development of the Lord's Human Essence, the Divine principles of which are given so rationally in the Writings.
     In no way, then, do the conclusions of the humanistic scholars shake our faith in the utter Divinity of the Lord's Human. The same is true concerning the-origins of the Christian Church and the Divine truth of its revelation-the New Testament. Rather than a threat, the Scrolls present to the New Church man a joyous challenge-an ever more interesting and important field of study-whereby we can effectively resist the spirit of denial of our age; and, wonderful to say, in so resisting we use as our weapons the very passages from the Dead Sea Scrolls which the humanists have misused. Yet we could not use these passages as weapons of resistance if it were not for the Divine truths of the Writings. A study of the Dead Sea Scrolls, for a New Church man, is a vital confirmation of the revelation which has been given to us. We can take joy in the awesome effectiveness with which that revelation disposes of falsity. Yet more, these ancient manuscripts present us with a field of study which may well enhance our understanding of church history, and, most important, our understanding of the development of the Divine Human of our Lord and Savior Jesus Christ.

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Concluding Note

A study such as this of the Dead Sea Scrolls is but a very general introduction to the more detailed aspects of the Scrolls. It is my hope that from time to time other ministers of the church will take up such aspects; for the Scrolls offer a real challenge to the New Church, and may prove to be one way in which we can share the truths given us with the world.
Discussion of Mr. Holm's Address 1966

Discussion of Mr. Holm's Address 1966

(This discussion took place on Saturday morning, June 18, but is printed here for the convenience of the reader.)

     Alexander H. Lindsay, Esq., said that he would like to ask about the reiteration or rewriting of the Old Testament. He wondered if this tended to prove the veracity of the manuscripts as we have them?
     The Rev. Harold C. Cranch said that Mr. Holm had presented a very moderate view. He did not overstate some conclusions. The translations of the Scrolls are uncertain-sometimes they are contradictory. These difficulties are primarily in translating the little scraps. The Scroll on the book of Isaiah is as easy to read as any modern Hebrew. It is in Chaldee script, which was adopted on the return from Babylon. There are three versions of the received text, but the Isaiah is written in the original form in which the Septuaguint was written. There was a Hebrew version which was received at the same time. There are about one thousand points of difference between the Isaiah Scroll and the Book of Isaiah as we have it today. These differences are all textual and minor. There is no real change in the doctrinal content at all. It is an amazing confirmation of the preservation of the Word through all these generations.
     The present Dead Sea Scrolls will undoubtedly aid in translating and understanding the times.
     One other reference could be noted, i.e., that the scribes and Pharisees accused the Lord of healing by the power of Beelzebub. He asked: "by whom do your sons heal?" The Essenes were a healing sect and called the "white robed" ones. There are many references we can make to this reform movement in preparation for the new church to be established when the Lord came into the world. Evidently there was a similar returning of the Word to the people, by the Essenes as occurred in the Reformation.
     Philip C. Pendleton, Esq. My understanding was that Mr. Holm said that Andrew, Peter and Philip, and two of the other apostles had been in the area in which the Essene sect was dominant. These men were Galileans-fishermen-and there are no fish in the Dead Sea. One of the other ministers said these men were called twice. But it is an interesting question because of the difference between Galileans and Jews, being separated by Samaria. He said that there did not seem to be any question about the contact between the Lord and these Essenes.
     The Rev. Dr. H. Lj. Odhner expressed delight that there was new interest in this subject. There is one thing sure-nothing is discovered or translated that does not confirm what the Writings say about the remnant. The remnant did not consist merely of Essenes-but was a far wider movement which is mentioned in True Christian Religion about John's baptism. John had the function of gathering together the true Israelites, in order to give them a common sign in ultimates through which they could be conjoined with their like in the lower earth.

501

This reform movement took many forms. Some were zealots who wanted war against Rome; some were pacifists; some orthodox in their desire to carry out the details of the Law. There were many separate movements. "How could it be possible that the Lord and John did not know about that?" It was part of the mental horizon. They were not all Pharisees or Sadducees. They were common people expecting the Messiah. Dr. Odhner was delighted that many were taking up a topic which will be indeed fertile in its time.
     The Rev. Alfred Acton, II, in answer to Mr. Pendleton said that there are two calls, which associate the disciples with John the Baptist. He noted that just because something is old does not make it good. The accepted text of the Massorites is still probably best. What impressed him most was that it demonstrated what the Christian world is coming to, in making the Lord merely a product of His times. Sensible Christian scholars see that the Lord is not such a product, but think that He does reveal truth which is new and different.
     Mr. Raymond Synnestvedt said that we are taught that every part of the Word, even to the letters, involves a thread of the internal sense. Mr. Synnestvedt believed that Mr. Holm had said that some of the Scrolls would appear to give additional information. If substantial additions to the Old Testament and New Testament are found, do the Writings provide the key to the internal sense of those additions?
     Mr. Kenneth Rose said that he wondered just what was the threat to the Lord's Divinity. The challenge seems to be that what the Lord taught was not new enough. The parallel seems to be in every aspect of revelation. Signe Toksvig accused Swedenborg of saying something new and, therefore, unauthorized, or something which had been said before. Every nation had the Ten Commandments, but they were given as a revelation. We should not worry. "Behold I make all things new" applies to all things. All existing things are going to be made new. The Creator would not have the truth about to be revealed come as a complete surprise. Mr. Rose said that if we wanted to know what he did worry about it was what would attack the church from outside. He thought that as far as this worry was concerned his brother took care of it in his speech.
     Bishop Willard D. Pendleton said that additional information is one thing, the Divine text another. The Writings give assurance that we have the Divine text. The Writings give only the continuous internal sense of the first and last of Scripture. The doctrine of correspondence will throw light on any such information we might receive in the future.
NEW CIRCLE 1966

NEW CIRCLE 1966

On August 30, 1966, the group meeting in Dawson Creek, British Columbia, Canada, was recognized by the Bishop of the General Church as the Dawson Creek (British Columbia) Circle of the General Church of the New Jerusalem, under the ministerial care of the Rev. Willard L. D. Heinrichs.

502

ASSEMBLY IMPRESSIONS 1966

ASSEMBLY IMPRESSIONS DAVID F. GLADISH 1966

     It was an Assembly at which the membership of the General Church seemed in a mood to take stock of its spiritual relationship to the natural world. In the presidential address, delivered by the Right Reverend Willard D. Pendleton at the sixth session, the inspiring truth emerged that the Word is not dead but risen from the tomb of the letter, and one felt an intimate appreciation of the joy with which the disciples realized on Easter morning that the Lord was risen. What the risen Word means for the church today is what the risen Lord meant for them then-that it is time to seek out those who are prepared to receive.
     This teaching was not without relationship with the rest of the addresses, delivered at the previous sessions. In fact, it was very much a coalescence of the strains of continuity which had begun to form from the very beginning of the Assembly. Dominant among these strains was the consideration of the Divine Human and its operation, or, in more common terms, the Lord's ways of being present in our world.
     Much was remarked during the meetings about the almost mysterious unity of theme in the first three papers, about "Degrees," "The Image and Likeness of God," and "The Church and the Human Form." The three papers amounted to a short course in the truths concerning the Lord's emergence in ultimates and their reciprocal reaction, and in the pervasiveness with which the Lord's image is thus stamped upon His creation.
     But continuity did not by any means end there. In fact, these first three addresses became the soil upon which the next two addresses and much of the informal discussion could root. A major part of the intellectual work of the Assembly was the business of "measuring things in heaven" and measuring things on earth-not to mention, vide Mr. Rose's address at the fifth session, things in hell. The feeling that emerged with special clarity was that the church is a sacred entity which is at the same time an integral part of a larger entity sacred in its own way-the human race at large-which is, again, one aspect of the real Entity, the Lord's Divine Human operating in His universal kingdom.
     Among poignant dramatizations it would be hard to imagine a dramatization of the truth that "religion is of the life" more poignant than the Twenty-fourth General Assembly was. From the very first address in which, among other things, Mr. King reassured us that true science is a servant of the Lord and not an enemy, to the most as it were "secular" of the addresses, in which Mr. Holm put this servant to work on the Dead Sea Scrolls, every speaker gave something more than a nod to the vast strata of human life and thought within which we of the New Church subsist, but beyond which we are privileged to see.

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Technological perversions were mentioned, and their inability adequately to supplant the God-given faculties of the human being. So were the lower, animal, vegetable and mineral virtues which New Church men have in common with the rest of the human race and which the rest of the race has in common with beasts, plants and soil, to our mutual advantage.
     All in all, the intellectual experience of being at the Assembly was the experience of observing with an understandably personal interest as the world's most masterly spiritual craftsmen cut and placed the gem of the New Church in the setting of the Lord's kingdom: heaven and earth. Earth, as we learned in Mr. Rose's address, turns out to bear many unmistakable earmarks of hell; but then, we had already been reassured that the positive aspect of it all is the Lord's presence. Having been instructed in the Lord's ways of being present in our world, we were prepared to grapple with the ways in which we can hope to be present in His.

     Ecumenical movements are becoming the ecclesiastical fad of our century, and as New Church men breathe the same air as everyone else, it was appropriate that we entertained our own version of the ecumenical, in our own characteristic way. It was with great delight that we learned of new and promising relations opening up between the Convention and the General Church. Each body has its distinctive rituals and beliefs, but the people at the Assembly were unmistakably pleased to learn that our mutual belief in the Second Coming has at last begun to draw us closer together on its own plane.

     There was, perhaps, a curious inconsistency, considering all we learned about the Divine Human, in repeated references during the discussion periods to the so-called "isolated" of the General Church. Those concerned are inclined to think that the word, isolated, is a term of reproach. Form, as we learned, has less to do with material dimensions like space than with use; and, moreover, matter itself, we learned, has most interiorly within it, not the disparity of inertia, but the unity of the Lord's love and wisdom. Matter and material distance do not isolate any part of the church from any other part, and those who are dispersed from the societies may be like islands in respect to the surface of things, but if you go below the surface, you can walk all the way to the continent.
     Indeed, there must be many in the world who have not even heard of the General Church but who have already discovered the Heavenly Doctrine of the New Jerusalem, and more who are ready to.

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These, too, are of the church in a way. If there is anything of real "isolation," it is that the doctrines are isolated with those who have been led to read them. These are not isolated from each other in any essential sense but are united with each other in a most internal way. The spirit of the Assembly, during which people from all over the world met and found themselves almost spontaneously acquainted, proved this.

     As our average age approaches zero, thanks to the famous population explosion, the voice of the young becomes more and more important. The young people at the Assembly received praise from all sides-a very fine group of people. They served loyally in the dining room and kitchen, and, with especially appropriate symbolism, made the beds in which we all lay-a task which they are to a greater and greater extent taking upon themselves in the world at large. Most importantly, as far as the spiritual interests of the church are concerned, the young people asked intense questions, some of which required answers, and some of which demanded not answers at all but confessions of guilt, and therefore perhaps seemed to go unanswered.
     The most unanswered of these questions was how one is to be a part of the world and yet be a part of the New Church, in view of differences in social behavior. Very much of what was said at the Assembly, by young and old, happened to be addressed to just this question, and related matters.

     Indeed, the subject of internal order amidst external disorder might be considered to have been a prominent theme of the Assembly as a whole, as the proceedings developed. Mr. Rose's address, "If I Make My Bed in Hell," dealt with precisely this subject. The same theme emerged again in the program at the Assembly banquet, as the past, present and future of the church were discussed under the topic of "Unto a thousand generations of them that love Me and keep My commandments."
     Mr. Raymond Pitcairn of Bryn Athyn spoke of the atmosphere and traditions of the early Academy, of the sad but necessary withdrawal from Bishop Benade, and of Bishop XV. F. Pendleton's leading the new General Church away from government by men toward government by the Divine. Mr. Keith Morley of Toronto spoke of the problems of a New Church man in a materialistic society. We cannot expect to avoid manifestations of evil in contemporary society, he said, but are rather inclined to marvel at the mercy of the Lord in controlling evils.

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He cited Arcana 3993 on prudence for the sake of the end as a guide to New Church men working in the world. Mr. Richard Synnestvedt of Glenview urged "trumpeting our truth more openly," and counselled that the
New Church not be thought of as fragile, backed as it is by the power of
Divine truth.
     Bishop Pendleton, in brief closing remarks after the speeches, reinforced Mr. Synnestvedt's thought that the church can survive every temptation that can come to it. He urged all to read the Writings and see in them what the world desperately needs, and he spoke of the prophesied day when the church will come into its own. Our greatest problem he said, is the acceptance of the responsibility of freedom-a freedom never bestowed on any previous church.

     The North Ohio Circle and its pastor, the Rev. Erik Sandstrom, were especially singled out for thanks and appreciation at the banquet. Thanks to their marvelous organization of the affair, everything seemed to run with almost incredible smoothness and punctuality. As time went on more and more unexpected attendees arrived and were accommodated, until well over a hundred more people attended the Assembly than were originally anticipated. And throughout the course of the meetings we were kept informed as well as amused by Mr. Sandstrom's pertinent announcements.
     One particularly successful and popular organizational innovation was the provision of small, seminar-like group discussions on Thursday evening, after the third session. The people were split up into small parties in one of Oberlin College's beautiful new classroom buildings, and each group, under the direction of one or more ministers, had the opportunity to discuss informally whatever seemed appropriate. This turned out to be a most useful arrangement as a supplement to the discussion periods that followed most of the addresses.

     The campus of Oberlin College was indeed a beautiful and comfortable setting for the Assembly. Some were housed at the end of the campus where the meals were served, in a women's dormitory, and others were at the other end in a men's dormitory-both commodious, modern buildings. Those in the men's dorm at the "other" end of the campus could drive to meals and meetings and gamble on being able to park, or else just make it a ten-minute walk and enjoy the beauty of Oberlin College's lawns on the way. Either way, once you got there, you were generously fed, and, at the meetings in Finney Chapel, comfortably seated. The weather bureau co-operated splendidly on almost all occasions.
     A golf course, a baseball field, a swimming pool and tennis courts "came with," so athletic competition filled in between meetings and relieved the strain of such constant physical and spiritual nourishment as we enjoyed the whole time.

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Other competition came in the form of a musical twitting match between the Toronto chapter of Theta Alpha and the Pittsburgh chapter of the Sons at the joint luncheon on Friday. It also came in the form of one Rose's attempts, at the taking of the Assembly photograph, to race the moving camera and get into the picture twice, cheered and encouraged by the gathering. A milder type of exercise was provided, during the meetings and the banquet, by numerous standing ovations which increased in frequency as the seats became harder, or at least as we became more and more impressed with the quality of our outstanding ministers and laymen. How we love them for what they are! What they are is what they have done. It is an insight into the heaven of use.

It was an Assembly which demonstrated the strength of the church- sober, practical, yet happy, and above all intensely doctrinal. If we were preoccupied much of the time with the problem of evil and the dangers which it poses, we were also reassured of the Lord's invincible right hand. We came away with confidence in the future of the church and inspiration to foster its growth, first in ourselves and thus among our neighbors.
DAVID F. GLADISH
ASSEMBLY BANQUET 1966

ASSEMBLY BANQUET LORENTZ R. SONESON 1966

The banquet plays an important role in a General Assembly, and the one held in the dining room of South Hall on Saturday evening, June 18, was no exception. Since it comes after a series of addresses, the toastmaster usually faces a gala audience, mentally and physically tired, yet ready for a final evening of farewells, awards, laughter and light speeches. To meet this challenge, the Rev. Kurt H. Asplundh called on the clergy for his entertainment and on members of the laity as his speakers.
At the end of a sumptuous dinner of stuffed breast of chicken, with elaborate trimmings, Mr. Asplundh called on the Rev. Louis B. King for a humorous song entitled "An Ode to (Dr.) Odhner." Next, the Rev. Kurt P. Nemitz sang a clever parody of a Gilbert and Sullivan medley. The Rev. Frank S. Rose, with brother Leon, then entertained the 600 guests with a series of ludicrous awards and trophies to various Assembly guests.

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     Bishop Pendleton then conveyed the gratitude of the assembled company to our host pastor, the Rev. Erik Sandstrom, for his work in making the Assembly such a success. An inscribed silver plate was presented as a memento of this joyous affair. Mr. Sandstrom, in turn, shared our thanks with his able committee from the North Ohio Circle. A silver bowl was presented to Mr. Oakley, the representative of Oberlin College, as an expression of our pleasure in the accommodations provided and the fine co-operation given by the College authorities.
     Mr. Asplundh's theme for the banquet, "Unto a Thousand Generations" (Exodus 20: 6), was introduced by the first speaker, Mr. Raymond Pitcairn. Before he could begin his eloquent reminiscences of "The Older Generation," Mr. Pitcairn received a standing ovation-a spontaneous expression of love and admiration for one who had dedicated many decades of service and support to the General Church. Because of his age and intimate knowledge of the subject, Mr. Pitcairn was able to make living from personal experience the struggles and achievements of the pioneer generation in the church.

     After a toast and song to the Academy, the second speaker, Mr. Keith Morley of Toronto, addressed himself to the problems of "The Present Generation" in establishing and spreading the church. He pointed out how the demands of our current economic and educational standards have pressed hard on the small community and society school. Mr. Morley mentioned that the doctrine of mediate good might solace the present generation in its manifold responsibilities to family, employment and church.
     Our final speaker, Mr. Richard Synnestvedt of Glenview, presented a new challenge to the church. Speaking for "The Younger Generation," he extemporized a picture of his contemporaries' view of the world they face. He showed how our young people are struggling to absorb doctrine to meet an accelerated world of science, war, and conflicting theologies. His thoughtful phrases conveyed the feelings of a humble yet determined group who will be the leaders of tomorrow within our church: shunning indifference as well as blind loyalty.
     A song written especially for the Assembly by Mr. Robert H. Johns was followed by the Bishop's closing remarks, in the course of which Bishop Pendleton reiterated Mr. Synnestvedt's point that our church is precious but not fragile. Deterioration, so rampant in the world around us, can also be read as a sign that the Lord is preparing mankind for the spread of the great truths of Divine revelation "to the many."
     LORENTZ R. SONESON

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ASSEMBLY NOTES 1966

ASSEMBLY NOTES Various 1966

     Young People's Luncheon. After a pleasant luncheon, the Rev. Dan Goodenough, toastmaster, introduced the theme of the three short addresses that were to follow: "Taking the Church With You." Mr. Goodenough stressed the importance to the church, and to each member, of carrying one's beliefs into whatever vocation or location the young New Church man might find himself. Many of us were fortunate in having the church brought to us from infancy-through home, school and society; but that this might continue it was essential that the new generation take the church with them-as, indeed, so many had done in gathering for this Assembly in foreign surroundings but with a familiar purpose.
     The first speaker was Mr. Steve Smith, a biology major in the pre-med course at Franklin and Marshall, who offered some interesting reflections on his first two years in college. His background in the Academy Boys School had, he said, left him with the impression that he would find his new professors, "some with white hats and some with black hats!" At first he was surprised to find that they wore no hats at all, but came to suspect that they wore them at home! His suspicions were confirmed in the sophomore year, when religious values came under open attack. The arguments, subtle or not so subtle, were always persuasive. It was here that he came to know the value of his New Church background, and to call upon it consciously and frequently. By taking the church with him through his higher education he hoped that he could graduate without being forced, as were many of his colleagues, to "sell out his beliefs."
     The second speaker was Dr. Dan Heilman, then interning at Rochester, New York. He spoke of the scientific and humanitarian aspects of his profession, in both of which he found ample and continuing confirmation of the doctrines. He noted that the growing store of knowledge in the biological sciences was making it more and more difficult to deny the reality of supernatural forces; and that the learning which came from asking, How? must surely prompt and help to answer the deeper question Why? But the study of medicine involves no less the consideration of related mental states; the mind-body relationship, he said, constantly captures the doctor's attention, for one therapist might fail when another, whose similar prescription was written from a perception of human states, would succeed. Dr. Heilman spoke of formal New Church education as being experienced in vacuo; but in the world where we work it must be tested and used to the best advantage.

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In the carefully expressed idea, he said, in the ready rejection of wrong, lay the means of bringing the church to others whom we contact through our work.
     The third speaker was Mr. Joseph David, a design engineer from Franklin, Pa., and a graduate of the Academy and of the Virginia Polytechnic Institute. Mr. David spoke about raising a family in isolation- where the advantages of New Church society life were not to be found. Yet not having these could itself be seen as an advantage, he said, for one was called upon to establish for one's family the environment that is commonplace in society life. You have to teach your children, and their strangely perceptive questions often make you aware of a need for clarifying your own ideas. You have to be thoughtful and deliberate when called upon to establish and move in social environments outside of the church sphere. There are many challenges to living in isolation that make you acutely aware of the importance of "taking the church with you." In isolation it is, indeed, "up to you."
     The addresses were followed by thoughtful remarks from the floor-a willing response that vouched for the interest and appreciation of the large group of young men and women who attended the luncheon.
     DERYCK VAN RIJ

     Discussion Groups. After listening to interesting doctrinal instruction, people often like to talk over what they have heard. It helps them to understand things better when they exchange their newly acquired ideas with others. Indeed a favorite method of angelic instruction is we are told, that which requires a response from the learner. An opportunity for response was included in the program of this Assembly; that is, response in addition to that which has always been possible at the conclusion of nearly all major addresses at past Assemblies.
     This new opportunity came on Thursday evening, after Dr. Odhner's address to the third session. Immediately after the session, discussion groups began to form in rooms provided for their use, and provision for the entire Assembly was made in these rooms. The ministers who were to lead these doctrinal discussions knew in advance to which rooms they had been assigned, but no one else was aware of the room and group in which he would be until dinner on Thursday. Then each person found at his or her place a ticket bearing the letter which designated one of the rooms provided. The integrity with which these impersonal assignments were honored is to be commended. The wife of a minister-discussion group leader was known to suffer herself to be separated temporarily from her husband without fuss or complaint. Indeed a spirit of willing co-operation was everywhere.

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     Because it had never been done before, and because no ground rules were laid down for the groups, each being left in freedom to discuss what and how it would, some were overheard wondering, as they walked toward the building where the groups were to meet, whether this new activity would succeed. As they walked away an hour later, however, doubts had been replaced by enthusiasm. The willing spirit which all had taken into the discussion rooms had made the venture a success. Many people were heard to say: "I hope we do this at the next Assembly."
     KURT P. NEMITZ

     Art Exhibit. The art exhibit at the Assembly was a notable achievement. The variety of media, as well as the cross section of ages participating, made it quite a remarkable experience. Every society in the church must have been represented, which in itself is an amazing response and one which gives hope for future occasions.
     The display area in the lobby of South Hall was very well handled and convenient for all who attended. Sections of wall as well as folding screens and some window sills served as display areas for the many entries.
     In the center, set beautifully against folds of the draperies, was the outstanding exhibit of the show, a half life-size piece of sculpture by Mr. Robert Brown of Bryn Athyn. The piece was a fine, sensitive rendering of the Memorable Relation from Conjugial Love, nos. 293, 294, depicting an angel kneeling to place a wreath of roses on a young child's head. The figure had been modeled in clay and cast in fiber glass, making a most professional finished product.
     The children's section, consisting of illustrations of stories from the Word, was exceptionally well filled. Therefore, being somewhat overcrowded, the pictures could not easily be viewed as individual efforts; but the effect was obvious, an enthusiastic response from children in church centers all around the world. Of special note was the series of paintings done by elementary school pupils under Mr. Leon Rhodes. These studies in the correspondence of rocks and stones in the Word were for use in one of the productions sponsored by the Film Committee.
     The high school, college and adult exhibits had a little more space available and so could be absorbed more readily. Each one had an attached reference to the Memorable Relation from which it was taken, and, therefore, took some careful study. The media varied from crayon to chalk, pen and ink, water color and oil. There were two entries which evoked particular interest. One was the series of water color illustrations by Mrs. Erik Sandstrom of the Memorable Relations at the beginning of Conjugial Love.

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These were a most interesting interpretation of the imaginary heavens which are described by Swedenborg in such graphic detail. The other was an oil painting by the Rev. Frank S. Rose based on no. 5051 of the Arcana. This was a vivid and imaginative picture of "some trees planted in a wooden receptacle," every detail of which showed deep study of the correspondences involved.
     Three other entries deserve special mention. First, the original needle point work done by the pupils of the Pittsburgh school, particularly a padded kneeling stool constructed by the boys and decorated by the girls which showed remarkably fine workmanship. Second, the handsome black and white photographic portraits by Mr. Michael Pitcairn. These are part of his series on prominent sons of the Academy and are to be preserved in the archives. Third, the felt pictures done by the children of the Washington Society under the direction of Mrs. George Cooper. These brilliant, simple and effective plaques showed main events between the Lord's first and second comings, and were used in connection with the Society's Nineteenth of June celebration. The over-all effect of the exhibit was one of surprising scope-a most pleasant addition to the Assembly.
                                             BETH ANNE JOHNS

     Concert. All who attended the Assembly concert given by Kirstin Synnestvedt (piano and organ), Inga Rosenquist (soprano), Lachlan Pitcairn (cello) and Russell Smith (cello) on the afternoon of Friday, June 17, in Finney Chapel were delighted by a program rich in variety which ranged from the sweet simplicity of a group of Swedish folk songs to the vitality of a Handel sonata for two cellos and piano and the majesty of a Franck fantasia for the organ.
     Such concerts have added beauty when we recollect some teachings of the Heavenly Doctrine relating to musical expression and its origin and uses. In Conjugial Love, no. 17, we read that ten spirits were once chosen to visit a particular heaven "that they might see its joys, and thus gain a new conception of eternal happiness." They were introduced into the heaven, and after they had dined with the prince an angel was appointed to tell the visitors something about those joys of heaven which affect the senses; whereupon they were told that "there are days of festivity here appointed by the prince that the mind (animus) may be relaxed from the weariness which is brought upon some by the zeal of emulation. On these days there are concerts of music with song in public places."
     Respecting music we read in the Arcana, no. 8337, that, "in general, by wind instruments were expressed affections for good, and by stringed instruments affections for truth, and this from the correspondence of everything giving sound with the affections. . . .

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Harmonious sound with its variations corresponds to states of joy and gladness in the spiritual world, and states of joy and gladness there arise from the affections, which in that world are affections for good and truth." In the same work, no. 4215, we learn, with regard to the human voice, that "gladness of heart and joy of mind produce singing and joyful shouting."
     When our mental states of happiness and the delights and pleasures experienced when we listen to fine music spring from the delights of the soul, which in themselves are "imperceptible beatitudes," then we enter in fullness into the uses for which music exists.
     ERLAND J. BROCK

     Theta Alpha Meeting. The meeting was preceded by a service of worship conducted by the Rev. Bjorn A. H. Boyesen. In her opening remarks President Myra Johns Asplundh welcomed all and called attention especially to the members and friends from overseas. She explained that as many ladies present seldom have the opportunity to attend a meeting of the general body only a minimum of business would be conducted, most of the time being reserved for greetings and messages and for discussion of the organization's uses. After introducing all members of the Executive Committee who were present, she also introduced this year's winner of the Alice Henderson Glenn Memorial Award, Miss Karen Sue Wille of Bryn Athyn.
     Elections followed, during which a unanimous ballot was cast for Myra Johns Asplundh as president. Anne Funk Fitzpatrick was elected vice president.
     In his report on the Religion Lessons program, the Rev. Norbert H. Rogers thanked Theta Alpha for her contributions to this work: for initiating it, for continuing to support and counsel it, and for acting as its advertising agent.
     Messages were read from two absent members, expressing their gratitude for Religion Lessons and for the Christmas and Easter representations sent by Theta Alpha.
     Louise Barry Rose brought affectionate greetings from the Colchester chapter and told briefly of its activities. Many of the members, having had little or no New Church education, feel reluctant to take the office of chapter president. Financial resources are limited, most of the funds going toward special projects in the local school. The Colchester ladies feel quite cut off from the parent body of Theta Alpha, and the meeting sent its warm greetings and an expression of interest in their uses.

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     Lois Nelson Boyesen told of the problems and progress of New Church education in Scandinavia; mentioning their Sunday schools, in which they use Religion Lessons as source material, and the successful Scandinavian summer school last year, which was also attended by young people from Great Britain. In the three Scandinavian countries the language differences create problems in communication and education, and quite a bit of translation is always necessary.
     Expressions of thanks and appreciation for the work of Alice Fritz as Journal editor and Myra Asplundh as our continuing president were met with applause. After a moment of silence in memory of Ruth A. Henderson, a dedicated worker in the field of New Church education, the meeting adjourned.
     JUDITH MCQUEEN HYATT

     Sons of the Academy Meeting. President Ralph Junge called the Annual Meeting of the Sons of the Academy to order at approximately 1:45 p.m., in Wilder Hall on the Oberlin College campus. Reports from the secretary on the activities of the Executive Committee, the treasurer and the membership chairman were presented and accepted. Twenty applicants were accepted into membership, bringing the total membership of the body to 1,068. A proposal by Roy Rose of Bryn Athyn that boys from throughout the church be invited to Bryn Athyn during the Christmas vacation to preview the Academy and attend a sports clinic was discussed. The president announced that the book, The Academy: A Portrait, was now due to be published before Christmas, and a memorial resolution was adopted for five Sons who had recently passed into the spiritual world: Sydney B. Childs, Edward H. Davis, Albert A. Ford, Fred C. Frazee and Elmer G. Horigan. After a brief recess, the meeting re-convened to hear presentations of the two featured topics: the Tuition Pre-payment Program and Career Guidance. Kirk Pendleton, chairman of the first of these projects, reviewed his committee's progress during the year, and then called on Robert Merrell, who had been made head of a "computer programming committee," for a detailed description of how computer analysis could help parents to see just how much they would have to spend on their children's education. A questionnaire was being devised for use in the proposed service of financial analysis that would be offered by the Sons to interested parents; and if it were carefully and honestly filled out, a realistic and adequate program would be delivered.
     Peter Bostock then addressed the meeting on a new, long-term program which he proposed should be undertaken by the Sons, the basis for which would be the established career conference.

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He proposed a new organization of the Career Guidance Committee, which would in time involve 18 people in four groups under the Guidance Co-ordinator-society representatives and advisory, research and communications groups. The make-up and functions of each of these groups were described. After discussion, in which the career guidance program was called one of the most vital and important things the Sons could do for the Academy, the committee was authorized by a unanimous vote to go forward and explore further the ramifications of the proposed program.
Elections followed and the following officers, all of the Glenview chapter, were chosen: Hubert Nelson, president; Kenneth Holmes, vice president; Richard Synnestvedt, secretary; Neil Caldwell, treasurer. The Rev. Alfred Acton and Messrs. Hilary Simons, Marlyn Smith, Dean Smith, Jerome Sellner, Daniel Horigan and Ralph Junge were elected as members at large of the Executive Committee.
RICHARD SYNNESTVEDT
ROLL OF ATTENDANCE 1966

ROLL OF ATTENDANCE 1966

     Registration

     The Committee on the Roll reports a total of 644 persons who attended at least one session of the Assembly. Of these, at least 615 were registered as spending at least one night on the Oberlin College campus.

Attendance at Meetings

     Mr. Robert D. Merrell, head usher at the Assembly, has supplied the following figures:
June 15: First Session, 7:30 p.m               468
June 16: Second Session, 9:30 a.m               496
     Young People's Luncheon, 12:30 p.m.          153
     Third Session, 7:30 p.m               547
June 17: Fourth Session, 9:30 a.m               540
     Theta Alpha Meeting, 1:15 p.m.           206
     Sons of the Academy Meeting, 1:15 p.m.      159
     Concert, 4:00 p.m                    300
     Fifth Session, 7:30 p.m                    488
June 18: Sixth Session, 9:30 a.m               529
     Corporations Meeting, 2:00 p.m          100
     Assembly Banquet, 6:30 p.m               620
June 19: Divine Worship, 10:30 a.m          446
     Communicants                         304

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OUR CHARTERED PURPOSES 1966

OUR CHARTERED PURPOSES Editor 1966

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
$500 a year to any address, payable in advance. Single copy. 50 cents.
     We shall doubtless be reminded again this month that two of the purposes for which the Academy was chartered were: "propagating the Heavenly Doctrines of the New Jerusalem" and "promoting education in all of its various forms." While these two purposes can be thought of as distinct uses, each with its own proper instrumentalities, it is our firm belief that, regarded interiorly, they are so interrelated as to be one. The Academy cannot propagate the Heavenly Doctrine without educating, and it cannot educate truly without propagating the Heavenly Doctrine.
     As Divine revelation and the foundation of the true Christian religion, the Writings do not speak only of man's regeneration. They are a universal theology, and as such have application to all things in both worlds. Without the spiritual truth of the Word, truth cannot be seen in nature in human experience, or in the forms in which that experience has been recorded and expressed; and to teach in all subject fields from the principles revealed in the Writings that illumine them is to propagate the Heavenly Doctrine in the work of education.
     This belief has been one of the forces forming our concept of New Church education. As is well known, education in the Academy schools is not a series of religion courses in which the subject-matter of the various fields is used only for illustration. It is the organizing and presentation of that subject-matter in the light of the revealed principles which lead to the truth about it. In so far as we have succeeded in this, and there is still much to be done, these two purposes of the Academy have been brought together as one.

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VOICE OF THE TURTLE 1966

VOICE OF THE TURTLE Editor 1966

In the spiritual world, where all the things that appear are correspondences, Swedenborg once saw turtles with two heads: a large one, which had a face like a man, and through which they spoke; and a small one, such as turtles have, which they inserted into the larger head when they talked. He was then told from heaven that these turtles represented those of the clergy who entirely separate faith from charity and its good works. The small head, which was concealed when they taught, represented their interior thought, in which nothing that man does, whether good or bad, appears before God's sight, and those who have received faith may do as they please, provided they are prudent. Their speaking from the large head, with the other concealed within it, represented their public teaching about love, charity and works; within which, however, is the hidden thought that these are to be done, not for the sake of salvation, but for the common good of society.
It is not without interest that the month in which the Academy celebrates Charter Day is that in which Protestantism observes Reformation Sunday. Two more different births cannot readily be imagined! As in this month we attempt, year by year, to re-appraise the Academy, so, since nothing stands still, must we, from time to time, re-evaluate the world in which the Academy lives and works; and Protestantism makes up a considerable segment of that world-a segment that is at present in a state of ferment. No single pronouncement can categorize the whole of modern Protestant thought, and we must remember that among both clergy and laity there are undoubtedly members of the church universal. It is from them, we may suppose, that what seems to be of promise in the way of rebellion against humanism and liberalism is coming; but for the sake of a balanced judgment we should never forget that one of the voices with which Protestantism speaks is still the voice of the turtle.
USING THE LITURGY 1966

USING THE LITURGY Editor 1966

Many congregations are now in the process of familiarizing themselves with the new Liturgy. Our reviewer offered last month some sound advice as to the spirit in which this should be done. The intention here is to speak of uses of the Liturgy which may not have occurred to some. It would be regrettable if this book were to be in the hands of our people only during public worship on Sunday morning. For the Liturgy is not just a service book and hymnal; it is also a storehouse of material-taken directly from the Word or inspired by it-for devotional or reflective reading, for instruction in scripture and doctrine, and for reference that may be returned to again and again; and as such it is as deserving of a place on the family bookshelves as in the pew.

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The basic teachings of the Word in the Sacred Scripture and the Heavenly Doctrine concerning the sacraments and rites of the church are to be found in the services for them. In the Psalter, selections from the Psalms and the prophets may be read and reflected upon with some knowledge of the internal sense as it is given in the prefixed summaries-which is true also of the Chants. Many passages which may serve as ultimates for meditation are to be found in The Law and the Prophets and in The Gospel and the Apocalypse. The Summaries of General Doctrine, which include nearly all the principal doctrines of the church, might well be used as a text for beginners, young people's classes and discussion groups, or for reference or review; and in the Antiphons much of the doctrine of genuine truth on the topics dealt with has been brought together from the letter of the Word. In the Doxologies, Selections, Hymns and Anthems the affections, hopes and aspirations of the church are expressed in poetry taken directly from the Word or inspired by it.
Here, then, is an abundance of material that may be used in many ways; and with this wealth of resources it would indeed be regrettable if the use of the Liturgy were to be restricted to the Sunday morning service. Rightly regarded and fully used, it is a vital part of the church's living literature: second, perhaps, only to the Word itself, and containing between its covers more than any other single volume outside of Divine revelation. When its potential is realized, and developed reverently and resourcefully, it will become a cherished part of the working library in every home of the church.
NARROWING THE INSTRUCTION GAP 1966

NARROWING THE INSTRUCTION GAP Editor 1966

Statistics show that in our societies there is usually a wide gap between attendance at public worship and at the general doctrinal class. There are valid reasons why this gap cannot be closed entirely, but it is wider than it should or need be. The common sphere of active thought about specific things of the church which can be formed in the doctrinal class is invaluable to the life of a society; and the church would be strengthened if those who have been needlessly neglectful of it would resolve-as a matter of conscience, or at least of self-compulsion-to do their part this year in narrowing this instruction gap.

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ASSEMBLY: AN APPRECIATION 1966

ASSEMBLY: AN APPRECIATION ERIK SANDSTROM 1966

Editor of NEW CHURCH LIFE:

     Allow me to place on record some of the things the members of the Assembly Committee did to prepare for the Assembly and to see it through, and also to list with gratitude some of the major sources of assistance that the North Ohio Circle received from outside its ranks.
     Most members of the Circle were heads of sub-committees, and nearly all members had a major responsibility in some form or other. Mrs. Philip B. de Maine (Hospitality), with her husband, first discovered Oberlin College for us, and subsequently organized the room assignment and registration process. Mrs. Oliver I. Powell (Catering) was our dining room hostess. She established a happy relationship with the College caterers, made up all the menus, and designed the covers for the banquet program. Mr. Charles P. Gyllenhaal (Public Relations) and his wife Dinah planned and edited the three "Assembly '66" Bulletins, various information sheets, and "Around the Assembly" during the Assembly itself. Mr. Oliver I. Powell (Treasurer) planned our $21,000 budget, and emerged with figures in the black.
     Dr. Philip B. de Maine (Sports and Health) organized all sports activities, with the special assistance of Mr. Don Synnestvedt; instituted the K. R. Alden golf trophy; and gave of his spare time to put Assembly guests back in good health. Mr. Richard G. Smith (Meetings Facilities) saw to it that microphones, furniture, printed pamphlets and sheets, etc., were on hand for all the various occasions. Mr. Alan D. Childs (Student Work) planned all work assignments in collaboration with the College staff. There were about sixty applicants, and all were approved. Maps and related information, and signposts to and on the campus, were all under the authority of Mr. Alan G. Longstaff (Transportation). The young people's luncheon and their special evening party were organized by Mr. and Mrs. Joseph David (Young People's Program); and Mr. Fernando Caraceno (Art Exhibit) handled all entries from children (biblical stories) and adults (memorable relations and photographs).
     In addition, the following members of the General Committee gave vigorous and constructive assistance on many if not all of the sub-committees: Mrs. Alan D. Childs (also head of the Sunday Chancel Guild); Mrs. Charles P. Gyllenhaal; Mrs. R. G. Smith, who also handled the printing of the concert program; and Mrs. Arthur Wiedinger. John de Maine, Tom Powell and Eric Gyllenhaal gave muscles and willingness wherever needed.
     At the Academy, a special Student Assembly Sub-Committee was organized, and warm thanks for vigorous support and many helpful suggestions are due to Jim Andrews (chairman), Karen Wille, Gay Gabos, Charlotte Gyllenhaal, Leigh Latta, Kirstin Soneson and Dirk Junge.

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     On behalf of the whole Assembly Committee, I would also address very special thanks to all the following: Miss Kirstin Synnestvedt, Assembly organist and concert artist; Miss Inga Rosenquist, Mr. Lachlan Pitcairn and Mr. Russell Smith, other concert artists; and the Rev. Kenneth O. Stroh, concert moderator. Further, to Mr. Robert Merrell and his some fifty assistants for looking after all usher duties; Mr. and Mrs. Geoffrey Cooper for being hosts to the young people in the snack bar and dance floor area, and for enlisting the willing assistance of many other married couples; to Mr. Dan McQueen for organizing the special bus ride from and to Bryn Athyn; to the Rev. and Mrs. Norman Reuter for being host and hostess in the girls' dormitory; to the Rev. and Mrs. Lorentz Soneson for allowing themselves to be absorbed into the Hospitality Committee two days before and during the Assembly; to Miss Jill Heilman and Miss Karen Wille for serving on our Chancel Guild and to twelve ministers for acting as chairmen of our discussion groups.
     A word of recognition and thanks should go also to the student workers, who stood up with patience under sometimes hard pressure.
     Mr. and Mrs. Raymond Pitcairn have our gratitude for a magnificent General Church banner, now to be in the possession of the General Church.
     It is also with special pleasure that the Committee would note the response all Assembly guests gave to the request issued by the Joint Council of the General Church and published in NEW CHURCH LIFE, April, 1965, page 180.
     With equal pleasure we would quote the tribute to our some 150 young people, made by two resident housemothers at the College: "Never have we had such well-behaved and considerate boys and girls."
     Finally, the Committee would say to Mr. Charles J. Oakley, Director of Housing and Dining Halls of the Oberlin College, and to Mr. R. Copeland, head of the catering department, that they extended to us a spirit of hospitality that will never be forgotten.
     ERIK SANDSTROM
          Chairman, Assembly Committee

520

Church News 1966

Church News Various 1966

DENVER, COLORADO

     The Denver Circle was especially delighted to attend the wedding of Stephanie Rich and Leslie Alden, which was held on Saturday, June 25, 1966, at the Chapel of the Angels here in Denver. The altar of the little chapel was beautifully adorned with candles-lighted gracefully by Janet and Judy Alden-white carnations and myrtle. Leila Rich was the soloist, and her lovely voice was well suited to the hymn "Father All Holy." The bridal procession was so pretty with little Kim Alden leading and Shirley and Leila Rich all beautifully attired in yellow. Then the bride, in her white satin gown and crown veil, entered on the arm of her groom. A more joyous couple have never been seen. The Rev. Morley D. Rich, father of the bride, performed the ceremony. Matthew Rich was best man, and the ushers were Gary and Terry Norton.
     After the wedding a lovely reception was held in the parlors. Mr. Rich proposed the toast to the church and then introduced the Rev. Erik Sandstrom, who mentioned that he had both Leslie and Stephanie in his classes, and how obvious it was to everyone, long before any announcement was made, in what direction the wind of love was blowing! He then proposed a toast to the bride and groom, wishing them God's happiness in a long life together. Mr. William B. Alden then responded for the parents of the couple, saying how delighted they were in gaining a daughter and a son, respectively. It was such a lovely wedding, and both mothers seemed to survive in a remarkable manner! We wish the young couple the very best in this world and blessings to eternity.
     On the following day, Sunday, June 26, we were privileged to hear an address by the Rev. Erik Sandstrom on "A Peaceful Church." It was an honor to have a visit from Mr. Sandstrom and his family. Perhaps they will come to Denver again.
     We have also had a baptism at the church recently. Mr. Robert Norton was baptized, and we congratulate him heartily. Miss Stephanie Rich was confirmed on the preceding Sunday.
     We have had a full and wonderful year under the leadership of the Rev. Morley Rich, aided in many ways by Mrs. Rich. We will be eager to begin again in September after all of us, and you, too, have had a recreative summer.
MARIAN DICE

DETROIT, MICHIGAN

     With the New Church Day celebration the regular church year comes to a close. Although Sunday services continue, doctrinal, young people's and inquirers' classes are discontinued through the summer, as are the children's religion classes. However, this summer there is a program planned for the children, as well as a number of opportunities to meet visiting ministers and their wives and families at "open houses."
     This year our New Church Day celebration took a different form. It was held on Sunday, June 12, with a service in the morning and a program and buffet supper in the evening. The date was changed from the Nineteenth, because many people expected to be away at the General Assembly at that time, and so that children and adults could celebrate the occasion together. Classes 1-9 took part in the program, which began with classes 1-6 giving recitations expanded from True Christian Religion no. 791. A playlet for the, three pupils in class 7 followed, and classes 8 and 9 presented papers which the pupils had prepared.

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Class 8 dealt with the subjects "Four Types of Miracles," "The Sabbath Day" and "The Use of the Lord's Resurrection." Class 9 continued with "The Second Coming," "The Trinity" "Marriage," "Faith and Charity," "Divine Providence" and "The History of the Church." At the close of the program our pastor, the Rev. Norman Reuter, presented copies of Divine Providence to the four young people who will move on to the Academy next year. He then invited everyone to enjoy a delicious buffet supper prepared by the ladies of the church and served outside on the lawn. What a happy day this was, with all age groups joining together to celebrate the birthday of the church!
     About thirty persons from Detroit attended the General Assembly. All felt that the facilities at Oberlin College were excellent-which made it possible for more people to be free of responsibility and so able to enjoy the program more fully. The addresses were thought to be very good and well adapted to the audience. The discussion groups idea was favored, but it was felt that it could be improved upon by a better distribution of ministers among the groups, among other things.
     Several of our members, as well as our pastor, were seriously ill last winter. We are happy to report that all are now well and are again leading active lives. Mr. Reuter had a serious operation and was not able to resume his duties for nearly two months. The Rev. Kurt Nemitz visited the Detroit Society during the month of April and carried on ably for Mr. Reuter. In addition to this, our pastor said he was pleased with, and proud of, the whole Detroit Society for the way in which everyone stepped forward during March, when no minister was available, and kept the basic program going in the absence of the pastor.
     This year the doctrinal classes were of an informal nature, designed to lead to discussion as much as possible rather than following the lecture pattern. The first subjects considered were: "The Use of Worship," "The Use of Doctrinal Class," "The Use of Social Life" and "The Use of the Holy Supper." In January a series was started on the teachings of the various Christian churches. An introductory class was given that month. Recommended reading was Apocalypse Revealed, pages 1-6, and also Brief Exposition, Table of Contents and nos. 2-8, 105-208. This was in preparation for the next class, at which Father Knapp of the Guardian Angels Roman Catholic Church gave an exposition of Catholic teaching with a view of offering a general survey of Catholic dogma. On March 14, the Rev. Ralph Janka, a Methodist minister, spoke to us. Mr. Reuter planned later classes to allow time to review the teachings of these churches, both as given in the Heavenly Doctrine and as presented by the guest speakers, noting apparent similarities and contrasts. He also suggested reading chapter one, "The State of the Christian World," in The New Church and Modern Christianity by Bishop De Charms.
     The inquirers' group met twice a month, with some five persons participating. A study of the general doctrine as presented in the Liturgy was undertaken with Mr. Reuter. The young people's group also continued to meet twice a month to discuss a variety of subjects in the light of the Writings. Some fourteen people took part in these meetings with Mr. Reuter.
     In February, the Rev. Robert S. Junge visited the Society as Secretary of the General Church. The weekend began with an open house at the home of Bob and Muriel Genzlinger. On Saturday morning Mr. Junge presided over a men's forum at the church building. The men were encouraged to speak freely about what they felt were some of the problems of the Society. On Saturday evening, at the banquet, Mr. Junge spoke on "Man's Affections and Motives in a Technological Society and a Growing Church." At the Sunday morning service Mr. Junge preached on "A Still Small Voice." The weekend's activity came to a close with a young people's meeting with Mr. Junge at the home of Beatrice and Walter Childs. Through Mr. Junge's visit we became aware of the fact that we are all a very important part of the General Church, and that what we say and do is of concern to those who govern the church.

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     Mr. and Mrs. Hubert Heinrichs (Margaret Reuter) and their three children have moved from Detroit to Cleveland, Ohio. We are sorry to see them leave, but we know that they are happily looking forward to meeting other New Church men and women who live in that area.
     There have been four beautiful weddings in our church this year: those of Miss Sheran Gauzens and Mr. Willard (Bill) McCardell, Miss Barbara McClow and Mr. Albert Carlson, Miss Marcia Mergen and Mr. Robert Bradin, and Miss Cynthia Oldenkamp and Mr. Justin Reuter. We must also report that in the past year we have had five new babies-four of them boys!
     FREDA BRADIN

THE CHURCH AT LARGE

     General Convention. The 143rd session of the General Convention, held at Urbana, Ohio, is described in the NEW-CHURCH MESSENGER as a session whose agenda was mostly routine. The minor themes were "change, communion and personhood." Convention's official theme, "Education for a Living Church," was developed in several addresses. A three- day Ministers' Institute which immediately preceded the business sessions of the Council of Ministers offered programs for ministers and their wives in inter-personal relations. The Rev. Richard H. Tafel remains in office as president of Convention; Mr. E. Stewart Poole and Mr. Chester T. Cook were re-elected as vice president and treasurer, respectively; and Mrs. Marjorie Barrington was elected recording secretary. The Rev. Andre Diaconoff and the Rev. Thomas A. Reed were consecrated to the office of General Pastor.

     The Board of Managers of the New Church Theological School reports that a site in Newton, Massachusetts, purchased during the year, has been chosen as the permanent location of the school. The library building, which has been completed, is now housing all school activities while the main building is being remodeled.
     South Africa. At the 159th Annual Meeting of the General Conference, held in Paisley, Scotland, the Rev. Obed S. D. Mooki was unanimously appointed "Superintendent of the New Church in South Africa" and Principal of the Mooki Memorial College. Mr. Mooki, who had previously been ordained in the Conference and inducted as an Ordaining Minister for South Africa, will take up his duties when the present Superintendent, the Rev. John 0. Booth, leaves Johannesburg next year. The Rev. Eric J. Jarmin, who at that time was representing Conference at Convention, was appointed as Representative of the General Conference in South Africa. He will go there for a short time to take on some of the burden that will fall on Mr. Mooki when Mr. Booth leaves the country.
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

People coming to Bryn Athyn for Charter Day or any other occasion who need assistance in finding accommodation please communicate with:
The Hostess Committee, c/o Mrs. William B. Alden, Bryn Athyn, Pa. 19009.

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CHARTER DAY 1966

1966

Announcements
All ex-students, members of the General Church and friends of the Academy are invited to attend the 50th Charter Day exercises, to be held in Bryn Athyn, Pa. Thursday through Saturday, October 20-22, 1966. The program:

Thursday Evening-Academy Open House in Pitcairn Hall. The Swedenborgiana Collection
Friday, 11 am-Cathedral Service, with an address by the Rev. B. David Holm
Friday Afternoon-Football Game
Friday Evening-Dance
Saturday, 7 p.m-Banquet. Toastmaster: Professor E. Bruce Glenn
PROMISE THAT THE WOULD BE HIS 1966

PROMISE THAT THE WOULD BE HIS Rev. DONALD L. ROSE 1966

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Vol. LXXXVI
NOVEMBER, 1966
No. 11
     "And the Lord said unto A brain, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee." (Genesis 13:14-17)
     When the Lord was in the world, He "thought from the Divine."* As we read the Arcana Coelestia, we see described for us thoughts and perceptions from the Divine which are conceivable to us because, although from the Divine, they were yet in the human. "The Lord's perception, although from the Divine, was yet in the human, which is such that it does not immediately receive the light itself, but gradually as the shades which are there are dispersed."**
     * AC 3382.
     ** AC 2514.
     Such perceptions and thoughts were in process of becoming less obscure. We are told how it is the greatest delight for angels to contemplate "how, by means of knowledges that He revealed to Himself, He perfected His rational, dispersed by successive steps its shadows, and introduced it into Divine light."* Why is this subject so delightful to the angels? The Divine wisdom is infinitely above the angels. The wisdom of the angels can never attain to the wisdom of the Lord, and it may be said to angels as to men: "My thoughts are not your thoughts."** But the angels do grasp something of those Divine thoughts as they were in the human, as they became less obscure and approached the Divine light itself. The saying in the text, "look from the place where thou art," refers to the thoughts "in the state in which the Lord then was"***; and when the angels contemplate these things, "innumerable" things are presented to them "with a thousand and a thousand representatives."****

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Their understanding is enlightened in a thrilling way, for they are contemplating, according to their measure, the Divine wisdom itself.
     * AC 2551: 2.
     ** Isaiah 55: 8.
     *** AC 1604.
     **** AC 2551: 2.

     Men on earth can see the infinity of God. A section in True Christian Religion is headed "The Infinity of God Can Be Seen by Enlightened Reason in Very Many Things in the World."* A number of examples are there given. But what is the inmost means for a human being to see the infinity of God? Is it not by contemplating the Divine thoughts as they were in the human? When we can grasp in a measure what the Lord was thinking about, we can know the delight of wisdom. For when we do comprehend in a manner what the Lord was thinking, it is apparent to us that the quality of those thoughts bespeaks pure love. For example, we read in one passage concerning what the Lord was thinking about in His childhood, and it is said: "His so thinking came from His love and consideration for the human race."** The thought is one that we can grasp in a finite way, and in which we can see the knowing consideration and the love. As well as thoughts of the Lord, we may contemplate feelings which He experienced; as, for example, that He was "anxious" concerning the future state of the church,*** or that He "desired to be assured."****
     * TCR 32.
     ** AC 2588.
     *** AC 1778.
     **** AC 1818.
     In one respect it might be said that we cannot conceive of any of the Lord's thoughts and feelings in the human, even in His childhood. For they were of pure love, even when they were in relative shade, even when they were childlike. "With the Lord, when He was in the world, there was no other life than the life of love toward the universal human race, which He ardently desired to save eternally. It was a life of pure love, which is never possible with any man."* We are confronted with this pure love when we contemplate any of the Lord's states. "The Lord's life was of such a quality as to be nothing but pure love. Against this, His life, continual temptations were admitted, as before said, from His earliest childhood to His last hour in the world."**
     * AC 2253.
     ** AC 1690: 3.
     The four verses of the text present to us thoughts in the human. In the briefest way, we conceive of the Lord receiving a promise that eventually "all power and authority should be given to Him."* This was a state of the Lord's thought and feeling before the time when He spoke the words recorded at the end of Matthew: "All power is given unto Me in heaven and on earth."**

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Together with the thought was the contemplation of how this was to be brought about.
     * AC 1593.
     ** Matthew 28: 18.
     "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward. . Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee."
     The "north" signifies "those who are out of the church," those in darkness, as it also signifies darkness in man.* "Arise, walk through the land," signifies "that He should survey the heavenly kingdom." "For unto thee will I give it" signifies that "it was to be His."** "To 'arise and walk through the land,' in the sense of the letter, is to explore and see what it is; in the spiritual sense, therefore, in which by 'the land,' that is, the land of Canaan, is signified the kingdom of God on the earth, or the church, it signifies to survey, and also to perceive."***
     * AC 1605.
     ** AC 1611.
     *** AC 1612.

     The "north" signifies those outside the church. We may therefore relate the Lord's thoughts and the things He came to perceive to the manifold teachings of the Heavenly Doctrine concerning the Gentiles: who they can be instructed in the other life; how they are cared for during their life on earth.
     The "south" signifies those who are within the church.* We notice later the Lord's concern from His love for the entire human race, "and in particular toward the church."** This in particular was to be given to Him, and He would thoroughly explore it.
     * AC 1605.
     ** AC 1778.
     The "east" signifies "those who lived previously."* We may contemplate the Lord on earth turning His thought to those who had lived upon the earth before He assumed the Human. These were to be His, and these also were to be saved by Him; for power in heaven and on earth was to be His, and the heavens, too, were preserved by His coming. When we consider that the Lord in the course of His life fought against the hells of previous generations, even the hells of the "Nephilim" who lived before the flood,** we can well conceive that the Lord must comprehend the falsities of the past and the vulnerability and susceptibilities of those people who were to be His.
     * AC 1605.
     ** AC 1673 2.
     Most striking of all is the signification of the "west." This signifies "those who are to come."*

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The Lord could and did contemplate the states of future generations upon the earth. He thought with concern for them in the midst of temptation; He was comforted with the thought of their salvation, as one is comforted with a wondrous promise. "I will make thy seed as the dust of the earth." "When by 'seed' there is signified the human race, the multiplication of this in the Lord's kingdom is also immeasurable, not only from those who are within the church and their children, but also from those who are without the church and their children. Hence the kingdom of the Lord is immeasurable."** "If a man can number the dust of the earth, then shall thy seed also be numbered."
     * AC 1605.
     * AC 1690.

     In general terms, our thoughts go just as far as in small measure we think of the Lord's foreseeing the states and wants of all who are to be born and providing for them.* But within this general there are so many particulars which we can begin to grasp. "Arise, walk through the land in the length of it and in the breadth of it." The Lord explored all the states of man, and He knew the sorrows of men; their trials and weaknesses were seen by Him with deepest understanding and purest sympathy.
     * See DP 333; AC 3854: 2, et al.

     We are given in the Writings examples of how societies of angels and spirits could be of use to the Lord without His taking anything from them. When those societies came to Him, He was discerning their quality, and He became deeply aware of their pathetic needs. He was walking the length and breadth of the land which must needs be saved. "Such societies were also of service to Him by introducing Him into a knowledge of the quality of their interiors, and likewise into pity that they too could not be saved unless the Lord's Human should become Divine, for them to look upon."* This is said of those who think of an invisible God. Of another type of person, those who reason about things and are inclined to think themselves wise, we read: "These societies were of service to Him by introducing Him into knowledge in regard to such persons, and how greatly they are relatively in shade, and that unless the Lord should have mercy on them they would perish; and also into knowledge of many more things from the Divine, which were not from these societies, but by means of them."**
     * AC 4075.
     ** Ibid.
     How many particulars are within the saying in the Gospel that He knew all men, and that He "needed not that any should testify of man; for He knew what was in man."* We read in one passage of His "looking into the state of the human race"**, and it is there shown that "what ever is not said from and according to natural things is not comprehended, but perishes, like sight that has no boundary in some ocean or universe; and therefore if doctrinal matters were set forth before man in any other manner, they would not be received."

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The Lord's looking into the limitations of human thought comes to mind when it is said in the Gospels that Jesus looked upon men before He spoke to them.*** We may also conclude that when He said that He had yet many things to say that men could not yet bear, He also knew of the limitations of men in future generations and how doctrinal matters would still have to be revealed in a natural way.
     * John 2: 25.
     ** AC 2553.
     *** Matthew 19: 26; Mark 10: 27.

     In the explanation of the text it is noted that it is of the Lord's external man, or His Human essence, that it is said in Isaiah: "A Child is born and a Son is given to us." "That the heavenly kingdom should be given to Him, and all power in the heavens and on earth, He now saw, and it was promised Him. . . . This was before His Human essence had been united to His Divine essence, which was united when He had overcome the devil and hell, that is, when by His own power and His own might He had expelled all evil, which alone disunites."*
     * AC 1607e.
     In the text we see the Lord becoming, as to the Human, the possessor of heaven and the church.* "And there was given Him dominion, and glory, and a kingdom."** "All things that the Father hath are Mine."*** In the individual approach to the Lord, there is an increasing awareness of belonging to the Lord. "The more nearly a man is conjoined with the Lord . . . the more clearly does he recognize that he is the Lord's."****
     * Cf. AC 1733.
     ** Daniel 7:14. AC 1607.
     *** John 16: 15.
     **** DP 42, et al.
     In contemplation of this text we can see particular application of the words of the Psalm: "O Lord, Thou hast searched me and known me."* For the Lord walked through the kingdom in the length and the breadth of it. He could say: "I am the good shepherd, and know My sheep."** "O Lord, Thou hast searched me and known me." All the searching and the knowledge are from pure love. "Unto Him that loved us . . . to Him be glory and dominion, for ever and ever. Amen." Amen.
     * Psalm 139: 1.
     ** John 10: 15.

LESSONS:     Genesis 13. John 10. Arcana Coelestia 3382, 2551.
MUSIC:     Liturgy, pages 570, 441, 561.
PRAYERS:     Liturgy, nos. 29, 109.

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HIS MERCY IS FOR EVER 1966

HIS MERCY IS FOR EVER Rev. W. CAIRNS HENDERSON 1966

     A Thanksgiving Talk to Children

     Every day we ask the Lord for our food, just as He has taught us. In repeating His own prayer, we ask Him to "give us this day our daily bread"; and in our homes we do not forget to thank the Lord for answering this prayer. Every time we sit down at the table to begin a meal we thank the Lord for what He has provided. This may be done in a number of ways; but in most of our homes the words used are: "O give thanks unto the Lord; for He is good: for His mercy is for ever." And we unite in this prayer of thanksgiving at mealtimes because we know that it is really the Lord who gives us our food, and that He gives it to us, not because we deserve it or have earned it, but because He loves and pities us and is always kind. If we think of what these words mean as we say them, then at the beginning of every meal throughout the year we think of the Lord's unfailing goodness to us in our homes.
     But there is one time in the year when we think especially of the Lord's goodness and mercy to our country and all the people in it. That is the time of Thanksgiving, the time of harvest. In the fall of every year, the grain that has been growing in the fields and the fruits and vegetables that have been growing in orchards, vineyards and gardens become ripe and ready for our use. The crops are reaped, the fruits and vegetables are picked, and all are stored up as food for the coming year; and that is the harvest-the ingathering of the earth's produce.
     Now all the good things that are gathered in at harvest time are given to us by the Lord, because He is good, and His mercy is for ever. It is true that unless there were skillful and hard-working farmers, orchardists and gardeners, and scientists who help them to grow things better, there would be no harvest. Ground must be prepared and seed sown; the ground must be cultivated and the growing crops protected. All these things men must do, knowing all the time that drought, hail, heavy rains or winds, may destroy part or all of their work.
     Yet without the things the Lord does there would never be any harvests. Just think of all the things that He does. The Lord made the ground and all the minerals in it which plants need for growth. He gives us the seed and the life in it, for no man can make a seed.

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He brings the seasons, and sends the light and heat of the sun and the rain; and it is from the Lord that men have been able to learn to cultivate the ground. It is from Him that they get the love of growing things, or of helping others to do so better; and from Him that they get the knowledge and skill, the strength and patience, to do their work. If you think about all of this, you will see that without the Lord there would indeed never be any harvests.
     That is why we hold a service of thanksgiving to the Lord every year at the time of harvest. As we sit around the family table, we can thank the Lord, day by day, meal by meal, for the food He gives us in answer to our daily prayer for our daily bread; and 'we should never forget to do this or to think about the meaning of what we say as we are saying it. But harvest, the time when the Lord has given food for the people of our country, calls for something in addition to this. So instead of the family table we have the church, and instead of a simple prayer of thanksgiving we have a service of thanksgiving. We go to church to thank the Lord, because we know and believe that the fruits of the earth are His gifts to us and we are grateful for His goodness and mercy.
     However, the Lord gives you many other things as well: your parents and your homes, your country, and, best of all, His Word and the church with its schools in which you can learn of Him and be taught how to do your part in your preparation for heaven. All these things the Lord gives you, not because you deserve them-because you do not always obey His commandments-but because He loves you and pities you. If you will keep these things in mind, and think about them in the light of experience, you will see more and more as you grow up that the Lord is good, and that His mercy is indeed for ever. And as you come to believe and love this you will want to give thanks to Him from the heart, not only in prayer before meals and at Thanksgiving, but in your lives. Amen.

LESSON:     Psalm 136.
MUSIC:     Liturgy, pages 564, 560, 566.
PRAYERS:     Liturgy, nos. C10, C18.

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PRESERVATION OF THE CONJUGIAL THROUGH THE LOVE OF OFFSPRING 1966

PRESERVATION OF THE CONJUGIAL THROUGH THE LOVE OF OFFSPRING Rev. HUGO LJ. ODHNER 1966

     The restoration and defense of conjugial love are a one with the establishment of the New Church on earth. What harms the conjugial also injures the church. But the defense of the conjugial requires a different emphasis in each of the changing states of the world. Swedenborg's day was plain-spoken on matters of sex. Among the nobility, as well as among the common people, licentiousness was rife, and the practice of pellicacy and concubinage was quite open. The Writings make distinctions between different cases, lest men should make of all evils one pottage*; and they give an assurance that in the view of heaven there is not utter condemnation for all who might-because of physical pressures-be brought into restricted forms of such evils, and so depart from that standard of chastity which is the only orderly preparation for a true marriage; but that if they had preserved a remnant of self-control and a desire for conjugial love as the chief good,** they had an opportunity to come out of these conditions before conjugial love perished with them.*** Such discriminations reach into nearly every field of life, and must be recognized as a part of the doctrine of charity and as belonging by right to a rational religion. The morality of the Victorian era hushed any effort to make such distinctions, and outward decorum was insisted on apart from sincerity of motive.
     * CL 453.
     ** CL 446, 449.
     *** CL 444a, 450-460.
     Today, again, the picture has changed in the world as a whole. The leading tendencies are not toward Pharisaism but toward a frank incredulity about the effectiveness of any moral standards. The Academy's rational position, which exalts the chaste ideals of marriage, but at the same time advocates a measure of compassion and tolerance towards those who are in moral distress, has now become "old-fashioned." The world moves on-and heaven help us if we follow it!
     For the popular mind of today is being fed from the trough of a raw idealism which shows up love as a merely biological experience, plus an illusion which is good-humoredly tolerated, like Santa Claus, because it is bound to break.

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The modern reader learns that man is simply an animal, and that the romance and poesy and gallantry with which civilization invested its sex motive was simply a brave effort to disguise its real nature; the aim of the state is simply to legalize its status in some measure for order's sake; and the aim of the individual is to circumvent the crude effort of nature to blind reproduction, and to seize nature's rewards without performing nature's tasks.
     In other words, science, as perverted by effete intellectuals, has centered the popular attention in the things of the body alone. The maidenly ignorance about sex has given place to a new ignorance about the spiritual and moral meaning of marriage. Every pair of lovers is indeed touched for a while by the ideals of eternal marriage; but in the World of modern thought there is no philosophy to defend their reality when temptations begin to arise. For today we see the Christian world in its consummation, in which faith has died. Man is deprived of a soul, and the universe of its God. Men now feel themselves as the prey of blind instincts, and as atoms predestined by a physical and social environment which their intelligence can hardly master and for which they feel no real responsibility.
     The frank tendency among the "moderns" outside of the churches, therefore, is to abrogate the ideal of chastity as non-essential for either men or women. Former standards of right and wrong are dropped, and the whole urge now is to re-study the problems of sex from a purely experimental and dispassionate point of view, quite free from the "prejudices" of Christian morals. From this point of view, matrimony is seen merely as an approved manner of satisfying the sex-instinct; and not at all as the performance of a sacred use, or as a state established by Divine injunction and blessed by God.
     The sphere of the world today-since the power of the churches has decreased both in extent and in penetrating quality-represents an attack of far greater and subtler menace to the ideals of conjugial love than ever before. Three familiar titles bring up the crux of the sex problem as it faces the modern mind: Birth-control, Divorce, Eugenics.

     Now it is not our intention to examine the problems here involved merely as if they were already settled by our good old Academy tradition. But it is useful to review our tradition in the presence of new conditions, and to recall why such a tradition came into being and how it was by degrees formulated and accepted.
     The so-called "Principles of the Academy" are actually an address given by Bishop W. F. Pendleton before the Third General Assembly of the General Church, held in Berlin, Ontario, in 1899. This address recounted certain vital issues which those connected with the Academy movement had brought to the fore as issues on which the church must take a stand if it were not to perish, and among the twelve principles involved there were three which related to marriage.

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One advocated marriage within the church, citing mixed marriages-marriages between partners of different faiths-as heinous in the sight of heaven. Another gave to the "laws" given in the latter part of Conjugial Love, in nos. 444-476, the status of "laws of order, given for the preservation of the conjugial." The seventh principle reads: "Any interference on the part of man with the law of offspring in marriage is an abomination."

     A dominant characteristic of the General Church from the beginning, and of its leader, Bishop W. F. Pendleton, was a love of preserving freedom: first of all, freedom for the uses of the New Church-a freedom which required a distinctive organization, separate worship, distinctive education and distinctive social life, a well-instructed and ordered priesthood, free to perform its functions according to its illustration, and a laity free to perform its uses. Even the financial support of the church was made voluntary in a most complete sense, so as to be free from emotional elements. The sermons also were to appeal only to the love of truth, to avoid the stirring up of natural loves which might compel. No doctrinal interpretations, nor any principles which might be formulated, were to be given any pretense of Divine finality, but authority was to be vested in the Writings alone, thus outside of any man.
     In expressing the Academy's aversion to any interference on the part of man with the law of offspring, Bishop Pendleton warned against a danger which was not only a threat to man's spiritual life, but which might nullify all of the Academy's efforts. For the Academy looked to the growth of the church by internal evangelization-by training its children for a deeper reception of the Heavenly Doctrine than could be assured by a succession of converts alone. Already at this time the frontiers of America were beginning to shrink; city life discouraged large families; and the "race suicide," which in France had already assumed dangerous proportions, was advocated by many thinkers who stressed the old fear of Malthus (1798) about the world becoming overcrowded. Certain crude methods to prevent offspring were at hand, such as abortions; but, generally, the knowledge of birth prevention, or of contraceptives, was not widely circulated. Not only did the Academy, with its high ideals of the conjugial life, react in disgust against such measures as were advocated. It also frowned upon any effort to limit the family, even by the exercise of marital continence; for it was felt that marriage was in the sphere, not of man's prudence, but of the Divine Providence, and governed by natural laws.
     At a later time, from 1908 to 1911, Bishop Pendleton became concerned over a false impression that he had modified his position.

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At several men's meetings he reiterated his statement of the seventh principle, but said that it was purposely put in a hard form because the love of the world is in the constant effort to destroy the church by entering in secret ways into its very citadel, which is conjugial love. When the avoidance of offspring is persisted in from the love of the world, it does violence to the inborn nature of woman, leads to the destruction of the conjugial itself, and causes certain bodily ills well known to physicians. He pointed out then, and later further stressed, that the truth should be loved and lived and delighted in; but this state is gained only by self-compulsion, and could not be established if there was any sphere of condemnation or any pressure upon others by questioning their individual freedom or motive. He also realized that the sense of duty in having children had sometimes been pushed to an extreme without proper consideration for certain medical facts, such as that a woman needs to recuperate for about nine months between pregnancies. Prudence, he felt, might then be used to prolong the intervals of child-bearing.

The scope and effect of the moral revolution which followed World War I can even yet hardly be estimated. It saw the bursting out of a new type of sex-conscious and undisciplined youth, confirmed by the psychology of Freud in their primary right to be happy. Daughters grew less and less family-minded, for many other avenues of self-support were open to young women. For them, solemn judges recommended trial marriages and easy divorce; and when the bubble of extravagance collapsed and the depression period came, sober youth could do their marrying with the assistance of a whole library of birth-control literature. Unemployment made a good argument against over-population, yet the fields of America bore wheat to waste. The advanced feminists, who had militantly claimed equality with men to extend their responsibilities to city and state, because the home was not large enough, had meantime turned their attention to liberating themselves from the use for which the home was established; and by some "advanced" feminists, the new objective was now fixed at copying the other prerogative which men had seized for themselves, namely, their vices. It is no use blinking our eyes at the fact that the sex-experience is now looked on by many women as a right, quite apart from any responsibility of raising a family.
The passive multitude in the world gapes at such leadership, and wonders dully what the race is coming to; weakly demurs; quietly chuckles at the boldness which strikes down the old inhibitions, the sacrosanct customs and edicts; and having no articulate rational faith to substitute, it gradually concurs, unwilling to stand in the way of "progress"!

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The churches, mostly, are at first righteously scandalized; then subside, and pass fatuous resolutions with lefthanded blessings on birth-control. Meanwhile, the factories every week produce fifty percent more of certain contraceptive devices, not to mention others, than there are married women of childbearing age in the country*; and the divorce courts grind out decrees to high-born and lowly, at the rate of seventeen per every hundred marriages. "Why chastity among the unmarried or fidelity among the married, if sex-pleasure is to be accepted as an end in itself, and the normal consequences of sex-relations can be avoided?"**
     * Edward Roberts Moore, The Case Against Birth-Control, New York, 1931, p. 187.
     ** Op. Cit., page 201.

     At this juncture, the New Church cannot be large enough to counterbalance the evils which tend to destroy the race. Indeed, profanation would be committed if the issues were publicly fought out on purely spiritual grounds. But Providence has not left the New Church to stand alone in opposing the drift towards race-extinction and the attack against the sanctity of marriage. Apparently the "earth" may yet help the woman, and swallow up, or modify, the flood from the Dragon's mouth.*
     * Revelation 12: 6.
     For the Catholic Church, at least up to 1965, has been using her powerful authority to prevent the birth-control propaganda from diminishing its own flocks. Its medical men claim to have exploded every assertion and demolished every argument put forth by the champions of birth-control. Its clergy point to the authority of the church, "to whom God," they say, "has entrusted the defense of the integrity and purity of morals"; which has been studying human nature in the confessionals for nearly two thousand years, and has concern for the physical welfare of her children of all nations. And presuming to speak for God Himself, Pope Pius XI closes the case for the Catholic beyond place for any dispute, when he says in his encyclical: "Any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life, is offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.
     It is typical of the Roman Church that it is the act which is condemned. The Catholic Church places merit in works, in acts. It makes a rigid rule that there can be no divorce; a rigid rule that there can be no salvation apart from the sacramental acts. Thus, in opposing abortion- the resort to which, according to certain European statistics, is almost halving the potential birthrate-the Catholic position is that a physician must not seek to save a mother's life by an operation which he knows is likely to destroy the embryo. For this is "absolutely and always" against the law of God and of nature. If there is no other recourse open, both must die rather than the life of one be sacrificed for that of the other.

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     This is not the concept of the New Church. The New Church aims to lead to the good of charity, not merely to the good of external obedience, and to the evoking of the self-discipline that comes of a free and rational conviction rather than to a submission to authority. It strives for enlightenment. It is not content with condemning the means of evil; its constant teaching is a warfare against the sources of evil, that is, against the ends which oppose the objects of the Divine Providence. Therefore Bishop Pendleton made clear that the seventh "Academy principle" said in effect that any interference with the law of offspring brought about by man from the love of the world was, and ever would be, an abomination.
     As New Church men, we need no external argument against the prevention of offspring or for an increase of the population. It is immaterial to our motives, and irrelevant, that a decrease in population might mean a shrinking of markets and a lowering of the standard of living; or that having many children might involve burdens and sacrifices on the part of parents. The horizon of prudence is too narrow for us to know what it might mean. We at least know that our New Church children are more blessed with opportunities than others. But we are concerned with the loves from which we act. We are concerned with the preservation of the conjugial, the conjugial of good and truth, which, as love truly conjugial, is to be restored in the New Church just as far as we shun the loves of self and the world.
     Love truly conjugial can exist where there are no offspring; but it cannot exist apart from the love of offspring. For in the Divine view these two are one. The Lord's love goes forth in the endeavor to create; and it manifests itself as a Divine sphere of procreation and as a Divine sphere of protecting what is procreated. The sphere of procreation looks to the preservation of the universe in the state created, by means of successive generations; and it makes one in man, and especially in woman, with conjugial love.* The sphere of protection makes one with the love of offspring. Moreover, the love of conceiving is adjoined to the conjugial love implanted in every woman.**
     * CL 403, 393; SD 1202.
     ** CL 393.
     It may be thought that conjugial love is an end unto itself. Yet the Divine end in human marriage is the procreation and protection of offspring, and man should make that end his own. For this Divine end can be carried out only through human instrumentalities-through men who act as of themselves, and in freedom. Thus we are instructed that "the end of marriage is the procreation of offspring."* "The first end of conjugial love is procreation."**

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"The end is the will or love of procreating; the mediate cause is conjugial love . . . and the effect is the offspring itself."***
     * CL 254.
     ** CL 385.
     *** CL 401.

     The use of conjugial love is therefore said to be the "most excellent of all uses, for thence is the procreation of the human race, and from the human race, of the angelic heaven."* Therefore the most perfect delights are stored up in that love as a reward. The first Divine command given to men was, therefore: "Be fruitful, and multiply, and replenish the earth, and subdue it."**
     * CL 183.
     ** Genesis 1: 28.

     With parents, conjugial love is conjoined with the love of infants by causes both spiritual and natural. "The spiritual causes are: that the human race may be multiplied and from this the angelic heaven enlarged, and thus that there may be born those who will become angels, serving the Lord in the performance of uses in heaven and also through consociation with men on earth. . . . The natural causes of the conjunction of these two loves are, that those may be born who will perform uses in human societies and be incorporated in them as members. . . . Parents therefore sometimes declare that they have enriched heaven with as many angels as they have had descendants, and have put their mark upon society through as many helpers as they have had children."*
     * CL 404.
     "Since marriages are for the sake of the propagation of offspring, thus of terrestrial society and thence of celestial, which [end] is Divine . . . therefore whatever prevents or destroys marriages and thus destroys propagation, that is diabolical."* With those who do not enter marriages except for the end of indulging in lasciviousness, there is stored up the very origin of insanity, falsely taken for wisdom.** "There are many men and women, especially in Christendom, who . . . form the disposition to lust to exercise venery without a desire for offspring; thus they altogether exclude from themselves the middle and the inmost. Because this is damnable, they are so long separated from heaven; and when they live to the end of life in the desire for venery alone, and not for love truly conjugial, and thus die, these after death are grievously punished."***
     * SD 3697.
     ** CL 212.
     *** SD 1202, 1203; AC 2746.
     Delight follows use. The conjugial life of husband and wife bears the promise of blessing within itself only as far as it does not merely turn in upon itself, but seeks to follow out the uses to heavenly and earthly society for which it was instituted. The home which is prepared, and, from the good judgment of love, is kept open, for the advent of children, is also kept open for spiritual offspring, even if no children come.

539

     Not that spiritual offspring are dependent upon the ultimate act of marriage. A continence tenderly dictated for the sake of the health of the wife is a means of creating new understandings, new affections, new spiritual states. The partners face temptation together, and their judgment is sharpened and rendered more sensitive in reading the signs of the times when common needs not to injure their state of conjugial love will again dispatch prudence to the subordinate place where it belongs.
     This judgment as to how to preserve the conjugial in their married life is of the most vital concern to the partners; and none can help them, none should interfere with that judgment. Determination belongs to the husband-but to the husband who is sensitive to the real needs of the wife, and who is inspired by a certain wisdom which springs from a love of uses and from an innocent desire to learn the truths of Divine doctrine. A chaste wife's love is not primarily a love of the husband's person, but a love of his understanding, of his rational judgment as formed from the Word of God. Such a judgment adheres also to a faith in Divine Providence, which gives resistance to the love of the world.
     For the real fight is against the love of the world. The world is very strong. It sets up fashions and standards which it seeks to persuade us we cannot be happy without. It makes home life difficult and scatters the interests of our children. It builds apartments, row on row, with labor-saving devices; standardizing social routine, and creating the same cultural appetites in all alike, however different our backgrounds and earning power. In cities it practically discourages a family of more than two children. (Incidentally, a group of persons who inter-marry, adhering to the two-child family idea, would, according to present chances, be extinct in three hundred years.)
     There is a feeling with many parents that for the sake of "spiritual offspring" natural offspring must be avoided. Can a wife be a true helpmate to her husband, it is asked, if she is overburdened with the care of a large family? Can spiritual communion be possible in the confusion of natural worries and the struggle for daily bread? Shall the wife sacrifice her cultural needs to a grinding routine? The world now glorifies the new freedom of woman, the easing at long last of her thralldom. Shall we deny this to our wives?

     Wife and husband together must face these questions. They must determine for themselves the relative values of life's many aspects. But our concern, as New Church men, is to distinguish clearly what is from love of the world and of self, and what is from a spiritual love of uses. It is so easy to confuse culture with spiritual progress! We may desire a college education for our children, so as to equip them for competitive life in the world; and for our wives the leisure and comfort which would give them a feeling of community in the social sphere.

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But these things are no guarantee of the spiritual offspring which bind the two partners in mutual states of spiritual love and wisdom and are a foretaste of the eternal happiness of heaven.
     We must, of course, also recognize that there is a love of offspring which is merely an animal desire to perpetuate one's kind-a love of the tribe and the power of the tribe! This is inborn and natural. It persisted in the Ancient and the Jewish churches long after conjugial love had perished. In the Christian world conjugial love disappeared first, and now the love of offspring is being undermined in our artificial civilization. The next step is the destruction of the love of human society.
     Therefore we are warned against the belief of the sensual-that marriages are a human expedient introduced to furnish a civil basis for the begetting of children. This view is well-nigh universal among those who now write histories of civilization. But the Arcana Coelestia points out that "marriages are holy in themselves"!* Those who are spiritual "in their marriage look to union as an end, and in that to spiritual rest and its pleasantness."** This union is not merely the conjugial embrace but a union in uses. These ultimate uses "hold the intermediates in lovely connection," thus producing a conjunction of minds and souls, and thence spiritual offspring.
     * AC 5084.
     ** CL 368.
     We cannot know what nightmares the world of the next hundred years may produce. Yet, no matter what laws may come to be accepted about us, the New Church man can have his own code. Looser divorce laws need not loosen our marriages. Even the abolition of marriage would not prevent our conjugial loyalties. Our strength for survival will lie, not in our organizations, or even our traditions, but in our loves.
     It is important to recognize as present in the "Academy principles" an acknowledgment that love truly conjugial and the love of offspring cannot be established except in an inner freedom. Modern conditions of sanitation and hygiene and dress and medical advice, assisted by a New Church education and environment, make the need of any resort to the so-called "permissions" mentioned in the latter part of Conjugial Love most exceptional. But the principle involved-which is a warning against judging from acts and from appearances, instead of by just judgments and the weighing of intentions, and rational discrimination between degrees of disorder, and between evils and sins-holds good to eternity, as a part of charity. Similarly, in the case of the law of offspring, no ecclesiastical prohibition will establish a true desire for offspring.

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And the compulsion of an unmerciful "public opinion" will not increase the church. It might increase the race. But if the church is to grow from within, it must do so from a love: the love of seeing children worship at the family shrine, fill our schools and treasure our doctrines, live a life of moral and spiritual uses, and eventually become angels of the New Heaven! A love of offspring which is not nullified by the love of the world; and which is inspired, not by the impatient lust of the flesh, but by the very essence of conjugial love, and thus governed by rational self- control. The preservation of the conjugial depends on the preservation of such a love of offspring.
ASSEMBLY BANQUET ADDRESS 1966

ASSEMBLY BANQUET ADDRESS RAYMOND PITCAIRN 1966

(Delivered at the Twenty-fourth General Assembly banquet, Oberlin, Ohio, June 18, 1966.)

     I have been asked to speak in the role of a young great-grandfather. This gives me leave to reminisce a bit; and though I have promised myself not to trespass on our other speakers' time, you must realize, Mr. Toastmaster, that when a fellow has been around more than four score years, he may forget the element of time!
     My first attendance at an important church gathering was at the memorable Academy assemblage at Beach Haven, N. J., in 1886. This was at the infantile age of innocence and ignorance. Acquaintance with Bishop Benade and other prominent Academicians began in my childhood. The early Academicians came frequently to visit my parents, John and Gertrude Pitcairn, whose home in Philadelphia was a New Church social center. Sunday dinners, parties, and the annual sumptuous Founder's Day banquets were highlights of life in our Philadelphia home, and they were continued at Cairnwood after the move to the country.
     I remember the feel of Father Benade's beard when he kissed me. I recall going to church with my parents at the North Street Hall in Philadelphia, and hearing Bishop Benade preach hour-long sermons-literally hour-long. I can see him yet in the chancel in his ruby silk robe with the medallion on his chest displaying the Academy lion. I recall also his giving us religion classes in the Girls' School Building, and his interest in the sandbox representation of the arboreal creation of man, which was treated reverentially and greatly delighted us children.
     In the memory of these events and of our Academy forebears there still glows the sphere of devotion to the authority of the Writings as the Lord's Word in His second coming.

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This, their deep principle of conviction, united the hearts and lives of those early Academicians and it was bequeathed with deepening understanding to the General Church which succeeded the Church of the Academy. This pervading faith in the Heavenly Doctrine was brought home to us by our parents, ministers and teachers.
     Our literature and forms of amusement were carefully screened to protect states of innocence and provide associations conducive to a truly New Church life. Though in a few cases these applications may appear extreme to us now, they were sincerely and most deeply felt. In support of conjugial love, for example, Punch and Judy shows depicting conflict between husband and wife, and jokes based on disagreements between married partners, were strongly frowned upon.

     It was a happy time for a child-those early days in Philadelphia, followed by the establishment of Bryn Athyn as a New Church community destined soon to become the center of the General Church. I recall vividly the thrill of watching the development of our village, the landscaping and building of homes, and the "Club House," first home of the school and church, then the "Inn" that housed the schools, followed later by Benade Hall. But for the leaders of the church, it was also a time of clouds. For following illness and a stroke, the aging Bishop Benade became autocratic and irascible. He abolished the function of Council, thereby depriving both priests and laymen of their freedom. A state of profound disturbance and lack of confidence shook the Academy organization to its foundations.
     In seeking relief from this intolerable situation, the priesthood and the laity which had served faithfully under Bishop Benade withdrew en masse from all connection with him and from the Church of the Academy and the General Church of the Advent. On February 4, 1897, Bishop William Frederic Pendleton, the Reverend Messrs. Enoch S. Price, Carl Theophilus Odhner, Nathaniel Dandridge Pendleton, Homer Synnestvedt, and Charles E. Doering made their withdrawal. Others who closely followed were the Reverend Messrs. George Starkey, Fred E. Waelchli, and John Stephenson (of Pittsburgh).
     On February 6, 1897, occurred the momentous meeting with Bishop W. F. Pendleton which organized the clergy of the newborn General Church. As Bishop Pendleton noted in the General Assembly of 1904, the priesthood was then placed in "a state of freedom such as had not existed before in the New Church."
     The Church of the Academy, together with the Church of the Advent, and the General Church of Pennsylvania had gone down without a trace of organization remaining.

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The organization of the Academy itself, however, was salvaged under its corporate Charter by nine laymen who remained. They elected as the new Board of Directors the Messrs. John Pitcairn, Robert M. Glenn, Walter C. Childs, Samuel H. Hicks, and Carl Asplundh. Robert M. Glenn was elected President of the Academy. In declining the title of Chancellor, Robert Glenn acknowledged with humility and perspective, I believe, the interim nature of this development. He was the first and last lay President of the Academy. In 1902, by unanimous resolution of the Board of Directors, the Corporation acted in wisdom and true order to establish the Executive Bishop of the General Church as head of the Academy ex officio.

     Few today know of the service of Robert Glenn to the Academy and of those who upheld his hands in this difficult hour. It is well for all of us to hear Bishop W. F. Pendleton's words to the local Assembly sixty-eight years ago. The Bishop said: "In the Divine Providence the existence of the Corporation of the Academy as an independent body-doing their work independently of the priesthood-has been the means of preserving the ultimate uses of the Church. Independent, free of ecclesiastical control, and beyond reach of other restriction than that of understanding and conscience-the only way to reach men in the New Church-the Corporation, in the present upheaval, had been the only thing left stable-it was fixed in ultimates."
     The bodily life of the Church of the Academy had died in the birth throes in which the Academy had brought forth the General Church.
     Did Bishop W. F. Pendleton consider placing the Academy under lay government and a layman President as an orderly provision of Providence? Certainly not! -but indeed as a permission of Providence-permitted because of grave disorder-the destruction of free government in the Academy, the disruption of its schools, and destruction of the Academy as a church.
     At this juncture the Bishop recognized the need to inspire the confidence of the entire Assembly, which had been shaken through the severe trials which they had so recently suffered. He wished to demonstrate-beyond all doubt-that there would be complete freedom of speech and the fullest opportunity for all to speak in utter frankness what was in their hearts.
     The complete freedom of counsel that characterized the meetings of the General Assembly prevailed also in the Joint Meetings of the Council of the Clergy with the lay Executive Committee through sessions that discussed at length and earnestly provisions of government to be adopted by the General Church.

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     Because of all that they had suffered, intense desire was expressed to devise means to prevent in the future a recurrence of what had brought the downfall of the Academy as a church. Coercive means, some felt, were needed to prevent such recurrence. The situation at the outset seemed hopelessly chaotic and prospects of a consensus-not to mention unanimity-seemed a far cry indeed. But through faith in Divine revelation, which was their common bond of unity, the Lord was providing leadership through their Bishop, W. F. Pendleton.
     It may be mentioned here that-after the resignations from the Academy took place-it was recognized in council that the church, which had the power to appoint its Executive Bishop, could remove him.
     There is, perhaps, a noble reason why the present generation does not know more of these events. Like soldiers who refuse to talk or dwell upon their suffering in war, so our Academy parents-in whose hearts the doctrine and principles of their beloved Academy remained steadfast- refused to dwell on the stress and pain of their revolution. But why did our Academy forebears seek to cure their plight and thereby put an end to the Academy organization by the amazing-and what seemed an unnecessary abandonment-resignation from the Academy organization?

     The answer is that in Providence a new beginning was needed, for certain disorderly forms of government had grown up within the body.
     Following the first Assembly, in which these were described, the editor of NEW CHURCH LIFE commented: "The participators in the Academy movement seem to have come to recognize certain fallacies and even evils which have attended it in the past-which need not be enumerated here, but which may be freely acknowledged as injurious to freedom, to charity and to humility."
     Essentially these aberrations in the church's organization were, first, the distinguishing into an internal and an external church, based on human judgments made as to the nature and membership of each. Accompanying this was division of members into three degrees-counselors, collegiates and associates. Among the collegiates a kind of masonic cult of secrecy grew up, as evidenced in their so-called "college letters."
     With the establishment of the General Church all this was totally rejected, as human judgment treading upon ground that belongs to the Lord alone in His Divine love and wisdom.
     The newly ordered General Church, under the wise leadership of Bishop W. F. Pendleton, moved forward in close association with the Academy, as the church's educational arm, and under sound principles of freedom and charity, by which alone true unity could be established and maintained. Within this sphere the young people of my generation received with increased strength the blessings of New Church education and social life.

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     I graduated at twenty in 1905 from the then-called College of the Academy. The last two years of the course, in substance, was the forerunner of our Junior College of today.
     In 1910, having served for a year on the Board of Directors, I was elected Secretary of the Academy of the New Church, an office held until 1952. These forty-two years covered the greater portion of Bishop W. F. Pendleton's presidency of the Academy, and the entire administration of Bishop N. D. Pendleton and of Bishop de Charms, and the period when Bishop W. D. Pendleton served as Executive Vice President of the Academy. The opportunities thus afforded me will provide material for addresses for at least the next four General Assemblies, if I am asked to speak there!

     For this evening, however, I should like to dwell on the leadership of Bishop W. F. Pendleton, the founder of the General Church, and bring you some of his own words on church government and unity, spoken to the Council of the Clergy in 1902, the year he became head of the Academy as well as of the General Church. That address contained wise counsel with which we all should be familiar, for it was a vital period-that of the founding of the General Church.
     The address was entitled "The Unity of the Church," and from it I read the following excerpts: "The unity of heaven and a unity like that in heaven, exists where there is harmony among many consociated together, a harmony which arises when those who constitute the form are spiritually conjoined by love . . . love to the Lord . . . from this universal bond there arises a subordinate universal bond, which is mutual love, or charity....
     "That appearance of unanimity may be for a time forced upon bodies of men, but revelation teaches that there is no unanimity, and thus no unity-whatever the appearance may be-which does not have its origin and source, its spirit and life, its bond and cohesion, in love to the Lord and in mutual love. . . ." And note: "Dissent in the doctrinals of faith does not prevent the Church from being one, if only there is unanimity in willing well and doing well."
     Again: "Delay or postponement of a proposed action is better than action by a part of a majority with the minority in doubt or opposed. . .
     A doubt is an indication of Providence that we are to wait-in order that unanimity, this precious jewel of the Church, may be preserved. . .
     And further: "There is no unity, which is unity, that does not acknowledge and recognize variety in faith and practice.

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If these things can be made clear then we are indeed already on the road to unity.
     "Mutual love begins with toleration. . . . Toleration on the part of one and not on the part of another is a mere passive condition, and is not a condition of human freedom. . . . There must be a mutual allowance of that which is not wholly approved....
     "In toleration there is not only charity but mercy. In mutual toleration is found the very human itself; without it neither society nor the Church can exist . . . [this permits] an external yielding . . . in order that freedom may be preserved.
     "This external yielding, while the internal is still firm and unmoved, is what is called accommodation, but it is not compromise-a distinction which must be carefully observed. For compromise has in it an internal yielding to evil-has in it peril to one's soul; but accommodation is an external yielding without internal approval of that which is contrary to order, or which is not as yet in order..
     "When the Church will be one internally and externally, the Lord alone knows. . . . When it comes, it will be on the basis of a mutual toleration from a common acknowledgment of fundamentals."

     The development of the past, in the wonderful workings of Providence, has given us this heritage. Along with this has there come a mutual toleration? Let each one answer in his own heart.
     Bishop Pendleton wished to leave the church free to choose the way of the Lord's will, as given in the Heavenly Doctrine-or by permission to choose the worldly way. The latter, of course, would be contrary to a doctrine derived from the Writings.
     As to Academy doctrine and Academy principles drawn from revelation, Bishop Pendleton had said with deep conviction at the forming of the General Church, "of these we reject nothing." They were the sacred heritage bequeathed by the Academy to the General Church with loving devotion.
     At the outset there had been a debate, to be sure, during which it was argued that stern measures must be taken to prevent a recurrence of what had happened. It was advocated by one or more, that a constitution based on that of our national government be adopted as probably the nearest approach to a heavenly ideal possible among men of modern heredity and habits. But the General Church, like the Academy before it, while believing in government by authority, had no faith in government by the people; but in Divine authority and in the laws of government laid down in the revelation to the New Church.
     Their temptation had passed. They had repented of their unjust judgments and their acknowledged wrongs.

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Peace descended from heaven on their Assembly. With it came blessed unanimity.
And exultation lay in the hope and promise of a true and greater freedom, a purer love among themselves, and, most important, faith in the rule of the Lord Jesus Christ whose kingdom will be for ages of ages. And the Assembly ended with tears of rejoicing, as with one accord they cried out: Long Live the General Church!
RAYMOND PITCAIRN: A TRIBUTE 1966

RAYMOND PITCAIRN: A TRIBUTE Rev. WILLARD D. PENDLETON 1966

(A written version of extemporaneous remarks made by Bishop Willard D. Pendleton on the occasion of a gathering of family and friends following the Memorial Service held for Raymond Pitcairn.)

     I find it difficult to speak on this occasion because of my relationship to Raymond Pitcairn. To me he was a father-in-law and a friend. This relationship involves affections that cannot readily be expressed. As Bishop of the General Church, however, I can speak from a different perspective; that is, from the standpoint of the uses he performed.
     We all know that Raymond Pitcairn was an unusual man. He was unusual in the many talents he possessed. He was a man of affairs in the world of business, a gifted musician, a member of the legal profession, a man who loved the beauty of nature, and an inspired builder and architect. The Bryn Athyn Cathedral and the house in which we stand at this moment are lasting tributes to his ability and genius. But Raymond Pitcairn was first of all a New Church man.
     There are those in this room who will recall that it was fifty years ago this month that Raymond's father, John Pitcairn, was called into the spiritual world. At a relatively early age, therefore, Raymond Pitcairn was called upon to accept many responsibilities for the General Church and the Academy, and also to assume full responsibility for his father's widespread business interests and family affairs. I have no doubt that in these early years he was faced with many trying decisions but he performed his duties with courage and confidence in the Lord's providence, and therefore with delight.
     As a convinced New Church man, Raymond Pitcairn subscribed to the doctrine of use. In all that he did he looked to use rather than to the rewards which accrue to self. Throughout his life he was motivated by the desire to be of service in order that he might share his talents and blessings with others. In this he succeeded in a far greater degree than he was permitted to realize.

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     But Raymond Pitcairn was not a New Church man in a confined or restricted sense. While the New Church was his first love and interest, he believed that every New Church man has a high degree of responsibility to society at large. With him this concern for others found its expression in his love for his country. For Raymond Pitcairn was a patriot. He did not love his country merely because it was his country, but because of the ideal of human freedom which it serves and supports. It was this love of freedom that characterized his service to his country. Whenever, in his judgment, a basic freedom was under attack, he took up the challenge and gave leadership to all who were willing to work with him. Once the issue was joined he did not spare himself.
     Yet in the service of his country Raymond Pitcairn asked nothing for himself. He was content that others, in whom he had confidence, should govern. Had he used his influence to attain to posts of honor and recognition he might have gone far in government circles; but this was not the nature of the man. For despite his many talents and accomplishments, he was essentially a modest and humble man.

     To really know Raymond Pitcairn was to be award of his humility. In all the years that I knew him I never heard him speak with pride of the things he had done. In fact, to learn of these things one had to inquire of him, and in his response there was always a modesty that is unusual among men at this day.
     Although richly endowed with ability and the things of this world, Raymond Pitcairn was at heart a simple man. I believe that above all else it was his personal integrity and simplicity of spirit that endeared him to all who knew him. He was a man who could sit down with rulers or the humblest of citizens with equal ease and lack of self-consciousness. To him it did not matter what a man's state in life might be. All that he sought in others was integrity of character and sincerity of purpose. We need but look over his long list of friends to know that socially speaking he was a rare man among men. In the tradition of Abraham Lincoln-whom he greatly admired, and whose life and works he studied with care-he was a warmhearted and uncomplicated man. It is my hope that his Lincoln lectures will be gathered together and published for the benefit of those who did not have the good fortune to hear him deliver them in person.
     The truth is that Raymond Pitcairn was a man who possessed a nobility of spirit. This is the only nobility that there really is.
     While it is true that we regret his passing, it is because we are mindful of our loss. But we are grateful that he was taken from us while he was still able to enjoy his many activities and interests. It would have been extremely difficult for him, and for all who loved him, if through lack of physical strength he had gradually failed. But this was not to be, and we rejoice in his deliverance.

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What, then, can we say on this occasion, when we are gathered in his home to pay our last respects to him? What, but the words of Scripture: "Well done, thou good and faithful servant . . . enter thou into the joy of thy Lord" (Matthew 25: 21).
FIFTY-FIRST BRITISH ASSEMBLY 1966

FIFTY-FIRST BRITISH ASSEMBLY FRANK S. Rose 1966

     LONDON, JULY 17, 1966

     The one-day British Assembly, tried this year as an economy measure, was short but concentrated, with a lot of useful activity included in the seven hours of its duration. It began at 10:30 a.m., in Swedenborg House, London, with an Assembly service complete with a talk for children, a short sermon, and the administration of the Holy Supper. The Rev. Donald Rose's talk to the children on "houses in heaven" was full of interest for them, and the subject was continued by adult supervisors who looked after the children in Bloomsbury Square after they left the service during the interlude. The sermon, on the text, "I was glad when they said unto me, Let us go into the house of the Lord" (Psalm 121: 1), was preached by the Rev. Frank Rose, and treated of the joy of worship and the delight and unifying effect of considering the doctrines of the church in groups large and small; for "Jerusalem is builded as a city that is joined together."
     Most of the Assembly went to the Oxford Street Corner House for a self-service lunch at the "Restful Tray," and managed to complete the operation-no mean task for those with more children than adults-in time to return for the Assembly photograph at 1:45. Intrepid as usual, and ever resourceful, our photographer, Mr. Brian Appleton, scaled the wall of a Bank opposite Swedenborg House to get a pigeon's eye view of the Assembly.
     The one session of the Assembly began at 2:00 p.m., with worship conducted by the Rev. Donald Rose. The Rev. Frank Rose, as president, opened the session, and read a message of greeting from Bishop Pendleton. This was warmly received. The Rev. Donald Rose then extended a welcome from Michael Church to all attending the Assembly, and spoke of the fact that Mr. and Mrs. Victor Tilson, unavoidably away from London at this time, were missing their first London Assembly for many years.

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     Business proceeded very smoothly, with reports from the chairman of the British Finance Committee (the Rev. Frank Rose), and the treasurer (Mr. Kenneth Pryke), whose report was duly adopted. The Assembly then ratified the Bishop's nomination of Messrs. R. H. Griffith and J. F. Cooper to serve another term on the BFC, and reappointed Messrs. Alwyne Appleton and Philip Waters as auditors. Reports from the editor of the News Letter and chairman of the British Academy (the Rev. Frank Rose) brought business to a close.
     The Assembly then settled to hear the first address, given by Dr. Freda Griffith, a study of the production of the work Heaven and Hell. After a short break, this was followed by an abbreviated version of the Rev. Frank Rose's General Assembly address: "If I Make My Bed in Hell." There was a lively discussion of the two addresses until the chairman had to report that it was time for tea. After tea, we concluded the Assembly with a short service of worship in which the Rev. Donald Rose said a few words about the uses of our Assemblies. The proceedings ended at 5:30 p.m.-an early close, but one taking into account the fact that there were many children there. Happily for the adults, these had been looked after during the afternoon with films and activities at the YWCA. It was a short but delightful and beneficial Assembly.

     Statistics. Attendance figures were as follows:
Divine Worship          162 (79 communicants)
Session               80
Children's Group          39

     FRANK S. Rose
Secretary of the Assembly
New Church Club 1966

New Church Club 1966

On Saturday, July 16, people attended the 4:00 p.m. showing at the London Planetarium, and then, after a meal together, went to Swedenborg House in time to join others for the open meeting of the New Church Club. Fifty-eight people gathered to see the film, A Sermon in Stone, and to hear Mr. Will Cooper talk on his years of stewardship at the Bryn Athyn Cathedral.

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CORRESPONDENCES, REPRESENTATIVES AND SIGNIFICATIVES 1966

CORRESPONDENCES, REPRESENTATIVES AND SIGNIFICATIVES Rev. ORMOND ODHNER 1966

(Delivered to the Council of the Clergy, Bryn Athyn, Pa., January, 1966.)

     The longer I study the Writings, the more I become convinced that it is frequently impossible to work out an exact definition of a word or phrase used in the Writings in such a way that it will stand up in every usage of that word or phrase. Such is obviously the case with the word "soul"; its meaning changes all throughout the Writings. The same is true in connection with the terms "celestial," "spiritual" and "natural"; they are used in a host of different ways. And it is true, too, I believe, in connection with the terms "correspondences," "representatives" and "significatives." No one exact definition of any one of them will hold up in every single instance.
     In an excellent address on this subject, delivered to the First South African District Assembly in September 1929,* the Rev. Elmo C. Acton attempted to make such universal definitions of these three terms. On the whole, I feel that he did an excellent piece of work. However, I believe that he was attempting the impossible, and the chief purpose of this paper is to bring forth from the Writings a few passages which do not fit into Mr. Acton's definitions.
     * NEW CHURCH LIFE, March 1931, pp. 148-164.
     Let me now quote Mr. Acton's definitions of correspondences, representatives and significatives, with which I agree almost, but not quite completely. "Correspondence refers to the relation of a cause on a higher plane to its effect on the plane a discrete degree lower; to the relation of the effect to its cause and to their mutual relationship. Representatives refer to the appearance of the cause on the plane of the effect, the effect being the re-presenting of the cause on the lower plane so that it may appear on that plane. Significatives refer to the spiritual thing that is to be understood by an individual word or series of words."
     Quite correctly, correspondence almost always does refer to the relation of a cause on a higher plane to its effect on a lower plane. Innumerable passages from the Writings support this. We note a few. "What is natural cannot possibly have existence except from a cause prior to itself, and this from its own cause or beginning, which is called the end. The cause of the natural is the spiritual, and the cause of the spiritual is the celestial.

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Their connection and interrelation is called correspondence."* "Nothing can subsist from itself, but it subsists from another, and finally from the First. The connection between these is called correspondence."** "All things which come forth in nature, from the least to the greatest of it, are correspondences. The reason is that the natural world, with all that is its own, exists and subsists from the spiritual world, and both from the Divine."*** "Nothing is possible in the created world that has not a correspondence with the things in the spiritual world, and that therefore does not represent something in the Lord's kingdom."****
     * AC 2991.
     ** AC 4044.
     *** HH 106.
     **** AC 2999.

     Almost always, then, correspondence refers to the relationship of a cause on a higher plane to its effect on a discretely lower plane. Speech corresponds to thought, because thought produces speech. The act corresponds to the will that produced it.
     Or does it? As noted in Mr. Acton's paper, the Writings teach something else that must always be taken into consideration: the effect on the lower plane must be in agreement with the cause on the higher plane, in order that there may be correspondence between the two. An act of external charity performed from a purely selfish motive does not correspond to that motive. Externally the act is good; the internal motive is evil.
     Concerning this the Writings teach as follows. "The gestures and actions of the body represent the things of the mind and are representatives, and in that they are in agreement, they are correspondences."* "When the things of the internal man are effigied in the external man, then the things of the external man are representative of the internal man, and those that agree are correspondences."** "The things that flow in from the spiritual world and are presented in the natural world are in general representatives; and in so far as they agree, they are correspondences."*** "There is but one only life, which is that of the Lord, and which flows in and causes man to live, nay, causes both the good and the evil to live. To this life correspond forms which are substances, and which by continual Divine influx are so vivified that they appear to live from themselves. This correspondence is that of the organs with their life; but such as are the recipient organs, such is the life which they live. Those men who are in love and charity are in correspondence, because the life itself is received by them fitly; but those men who are not in love and charity are not in correspondence, because the life itself is not received fitly."****

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"What is in the external man in agreement with the internal corresponds; what is in disagreement does not."*****
     * AC 2998.
     ** AC 2989.
     *** AC 2990.
     **** AC 3484. AC 3001, which gives almost the same teaching, has "received adequately" instead of "received fitly."
     ***** AC 1568.
     Perhaps this should also be included here. "Between the things which are in the light of heaven and those in the light of the world there exists a correspondence when the external or natural man makes one with the internal or spiritual man, that is, when the former is subservient to the latter; and the things which come forth in the light of the world are representative of such things as come forth in the light of heaven."*
     * AC 3223.
     Between the external charitable acts of an evil man and his interiorly evil motive, then, there is no correspondence, because the external act does not agree with the internal motive. But in another and a very real sense, there still is a correspondence: there is correspondence between the act and his comparatively external desire to appear to others to be a good man.

     Three more things of great importance must be noted before we go into the several usages of the word that apparently cannot be fitted into any definition universally applicable in all cases. 1) The correspondent effect on the lower plane does not appear the same as does its effecting cause on the higher plane. 2) All correspondence is through uses. 3) All discrete degrees are related to each other by correspondences.
     A sheep corresponds to innocence-probably because of its willingness to play "follow the leader." Angels in heaven who are in innocence are sometimes seen surrounded by sheep. Nakedness, in a good sense, also corresponds to innocence, and the celestial angels, in their homes, are naked. But the sheep seen around celestial angels are not the cause of sheep being alive on earth. The innocence of the celestial angels is, however; it is the actual cause of sheep on this earth. Neither does the celestial angels' nakedness cause a person on earth to take off his clothes.
     Concerning this phase of the subject we read: "The representatives and correspondences in [the] external man are such that they do not appear like the things in the internal man to which they correspond and which they represent."* "The end does not appear as the cause, nor the cause as the effect; for in order that the end may produce the cause, it must needs call in administering means from the region where the cause is, which the end may make the cause. And in order that the cause may produce the effect, it also must call in administering means from the region where the effect is, through which the cause may make the effect. The administering means are the things which correspond."**
     * AC 2994.
     ** AC 5131. [Italics added.]

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     In other words, love is the end, thought is the cause, speech is the effect. But love does not look like thought, and thought does not look like speech. Rather does love, which is of the will, call in administering means from the intellect, the plane of the cause, in order to produce the cause- thought; and thought, in order to achieve its effect, calls in administering means from the body, the region where the effect, speech, is produced. In both instances, the administering means are correspondences.
     But something said just earlier raises a bit of a question. The innocence of the angels is the actual cause of the existence of sheep on this earth. The life of all animals, in fact, comes from the spiritual world. (Obviously, of course, it comes from the Lord through the spiritual world.) The life of gentle, tame and useful animals comes from the good affections of angels and good spirits; the life of evil, harmful and noxious animals, from the affections of evil spirits and devils. Now, affection is not an exact synonym for love. Affection means the state of being affected by. The Lord alone is love itself; angels are good affections of His love. The affections of the angels are the source of the life of good animals. Yet science has gathered a great deal of evidence that animals pre-existed man on earth, and therefore also pre-existed angels in heaven. Where did the life of those animals come from then? From the Lord, of course. But how? I do not know.

     Turning now to the second point-that "all correspondence is through use"*-this, surely, is obvious. Water corresponds to truth. Water washes dirt from the body. Truth cleanses evil from the mind. Salt corresponds to the desire to put truth to work. Salt causes the body to retain water. The desire to put truth to work causes the mind to retain truth.
     * HH 112.
     But here, for me, something of a problem enters. The desire to put truth to work corresponds to salt, yes; but I simply find it impossible to conceive of any cause-effect relationship here. Did the desire to put truth to work-or whatever it is in the Lord from which that desire comes-actually cause the creation of salt? I suppose it must have.

     Thirdly, we come to the frequent teaching of the Writings that correspondence is through discrete degrees, and that discrete degrees are related to each other through correspondences.* Obviously, the speech of the mouth, when it is in agreement with the thought of the mind, corresponds to the thought through discrete degrees. So far, so good; for clearly there is the cause-effect relationship here.
     * DLW 218, 219, 221, et al.

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     Now, even though it is not the teaching of the Writings, and I know it I like to think that in one sense there are really only two discrete degrees in the universe: the Infinite and the finite, or the Creator and the created. But the Writings speak of many other sets of discrete degrees: three discrete degrees in the Divine itself-love, wisdom and use; the discrete degrees between the Divine, the spiritual and the natural; the three discrete degrees of the heavens-celestial, spiritual and natural; discrete degrees in the human mind, etc. Again, so far, so good. In all of these the cause-effect relationship exists, the cause on the higher plane producing the effect on the lower.

     But now we turn to exceptional uses of the term, correspondences. Not using that term specifically, but rather the term, discrete degrees, the Writings speak of the relationship between the nerves of the body and the fibers of which the nerves are composed as being a relationship of discrete degrees.* But both the fiber and the nerve are on the same plane; nor is there any cause-effect relationship here, although, of course, the soul, in order to produce the nerve, first created the fibers as those "administering means" spoken of before; and administering means, remember, correspond.
     * LJ Post. 307.
     Somewhere in the Writings, I believe, it is also said that the thread, the string and the rope are related by discrete degrees. Again, there is no cause-effect relationship here, although since the maker of the rope called in the administering means of the thread and the string in order to achieve his end, there is correspondence here, too.
     Another usage of the word, correspondence, that does not fit the usual definition is found in Arcana 4523, where we read: "Everyone who has any knowledge of air and sound may know that the ear is formed in precise adaptation to the nature of their modifications, thus that in respect to its bodily and material forms the ear corresponds to them." The meaning here is, of course, obvious.
     One last thing concerning correspondences, before turning to a rather brief treatment of representatives and significatives. I know of no place in the Writings where it is taught that most of the things mentioned in the Word have both a good and an evil correspondence. Indeed, I do not see how anything could have; for surely no one thing could have both a good and an evil source of origin, although, admittedly, the same external act could be motivated in two different men by either heaven or hell. What is taught is that most things mentioned in the Word have both a good and an evil representation or signification, depending upon how the thing is used. Water, in a good sense, represents truth, but the waters of the Flood signified falsities.*

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Again, the sun represents or signifies the Lord, for the Lord does all the corresponding things for heaven that our natural sun does for earth; but worship of the sun, since it is the worship of something in itself dead, represents worship of self.
     * AC 790.
     There are, however, things that have nought but an evil correspondence, even though we are taught that "everything is a correspondent which comes forth and subsists in nature by Divine order."* All disease comes from hell and therefore can have nought but an evil correspondence; but in the last analysis, even disease comes forth and subsists in nature by Divine order, for it is according to the Divine order of the universe that everything of the spiritual world shall find its ultimate in the natural.
     ** HH 187.

     So much for correspondences. Let us now turn to representatives. In his 1929 paper, Mr. Acton defined them thus: "Representatives refer to the appearance of the cause on the plane of the effect, the effect re-presenting the cause on the lower plane, so that it may appear on that plane." An excellent definition; but, once again, I believe the Writings sometimes use the term in ways not quite in agreement with it.
     First, there is the well-known statement: "All the churches that existed before the Lord's coming were representative churches."* The reason is then immediately given: "Before the Lord came into the world, He was present with the men of the church, but only mediately, through angels who represented Him." To me, that is not quite in line with the definition quoted, even though that very good definition is based on such teachings as the following: "There exists a correspondence between spiritual things and natural things, and the things that come forth from spiritual things in natural ones are representatives."** Admittedly, however, the representing angel was the instrument by which the higher thing-in this case, the Lord-was caused to appear on the lower plane, the plane of man's mind. Incidentally, here I would note that while the Writings a very few times call the Jewish Church a "mere representative of a church," they much more frequently simply term it a "representative church."
     * TCR 109.
     ** AC 2987.
     Again, in teachings concerning the Jewish Church, it is often said that Abraham, Isaac and Jacob represented the things of love and faith; that the high priests, even the most wicked, could represent the heavenly priesthood; and that all of the kings of Israel, even the worst, represented the Lord's royalty. Of course, this can be explained, as the Writings themselves sometimes do explain it, as meaning that it was the office or use of these men that actually had the representation; but in places it is specifically said of the men themselves.

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     The rituals of the ancient Jews were, of course, all representative of spiritual and celestial things; but they represented them without corresponding to them. They were non-correspondential representatives, and hence can hardly be called the appearance of the spiritual cause on a lower plane.

     And now, in bringing this paper to its close, a few remarks about significatives. With possibly only one exception, Mr. Acton's definition of them is repeatedly taught in the Writings. He said: "Significatives refer to the spiritual thing that is to be understood by an individual word or series of words." Thus we read: "[With Genesis 12] begin the true historicals, all of which are representative and the single words significative."* "The historicals are what represented the Lord; the words themselves are significative of the things that are represented."** "Whatever the Lord did in the world represented; and whatever He spoke signified."***
     There is, however, at least one other usage of that word, and I think it is an important one. It makes acts rather than words significatives, and it also seems to make a significative a more living thing than a representative.
     * AC 1404.
     ** AC 1540.
     *** AE 405: 24.
     "The Most Ancient Church . . . looked upon all earthly and worldly things, and also bodily things, which were in any wise objects of the senses, as being dead things; but as each and all things in the world present some idea of the Lord's kingdom, consequently of things celestial and spiritual, when they saw them, or apprehended them by any sense, they thought, not of them, but of the celestial and spiritual things; indeed they thought not from the worldly things but by means of them; and thus with them things that were dead became living. The things thus signified were collected from their lips by their posterity, and were formed into doctrinals, which were the Word of the Ancient Church after the flood. With the Ancient Church these were significative; for through them they learned doctrinal things, and from them they thought of spiritual and celestial things. But when this knowledge began to perish, so that they did not know that such things were signified, and began to regard the terrestrial and worldly things as holy, and to worship them, with no thought of their signification, the same things were then made representative. Thus arose the representative church, which had its beginning in Abraham, and was afterwards instituted with the posterity of Jacob. From this it may be known that representatives had their rise from the significatives of the Ancient Church, and these from the celestial ideas of the Most Ancient Church."*
     * AC 1409.

     But even more strongly worded is the following, with which this paper ends, and which says of the ceremonial washings in the Ancient and Jewish churches:

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"These things were signified by the washings in the Ancient Church, and the same were represented in the Jewish Church. The reason they were signified in the Ancient Church, but represented in the Jewish Church, was that the man of the Ancient Church regarded the rite as a something external in worship, and did not believe that he was purified by that washing, but by the washing away of the impurities of the natural man, which, as before said, are the things of the love of self and the world. But the man of the Jewish Church believed that he was purified by that washing, neither knowing nor desiring to know that the purification of the interiors was signified."*
* AC 3147. [Italics added.]
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

A timely editorial in the NEW AGE suggests that there is need for clear teaching on the doctrine of God and the neighbor in evangelism, specifically on the inseparable relation between love to God and charity toward the neighbor and on who and what the neighbor really is. The pragmatism of our time suggests, it is noted, that "the moderns really do get along quite happily ignoring God, but from the gracious neighbour they may learn about the gracious God." The fallacy in this assumption will be evident to every informed New Church man, and it is thoroughly exposed here; but it pervades much of modern thought and seems to be an integral part of ecumenical thinking. One is reminded of a recent criticism by a former Episcopal priest, on leaving the Anglican communion, that in its desire to effect the reconciliation of man with man, ecumenism is ignoring man's need to be reconciled with God.
As one section of the Ministers' Institute at Urbana, six lectures on, or relating to, the doctrine of the Lord were delivered. Excerpts from these lectures were published recently in the NEW-CHURCH MESSENGER, where they form an interesting symposium. Dr. George Dole summarizes the qualitative, incarnational and operational aspects of the doctrine as they are found in the Writings; Dr. Robert Kirven attempts to state the doctrine in terms and relationships that would be meaningful in communication with theologians in other traditions; and the Rev. Franklin Blackmer compares Swedenborg with Rudolph Bultmann. The Rev. Everett K. Bray comments on the doctrine in relation to preaching and counselling; the Rev. Paul Zacharias considers it in relation to missionary work; and the Rev. Friedmann Horn takes up the implications of the doctrine for requirements for church membership.

559

REVIEWS 1966

SUMMARIES OF GENERAL DOCTRINE. General Church Publication Committee, Bryn Athyn, Pa., 1966. Paper, pp. 34. Price, 75c.

     This handsome brochure is a separate printing of the Summaries of General Doctrine included in the 1966 fifth and revised edition of the Liturgy and Hymnal. Much has been packed into its pages, for it contains summaries of twenty-two doctrines, given in the language of the Writings and with references to the sources from which they have been compiled. Beautifully printed in fine large type on heavy paper, this little book should prove a welcome gift to new and old friends in the church and an addition to the reference shelf which it will be a pleasure to handle and consult.

ALL THINGS NEW. By Basil Lazer. Published by the Author, Canberra, Australia, 1966. Mimeographed. Paper, pp. 47.

     Part I of this booklet originally appeared as a pamphlet in 1962. In this expanded edition two more parts have been added to exemplify the subject-matter of Part I. In this way, says the author, it is hoped to enhance its use as a brief introduction to the Writings. The additions to the original text take the form of a brief explanation of the first part and a selection of passages from the Writings. These selections, which account for nearly two-thirds of the pamphlet, seem to have been well made, and they introduce the new reader-by title, and by extracts which may whet the appetite for more-to nine of the works in which the Heavenly Doctrine has been given.
     Mr. Lazer's thesis, thus expanded and supported, is that in the Writings the Lord has indeed made all things new: making possible a new spiritual vision; new concepts of love, faith, conscience and regeneration; new knowledge of the life after death; and new opportunities and hopes for the making new of our lives. Appreciation is expressed to the Rev. Donald L. Rose for his valuable help, advice and encouragement in the preparation of this enlarged re-print. In its new form this should be a useful missionary pamphlet.

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IN THE NAME OF THE LORD JESUS CHRIST 1966

IN THE NAME OF THE LORD JESUS CHRIST Editor 1966

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.
     Every sermon preached in the General Church is preceded by an invocation which begins with these words. What do they mean? Obviously they are not meant to assert that the sermon is the Word; the Word is read from the lectern in a series of lessons. Nor are they intended to convey that the priest is about to speak with Divine authority and therefore infallibly. It is well known in the church that the Writings do not speak through the priest; he speaks of himself from the Writings-from an understanding of them which he hopes the Lord has formed.
     To speak in the name of the Lord is to do just this: to speak from the Word and not from any other source, such as self-intelligence or mere human ingenuity. The purpose of the sermon is to explain certain teachings of the Word and to show some of their general applications; and the invocation is at once a declaration and assurance that in preparing to do this the priest has sought conscientiously to exclude what is not from the Word and to present only what he sincerely believes to be taught in it as a result of open-minded study.
     This should not lead, of course, to a critical attitude, and still less to a negative reaction, to preaching! When it is rightly understood, however, it removes from the sermon any idea of an authority which it does not possess; emphasizes that the Word itself is the only authority in the church; and calls to their rightful place and function the freedom and rationality of the congregation. When these things are effected, and there is an affirmative response grounded in understanding of them, the sermon may perform its proper and important use.

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HEART OF THANKSGIVING 1966

HEART OF THANKSGIVING Editor 1966

Many beautiful thanksgivings are to be found in the Scriptures. Interestingly, all of them may be said to look to and be gathered up in the final one, which occurs in the Apocalypse: "We give Thee thanks, O Lord God Almighty, who art, and wast, and art to come; because Thou hast taken to Thee Thy great power, and hast reigned." This is an acknowledgment and glorification of the Divine Human because of the New Heaven and the New Church. Therefore it comprehends all the inspired thanksgivings that went before it, bringing the present, the past and the future into one; because to the formation and establishment of that heaven and church-foreseen and provided for from eternity, now effected in time, and to endure to eternity-all the operations of the Lord's providence have looked from the beginning.
Here is what should lie at the very heart of thanksgiving. If we merely looked into the world, we might wonder, cynically or despairingly, just what there is to be thankful for; or if we could find answers for ourselves in terms of temporal benefits, be troubled that so many others seem to have so little. But we are privileged to know from Divine revelation that the Lord has taken His great power, and has reigned; that despite every external appearance to the contrary, His kingdom has been established here on earth; and that in secret ways, behind every disorder, His providence is working for its further growth in the hearts and lives of men. Surely the cause of all spiritual thanksgiving is this: that the kingdom is the Lord's-that the promise that the kingdom should be His is now fulfilled and the kingdom itself a reality.
AND WITH ALL THY MIND 1966

AND WITH ALL THY MIND Editor 1966

When the Lord was asked, "which is the great commandment in the law?" He quoted Deuteronomy 6: 5-"Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." But then He added: "and with all thy mind"-a clause which is not found in the original, although mind is surely comprehended in the term, soul.
The obligation to love the Lord with the mind is significant both in its historical setting and in its continuing force. The Mosaic law, specific and detailed, demanded obedience to prescribed rules. Now the Lord had come to open the spiritual-moral plane of the Word; and both thought and reflection are necessary for the execution of the moral law. Morality cannot be arrived at by simply hoping that if we have vague but good intentions we shall be led to recognize what is honorable in any and every situation. How, for instance, could men carry out the Golden rule without thinking hard and reflecting long on what it is that they would really have men do unto them?

562

Now that it is permitted to enter intellectually into the arcana of faith there is even more need that men should love the Lord with their minds as well as with their hearts. Our minds should be bent to the Writings in serious and sustained efforts to learn the truths that are to be of our faith, to form clear and determinate ideas about them, and to understand them. Then there is need that we should think out the faith thus formed in terms that are applicable to our own experiences, relevant to our everyday lives, and explanatory of the world in which we live. There is need to think out the significance and present day relevance of the Heavenly Doctrine and the New Church in terms that have real meaning for us; to seek out the most effective means of furthering the establishment of the church; and to face the responsibility of searching the revealed doctrine for the principles that should govern our actions, and then thinking out, in terms of those principles, the consequences of the choices open to us.
In doing this we neither deny nor minimize the Lord's work or the teaching of the church through the priesthood. Rather do we conform with the law that influx is according to efflux-that the Lord's influx is always and only into the effort we make, of mind as well as heart.
COLOR: THE USE OF CORRESPONDENCES 1966

COLOR: THE USE OF CORRESPONDENCES E. BRUCE GLENN 1966

Editor of NEW CHURCH LIFE:

Sydney Lee's thorough consideration of the correspondences of colors in the spectrum ("The Message of the Rainbow," in the July issue) was fascinating reading. I took the time, following his directions, to draw the enclosed double triad that charts the natural relationships among the colors, and to trace his references to the Writings. While some of his interpretations of these passages may be open to question, the whole that emerged is-as he enthusiastically testified-a most remarkable confirmation, in the realm of natural law, of spiritual truths about God and man. It also illustrates how many subtle truths may lie hidden in the letter of the Word-in this instance, the symbolic rainbow by which God sealed His covenant with mankind through Noah.
Some deeper implications of Mr. Lee's paper have especially prompted this letter. I have frequently pondered in what way the New Church might make use of the correspondences given us in such abundance in the Writings, where that science of sciences is set forth for the first time since it was lost by the posterity of the Most Ancient Church. The only use that comes readily to mind is the employment of symbolic imagery in the ritual and adornment of worship; yet this is inevitably limited in the number of correspondences that may be employed.

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Tentative ventures have been made in painting and literature, but there is no sign of distinctive cultural development along these lines. I wonder if there can be, in the face of fundamental differences between us and the most ancients, to whom the things of nature were perceptively transmuted into forms of spiritual truth.

     It is the possibility of our receiving correspondences in the same way as the ancients that is implied in Mr. Lee's paper. Thus he says at the outset that by studying the laws governing color, "we shall be reading the original message [of the rainbow] as it was given to mankind." My question is, can we? Again, he cites Arcana 1043: ". . . unless it be perceived by man by means of colors and their origin," and equates this with enlightenment through the study of color. But is reception by study the same as perception, and to what degree can we, since the fall, enjoy correspondential perception? Mr. Lee states that "color can bring to mind instantly the heavenly arcana contained in many pages of words. Instantly! That is the miracle of color. It is above time; it is a direct form of communication." He adds later: "Color is a means of communicating spiritual ideas."
     It has been my understanding that the written Word was necessitated by the race's loss of ability to receive spiritual ideas through the things of nature. Indeed, Mr. Lee expresses this idea in his conclusion: "Perhaps the ancients could see this and more through the correspondences of color. We can know it only from the Writings; but having these knowledges [of the laws of color] in mind, we can, perhaps, be doubly assured."
     It is perhaps ungrateful thus to challenge an implication of a study which I so much enjoyed and appreciated; the author's love of truth and beauty as one was so clearly and warmly evidenced. Yet the larger question remains for every New Church man before whom the realm of nature is spread in its variety. How should, how can, we make greater use of the correspondences of these things which we learn by labor and rote, but which, at this moment, I cannot see our responding to as did the men of old? I for one should appreciate further correspondence in these pages on the subject.
     E. BRUCE GLENN

564

LOCAL SCHOOLS DIRECTORY 1966

     1966-1967

     Local schools report the following teaching staffs for 1966-1967:
BRYN ATHYN: Rev. David R. Simons     Principal
     Miss M. L. Williamson     Kindergarten (1)
     Miss Eleanor Cranch     Kindergarten (2)
     Mrs. Edward Cranch     Grade 1 (1)
     Mrs. Thomas Redmile     Grade 1 (2)
     Mrs. Grant Doering     Grade 2 (1)
     Miss Sylvia Cranch     Grade 2 (2)
     Miss Nancy Stroh     Grade 3 (1)
     Mrs. Huard Synnestvedt     Grade 3 (2)
     Miss Alison Glenn     Grade 4 (1)
     Mrs. Sig Synnestvedt     Grade 4 (2)
     Mrs. William Homiller     Grade 5 (1)
     Mr. Bradley Smith     Grade 5 (2)
     Mr. Carl Gunther          Grade 6 (1)
     Mrs. Bruce Rogers     Grade 6 (2)
     Miss Diana Carpenter     Grade 7 (Girls)
     Mr. Robert Brown          Grade 7 (Boys)
     Mrs. Daniel Echols     Grade 8 (Girls)
     Mr. Yorvar Synnestvedt     Grade 8 (Boys)
COLCHESTER:     Rev. Frank S. Rose     Principal
     Miss Hilda M. Waters     Grades 1-6
DURBAN:     Rev. Daniel W. Heinrichs     Principal
     Miss Sylvia Pemberton     Grades 1-3
GLENVIEW:     Rev. Louis B. King     Headmaster
     Mrs. John Barry     Kindergarten
     Miss Jill Heilman     Grade 1
     Mrs. Stephen Gladish     Grades 2 & 3
     Mrs. Ben McQueen          Grade 4
     Miss Alaine Fuller     Grades 5 & 6
     Miss Trudy Hasen     (Assistant to Headmaster) Grades 7 & 8
     Mr. Justin Synnestvedt     Grade 9
     Mr. Charles Ebert 3rd     Grade 10
KITCHENER:     Rev. Geoffrey S. Childs     Principal
     Miss Dorothy Kuhl     Kindergarten
     Miss Laura Gladish     Grades 1-4
     Miss Joan Kuhl          Grades 5-8
PITTSBURGH:     Rev. Kurt H. Asplundh          Principal
     Mrs. Robert H. Blair          Kindergarten
     Mrs. Robert Kendig     Grades 1-3
     Miss Viola Friesen     Grades 4-6
     Mr. Dirk van Zyverden     Grades 7-9
     Mrs. John Schoenberger     Special, Grades     5-9
TORONTO:     Rev. Harold C. Cranch          Principal
     Mrs. S. R. Parker          Kindergarten
     Mrs. J. M. McDonald     Kindergarten
     Miss Sylvia Parker      Grades 1-3
     Mrs. E. B. Friesen           Grades 4-6
     Miss Barbara J. Charles      Grades 7-8

     Part-time teachers are not included. The teaching staff of the Academy of the New Church is listed in the Catalog Number of The Academy Journal, pp. 4, 5.

565

Church News 1966

Church News Various 1966

     COLCHESTER, ENGLAND

     Just because you have not seen news of us for a while, do not think that all has been quiet here. Our many visitors would, I feel sure, testify that it has not. Indeed we are at the other extreme. At the moment, the one thing in all our minds is the extension to our present building, which is now nearing completion. This is being built on to the end of the church and will enlarge the church itself and add a separate classroom, a new entrance porch, enlarged cloakroom facilities and a storeroom for the school. The seating capacity can easily be increased for Assemblies, etc., by opening the dividing screens between the church and the new schoolroom. The Society is grateful to Mr. Geoffrey Dawson for drawing up the plans. We hope to have the extension dedicated on November 12th, so that the next time any of you visit us you will be able to see the results of our labors.
     The Young People's Weekend was held in Colchester again this year, May 28-30, and was very successful. We started with a banquet, beautifully prepared by Elizabeth Glover and her team, followed by speeches by the young people. These speeches, on four of the collateral works, were by Raymond Waters (Reasons for Belief in God, by Rupert Stanley); Julie Law (The Wedding Garment); Elizabeth Glover (My Religion) ; and Patrick Rose (The Invisible Police). The toastmaster was Kenneth Glover. After Sunday service we all piled into various types of vehicles and drove to nearby "Oliver's Woods" for a ramble. We had tea at the church and then discussed various questions posed by the Rev. Donald Rose. Then came a surprise item. Elizabeth Glover and Christine Pryke gave a fencing display and very courageously offered to take on any of the audience who cared to "have a go." Among the volunteers were our pastors, who appeared well able to defend themselves against numerous attacks. We then adjourned to the Rev. Frank Rose's home for light refreshments while we listened to a tape sent to us by the young people of Scandinavia for our weekend. This way of exchanging ideas and messages was first suggested by Ragnar and Asbjorn Boyesen in Norway, and during the course of the winter we have exchanged several tapes across the North Sea carrying messages between the pastors and the young people alike. After hearing this tape we recorded a reply.
     The Colchester New Church Day celebration had as its theme: "What the New Church Means to Me"-as a minister, the Rev. Donald Rose; as a parent, Mr. Garth Cooper; and as a young person, Miss Christine Pryke. The toastmaster for this occasion was Mr. Denis Pryke; and from several impromptu speeches made from the floor afterwards it was very obvious that everyone had enjoyed listening to the speeches as much as the speakers had enjoyed preparing them. It was also very clear that the church means the same to everyone, yet in a slightly different way to each and every one of us, united in our belief in the Lord.
     On July 6, we had the pleasure of a visit from the Rev. Obed Mooki, who spoke to us on the Mooki Memorial College and its work in South Africa. This was a truly enjoyable evening, and by the end of the meeting we all felt that we had known Mr. Mooki far longer than a few hours.
     We have had a wedding here also. Miss Ruth Waters was married to Mr. Kenneth Davies on July 9. We wish them every happiness together in their future life.

566

     The 8th British Academy Summer School at Culford, Suffolk, was a great success, with 36 students from seven different countries. After the school many of the students came to Colchester for the weekend and attended the service at which the Rev. Martin Pryke preached, and during which Miss Christine Pryke had her Confirmation.
     We have, of course, had our share of overseas visitors. This year we have met Laura and Margaret Gladish at separate times, and Mrs. Frank Bostock, who spent a couple of weeks staying with the John Coopers. We hope that Mrs. Bostock enjoyed her visit here as much as we enjoyed having her. Mrs. Conrad Howard is now here for three months, and her family and friends are busy catching up on news of friends and relations on the other side of the Atlantic. At the British Assembly in London we were pleased to see her son-in-law Mr. Keith Morley. On the same occasion we greeted Mr. William Cooper and his two grand-daughters, Kathy and Ginny de Maine. Later we were pleased to welcome the Rev. and Mrs. Martin Pryke and family, who spent a three-weeks holiday in England before Mr. Pryke took up his new appointment in Bryn Athyn.
     As we enter a new year's activities, we are pleased to see that the school will be as large as last year-24 pupils. At first they will suffer from the extension work, but when it has been completed they will reap the benefits. In the autumn, our pastor is starting a special series of classes on the new Liturgy in which he will go over the various services, sacraments and rites of the church. We will also learn the new music in the Liturgy. Mr. Rose has also started a series of sermons on "Women in the Word." The previous series, "Men in the Word," was completed on Easter Day after 31 sermons.
     In closing, may we say: "Do come and see us in our new building. You are always welcome, and we will be very pleased to show you our latest acquisition."
CHRISTINE M. PRYKE

     GLENDALE, CALIFORNIA

     Since the California-Arizona District Assembly held in Glendale last spring, our Society has faced several challenges and changes. Foremost, of course, is the transfer of our pastor, the Rev. Harold Cranch, to be pastor and headmaster for the Olivet Church in Toronto, Ontario.
     Twenty years ago, Mr. Cranch became visiting pastor to members living in the western two-thirds of the United States. Each summer he would travel over this immense district, trying to visit each New Church family, group or circle; and while there were not very many in those days, they were scattered all over the western United States.
     In 1952, Mr. Cranch resigned his pastorate at Sharon Church, Chicago, and moved west to devote his full time to the Western District. He settled down, if we may call it that, in Los Angeles, which seemed to have the greatest potential for growth and yet was well located for travel to the rest of the District-San Francisco, San Diego, Denver, Tucson, Fort Worth, etc. For the first service in Los Angeles, held in his newly acquired home, there were twenty-five in attendance, including nine of his own family.
     Since that small new beginning, the Los Angeles Circle has grown to become a society; the men have pitched in to build, first a chapel, and then an education building; and attendance has increased to nearly 60 for an average Sunday. Our level of financial support has risen steadily, until this year we were able to meet all our commitments from local sources and were no longer in need of a salary subsidy from the General Church. All of this was accomplished despite the reduction of the District in area to California, from Los Angeles north. Resident pastors have been placed in Denver and Tucson, and they now visit the other centers in the District.
     It seems fitting here to record our appreciation of the Cranches' services to the Society over the past two decades. Mr. Cranch has worked indefatigably for the growth and stability of the Society. Through his leadership and inspiration many of our aspirations have been realized. Some of the physical evidence of this has been noted above. A major tribute to his vision is our Sunday school, now numbering about thirty pupils.

567

Although limited to the religion curriculum at present, it has flowered into a full program of New Church education, and it is beginning to bear fruit. Of some dozen who have graduated from the program, nearly half have already joined the church, and all but two or three have attended or will attend the Academy. Only one seems to have drifted away, and she was a Presbyterian all the time she attended.
     On the distaff side, Jean has faithfully played the organ for us on all but a handful of Sundays, and has provided innumerable Friday suppers and social occasions both for the whole Society and for smaller groups. Her house was open for the Sunday school until we built the education building, and during the sermon still houses those on the cradle roll. She has provided sleeping quarters and meals for servicemen, for students on summer transcontinental trips, in fact, just about anyone who wandered in.
     On Friday, August 12, the Society gave a farewell party for the Cranches. After a delicious dinner-at a restaurant, so that Jean would not wind up doing the dishes-a group of young people-Kathy Grant, Nancy Robbins, Brent Schroeder, and Jim and Kerry Zuber-entertained us with a guitar quintet and some "old favorites": "The Cat Came Back," "Puff, the Magic Dragon" and "Harold's Waltz," the last an original composition. John Potts, speaking for the Society, expressed to Harold and Jean our appreciation, and presented them with a beautiful silver tea service. The evening concluded with dancing and a movie by Harold showing highlights of the California District.

     The following Sunday Harold preached his farewell sermon, the text being Jeremiah 3: 15: "I will give you pastors according to Mine heart, which shall feed you with knowledge and understanding." He showed how this bad been historically true for every state of the church from the time of Hindmarsh and Clowes up to the present, as far as this can be judged. It will undoubtedly be true in the changes our Society now faces, even though Providence withholds knowledge of the future from us.
     It has been by far our busiest summer on record. Starting with the New Church Day festival service on June 5, after which Harold and Jean and family left for an extended tour of Glenview, Oberlin, Toronto and Bryn Athyn, we can list the presentation of Sunday school awards on June 12; an impromptu picnic after the service on June 19; a barbeque in honor of the Erik Sandstroms on July 10-the men tied the boys in soft ball, 3-3; and two Sunday dinners given by the Cranches, the first for the A's through K's, the second for the L's through Z's. In addition, there was a confirmation and one private and two public baptisms, each providing an opportunity for a round of toasts and songs. There have also been a good many smaller parties: a birthday party for Jean Cranch and Charlie Robbins; a birthday party for Clara "Nana" Cranch; a one-day summer "camp" craft- swim-picnic session, and so on.
     So now we have said, au revoir, to the Cranches, and we look forward to greeting Larry and Midge Soneson and family, our new pastoral team. Then we will begin another round. If any of you young-at-heart and eager-for-adventure folks would like to join us in exploring and developing the frontiers of the church, we can probably fit you in. And please bring your children and/or grandchildren. We need them, too.
     RAYMOND B. DAVID

     PITTSBURGH, PA.

     Our happy summer is fast fading, and as we begin to turn our faces to fall, we realize that our Pittsburgh Society will be celebrating its 125th anniversary on November 6. For it was then, 125 years ago, that the Rev. Richard de Charms, an ordaining minister who had crossed the Allegheny Mountains in a stage coach, formed the small group in Pittsburgh into a society. We believe that the Lord has blessed this society ever since.
     In Pittsburgh a great deal of our social life revolves around our Friday suppers and doctrinal classes, and this is particularly true when a visiting minister comes to town. For instance, since our last report we have had six ministers and one candidate preach and give classes here.

568

However, it is our pastor, the Rev. Kurt H. Asplundh, who is modestly and quietly carrying on the main part of the work here, and this with such efficiency that you scarcely realize all that he is doing, for it is all done with a smile.
     Our guest ministers are news. Last January 30 the Rev. Alfred Acton came with his wife, preaching here on his way back to Chicago after the Council meetings. The Rev. Kurt Nemitz gave the classes and preached several times in March in order to give our pastor a less busy schedule for a while. After his last class, we honored "our home town Kurt" with a gift of a Bible Concordance and a check as a gift for his forthcoming marriage. Also in March, the Rev. Morley D. Rich preached a fine sermon when he was in Pittsburgh to officiate at his son's marriage. In April the Rev. Dan Pendleton and his wife came for a busy and happy weekend. He gave a class and preached. Bishop and Mrs. De Charms were our guests in May, and Mr. and Mrs. Asplundh had a reception for them in their home. As usual, Bishop De Charms brought wisdom and a deep warmth of affection in his teaching.
     June was the Assembly month, and at the end of July our former pastor, the Rev. Bjorn Boyesen, his wife Lois, and their two children came for a joyous weekend. They were entertained royally in the homes, in large groups and small. There was a large attendance at church that Sunday, and Mr. Boyesen gave us an inspiring sermon on "This is the day the Lord hath made; we will rejoice and be glad in it." In August, Candidate Deryck van Rij and his charming wife and children, from South Africa, were here for three weeks. Mr. van Rij preached and gave talks to the children, and on Friday nights he was to be found overseeing a young folks evening of games, followed by group discussion. This is something instituted by our pastor and carried on successfully all summer.
     Also new was a long weekend camp held for twenty young people of high school and college age. The Rev. Kurt Asplundh, the Rev. Alfred Acton, whose wife was also present, and Candidate van Rij addressed the group each morning and evening on subjects relevant to their lives, the talks being followed by lively discussion. Afternoons were reserved for fun, and all present thoroughly enjoyed the event. Mr. and Mrs. John Alden were also present. When the van Rijs first came, a reception was held in the van Zyverdens' apartment; and after the last Sunday service, Deryck, standing next to his wife in front of the church door, spoke of how much they had enjoyed their stay in Pittsburgh and how much they appreciated our hospitality. In response, we all sang to them, "Here's to Our Friends."
     Mr. and Mrs. Robert Kendig cordially invited the members and friends of the Pittsburgh Society to the marriage last March of their daughter, Barbara Ann, to Matthew Rich, and to a reception following. This was a beautiful wedding. The chancel was decorated with white chrysanthemums and green ferns. The Rev. Morley Rich, the father of the groom, performed the ceremony. The bride, so beautiful, and her bridesmaids, three sisters and a sister-in-law, were all dressed in soft pink. The best man was the brother of the groom. After the wedding reception, and all good wishes, the bridal couple packed into a small car-and off they went, to make Denver their new home.
     The Sons invited us to a supper in March to hear a talk by Mr. Roy Rose on the problems raised for the Bryn Athyn School District by the forced merger with the Lower Moreland School District. This is still being fought.
     This year Mrs. Doering (Stella) Bellinger and Mrs. Percy (Elise) Brown joined the 80 year-old club, and each was presented with an orchid. Mrs. A. P. (Rene Heilman) Lindsay and Mrs. H. L. (Goldie Heilman) Grote joined the "club" in times past, and all are still active and young in spirit.
     Last April, Theta Alpha gave a luncheon for the ladies of the Society, and the toastmistress, Mrs. Gareth Acton, called on two of those young in spirit members, Rene and Elise, to give prepared speeches on home and church life, then and now.

569

Two slightly younger women, Miss Edith Cranch and your reporter, were also called on to speak. Some real thought, work and fun were put into it, and we never had a better luncheon.
     The social committee, Mr. and Mrs. Gareth Acton, sponsored a very successful "Spring Dance" in a gaily decorated church auditorium. There was a buffet supper, eaten by candlelight at card tables; and the entertainment of song and dance and skits had to be seen and heard to realize how much fun was had by all.
     Our school closing had five graduates this year, each one giving a paper on a subject of their own choosing. Hard work and original thinking were shown in these papers. Mr. Murray Carr gave the graduation address, in which he advised the graduates to develop their individual talents. He reminded us that we cannot all be Indian chiefs; some of us must just be Indians, but good Indians. The graduates were: Gordon Acton, Yvonne Alden, David Carr, Christopher Ebert and Kathleen Glenn.
     We are sorry to say goodbye to Helene Howard as our primary grades teacher. At the last Friday supper of the season we honored her with a gift of money and a bracelet. Helene goes to a position of teaching and studying at Pitt University. Mrs. Kendig (Marion Cranch), who formerly taught in our school, will return to teach in the mornings. She has also been giving valuable service in teaching piano to our children and playing the organ on Sundays. The organ has been played also by Mrs. Franz Sammt (Julie Stevens) and Miss Zoe Iungerich, and they have been assisted in the large contribution they make by two young girls, Margit Schoenberger and Linda Abele.
     During the summer the Sons honored Christopher Glenn, a student Bryn Athyn bound, at a combined supper and meeting at the home of Ed Lee. Theta Alpha earlier had honored Martha Alden with a shower at the home of Mrs. John Schoenberger. So far we have not had a party for new students.
     On July 16, Mr. Charles H. Ebert, Jr., was married to Mrs. Priscilla Bell. We want to welcome Mrs. Ebert, and we hope that she and her children feel at home here in our Society.
     As the Supreme Court has taken Bible reading out of the public schools, much is left to be done by our church, because we believe that the Word and the Writings are the Word of God, the source of all truth. Our school daily teaches the truths of the Word. Last year we had an enrollment of 33 pupils, but, unfortunately, there are six families with children of school age who live out of town. Their need has been met this summer by the minister giving a talk to the children. The younger children retire to see slides of scenes from the Word. These slides were lent to us by the Bryn Athyn Church. Kenneth Blair, under the pastor, has been in charge of Sunday school. During the summer he has been assisted by Mrs. A. H. Lindsay, Carol and Al Lindsay, and Mrs. Bill Heilman. During the rest of the season the flannel- hoard was used for visual education. Others have helped with this, and it has been most effective.
     Captain Marlin Ebert has just returned from a year's service in Viet Nam. His wife, Linda, is all smiles. Over half of our adult members attended the Assembly at Oberlin College. What a thrill it was to find 600 people who believe as you do, that the Heavenly Doctrine of the New Jerusalem is the Word of God, and that it is to be learned, lived and loved, and spread to others!

     Obituary. On May 31, two days after celebrating his 71st birthday, Elmer S. Horigan passed into the spiritual world. A beautiful resurrection service was held three days later. His sudden death was a shock to his family, and to all who called him, friend; but it was a nice way to go, to join his wife who had preceded him in death. Elmer was the most sincere and honest man you could know. He had true honesty both in his business and with his friends, for he never said one thing and meant another. How readily his kind are accepted in the other world! Elmer leaves behind a daughter, Mrs. J. (Patricia) Snyder, and two grandchildren. "He that overcometh shall inherit all things; and I will be his God, and he shall be My son."
     LUCILE S. BLAIR

570

     THE ACADEMY OF THE NEW CHURCH

     Enrollment for 1966-1967

Theological School     3
College               101
Girls School          106
Boys School          97
                    307

     LOCAL SCHOOLS

     Enrollment for 1966-1967

Bryn Athyn               411
Colchester               24
Durban               11
Glenview               129
Kitchener               29
Pittsburgh               32
Toronto               48
                    684

Total enrollment in Academy and General Church schools     991

     THE CHURCH AT LARGE

     General Conference. The 159th meeting of the General Conference was held in Paisley, Scotland, June 20-24, 1966. The Rev. H. G. Mongredien was elected president; his predecessor, the Rev. E. R. Goldsack, became vice president; and the Rev. C. H. Presland was re-elected secretary. Later, Mr. Mongrediens name was placed in nomination for the presidency for 1967-1968, on the ground that the proposals put forward in his presidential address required two years of study before being adopted or rejected. This was the only nomination, and after lively debate on the issue of what would be virtually a two-year's presidency it was accepted with enthusiasm. In the course of Conference proceedings pleasure was expressed that events in the past year had helped to make the Conference, the Convention, and the General Church in the United States and Britain feel closer. The report on the Book of Worship stated that certain parts had been duplicated and were ready for use in the church. The ad hoc committee on periodicals was reappointed to make a further twelve months' study. Conference is hard pressed for ministers, and a proposal of provincial ministries serving areas rather than societies was favorably received as something that might be tried on an experimental basis. Satisfaction was expressed with the progress of the West African Mission in Nigeria and it was reported that inquiries had been received from Ghana. The Rev. Wynford G. Whittaker became an Ordaining Minister.
     Europe. Through the medium of a Quarterly Bulletin the formation of an association of the New Church on the European continent has been announced. The Association, under the presidency of the Rev. Alfred G. Regamey, was formally organized at a meeting held in Zurich, Switzerland, on August 28, 1965, at which the Rev. Richard H. Tafel, 991 president of Convention, was guest of honor. Member bodies are those organizations of the New Church in France, Germany, Italy and Switzerland which are affiliated with the General Convention, and the founding of the Association is the result of several years of work by the ministers who serve them. These bodies will retain full autonomy; but the new federation, the Continental Association of the New Church, will work to strengthen the bonds which unite them, to further the use of propagating the teachings of the New Church, to encourage the forming of new centers in continental Europe, and to undertake such united actions as may he deemed advisable. Headquarters will be in Switzerland.
     West Africa. Reference is made in the NEW-CHURCH HERALD to the only New-Church Grammar School for the Mission in Nigeria. Founded in 1962 as a co-educational school for both boarding and day students, the school has an enrollment of 300. The staff consists of the principal and fourteen assistant masters.

571

ADDRESS UNKNOWN 1966

Announcements

The General Church office has made every effort to locate the following persons whose addresses have been unknown for more than three years. If any readers have information that would make it possible for contact with these people to be regained, please send it to the Rev. Robert S. Junge, Secretary of the General Church, Bryn Athyn, Pa. 19009.

Members

Mrs. Cyril Binks
Mrs. Samuel Blythe
Mr. Emeric Lorand
Mr. L. Edward Shuck, Jr.
Miss Anne E. Stielowe
Miss Marie Ziegler

Others

Mr. Wilkins L. Anderson
Mr. Stewart Faulkner
Mr. Fergus D. Joy
Mr. Fred Pelly
Mr. Charles M. Ross
Mr. Richard S. Synnestvedt
Mr. Lawrence C. Wiley
DIVINE PROMISE 1966

DIVINE PROMISE 1966

"Although these things [the distinctions between the spiritual man and the celestial man] are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment" (Arcana Coelestia 4402: 3).

573

BETHLEHEM EPHRATAH 1966

BETHLEHEM EPHRATAH Rev. WILLARD D. PENDLETON 1966

573

DECEMBER
     "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)

     In the days when Herod was king of the Jews, Bethlehem was a small village lying in the hill country of Judea. Unlike the great city Jerusalem, it had no profitable markets or palaces of kings. Yet despite the fact that it had no place in the affairs of men, it was a place of historical importance in that it was here that David, the greatest of Israel's kings, had been born. Thus among the inhabitants of the land it was commonly known as the city of David. Of even greater interest, however, was the prospect held out by the prophet Micah, who in speaking of the Messiah who was to come, had identified Bethlehem as the place where He was to be born. Had he not said: "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"? Yet in all probability there were few in the days of Herod who recalled this saying of old, for in these later days few were concerned with these things.
     But it came to pass in the darkness of the spiritual night which enveloped all humanity, that the angel of the Lord appeared to certain shepherds who were watching over their flocks in the hill country round about Bethlehem. "And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord."* That which had been promised by the prophets had at last been fulfilled. Thus "the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us."**

574

     * Luke 2: 10, 11.
     ** Luke 2: 15.
     Who these shepherds were we know not, but what they represented is revealed, for by shepherds are signified the truths of faith which lead to the good of life; and in this instance the reference is to those truths which are acquired in childhood from the letter of the Word. It is by means of these primitive truths that the Lord inspires in the heart of the child an affection for what is good. Hence in the Writings they are referred to as remains of truth, in that they remain with man as long as there is in him any disposition to be led by the Lord.

     Thus at this season of the year, when the story of the Divine Child is retold, there are many who are momentarily affected by the delight which as children they perceived in the reading of the Word. But Herod is king in Jerusalem, and in their concern for the things of this world, few give more than a passing thought to what seems to many to have been nothing more than an historical event which took place almost two thousand years ago. Hence the familiar persuasion that the Scriptures, while they may be of use in the moral training of children, have no place in the determination of human affairs in this advanced and enlightened age. But what men fail to perceive is that the Word in its letter contains a spiritual sense, and it is in the spiritual sense of the Word that the Lord is born among men at this day.
     We can understand, therefore, why the Lord was born in Bethlehem, and not in some other place. Had He been born in any other place the Scriptures could not have been fulfilled, for by Bethlehem is signified the spiritual sense of the Word; and by Ephratah, as it was known in former times, is signified the letter of the Word. Hence it is said in the Writings that the Lord chose to be born there because He is the Word.* That also is why the prophet Micah referred to Bethlehem as Bethlehem Ephratah, in that the Word in its spiritual sense and in its letter are not two, but one Word.
     * AE 700: 9.
     There is reason to believe, therefore, that of all the cities of Judah which are mentioned in the Word, Bethlehem was the most ancient in origin. We have no direct evidence of this. We assume it from its representation; for "in the beginning was the Word,"* and in order that the antiquity of the Word might be represented, it is highly probable that Ephratah was selected to represent the Word because of its antiquity. One thing, however, is certain: Ephratah was a habitation in the days of the Ancient Church, and in the minds of the men of that church it was associated with the Lord's coming.

575

How else can we account for the statement in the one hundred and thirty-second Psalm, where David, in speaking of Him who was to come, referred to Bethlehem as Ephratah, saying: "Lo, we have heard of Him in Ephratah; we have found Him in the fields of the forest; we will . . . [come] into His habitations, we will bow ourselves down at His footstool."**
     * John 1: 1.
     ** Psalm 132: 6, 7. See AE 684c:27.
     It cannot be said that this obscure reference to Ephratah as the place where the Lord was to be found constitutes a specific prophecy of the place where He was to be born. It does indicate, however, that the later day prophecy of Micah was not without precedent. It also suggests that the men of the Ancient Church knew where the Lord was to be born. But with the fall of this church and its gradual decline into idolatry, the knowledge of representatives and significatives was lost. Nevertheless, some knowledge of these keys to the Scriptures must have persisted among the descendants of the Ancient Church who inhabited the land of Canaan at the time of the conquest. It could have been through them, or through some fragment of the Ancient Word which they possessed, that David was introduced into the knowledge of the function and significance of Bethlehem. All prophecy must have had some basis of reception in the mind of the revelator.

     In this the reception of the Divine doctrine by the individual does not differ from the spiritual history of the race. The acknowledgment of the Lord in His Divine Human has its origin in the deeply hidden states of childhood. Were it not for the fact that in infancy and childhood the Lord inspires in the mind those affections of innocence which receive Him at His coming, no man would be disposed to faith. It is this which prompts the cynic to say that all faith is emotional. There is a truth in this, although as stated it is intended to disparage man's inclination to believe in God. The truth is that in its origin all faith is affectional. Were the child not stirred with delight by the thought of God, faith would not be possible. But the time comes when faith must be supported by reason; that is, when that which is received in the will must be presented to the sight of the understanding. If not, it will in time be rejected. That is why He of whom we have heard in Ephratah must in time be born in Bethlehem; or, what is the same, why He to whom the letter of the Word testifies must in time be made visible to the sight of the understanding as the Divine doctrine. "Let us . . . go [therefore] . . . unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us."*
     * Luke 2: 15.
     That which the Lord hath made known to us is the doctrine of the Divine Human. It is in this that the faith of the New Church differs from every other faith. This faith is that there is one God, who is the Lord Jesus Christ, and that it is He who is born to us this day in Bethlehem of Judea, that is, in the spiritual sense of the Word. To understand the doctrine of the Divine Human, however, we must elevate our thought above the idea of the Lord as a person and think of Him from His essence; that is, from the acknowledgment that He is Divine Man who in essence is Divine love and wisdom. If this seems abstract it is only because we are not accustomed to thinking in these terms. It can be understood, however, by way of analogy. Our analogy is found in the man whom He created after His own image and likeness. For what is man but a form receptive of love and wisdom? Were this not so he would not be man; for man is not man because he possesses a human figure, nor because he is motivated by instincts, but because he is capable of doing what is good and perceiving what is true. It is in this that man differs from all other forms of creation, and it is in this that his humanity consists.

     To know man, therefore, we must elevate our thoughts above the idea of man as a person. While it is true that he is a person, his personality is but a manifestation of a deeper reality which in essence is man. The same is true of the Lord. He, too, is a person, for He came into the world as a person, and it is as a personality that He is known to men at this day. But in essence He is love and wisdom, even as we are forms receptive of His love and wisdom. To know Him, however, we must seek Him where He may be found, that is, in His Word, for it is in the Word that His love and His wisdom are revealed to the sight of man's understanding. There is no other way in which we may come to know Him. The reason for this, as the Writings teach, is that the Word is the medium of conjunction between God and man. Hence the statement from the work, Conjugial Love, that "the Word is the medium of conjunction; because it is from the Lord and thus is the Lord."* It is this which men fail to perceive at this day.
     * CL 128.
     For the most part, men think of the Word as a book which testifies to those things which were seen and heard by the prophets and the evangelists. Some hold that in this they were inspired, whereas others do not. But in either case what they fail to perceive is that the Word contains a meaning that is not apparent in the letter of the text. It is in this sense, the Writings say, that the Divinity of the Word resides.* It is, then, as the Word that the Lord is presented to the sight of the understanding. In no other way can we form a true idea of Him.

577

Hence the repeated teaching of the Writings that "the Lord is the Word."** And because He is the Word, He is also the Divine doctrine, for as the Writings state, "the Word is doctrine."*** Thus it was that in later days a great wonder was seen in heaven; namely, a woman clothed with the sun, who gave birth to a Man Child who was to rule all nations.**** He it was of whom the prophets had spoken, and He it was who was born in Bethlehem of Judea in the days of Herod the king. Yet there was a difference, the difference being that He who was born in the days of Herod is revealed to us in the Scriptures as Divine Man in His own Divine person; whereas He who was born in heaven is revealed to us in the spiritual sense of the Word as Divine Man in His own Divine Human; that is, as the Divine doctrine.
     * SS 18.
     ** SS 100; DP 172; TCR 263, 272 777.
     *** AC 3364.
     **** Revelation 12: 5.

     Because few at this day credit the possibility of an authoritative statement of truth, there are few who are prepared to receive Him. Nevertheless, in this day as then, there are shepherds abiding in the field keeping watch over their flocks by night.* In every affection for good there is interiorly present a disposition to faith, and it is to these affections that the Writings are addressed. That is why it is so important that the letter of the Word be preserved among men. While it is true that men do not understand it, and in their confusion they have lost sight of its purpose, nevertheless it is the source of those primitive truths which open the way to the perception of the Divine doctrine. They are those shepherds who watch over their flocks throughout the long watches of the spiritual night which has descended upon all mankind; and it is they to whom the glad tidings of the nascent doctrine of the Divine Human will yet be revealed. "For unto you is born this day in the city of David a Savior, which is Christ the Lord."**
     * Luke 2: 8.
     ** Luke 2: 11.
     In this let us not underestimate the power of those primitive states of innocence which the Lord Himself has provided in order that men may be led to the perception and acknowledgment of His Divine Humanity. While it is true that with the race, as with the individual, it may seem as if there is no hope of a return to faith in Him, it is because we think from appearances rather than from the reality. The reality is that at this day the Lord is born again in the spiritual sense of the Word, and while there are as yet few who perceive His Divinity, this will not always be so. For as the prophet Isaiah said: "There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of His roots. And the spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding.

578

And it shall come to pass in that day, that the Lord shall set His hand . . . the second time to recover the remnant of His people."*
     * Isaiah 11: 1, 2, 11.
     There can be no mistaking the meaning of this prophecy. The reference is to the Word in its second coming. This is the Branch which shall grow out of the stem of Jesse; that is, out of the Word as revealed in its letter. At this day, therefore, "the Lord [has again] set His hand
     to recover the remnant of His people."* With the birth of the Divine doctrine, the Lord has opened the way whereby men may at last enter with understanding, and therefore with conviction, into the acknowledgment that He who was, and is, born to you in the city of David is He of whom all the prophets from the beginning have spoken. He is that Child of whom Isaiah said: "His name shall be called Wonderful"**; He is that Son who is born of a virginal affection of truth, which is represented in the Scriptures by Mary; He is the Man Child who was born in the wilderness mentioned in the Apocalypse; and He it is who at this day is revealed in the doctrine of the Divine Human, which is the spiritual sense of the Word. "Let us . . . go [therefore] . . . unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us." Amen.
     * Ibid.
     ** Isaiah 9: 6.

LESSONS:     Psalm 132: 1-6; Micah 5: 1-7. Luke 2: 1-20. AE 700: 9; TCR 363.
MUSIC:     Liturgy, pages 531, 535, 524, 536.
PRAYERS:     Liturgy, nos. 12, 93.
WHY THE LORD CAME ON EARTH 1966

WHY THE LORD CAME ON EARTH 1966

"Lest therefore men who have removed themselves so far from the Divine, and have become so far corporeal, should worship wood and stones; and lest they should worship some man after his death, and thus under him some devil, and not God Himself, because they could not in any way perceive Him, and thus everything of the church should perish, and with the church the human race, the Divine itself willed to assume the Human and to make it Divine" (Arcana Coelestia 4733: 2).

579

SEEING THE LORD IN HIS COMING 1966

SEEING THE LORD IN HIS COMING Rev. KURT H. ASPLUNDH 1966

     A Christmas Talk to Children

     If you were to be asked, What is the most important thing about Christmas? all of you would probably answer: This was the day that the Lord was born on earth as a Man. And that is true. That is the most important thing about Christmas. But there is another important thing also which we must not forget. Not only had the Lord to be born upon earth, men also had to see Him. Remember that! There were two important things. The Lord had to be born, and men then had to see Him.
     Now many things happen in this world that we do not see. Perhaps many of the gifts that you have received today were made by people you have never seen, and it does not matter that you never saw them. But the Lord came on earth to do a very special kind of work, and it demanded that He be seen. This was a little bit as it is with a truth. A great truth may be written down in a book, and there it is. It has been born into the world. But suppose no one ever took that book off the shelf, and no one ever opened it and read that truth. Then it would not do any good, would it?
     It was the same way with the Lord. If the Lord had been born on earth, but no one had ever seen Him, or heard Him teach and listened to Him, then His work could not have been accomplished. So it was important not only that the Lord be born on earth but also that men should see Him. Now you will remember, because you have heard the story of the Lord's birth many times, that there were two kinds of men who came to see Him in order to fulfill this second part of Christmas. First there were those who were nearby in the fields of Bethlehem, guarding their sheep; lowly shepherds of the fields. But on the night of the Lord's birth the angel appeared to them and told them that the Lord was born on earth. The shepherds then went to see the Lord, and when they had done so they went and told others, so that they, too, might see Him.
     The other kind of men who came to see the Lord were from a far distant land. These were very different from the shepherds. They were not lowly or simple, but were wise men in their own country and were called magi.

580

They knew about the prophecies of the Lord's advent, and when they saw His star in the east they gathered together their belongings and prepared for a long journey. In due course they came to the city of Jerusalem, but they did not see the Lord there because He was in Bethlehem. However, when the priests read the prophecies that the Lord would be born in Bethlehem, then the wise men went toward that little town from Jerusalem. They again saw the star that they had seen in the east, and that star went before them until it came and stood over the place where the young child was. And then it is said that the wise men went into the house and saw the Lord. They saw Him with their eyes, and that was very important; and they fell down and worshiped him.
     Think of those shepherds. What kind of men were they? They had work to do. They were guarding their flocks by night in the fields. Many times your parents have to watch over you children by night. They have a responsibility to take care of the little lambs the Lord has given to them. We all have responsibilities that we are to carry out. Sometimes it is very difficult to do this. It is as though the night had come. Things do not seem to go well. It was in the night that the shepherds worried most of all about the wild animals that might come to steal from their flocks; and there are times in our work, as men and women, when we worry more than at others about things going wrong. If we then do our work, we are like the shepherds who watched their flocks by night; and the Lord gives hope to get through the night.
     Now the wise men were different because they came from afar. In order to see the Lord they had to travel. They had to make a long journey, step by step by step. So there were these two distinct kinds of people who saw the Lord; and there were others, not good people, who did not see Him. Take Herod, for example. He wanted to see the Lord, but only that he might kill Him. Herod was afraid of the Lord, for He was said to be a king, and Herod wanted to go on being the king. So the Lord protected Himself from that wicked man. The star which led the wise men did not appear to him; he could not see the Lord because he was a wicked man.

     As you know, the Lord came on earth many hundreds of years ago. But He has come on earth for every single person, not just for people who lived here long ago but for every one of us even now; and what was true then is true now. Not only must the Lord come for us, but we must see Him. We ourselves must learn to see the Lord, and there are two ways in which we may come to see Him. These are like the two different kinds of men who saw the Lord when He was first born. There is in our minds something that is like those shepherds in the fields by night: that which takes responsibility, that which loves to look after its work and its responsibilities.

581

The things we love we look out for, and this we do from our hearts. The Lord must come to our hearts, even as He came and showed Himself to the shepherds. He can come to our hearts, and give us strength and the hope that the good things we are trying to do will be done by His power and His might.
     The other part of our minds which must see the Lord is like those wise men who came from afar. That is our understanding, or our wisdom. This part of the mind sees the Lord in a different way from the heart. The heart responds to the Lord immediately when He comes; when He gives us feelings of hope, we at once feel the comfort of knowing that the Lord is with us. But with the understanding we must go a long distance, step by step, to see the Lord, even as did the wise men. We must learn about Him, even as you children are learning about Him in your homes and in your school, in worship and in church. As you learn about the Lord, you are like the wise men who were coming to see Him: following a star, following the announcement of the Lord that is given in the Word, and learning about Him, little by little, until you come to the place where the Lord lies. Then you will he able to see Him, to fall down and worship Him, and to open up your treasures-the things which the Lord has given you-and to make some return to the Lord.
     But you cannot see the Lord, cannot see Him in your minds, until you are prepared. This is the wonder of Christmas for us: to know that the Lord has been born and that we can come to see Him in our hearts and in our minds. When we do this, we will be like those shepherds who said: "Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us." Not only that, but we will be like those wise men who, when they came into the house and saw the young child, fell down and worshiped Him. Amen.

LESSONS:     Isaiah 11: 1-9. Luke 2: 8-16. Sacred Scripture 26: 3-5.
MUSIC:     Liturgy, pages 517, 513, 535, 530.
PRAYERS:     Liturgy, nos. 12, C9.

582

MAN: A FORM OF USE, A VESSEL OF LIFE 1966

MAN: A FORM OF USE, A VESSEL OF LIFE Rev. B. DAVID HOLM 1966

(Delivered at the Cathedral service on Charter Day, October 21, 1966.)

     Today we are observing our fiftieth celebration of Charter Day. It is a day set aside to commemorate the granting of a charter by the State of Pennsylvania in 1877 to the Academy of the New Church. It was this charter that gave the Academy legal right to establish its schools-its distinctive New Church schools. But because of the very nature of the Academy schools, we celebrate today far more than the granting of our charter. We celebrate the uses of the Academy-the use of New Church education. This is clear from the very wording of the Charter. In it the stated purposes or uses of the Academy are as follows: "propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church . . . promoting education in all of its various forms, educating . . . for the ministry . . . publishing books . . . and establishing a library."*
     * Article II.
     Each one of these purposes is a use; they are active, practical uses of fostering the Lord's church upon earth through distinctive education. Now, in order to educate, we must enter into the uses of education; and in order to become educated we must enter into the uses of education. This is certainly in accord with the Divine purpose in education; for, as we read in our lesson from the Writings, the Lord's purpose in all instruction and learning is that "the very life may consist in use, and be a life of uses."* Use must ever be the final goal of New Church education and the final goal of each individual New Church man.
     * AC 1487.
     Why is this? Because in the performance of uses from love we have the entire meaning and purpose of life. In the Heavenly Doctrine we are taught that "nothing but use is regarded by the Lord in His kingdom."* This being the case, it is well to remind ourselves of what use truly is and of what a life of use involves. For it is use that brings each one of us here today-the common use of New Church education. It is this use that welds us together into that larger form of use which is the Academy. Each one of us has something to contribute to this larger use, and each one of us has something to draw from it. It is the members of the faculty who are to present the use of New Church education.

583

It is the students who are to partake of the use of New Church education. It is the parents and alumni who are to promote the use of New Church education.
     * AC 1097: 2.
     Let us mark well the following teachings from the Writings regarding use, for in them we find the source, purpose and goal of our distinctive educational system. "Uses are nothing but works for the neighbor, our country, the church and the Lord's kingdom."* "All works of charity are uses."** "Good is nothing but use."*** "Use is the neighbor."**** "The Lord is . . . use itself."***** Therefore "to love the Lord and the neighbor means . . . to perform uses."****** Yet uses "must not be said to be uses from man for the Lord's sake, but from the Lord for man's sake, inasmuch as in the Lord all uses are infinitely one, but in man there are no uses except from the Lord; for man cannot do good from himself, but only from the Lord."******* "For use flows in from the Lord . . . according to order," and the inflowing use produces the forms which are to receive it and adapts those forms and then proceeds through them."******** From this it is said that man is a form of use.********* So it is that "the use that a man loves determines his life and distinguishes it from others . . . not indeed the use itself, but the love of the use."**********
     * AC 6073.
     ** AC 5148.
     *** AC 4926.
     **** AE 1193: 2.
     ***** DLW 230.
     ****** HH 112:2.
     ******* DLW 335.
     ******** AC 4223: 2.
     ********* Love IV, V (Headings); HH 517: 3.
     ********** AC 4459e.

     Now this development of man into a form of use is through the gradual process of regeneration-regeneration which is described as "the love of self becoming the love of use."* Just as man is regenerated by the love of use, so it is that the three degrees of his mind are opened by the love of use. The first or natural degree is first opened, and this by means of knowledges which lead to the natural uses of life in the world. The spiritual degree of the mind is opened by a spiritual love of uses, which is charity toward the neighbor. Lastly, the celestial degree is opened by a celestial love of uses, which is love to the Lord.** In this way man is conjoined to heaven and prepared to enter it***; and to enter heaven is to enter into eternal usefulness.****
     * DP 233: 5.
     ** DLW 237.
     *** HH 112: 2.
     **** AC 1097: 2.
     From these passages we can see that all that is truly human is contained in the simple term, use. The Lord, who is the Divine Human, is use itself. Man, who is the finite human, is a form of use. That each person who enters our schools may become such an eternal form of use-this is the goal of New Church education; and it is education indeed.

584

     This central truth of education can be stated in another way. Man is to become a vessel of life. "Man," we are taught, "is a mere organ, or vessel, which receives life from the Lord."* This statement of doctrine holds true of each thing that is within man, from highest to lowest. Each thing within us is a vessel, a receptacle, of the Lord's life. Man's soul is a receptacle, as is his celestial degree.** Man's spiritual degree is the receiving vessel for his celestial degree, and his natural degree is the vessel of the spiritual.*** It is through these vessels of various degree that life from the Lord flows into man-into the entire man. Every scientific, each knowledge, all the rational concepts which we learn: all are intended only as vessels for man's conscious reception of spiritual truths and celestial affections, which in their turn are but vessels receptive of Divine wisdom and Divine love. Man is simply a vessel of life.
     * AC 3318: 2. Cf. SD 3759.
     ** See AC 1999.
     *** SD 2688.

     This twofold concept of man as a form of use and as a vessel receptive of life has had a profound effect upon the New Church philosophy of education. If man is to become a form of use, then he must be formed by use itself, by the Lord. If man is to become a proper vessel of life, then he must become receptive of life, receptive of the Lord. In our educational philosophy there can be but one authority; and that is the Lord Himself, as He reveals Himself in His Word.
     This same twofold concept of man has profoundly affected the goals of New Church education. Simply stated, these goals are, eternal usefulness in the Lord's kingdom and eternal reception of the Lord's life. Yet these two goals are not two but one, for use is ever reception of the Divine life, the human form of use is ever the human vessel receiving the Lord.
     Such a goal in education has in its turn profoundly affected the method of teaching in the Academy, and in many instances it has affected the selection of subject-matter as well. The ideal of our teachers is to present each thing taught-be it a scientific, a knowledge or a rational principle, and this includes the knowledge of the Word and of doctrine the ideal is to present each thing as a form of use. Why is this? It is because a person is greatly aided in becoming a human form of use if the things he learns are presented as tools of use which he himself can put to use, and this at varying levels and in varying ways. But the ideal of the New Church teacher is more than to present the use or purpose of the thing taught. Such a teacher knows that each thing properly presented and properly learned can become a vessel receptive of spiritual and celestial things-of heavenly things, and thus of use. Ideally this can be true of every single thing learned. We are taught that every worldly knowledge is intended by the Lord to become such a vessel of use.*

585

     * AC 1472, 1964.
     Thus mere knowledge for the sake of knowledge is to be rejected in our philosophy of education. Knowledge must look to use, for use is the vessel of all genuine good and truth. In our efforts to foster, and to benefit from, our distinctive education, we must seek out the ways to instill and to receive such vessels of use; for these are the only receptacles in which Divine and heavenly things can be received in natural life, and so be ultimated, illustrated, confirmed, and thus returned to the Lord in life and love: in which return we human vessels are also returned to Him in His eternal kingdom. This is happiness indeed, for heavenly happiness is ever "in use, from use, and according to use."*
     * AC 454: 2.

     Yet how do we present knowledge in such a way that it becomes such vessels of use? How do we receive such vessels of use? In generals we can have quite a clear understanding. By means of a particular earthly knowledge we are to present and demonstrate its use, and in so doing we are to try to illustrate and confirm something of love to the Lord and charity toward the neighbor which is involved in the use of the knowledge in question. In short, we, teachers and students, are to strive to present and to receive the spiritual in the natural and direct it to use. This can be said to be the method of New Church education.
     In generals it is clear, yet in particulars it is difficult to apply this method, for natural interferences arise and obscurities as well. Yet if we maintain the ideal we can welcome such difficulties; for in our gradual solution of them over the years not only will we have greater and greater illustration as to particular applications, but also we will find that our appreciation and understanding of the ideal will have grown and matured.
     It is even questionable whether this ideal of using each natural knowledge to present the spiritual will ever be fully achieved on the natural plane. Yet this will not indicate failure if we continue to approach the ideal in new and better ways. Indeed only such an attitude can assure our individual fulfillment of the ideal in the Lord's eternal kingdom.
     It is relatively easy to point to our own failures in this ideal, and easier to point to the failures of others. It is harder to see the successes. Yet it is our especial duty to view our successes, for it is essentially upon success that we build for the future. When some department of the Academy, or some teacher, succeeds in even a small way in presenting the Lord and the neighbor through an organized presentation of natural knowledge, then that is success. When a student sees something of the Lord's workings and service to the neighbor through a knowledge he has learned at the Academy, then that is success.

586

     Of course, the success is the Lord's; yet He has achieved it in and through us-in and through human vessels of use. A vessel, a receptacle, must stand upright to be filled. Genuine humility is an upright position-a standing straight, eager to be filled with uses by the Lord. False humility is a prone position, preoccupied with unworthiness and failure. A prostrate vessel cannot be filled.
     To become vessels of use we must stand upright. The upright man is such. We must learn this well; for there are times when each of us must stand alone in an indifferent and sometimes hostile world-stand alone and upright as a vessel of use.

     The Academy, then, is made up of individual and unique vessels of use bound together by a common use, the use of New Church education. And this is a great use. The church, the entire world, indeed the whole of the Lord's kingdom, relies upon it. And we have been called to this use, each person here in some measure; called to present, to partake of, and to promote this great use. What a privilege is this! Nowhere else in the world do we have the privilege of presenting such education for eternal life, the privilege of receiving such education, and the privilege of supporting it. Each of us has been called, despite our limitations. We need have no doubt of this, for we can know it from the Lord's own words to His disciples: "Ye have not chosen Me, but I have chosen you."*
     * John 15: 16.
     Let each one of us serve this use well, and take this opportunity of Charter Day to pause in our active uses of education to contemplate the purposes of that education. And let us allow the happy bonds of common use to be strengthened among us that each in turn may be strengthened in his particular calling to promote this use which we all love. Let us go forth from this cathedral rededicated to the principles, goals and modes of distinctive New Church education.
     In the words of Isaiah the prophet we find summarized the principles, goals and modes of what we are striving to achieve. It is simply this, that each one of us might "bring an offering in a clean vessel into the house of the Lord."*
     * Isaiah 66: 20.

587

DIVINE FORCE OF ATTRACTION 1966

DIVINE FORCE OF ATTRACTION Rev. ERIK SANDSTROM 1966

     Life is true and beautiful. It is only the inborn nature of man that thinks and feels differently. Tending to inferior loves, as he does, man views truth as difficult and life in general as an opponent. What he hears of the Lord, heaven and eternal life is reluctantly accepted as interesting to his understanding, but not to his heart. That is why the Lord speaks of Himself as the adversary of man, saying: "Agree with thine adversary quickly, whiles thou art in the way with him"*; and that, too, is why most of the commandments come in terms of "Thou shalt not." The angels do not know the laws of their God in negative terms. To them, life is true and beautiful, and they eagerly love to learn more concerning its nature and the order according to which it operates; and what is natural to angels can become natural to men.
     * Matthew 5: 25.
     To this end the Divine Spirit that is with man constantly operates as it were to lift him out of himself; drawing him away from purely carnal and terrestrial loves, and causing him to taste from time to time the blessing and peace of higher and truly human loves. "O taste and see that the Lord is good: blessed is the man that trusteth in Him."* This is in the hope, so to speak, that man may remember afterwards, and may try of his own willing effort to oppose his folly and to receive the Divine grace that would keep him in interior states. It is human for such states to govern, and for the senses of the body and their delights to be subordinate; and it is animal-like for the reverse order to apply.
     * Psalm 34: 8.
     The drawing power of the Divine is felt as conscience. It is obvious that when resistance on the part of man ceases, that power is not felt as an opposing force but as conjunction; and in that conjunction there is exquisite peace. Actually, the drawing power of the Lord is of His Divine love. Love longs for conjunction, and it is inscribed on its nature to attract to itself. A heavenly love, such as the angels have, attracts to itself in order that it may bestow riches upon others; the Divine love infinitely so.
     It should be known that love is the greatest power in the world. Power does not have to be fierce to be strong. When storms are over us, the Lord rebukes in a most gentle voice, saying: "Why are ye fearful, O ye of little faith"; and He commands the winds and the sea, and there is a great calm.*

588

Elijah, too, experienced this gentle power on Horeb, the mount of God, when fleeing from king Ahab and his wicked queen, Jezebel. "And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?"**
     * Matthew 8: 26.
     ** I Kings 19: 11-13.

     The fact that love is power is proved by experience, for all men long for it. Some may be embarrassed to admit this; fearing, perhaps, a show of sentimentality, or reacting impatiently because they have been starved of it. A person who does not feel loved is a lonely person-the most lonely person in the world. Frequently he rushes foolishly into excessive social life or the like in order to make up for his interior emptiness. But he is only fleeing from himself, from the Ahab and Jezebel within himself, and his loneliness does not depart. He is not without respect for the things of God, but he fears the opposing forces-is engulfed by the sphere of the world. Elijah said: "I have been very jealous for the Lord God of hosts: because the sons of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left."* But the Lord commands him to assemble the swords of the Lord, and to return. "Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay."**
     The same is seen also with children. A child who is loved, and is at the same time introduced into a proper order, is a happy child. The best things within him are drawn out, and he is yielding, co-operative and gay. It is the child who is starved of love who is difficult: the child who is rebuked more than he is encouraged, who is dealt with impatiently rather than listened to and understood.
     * I Kings 19: 14.
     ** I Kings 19: 15-17.
     Fear comes in when love goes out. We live in a world haunted by fears. But this was foreseen, for the Lord said: "Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. . . . And because iniquity shall abound, the love of many shall wax cold."*

589

     * Matthew 24: 7, 12.
     But in the midst of this chaos there is the promise: "And I, if I be lifted up from the earth, will draw all men unto Me"*; or, as the Lord said earlier: "No man can come unto Me, except the Father which hath sent Me draw him."** The "Father" is the Lord's Divine love. The same thing is contained in the following, where the spiritual sense is almost naked: "He that believeth in Me, though he were dead, yet shall he live."***
     * John 12: 32.
     ** John 6: 44.
     *** John 11: 25.
     The Lord was "lifted up from the earth" by His glorification. Yet His glorification was not an end in itself, but a means to an end. The teaching on this point is as follows:

     "The Lord, when speaking of His union with the Father, immediately speaks, and without a break, of His conjunction with the human race; for this was the purpose of the union. This is evident in John: 'That they may be one; as Thou, Father, art in Me, and I in Thee, that they also may he one in us' (John 17: 21)
     from which it is plain that the Lord in the union of Himself with the Father had in view the conjunction of Himself with the human race, and that He had this at heart, because it was His love; for all conjunction is effected by love, love being conjunction itself. Again, in the same Gospel: 'Because I live, ye shall live also. In that day ye shall know that I am in My Father, and ye in Me, and I in you' (John 14: 19, 20). . . . From this likewise it is plain that the Lord in the union of His Human Essence with His Divine Essence had in view the conjunction of Himself with the human race, and that this was His end, and this His love; which was such that the salvation of the human race, as seen in the union of Himself with His Father, was to Him the inmost joy."*
     * AC 2034: 2, 3.

     It is clear from this that the Lord's being "lifted up from the earth" was a two-stage accomplishment: first, His union with the Father, that is to say, His glorification; and then His conjunction with the human race. The first "lifting up" was accomplished when the human from Mary died within Him, and the all-conquering Divine made His Human essence totally one with itself. This was done through continual temptations, the last of which was on the cross. The temptation on the cross was cried out in the words, "My God, My God, why hast Thou forsaken Me?"* But His victory was sounded in His second loud cry, now in triumph: "Into Thy hands I commend My spirit."** These things are meant by the words added to the promise: "This He said, signifying what death He should die."*** His being "lifted up" was apparently a shameful death, and the Jews intended nothing else; but He suffered the sign of the cross to be a sign, not of death and defeat, but of victory.

590

Thus it was that the true "lifting up" was of an entirely different nature from what men believed at the time, and have believed ever since. The time has come when the true meaning must be known.
     * Matthew 27: 46.
     ** Luke 23: 46. Cf. Matthew 27: 50.
     *** John 12: 33.
     And the true meaning is known when it is perceived that His being lifted up is first in His own glorification and then in His conjunction with the human race. "If I be lifted up from the earth, I will draw all men unto Me." The first lifting up was redemption; the second was, and is, salvation. By His glorification the hells were subjected to His rule. This restored spiritual freedom, and that restoration was redemption. But afterwards men are invited to use that freedom as of themselves, responding as it were of their own accord to the Divine invitation. It is thus that love becomes reciprocal, and it is thus that conjunction is sealed. When this latter takes place, it is as if the Lord is lifted up a second time, for this is now done before man's wondering eyes and in his own heart. It was that second lifting up which was His final end; for "this was His love, which was such that the salvation of the human race seen in the union of Himself with His Father, was to Him the inmost joy."

     The Divine love that draws men to itself is the greatest power of all. It is the Divine omnipotence. In the Writings it is called a "force of attraction,"* and we read concerning it: ''The Lord is love itself and mercy itself. He wills to save everyone and to draw him with mighty power to heaven, that is, to Himself. From this everyone may know and conclude that no one can ever be conjoined with the Lord except through that which He Himself is."** Again: "By the proprium of his will man communicates with hell, and from hell and from itself this proprium desires nothing so much and so strongly as to cast itself down into hell; nor is it content with this, but desires to cast down all in the universe. Since man of himself is such a devil, and the Lord knows this, it follows that His 'remembering the covenant' means nothing else than having mercy on man, and by Divine means regenerating him, and drawing him to heaven with a mighty force, as far as man is such as to render this possible."*** Again: "There is actually a sphere elevating all to heaven, which continually proceeds from the Lord, and fills all the spiritual world and all the natural world; and it is like a strong current which secretly draws a ship. All those who believe in the Lord, and live according to His commandments, enter in to the sphere or current, and are elevated; but those who do not believe are not willing to enter, but remove themselves to the sides, and there are carried away by a stream which leads to hell."****

591

     * TCR 350.
     ** AC 1038.
     *** AC 1049.
     **** TCR 652.
     Nor are we left in uncertainty as to how the Divine love operates in drawing to itself. In doing so, it covers itself over with the truth of revelation, and thus speaks and reasons with man; instructing him, appealing to him and strengthening his hands. Here is a teaching concerning this aspect: "The Lord is Divine truth itself, or truth in its infinity, and He attracts all to Himself; but men and angels can follow the vein of attraction only according to their measure, because they are finite, the force of attraction to infinity still continuing."* We read still further: "This Divine truth which is from the Lord flows into the good with man, and by means of it draws the man to itself; for the life which is from the Lord has the power of attracting because it is from love, since all love has in it this power, inasmuch as it wills to be conjoined, so as to be one. When therefore a man is in good, and from good in truth, he is drawn by the Lord, and is conjoined with Him. This is meant by 'looking upward to the Lord.' But when man is not in good, thus not in truth from good, then, too, he is drawn by the Lord, but cannot be elevated, because evils and the derivative falsities turn themselves away."**
     * TCR 350.
     ** AC 8604: 3.

     The truth which is to turn the tide is in the Writings. Again redemption is wrought, for it is truth that makes men free.* But again there must be a second lifting up, so that the Lord may draw men to Himself. It occurs when man learns to love heaven, not merely to know about it; when he thinks from the truth, and not only concerning it; and when he lives the life of Divine revelation, and is not content merely to remember the description of it. Conjunction is the end in the Second Advent as much as ever it was in the first. In fact, it is now that the Lord is truly looking for it, for He knew that His first advent was to be fulfilled only in the second. Do we not read: "The Christian Church, such as it is in itself, is now first beginning; for the former church was Christian in name only, but not in reality and in essence"?**
     * John 8: 32.
     ** TCR 668. Cf. 700.
     In this new Christian Church it will again be discovered that life is true and beautiful; that genuine religion is man's friend, and not an awkward and disturbing element in his life; that fears are not necessary, or intended; and that loneliness may cease from all hearts forever. For "out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence."*
     * Psalm 50: 2, 3.

592

BOOK 1966

BOOK Rev. MORLEY D. RICH 1966

     A good book is a most precious thing. It can open a man's eyes to new things-to ideas and ways of life, to deep knowledge, and to secret thoughts and hidden reasons of which he has had no experience. It can extend and broaden his horizons, and it can lift his mind for a time out of the narrow rut of his daily life, with its small joys and its many petty vexations. Finally, it can show him something of himself: by comparison and contrast it can show him something of his own traits and characteristics, hitherto unseen and unrealized. Such a revelation of himself cannot but add, however small a part, to an honest and genuine inner humility.
     Yet none of these good uses of any book can be done for a man unless he understands in some measure its underlying meaning, significance and import, and unless he senses in some degree the spirit behind the words. Otherwise it remains for him a closed book-a book heavily sealed by the very words and expressions used in its pages. Thus an historical novel is nothing but an ordinary love story to him who does not see the social, political, economic, moral, rational and even spiritual views and implications of the author. In truth, all human history is but a sealed book to him who does not know of, understand and see the workings of the Lord's providence in all ages.
     All of these things are eminently true of the book of books: the written Word, or all Divine revelation of truth from ancient times. For this is perfectly adapted by the Lord to perform all the good uses of any book, but in a discretely higher degree-to the higher degrees of the mind; and it can therefore open a man's eyes to things eternally new-to the truths and goods of life, to secret and spiritual thoughts and reasons of which he had never even dreamed. It can extend and broaden his vision to infinite horizons; it can elevate his mind into heaven; and it can reveal his own inner nature to him as in a mirror, and can thus impart to him a true, spiritual humility.
     Yet it is true of this book as of all others: these high uses cannot be performed to a man unless he understands its underlying meaning in some small measure and senses, however vaguely, the spirit of the Lord within and behind the words. This book, however, remained closed to men and sealed during many ages. While they had possession of its letter or outer covering; while they could read what was written on its back, its outer sense; they could not, and would not, open it and learn what it really meant inwardly.

593

So, to the Jews, the books of Moses remained but the written literal commandments of an incomprehensible God of wrath-one who demanded certain things in return for His gift to them of the Promised Land. Their history was to them but the written record of their race, and nothing more; and the written reproaches and exhortations of their prophets they regarded as but the "dark sayings" of mysterious men. To Christians of later centuries, the Old Testament appeared as but an outmoded set of laws for a primitive and superstitious people, their strange history, and the babbling of men possessed with a delusion of prophetic gifts. The four Gospels and the sayings of Jesus they understood only on the level of external morality; and the Apocalypse, absolutely sealed to them, they have either regarded as the record of incoherent dreams or have used to make the most bizarre interpretations as a basis for prophesying physical events.

     Such, however, was not the intent or purpose of the Lord in giving this book. His purpose from the beginning was that truth-seeking men of good will might be able to glimpse through the curtain of words and phrases something of eternal truth and something of His Spirit within. But as the human race descended further and further into evil and falsity, the veil of the literal sense became heavier and more opaque, until at last there remained not a chink through which men might peer at the great casket of jewels behind it.
     So, at last, the time came when it was rightful and necessary for the Lord to open the book, so that all might read it according to their capacity. Up to this time, there had been "no man worthy to open the book, and to loose the seals thereof."* But in a prophetic vision of the future John on the isle of Patmos saw with his spiritual eyes a Lamb who took the book from the hand of Him that sat upon the throne in heaven, and began to open the seals. In the supreme meaning of it, this was the book of life, which is the Divine knowledge of all the states and choices and ruling loves of all human beings in both worlds. No mere man can open or see into this record, but it is opened by the Lord in His Divine Human, who is the Lamb. Each and every man has his name and the quality of his life in this record; and it is opened when he goes to the spiritual world, so that his place and lot there are clearly seen and known by him. This is his own, individual judgment to heaven or hell.
     * Revelation 5: 2, 3.
     In another and more general historical sense, however, this prophetic vision involves the sealed book of the written Word of the Old and New Testament.

594

This also was to be opened by the Lord in His Divine Human; and thus there was to be revealed to men, not the particular inner lives of individual men and women, but the four types of spiritual life prevailing in the human race, and also the four kinds of states of life which exist at different times and in varying degree with every man. It was to be on the basis of this revelation that a last judgment would be effected in the spiritual world.

     To this end, the Lord in His Divine Human chose and prepared a human instrument: a man who would receive truth into his rational mind, who would be gifted with the knowledge of the inner sense of the Word, and who would publish in the world the truths revealed. These truths, and this knowledge of the spiritual sense of the Word from Genesis to the Apocalypse, would make possible the full and complete exploration of all in the world of spirits, and as a result of this they would be set free to find their true places in heaven or hell. Thus was a great judgment performed-a judgment which is described, prophetically and symbolically, in the Apocalypse by the opening of the last three of the seven seals and by what happened after the opening of each one of them.
     Before the book was opened, however, when the Lamb had taken it, John saw in his vision that the four beasts and the four and twenty elders fell down before Him, having every one of them harps, and golden vials full of odors, which are the prayers of the saints. Then he heard them sing a new song, saying: "Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth."*
     * Revelation 5: 6-10.
     When a man reads a good book, he is made more worthy and to some degree is ennobled thereby; but the Word of the Lord, when read and understood, makes a man as a king and a priest. What is here represented is the Divinely-human Lord, signified by the Lamb-He who gave to men the first blood of His truth-opening the book to the understanding of men; so that through its pages they might garner the regal truths of spiritual life, and their minds thereby be exalted to kingship under Him who is King of kings, and called to their own priesthood under Him who is the only High Priest. That is why the new song declared that He "hast made us unto our God kings and priests."
     Let us note that what was written on the back of this book-and which every man could read, even before the book was opened-was the Word in its literal sense. Historically, this must therefore refer to the Old and New Testament.

595

But inside the book there was written the inner spirit and sense of what was on the back; and this, historically, could refer only to whatever was written just before, during and after the Last Judgment concerning the internal sense of the Old and New Testament, and concerning the Lord, the Word itself, the spiritual world, the redemption and regeneration of man, and other spiritual subjects.
     This, of course, is the Writings of the Lord's second coming. These are the open book itself in both the historic and the correspondential sense. For, as the Preface to the Apocalypse Revealed states:

     "Everyone can see that the Apocalypse can by no means he explained but by the Lord alone; for each word therein contains arcana which could never be known without a special enlightenment, and thus revelation; wherefore it has pleased the Lord to open the sight of my spirit, and to teach me. Do not believe, therefore, that I have taken anything from myself, nor from any angel, but from the Lord alone. The Lord also said to John through the angel, 'Seal not the words of the prophecy of this book' (Revelation 22: 10), by which is meant that they are to be made manifest."

     In the light of this, it is not too much to say that increasingly through future ages men will, through their reading and understanding of the opened book, the Writings of the Lord in His second coming, be ennobled and crowned with glory by Him. Their spirits will be exalted to the royalty of a spiritual-rational comprehension of Divine truth and of their Lord as a Divine-Human Heavenly Father; and, step by step, there will come to them with this uplifting of their spirits an ever increasing feeling and conviction of the holiness and power, the Divinity and authority, of this final revelation of the Lord, of this open book which is the Writings of the New Church.
     In this long view, it matters not that the chasm will widen between those who see this and those who do not, or who see it only in part. All truth brings judgment, division and separation. This is supremely true of Divine truth itself. Likewise it may be seen, and will increasingly be appreciated by those with a deep conviction as to these Writings, that the testimony of mere men, no matter how eminent and learned, to the truth of them has no real significance or importance; and that their effusions of praise of the Writings, no matter how fulsome or extravagant, can enhance them not one whit, but may rather detract from their shining purity and power, may lower a new veil over their treasures.
     The Word of the Lord stands forever. It can never be destroyed. Nor can the book ever be closed and re-sealed as far as the human race in general is concerned. Yet individuals can destroy it in themselves by neglect, by wrong choices, by evils of life. For these will cause them to lose sight of the Lord's Divine Human within its pages-of the Holy Spirit behind the Word as written; and this will limit their sight of even its literal sense, so that, seeing this only in part, they will be led into falsities which will comfortably justify, or at least cover, their evils.

596

And the same general process can be found even in earthly religious societies and churches based upon them; for a church or a religious community is but a larger man and is subject to judgment just as is the individual.
Yet there is now this difference, that the Lord through His now opened book is able constantly to raise up new men and new forms of His New Church in every age, and, indeed, in every generation. For the book contains not only the elements of judgment but also those of constant healing and of new life to give to men. For the Lord who said, "Behold, I make all things new," said also to John, and to His servant, "Write: for these words are true and faithful. . . . It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be My son."*
* Revelation 21: 5-7.
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

     An article of unusual interest to students of Swedenborg's life, "The Vision in the Inn" by the Rev. Alfred G. Regamey, appeared recently in the NEW-CHURCH MAGAZINE. Originally published in LE MESAGER DE LA NOUVELLE EGLISE in April, 1937, it was translated into English, in consultation with the author, by the Rev. Donald L. Rose.
     Although published nearly thirty years ago, the article is of continuing importance. Mr. Regamey challenges the authenticity of the story, related by almost all of Swedenborg's biographers, and well known to most New Church men, which places the appearing of the Lord to give Swedenborg his commission in April, 1745, after his vision in a London inn of frogs and reptiles. The reader is reminded that the story did not come from Swedenborg himself but from Robsahm, who related it in his memoirs, written several years after Swedenborg's death; and it is Mr. Regamey's thesis that Robsahm inadvertently confused and combined into a single incident two separate events which both occurred in April, but in 1744 and 1745, respectively.
     In support of his thesis, Mr. Regamey argues that there is no reference in Swedenborg's journal to a vision of the Lord at the inn. He did have
     (Continued on page 604.)

597

USE OF PRAYER 1966

USE OF PRAYER Rev. ALFRED ACTON 1966

     When the Lord came into the world mankind was in a state of spiritual darkness. Through the misuse of his own free will, man had extinguished the sight of truth, and he preferred to live in the blindness of his fabricated falsities. In fact, man had reached such a state that had not the Lord come when He did, all life on this planet would have been extinguished. Yet the Lord did come in His mercy, and He did begin the process of restoring man's spiritual sight. By his life, and victory in temptations, He restored order to the confusion which man had imposed upon creation. Through His Word He lit the lamp of spiritual truth that would burn as bright as day when man was prepared to hear Him speak openly of the Father.
     Now spiritual light, or sight of truth, follows spiritual laws which are similar to the natural laws that apply to natural light. For this reason the Lord could not immediately expose mankind to the bright light of heaven. He could not at that time speak openly of the life of heaven and its joys, but instead always instructed by means of parables. As it is written: "Without a parable spake He not unto them."
     The man who has remained for a long time in darkness cannot come immediately into bright daylight without doing harm to his eyes. So, too, mankind, which had remained in spiritual darkness for thousands of years prior to the Lord's coming, could not be exposed immediately to normal spiritual light. Therefore the Lord, in His infinite wisdom, did not reveal plain spiritual truth while He walked on earth. What He said was indeed spiritual truth; yet it was spiritual truth veiled in the appearances of the natural world-appearances which would dim the truth so that it could be received by mankind at the time, but also appearances which could as it were be increased in power until they would glow from the true spiritual sense within. The Lord Himself pointed out this innate quality of His words. Did He not say: "I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth"?*
     * John 16: 12.
     Today the Spirit of truth is with us. Today the lamp of spiritual truth shines brightly in the Lord's Word. For today the Lord has made His second coming. He has spoken plainly of the Father. He has opened the Scriptures by revealing Himself to man in His true form of infinite love and wisdom.

598

By means of His new Word the Lord has raised all past revelation into the beautiful light of heaven.

     A striking example of this is the Lord's assurance: "All things, whatsoever ye shall ask in prayer, believing, ye shall receive."* This is a good illustration of how the Lord's words in His New Testament have been veiled in natural appearances to accommodate them to natural men, while at the same time containing genuine spiritual truth. When we realize that the whole of the Lord's Word is spiritual, and that it refers solely to spiritual things, then we can allow the spiritual truth of the Word to stand forth.
     * Matthew 21: 22.
     If we take a natural view of them, these words are quite obviously impossible. The Lord created the natural world to operate according to His laws of order. He cannot act contrary to those laws, for to do so would be to act contrary to Himself, which is an impossibility. It is true that man in his ignorance may not see how the Lord operates always according to order, that he may observe chaos in creation; but if he will examine that chaos, he will find that it is the result of the preservation of man's freedom-the universe of Divine order. Hence man will observe that all things in this world are governed by the Lord, whether they be of His will, good pleasure, leave or permission. We can rest assured of this fundamental fact: the Lord will not act contrary to His order. All things that happen on earth, although they may not be the most perfect things that could happen, are nevertheless accounted for by a searching examination of Divine order.
     Yet the Lord says in His Word that whatsoever we shall ask in prayer, believing, we shall receive. These words follow, in the Gospel, an exhortation to faith which says that if we shall say unto a mountain, "Be thou removed, and be thou cast into the sea, it shall be done."*
     * Matthew 21: 3.
     Every sane man will acknowledge upon reflection the impossibility of this when considered naturally. A mountain will not be miraculously removed and cast into the sea, just because man wants it to be, and asks for it. No matter how strong a man's faith may be, a mountain will be cast into the sea only when man or nature acts according to orderly laws.
     But this fact, although we recognize it, in no way confounds the spiritual truth in the assurance which follows. It is quite true that all spiritual things a man asks for in prayer, believing, he will receive. It is also true that in the spiritual world, if a man say to a mountain, "Be thou removed, and be thou cast into the sea," it shall be done; for in the spiritual world a mountain exists as the appearance of some particular love.

599

So, in that world, when a man recognizes a particular love to be evil, and prays for its removal, it is removed from him and cast into a sea-a sea of falsity that is hell. Our environment in the spiritual world, unlike our natural environment, is entirely according to those loves which we have freely chosen by means of our reason or belief, and it will indeed be changed as we wish. Yet, of course, our loves become constant in the spiritual world, either good or evil, wherefore our environment there is not subject to cataclysmic changes. In these words, therefore, we see a spiritual law given to mankind in language which makes it appear as a natural law: a spiritual law accommodated to the appearances of this world, accommodated to the states of men just awakening to the light of heaven.
     Now the increase of spiritual light in each man, as well as the whole of mankind, begins in inmosts and then descends gradually even to ultimates. This light must come from within, first with a recognition of God, and then descend to the most practical things of daily life. However, this light will stand forth only to the extent that it does descend. Only when proper ultimates express it will it find a form in which it can rest and have life. The acknowledgment of God withers and dies unless it takes form in daily life. Unless we live according to the truth of the Lord's Word, that truth has no meaning for us; unless we give form to our desire for good, we are not good.
     Prayer is that which gives form to a desire. We pray for that for which we wish. Hence prayer has value and is heard only to the extent that it gives form to love.
     In the New Church we are familiar with the terms, thought and will, speech and act. We understand that speech and act provide ultimate expression for thought and will. We see that thought is the interior of speech, while will is the interior of act. We also know that by reforming our thoughts we can provide the basis which the Lord needs in order to implant a new will in us. We know that only when man rationally acknowledges an evil as a sin against the Lord can it be removed from him, and that this acknowledgment falls into the realm of thought, of the understanding in which the formation of the new will takes place. From all of this we can see that man's speech, to the extent that it does provide an ultimate expression of his thought, must give power to the formation of the new will, of the spiritual man; for we acknowledge the constant teaching of the new Word in reference to the power of ultimates.
     Prayer is a conversation with the Lord. It is thus speech in a specialized form. As such it will provide an ultimate on which the reformed mind, the new will, can rest, and it will provide an ultimate also through which this new will can be formed. Hence the power of prayer, the power of the Lord's assurance: "All things, whatsoever ye shall ask in prayer, believing, ye shall receive.

600

     When man from will desires eternal happiness, and then prays for it, the Lord on His part can answer this prayer with instruction from His Word, and so bring that desire into life. As the new Word teaches: "It is common in all Divine worship that man should first will, desire and pray, and the Lord then answer, inform and do; otherwise man does not receive anything Divine."*
     * AE 376.
     Note that this teaching places the value of prayer, and its power, in proper context. Man must will, desire, and then pray. Prayer must be the ultimate of something spiritual within. In this context we can see clearly why the Writings tell us not to rely on prayer alone. "They also err," we read, "who believe that they can make themselves receptive of influx by prayers, adorations and the externals of worship; these things are of no effect unless man abstains from thinking and doing evils, and by truths from the Word leads himself as of himself to things good in respect to life; when man does this, he makes himself receptive, and then his prayers, adorations and externals of worship avail before the Lord.*
     * AE 462: 4. Cf. AC 8179e.
     So it is that although prayer is in the realm of speech as an ultimate of thought, it is of value, that is, is heard, only to the extent that it gives expression to the will or affection. Hear the voice of Divine revelation.

     "In each thing that a man utters there is affection, and every man, spirit and angel is his own affection, for their affection is their life. It is the affection itself that speaks, and not the man without it; therefore, such as the affection is, such is the praying. Spiritual affection is what is called charity toward the neighbor. To be in that affection is true worship; praying is what proceeds. From this it can be seen that the essential of worship is the life of charity, and that its instrumental is gesture and praying; or that the primary of worship is a life of charity, and its secondary is praying. From this it is clear that those who place all Divine worship in oral piety, and not in practical piety, greatly err."*
     * AE 325: 3, 4

     This passage continues by defining practical piety. "Practical piety is to act in every work and in every duty from sincerity and right, and from justice and equity, and this because it is commanded by the Lord in the Word; for thus man in his every work looks to heaven and to the Lord, and thus is conjoined with Him." [Italics added.] We may see clearly that when prayer is infilled with practical piety, with the life of charity, it becomes the proper ultimate through which man is regenerated. It is for this reason that the Lord tells us: "External worship should not be ignored"* and it was for this reason that He taught His disciples how to pray.

601

     * AC 1618.
     The Lord's Prayer, as found in the New Testament, is a universal prayer-a universal ultimate applicable to all mankind. For this reason we regard it as the center of all worship. But for man to make use of this universal he must apply it to life. He must practise practical as well as oral piety. Yet in doing this he must not confound that ultimate by lowering his gaze from the universal. He must truly acknowledge the words, "Thy will be done," and pray solely for those things that will have eternal consequences. He must truly believe in the Lord. He must have faith that the Lord does indeed care tenderly for all His children, ever providing them with the necessaries for their eternal wellbeing. He must ask of the Lord in prayer for the sake of providing an ultimate on which his spiritual life may rest; yet in the asking, which he must do as if of himself, he must also recognize that of himself he is nothing. For although the Lord does provide all, "still [He] wills that man should first ask, to the end that he may do it as of himself, and thus that it should be appropriated to him."*
     * AR 376.
     The things for which man asks from such a belief will indeed be received by him. Also, if man is in such a faith he will come to see what things he needs most. We read: "He who is in faith from the Lord asks for nothing but what contributes to the Lord's kingdom and to himself for salvation; other things he does not wish, saying in his heart, 'Why should I ask for what does not contribute to this use?"*
     * AE 815: 10.
     So we may see that man will come into inward warmth and delight when he adopts the true faith which gives quality to his practice of charity, provided he does this as if of himself. "If the man prays from love and faith," we read, "and only for heavenly and spiritual things, there then comes forth in the prayer something like a revelation (which is manifested in the affection of him that prays) as to hope, consolation, or a certain inward joy."* We should, then, turn to the Lord in prayer; trusting in Him while we seek, as if of ourselves, to prepare for entrance into His heavenly kingdom. For we have His assurance that "all things, whatsoever ye shall ask in prayer, believing, ye shall receive."
     * AC 2535.

602

GATHERING FOR STRENGTH The 8th British Academy Summer School 1966

GATHERING FOR STRENGTH The 8th British Academy Summer School Rev. KURT P. NEMITZ 1966

     Would you have been able to answer this? Q: What three things does the work Divine Love and Wisdom tell about? This was one of the questions from the examinations that concluded the two weeks of instruction at this year's British Academy Summer School. A correct answer, here quoted from a senior student's paper, is: A: The Divine Love and Wisdom tells about 1) the Divine Essence-love is life; 2) the transmission of the Divine Essence-through atmospheres; 3) the reception of the Divine Essence-in receptacles created by God.
     Had you been able to look over my shoulder as I graded these examinations, you would have been delighted to see the high percentage of right answers. Even those whose native tongue was not English did well.
     There were many such who came to England for the first two weeks in August to receive this New Church education. If an immigration official had been in the doorway of the Cadogan House of the Culford School at Bury St. Edmunds where we held our school, he would have seen the passports of six other nations. Two students came from France, five from Holland, six from Denmark, two from Sweden, one from Australia, and three from America. These, plus the seventeen English young people, gave our 8th British Academy Summer School a total attendance of thirty-six students. This was the largest the school has ever been.
     For many this was the third or fourth British Academy summer school they had attended. Miss Julie Law, a cute, auburn-haired London girl, holds the record. She has been to the school for six consecutive years. (And every year she has won first or second prize for academic excellence.) This year she also took on the role of instructress, and taught her schoolmates the intricacies of the waltz and two-step. Her classes were so popular that there were requests for extra sessions.
     With each additional year of experience both the students and the staff have developed. The staff felt that this was the best year the school has yet had. We sensed that a major factor was the influence of the levelheaded, older students, that is, of the Senior Group (ages 16-26). Because of their maturity and previous instruction at past summer schools, the seniors had a feeling for the purpose of the summer school and a desire to promote it.

603

Their conscientious approach to studying the doctrines and their spontaneous co-operation in every aspect of school life set an ideal tone. And the juniors (ages 14-16) followed their example admirably.
With such a group of students not only basic but also advanced courses could be given. Therefore the five teachers presented a variety of courses. Mr. "F" (the Rev. Frank Rose, headmaster of the school) taught a course titled "Creation," about the inner meaning of the first chapter of Genesis-and oil painting in the afternoon to those who elected it. Mr. "D" (the Rev. Donald Rose) gave "A Survey of the Writings" and "Heaven and Hell." Mr. Fred Elphick taught about "A Sense of Values." And I, known to the students as "Mr. K," lectured on the Divine Love and Wisdom and presented a course on evolution in the light of revealed truth. After class hours, that is, in the afternoons and evenings, Miss Edith Elphick trained those interested in the art of drama. And one evening we saw the success of her instruction, when her students presented some scenes illustrating a memorable relation and other spiritual realities.

As usual there were many entertaining activities for recreation. There were sports aplenty. We were delighted daily by our splash in the bath (England's word for swimming pool) which was available to us only a few hundred yards away. The five work-teams (who did the daily chores) played volleyball until team D came out on top. A soccer game which included the whole school was amicably concluded by a tie between The Strongs and The Braves. And in the evening after worship, and before our bed-time snack, there were many rounds of song and table-top shuffleboard. The fun was brought to a hilarious climax at the Gala on our last evening at the school. At this gay party each work team presented a humorous skit. They were assisted by the staff, whose talents were divided among the teams. Even the ladies, Mrs. Jones, Mrs. Pike and Miss Elphick, who functioned as the mothers of the school, took part in this fun.
At the end of this party on Friday evening the sports awards were given. Silver cups were won by Kerstin Jonsson, a Swedish lass, and by America's Tom Fiedler. The academic prizes were announced the next morning after our concluding service of worship. The junior girls first prize was won by Jennifer Appleton of Colchester, and in second place were Jacky Bowyer and Marion Glover, both also from Colchester. Patrick Rose, of the same notable society, for the second year placed first among the junior boys. John Berridge of Reading was second. First among the senior girls was Kathy de Maine from America; Julie Law was second.

604

Arne Bau-Madsen from Denmark was first among the senior men and Stuart Law (Julie's brother) was second.
It was like a family parting when these young people left the school on Saturday after these concluding ceremonies. But although they parted with a trace of sadness, they nonetheless went back to their normal life with a new enthusiasm, that enthusiasm which is felt when truth is seen. I have had the pleasure of seeing some of the students again, after the school was over, and from them I have heard many expressions of appreciation and delight for what they received at the school. Now they not only know more about the Lord and the life He intends them to live, but also, as they go about the work of being good men and women of His New Church, they do not feel so alone in their efforts. These summer schools thus serve the purpose not only of building the church internally but also of strengthening her externally as well. England and the British Academy are playing an important part in the development of the church in Europe.
IN OUR CONTEMPORARIES 1966

IN OUR CONTEMPORARIES 1966

(Continued from page 596.)

a vision of frogs in London in April, 1745, which is mentioned in the Word Explained, and in his journal he speaks of a vision of the Lord in the night of April 6-7, 1744. It is Mr. Regamey's contention that these two visions were confused by Robsahm-to the detriment of Swedenborg's claim to credibility. Here is an argument that should not be ignored but tested by further study. If Mr. Regamey is right, many of us have been wrong, and we should not hesitate to admit it; if be is not, the traditional story should be backed by solid proof.
CORRECTION OF PAGES 1966

CORRECTION OF PAGES Editor 1966

     It has been discovered that in the first photo offset edition (1962) of the Spiritual Diary two pages were misplaced, namely, pages 83 and 406 in volume 2. Correct pages for insertion are now available, free of charge, at the
     General Church Book Center
     Bryn Athyn, Pa. 19009

605

WHERE TO BEGIN? 1966

WHERE TO BEGIN? Editor 1966

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.
     Like a bewildered householder staring at the wreckage of what was his home before a tornado struck, the man who has resolved to repent may scarcely know where to begin. Where does he begin to repair the wreckage of his life? The answer of the Writings is clear and simple. Let him, they say, search out one evil in himself, and when he has found it, let him shun that evil as a sin against the Lord-as if of himself, but with the inner acknowledgment that it is from the Lord.
     It is this concentration that is essential in the beginning of repentance. A man may be aware of many evils in himself, but as long as he is uncertain where to begin, action is delayed by indecision. Nor is man yet strong enough to fight simultaneously on several fronts. Rather should he select one objective and commit his forces to it. However, the selection should be an honest one. It is of no use to pick out an evil in which he is no longer very interested anyway, and to rationalize the choice on the ground that resisting it will be of value as a training exercise! The evil chosen should be one in which he delights, and which he is free to commit; and it may possibly be the very one which is hoping that it will not be noticed, at least this time.
     When Israel was about to cross the Jordan, the Lord promised to drive out their enemies "by little and little." It is by concentration on limited but specific objectives that the war against evil is eventually won. And if it seems that the first results are meager, that much remains undone, we have the Lord's assurance that if a man shuns one evil as sin, he is held in the intention of shunning all the rest.

606

CONCERNING MIRACLES 1966

CONCERNING MIRACLES Editor 1966

     It is sometimes asked whether all the biblical miracles took place exactly as described. In two instances at least the Writings say that they did not. For the sun to have stood still at Joshua's command, they observe, would have upset the entire order of the universe; and they explain that the polyglot audience which thought that it heard the apostles preach on the Day of Pentecost, every man in his own language, really heard an angel, who spoke to each man in his own tongue. There is room for doubt also as to whether the plagues in Egypt were as devastating as the record suggests.
     However, there are two things that should be noted here. That a miracle did not take place as described does not alter the fact that a miracle did take place; and even where the reality was other than the appearance there is no fault in the record, for the inspired chronicler set down in good faith what seemed to be happening. There is room for thought about the miracles of the Word, and for our guidance the Writings offer two principles: these miracles took place according to order, but the order of the influx of the spiritual world into the natural, and their causes are not to be sought out in nature.
     The authenticity of the miracles is not at issue here. We have no part with the demythologizers. Indeed it is interesting to note that the Lord's enemies could not deny His miracles; they could only impugn their source by suggesting that He cast out devils by Beelzebub. Some modern scholars have not been so constrained. Confronted only by a record which they presuppose has no authority, they do not hesitate to dismiss them as pious fictions; treat them as myths; or explain them away as psychological phenomena. The New Church man, while he agrees that the miracles express spiritual truths, accepts them as real and authentic, and sees no defect of faith in affirmative inquiry.
AND THE WORD WAS MADE FLESH 1966

AND THE WORD WAS MADE FLESH Editor 1966

Two inspired Gospels, and only two, record the story of the Lord's birth. However, a philosophical statement of the Incarnation is found in the doctrine of the Word made flesh with which John's Gospel begins. The Lord from eternity was Jehovah, in a human form, but not yet in the flesh; for an angel has not flesh, and it was by means of an angel that He then appeared; and as Jehovah willed to put on the entire Human, He assumed the flesh. Thus the simple but profound statement made by John records the fulfillment in time of the Lord's will to become Man in ultimates-to take on His own proper Human; and it is the basis of our belief that the Lord Jesus Christ who was born in Bethlehem was Jehovah incarnate: the Word that was in the beginning with God, and was God.

607

Yet we are taught that the full meaning of scripture is not found in the letter alone. In the internal sense, "flesh" does not mean the material body, but the sensuous which is the ultimate of the natural; and in this instance the reference is not to the material body which the Lord assumed from Mary but to the Human which He put on from the Divine itself. When the Lord was born, the Word was indeed made flesh externally in His infant body; but this was not the complete fulfillment of that scripture, and the Word was not made flesh internally until the Lord had made the Human in Himself Divine down to the sensuous and had thus become the Word in ultimates. In other words, John's inspired statement is an announcement not only of the Incarnation but also of the Lord's glorification; and its fulfillment was marked by His saying, after His resurrection, "A spirit hath not flesh . . . as ye see Me have."
This extended view takes nothing away from John's words as a profound statement of the Incarnation. Rather does it carry our thought forward to the glorification, for the sake of which, as the means of salvation, the Lord came. For by "flesh" in reference to the Lord is signified also His Divine proprium-the Divine good of the Divine love proceeding from the Divine Human; and from that flesh, the teaching is, all flesh is vivified by the appropriation of His love, which appropriation is signified by "eating the flesh of the Son of Man." This appropriation is effected by the life of love and charity, which is also the life of faith. It is represented and actually takes place in the Holy Supper according to the presence of that life; and that it can take place, to effect conjunction, is because the Word was made flesh.
LORD'S TWO ADVENTS 1966

LORD'S TWO ADVENTS Editor 1966

Attention is drawn in this issue to both of the Lord's advents. The articles which deal with certain aspects of the Second Coming are not misplaced. It is one of the glories of the New Church that the Lord's coming in the flesh can be viewed and understood in the light of His advent as the Spirit of truth. By His incarnation and glorification the Lord indeed became Divine Man in ultimates, but that Divine Man could not be revealed until He came again in and as the Heavenly Doctrine. In His second coming we see the completion, the fulfillment, of the first, and look from each to the other.

608

DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 1966

Officials and Councils
Bishop: Right Rev. Willard D. Pendleton
Bishop Emeritus: Right Rev. George de Charms
Secretary:     Rev. Robert S. Junge

     CONSISTORY

Bishop Willard D. Pendleton
Right Rev. George de Charms; Rev. Messrs. Elmo C. Acton; Harold C. Cranch; W. Cairns Henderson, Secretary; Robert S. Junge; Louis B. King; Hugo Lj. Odhner; Martin Pryke; Norman H. Reuter; Erik Sandstrom.

"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. Willard D. Pendleton, President
Right Rev. George de Charms, Vice President
Mr. Stephen Pitcairn, Secretary
Mr. L. E. Gyllenhaal, Treasurer

BOARD OF DIRECTORS OF THE ILLINOIS CORPORATION

AND

BOARD OF DIRECTORS OF THE PENNSYLVANIA CORPORATION

Right Rev. George de Charms; Right Rev. Willard D. Pendleton; Kesniel C. Acton, Esq.; Mr. Gordon Anderson; Mr. Carl Hj. Asplundh; Mr. Lester Asplundh; Mr. Robert H. Asplundh; Mr. Horace W. Brewer; Mr. Gordon D. Cockerell; George C. Doering, Esq.; Mr. Charles H. Ebert, Jr.; Mr. Alfred H. Hasen; Mr. Harvey J. Holmes; Mr. Kent Hyatt; Mr. James F. Junge; Alexander H. Lindsay, Esq.; Mr. Edward B. Lee Jr.; Mr. Willard McCardell; Philip C. Pendleton, Esq.; Mr. Garthowen Pitcairn; Mr. Stephen Pitcairn; Mr. Oliver I. Powell; Mr. Owen Pryke; Mr. Roy H. Rose; Mr. David H. Stebbing; Mr. Ray Synnestvedt; Mr. Marvin J. Walker; Mr. Robert E. Walter; Mr. George H. Woodard.
     Honorary Member: Mr. Sydney E. Lee

609

The Clergy

Bishops

PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Bishop of the General Church. Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa. 19009

DE CHARMS, GEORGE. Ordained June 28, 1914; 2nd Degree, June 19, 1916; 3rd Degree, March 11, 1928. Bishop Emeritus of the General Church. Vice President, Academy of the New Church, Bryn Athyn, Pa. 19009

Pastors

ACTON, ALFRED. Ordained June 19, 1964; 2nd Degree, October 30, 1966. Assistant to the Pastor of the Immanuel Church, Glenview, Illinois. Resident Pastor of Sharon Church, Chicago. Instructor in the Immanuel Church School. Address: 5220 North Wayne Avenue, Chicago, Illinois. 60604.
ACTON, ELMO CARMAN. Ordained June 14, 1925; 2nd Degree, August 5, 1928. Dean of the Bryn Athyn Church. Address: Bryn Athyn, Pa. 19009
ASPLUNDH, KURT HORIGAN. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Pastor of the Pittsburgh Society. Address: 6901 Yorkshire Drive, Pittsburgh, Pa. 15208
BOYESON, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Jonkoping and Oslo Circles. Editor of NOVA ECCLESIA. Address: Aladdinsvagen 27, Bromma, Sweden.
BUSS, PETER MARTIN. Ordained June 19, 1964; 2nd Degree, May 16, 1965. Superintendent of the South African Mission. Visiting Pastor to isolated members and groups in South Africa. Address: 42 Pitlochry Road, Westville, Natal, Republic of South Africa.
CHILDS, GEOFFREY STANFORD. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Pastor of the Carmel Church, Blair, Ontario. Address: R. R. 1, Blair, Ontario, Canada.
COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd Degree, October 30, 1966. Assistant to the Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Madison, St. Paul-Minneapolis Circles, St. Louis Group. Address: 2700 Park Lane, Glenview, Illinois. 60025.
CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada. Visiting Pastor to the Montreal Circle. Address: 2 Lorraine Gardens, Islington, Ontario, Canada.
FRANSON, ROY. Ordained June 19, 1953; 2nd Degree January 29, 1956. Visiting Pastor to the Southeastern States, resident in Miami, Florida. Address: 7621 Arbor Drive, Miramar, Florida 33023.
GILL, ALAN. Ordained June 14, 1925; 2nd Degree, June 19, 1926. Address: 9 Ireton Road, Colchester, England.
GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd Degree, August 5, 1928. Address: 3508 Linneman Street, Glenview, Illinois. 60025

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HEINRICHS, DANIEL WINTHROP. Ordained June 19, 1957; 2nd Degree, April 6, 1958. Pastor of the Durban Society. Address: 1 Mowbray Place, Musgrave Road, Durban, Natal, Republic of South Africa.
HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Part- time Assistant to the Pastor of the Kitchener Society. Address: R. R. 3, Blair, Ontario, Canada.
HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935. Editor of NEW CHURCH LIFE. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa. 19009
HOLM, BERNARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Visiting Pastor in South Ohio and to the Erie Circle. Address: 10613 Le Marie Drive, Sharonville, Cincinnati, Ohio. 45241.
HOWARD, GEOFFREY HORACE. Ordained June 19, 1961; 2nd Degree, June 2, 1963. Resident Pastor of the Tucson Circle. Visiting Pastor to Phoenix, Arizona, and San Diego, California. Address: 2536 N. Stuart Avenue, Tucson, Arizona. 85700.
JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Secretary of the General Church. Address: Bryn Athyn, Pa. 19009.
KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953. Pastor of the Immanuel Church, Glenview, Illinois. Address: 73 Park Drive, Glenview, Illinois. 60025.
NEMITZ, KURT PAUL. Ordained June 16, 1963; 2nd Degree, March 27, 1966. Assistant to the Pastor in Scandinavia. Address: Stockeldsvfgen 13, Spknga, Sweden.
ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Special Teacher of Theology and Philosophy, Academy of the New Church, Bryn Athyn, Pa. 19009.
ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2nd Degree, October 11, 1942. Professor of Church History and Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa. 19009.
PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Visiting Pastor to the New York Circle. Instructor in Religion, Academy of the New Church, Bryn Athyn, Pa. 19009.
PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Executive Vice President, Academy of the New Church. Address: Bryn Athyn, Pa. 19009
REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Pastor of the Detroit Society. Address: 280 East Long Lake Road, Troy, Mich. 48084.
RICH, MORLEY DYCEMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Visiting Pastor of the Central Western District, resident in Denver, Colorado. Address: 1055 Vine Street, Denver, Colorado. 80206.
ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Director, General Church Religion Lessons, Visiting Pastor to the New Jersey Circle. Special Instructor in Latin, Academy of the New Church. Address: 3375 Baldwin Road, Huntingdon Valley, Pa. 19006.
ROSE, DONALD LESLIE. Ordained June 16, 1957; 2nd Degree, June 23, 1963. Pastor of Michael Church, London, England. Address: 135 Mantilla Road, Tooting, London, SW. 17, England.
ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Colchester Society. Visiting Pastor to the isolated in Great Britain and to the Circles at Paris and The Hague. Address: 185 Maldon Road, Colchester, England.

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SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Secretary of the Council of the Clergy. Visiting Pastor to the Cleveland (North Ohio) Circle. Professor of Theology and Religion, Academy of the New Church, Bryn Athyn, Pa. 19009.
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: Box 1248, 116 Enterprise Road, Rt. 556, Mitchellville, Md. 21109.
SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church in charge of elementary education. Principal of the Bryn Athyn Elementary School. Visiting Pastor to New England. Address: Bryn Athyn, Pa. 19009.
SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd Degree, May 16, 1965. Pastor of the Los Angeles Society. Visiting Pastor to San Francisco. Address: 346 Riverdale Drive, Glendale, Calif. 91204.
STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Director of Music, Bryn Athyn Church. Address: Bryn Athyn, Pa. 19009.
TAYLOR, DOUGLAS MCLEOD. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Pastor of the Hurstville Society. Address: 22 Dudley Street, Penshurat, New South Wales, Australia.
WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2nd Degree, June 19, 1926. Professor Emeritus of History, Academy of the New Church, Bryn Athyn, Pa. 19009.

Ministers

BOOLSEN, GUDMUND ULLRICH. Ordained June 19, 1961. Address: DCC, APO 23, New York, New York. 09023.
CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Address: Bryn Athyn, Pa. 19009.
FIGUEIREDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janeiro Society, Brazil. Address: Rua Henrique Fleiuss 155, Apt. 405, Tiluca, Rio de Janeiro, Brazil.
GOODENOUGH, DANIEL WEBSTER. Ordained June 19, 1965. Assistant to the Pastor of the Olivet Church, Toronto, Ontario, Canada. Address: Apt. 3, 136 West Mall, Etobicoke, Ontario, Canada.
HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965. Visiting Minister to the Pacific Northwest, resident in Dawson Creek, British Columbia, Canada. Address: 1108 96th Avenue, Dawson Creek, British Columbia, Canada.

Authorized Candidates

ROGERS, NORBERT BRUCE. Authorized February 1, 1965. Address: Bryn Athyn, Pa. 19009.
VAN RIJ, DERYCK. Authorized February 7, 1966. Address: Bryn Athyn, Pa. 19009.

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Guyana Mission

Pastor-in-Charge

ALDERNON, HENRY. Ordained, 1st and 2nd Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, Guyana. Address: 85 William Street, Kitty, E.C. Demerara, Guyana.

South African Mission

Pastors

BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Bantu Community School, P.B. 912, Ladysmith, Natal.
KUNENE, WILLIAM. Ordained April 13, 1958; 2nd Degree, March 14, 1965. Assistant to the Pastor of the Hambrook Society. Address: Hambrook Bantu Community School, P.B. 912, Ladysmith, Natal.
MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965. Pastor of the Enkumba Society. Address: Enkumba Bantu School, P.B. Bulwer, Natal.
NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent. Pastor of the Clermont Society. Address: 1701- 31st Avenue, Clermont Township, P.O. Clernaville, Natal.
SIBEKO, PAUL PEFENI. Ordained October 3, 1948; 2nd Degree, March 23, 1958. Pastor of the Alexandra Society, Pastor of the Mofolo Society, Visiting Pastor to Greylingatad and Balfour. Address: 159, 11th Avenue, Alexandra Township, Johannesburg, Transvaal.
ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the KwaMashu Society. Address: C.847, KwaMashu Township, Durban, Natal.

Societies and Circles

Societies

BRYN ATHYN CHURCH                         Rt. Rev. Willard D. Pendleton
CARMEL CHURCH OF KITCHENER, ONTARIO     Rev. Geoffrey S. Childs
COLCHESTER SOCIETY, ENGLAND               Rev. Frank S. Rose
DETROIT SOCIETY, MICHIGAN                    Rev. Norman H. Reuter
DURBAN SOCIETY, NATAL, SOUTH AFRICA          Rev. Daniel W. Heinrichs
HURSTVILLE SOCIETY, N. S. N., AUSTRALIA     Rev. Douglas McL. Taylor
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS     Rev. Louis B. King
LOS ANGELES SOCIETY, CALIFORNIA          Rev. Lorentz R. Soneson
MICHAEL CHURCH, LONDON, ENGLAND          Rev. Donald L. Rose
OLIVET CHURCH, TORONTO, ONTARIO          Rev. Harold C. Cranch
PITTSBURGH SOCIETY                         Rev. Kurt H. Asplundh
RIO DE JANEIRO SOCIETY, BRAZIL               Rev. Jose Lopes de Figueiredo

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SHARON CHURCH, CHICAGO, ILLINOIS          Rev. Alfred Acton (Resident)
STOCKHOLM SOCIETY, SWEDEN               Rev. Bjorn A. H. Boyesen
WASHINGTON SOCIETY, D. C.                    Rev. Frederick L. Schnarr

Circles

                                   Visiting Pastor or Minister

COPENHAGEN, DENMARK                    Rev. Bjorn A. H. Boyesen
DAWSON CREEK, BRITISH COLUMBIA, CANADA     Rev. Willard L. D. Heinrichs (Resident)
DENVER, COLORADO                         Rev. Morley D. Rich
ERIE, PENNSYLVANIA                         Rev. B. David Holm
FORT WORTH, TEXAS                         Rev. Morley D. Rich
THE HAGUE, HOLLAND                         Rev. Frank S. Rose
JONKOPING, SWEDEN                         Rev. Bjorn A. H. Boyesen
MADISON, WISCONSIN                         Rev. Robert H. P. Cole
MIAMI, FLORIDA                              Rev. Roy Franson
MONTREAL, CANADA                         Rev. Harold C. Cranch
NEW YORK, N. Y.                              Rev. Dandridge Pendleton
NORTH JERSEY                              Rev. Norbert H. Rogers
NORTH OHIO                              Rev. Erik Sandstrom
OSLO, NORWAY                              Rev. Bjorn A. H. Boyesen
PARIS, FRANCE                              Rev. Frank S. Rose
ST. PAUL-MINNEAPOLIS, MiNNESOTA          Rev. Robert H. P. Cole
SAN DIEGO, CALIFORNIA                    Rev. Geoffrey H. Howard
SAN FRANCISCO, CALIFORNIA               Rev. Lorentz R. Soneson
SOUTH OHIO                              Rev. B. David Holm
TUCSON, ARIZONA                         Rev. Geoffrey H. Howard

     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.
     WILLARD D. PENDLETON
          Bishop

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     Committees of the General Church

                                   Chairman
British Finance Committee               Rev. Frank S. Rose
General Church Publication Committee     Rev. Robert S. Junge
General Church Religion Lessons          Rev. Norbert H. Rogers
Committee on the Liturgy               Rt. Rev. George de Charms
Nominating Committee                    Mr. James F. Junge
Operating Policy Committee               Rt. Rev. Willard D. Pendleton
Orphanage Committee                    Mr. Philip C. Pendleton
Pension Committee                    Mr. George H. Woodard
Salary Committee                    Mr. Philip C. Pendleton
Sound Recording Committee               Rev. W. Cairns Henderson
Visual Education Committee               Mr. William R. Cooper

Address all Committees Bryn Athyn, Pa. except the following:

Rev. Frank S. Rose
185 Maldon Road, Colchester, England
Academy of the New Church
APPLICATIONS FOR ADMISSION 1966

APPLICATIONS FOR ADMISSION 1966

Preliminary letters regarding applications for admission to any of the schools of the Academy of the New Church for the academic year 1967- 1968, should reach the Director of Admissions before February 1, 1967. This deadline applies both to new applications and to applications for readmission of students already in attendance. Letters which arrive after this date will be processed after work is completed on those which arrived before the deadline. Completed application forms and accompanying materials should be received before April 1, 1967, and applications for student work and/or specific scholarship funds should be received before May 1,1967.
VISITORS TO BRYN ATHYN 1966

VISITORS TO BRYN ATHYN 1966

People coming to Bryn Athyn for the Annual Council Meetings or any other occasion who need assistance in finding accommodation please communicate with: The Hostess Committee, c/o Mrs. William B. Alden, Bryn Athyn, Pa. 19009

615

Church News 1966

Church News Various 1966

     DENVER, COLORADO

     The Denver Circle has moved its place of worship. The Rev. and Mrs. Morley D. Rich found an old, large and gracious house suitable for use as a combined church and pastor's residence. The church part consists of a good-sized worship room on the first floor, together with a large entrance hall, a cloakroom and a powder room. There is a basement recreation room, with fireplace, which is to be used for classes and social functions. Separated by sliding doors are the rooms used for the pastor's residence: living room, dining room and kitchen on the first floor; five bedrooms, three baths, and a large office for the pastor on the second and third floors. In addition, there is a two-car garage and a large yard, and plenty of on-street parking for the congregation and other friends.
     We were delighted to see what the Rich family had done in moving and setting up the chapel. The altar rail just fitted into the space reserved for it. The curtain which closed off the old chapel from the front of the building had been cleaned and pinch-pleated and it now hangs beautifully across the front wall of the room. Behind this curtain there is a subdued light just behind the repository. While the worship room is not quite as large as our old quarters were it will seat about fifty people, with room for an overflow in the hall area.
     Mr. Rich has decided that we shall have two doctrinal classes each month; one to be held in the homes of members of the congregation, the other at the church building, which, by the way, has been named "New Church House." The name appears on a dignified sign over the front of the large porch. The new address is 1055 Vine Street, Denver, Colorado. The subject of the doctrinal classes will be "Use, Charity and Faith Alone."
     We were all invited to an open house and inspection of the building after church on Sunday, September 11. Mrs. Rich has such a gracious way of entertaining and serves such a nice buffet. We thank them for their hospitality. The Denver Circle does hope that each and every one of you will soon visit us at New Church House.
     MARIAN E. DICE

     GLENVIEW, ILLINOIS

     School unwound and came to a close with two graduation ceremonies: one for the ninth grade and one for the eighth. Honors were distributed to those who had earned them and speeches were given by selected students. Many of that ninth grade attend the new tenth grade this year. They are pioneers in a new era of growth in the church education effort.
     Another year has commenced in the Immanuel Church School, with an enrollment of 120 pupils. Mrs. John Barry is teaching kindergarten; Miss Jill Heilman the first grade; Mrs. Stephen Gladish the second and third grades; and Mrs. Ben McQueen continues teaching the fourth grade. Miss Alaine Fuller teaches fifth and sixth grades; Miss Trudy Hasen, seventh and eighth grades; Mr. Justin Synnestvedt the ninth grade and the boys sports program. The new tenth grade is taught by Mr. Charles Ebert, who also coaches the boys in sports. Along with the full-time staff there is a crew of special instructors. The Rev. Messrs. Louis King, Robert Cole and Alfred Acton teach religion, science, composition, Hebrew, history and speech. Art is taught by Mrs. Kennth Holmes and Mrs. Bruce Fuller.

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     Mrs. Robert Smith (Naomi Gladish) ran a very efficient and useful Sunday school with an enrollment of 26. The school is for the children who do not attend our day school, and it is held during the adult service. This year there were two graduates, Constance Scalbom and Claire Bostock. Sunday school started again in the fall with approximately 30 pupils.
     One of the things this society is proud of is the large and well-equipped library for church and school. Mrs. Hugo the librarian, has a group of steady workers who give consistent and expert help. She pointed out in her annual report that, according to a recent survey, only one out of three elementary schools in the U.S. has a library. Se we are indeed fortunate to be so endowed.
     The Women's Guild is the work horse of the Society. So many uses are performed by the Guild that it is difficult to remember them all. Under its auspices Friday suppers are served, ministers' robes laundered, hostesses appointed, and the chancel attended to for all services. Mrs. Archibald Price has been faithful and efficient in her use of seeing that there are always altar girls and that the chancel is kept immaculate.
     Flowers and greenery have adorned the chancel for every service, thanks to the diligence of Mr. Marshall Fuller. The growing plants and flowers lend a warmth and softness to the appearance of the external center of worship.
     Maintenance of the physical plant has been well taken care of by Mr. Kendal Fiske, custodian, and the fine group of men who paint, clean, wax, polish and repair. Most of this work is done by volunteer help.
     We keenly feel the loss of two families: Mr. and Mrs. Ralph Junge and their three children, and Mr. and Mrs. Louis Cole, Jr., and their nine children. They left a large hole in the Society, not only by reason of the number of people gone, but because of their affection and usefulness. We realize that our loss is the gain for someone else, and we wish them happiness in their new surroundings.
     Several big changes in the physical condition of our plant and grounds were made during the spring and summer. The Scalbom property and adjacent land was cleared of approximately 100 trees and profuse underbrush, graded, seeded and watered to make a grass turf for an athletic field. A portion of Pendleton Hall was remodeled for the installation of showers and lockers for the athletes. A kindergarten room was made in the former Club Room. New window frames were installed in the old building, and so it goes: fix and repair, add on, rearrange, make room for improvements and growth.
     One of the most ambitious and successful programs undertaken this past year was the production of Gilbert and Sullivan's Pirates of Penlance. It was a big success. The people who directed it, such as the musicians, the two Glorias, Harer and Barry; the directors, Bill Hugo and Barbara Synnestvedt; the costume department, too many to mention; and the props people, all did a wonderful job. The students worked hard and well, and everyone immensely enjoyed the exceptionally well done performance.
     Theta Alpha lent its support to the school and to New Church education by giving a "welcome tea" for the teachers; helped the Guild to provide a luncheon on Swedenborg's birthday for the school; sponsored educational talks; purchased a Bell and Howell movie projector and wall maps; and had the Concordance rebound. It supported the Sunday school financially; sponsored the Girls Club; operated a clothing exchange; and prepared a Society banquet at which the guest speaker was the Rev. Kurt H. Asplundh of Pittsburgh.
     Some families have shifted and moved around, taking advantage of better accommodations and the vacancies caused by transfers to other localities. The Donald Synnestvedts moved into the apartment the Ronald Coffins vacated to move to another town, and Mr. and Mrs. Steve Gladish moved into the Thornton apartment which the Donald Synnestvedts left. The Arthur Willes rented the Maynard House, and the Larry Hicks moved into their former apartment. The Martin Kleins bought the house left by the Ralph Junges when they moved east, and the Kenneth Coles took over the house previously occupied by the Kleins. When the Louis Cole family left for Bryn Athyn, the Robert Coffins settled in their former home.

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     So our society goes about its living, and all the while our pastor watches over the organization. He gives us spiritual nourishment, visits the sick, and gives generously of his time and talents whenever asked for special ceremonies. He is helped by the Rev. Robert Cole, the assistant to the pastor, and the services so unstintedly given by the Rev. Alfred Acton, the minister of Sharon Church in Chicago.
     VERA KITZELMAN

     CHARTER DAY

     We have passed the fiftieth year since the granting of our Charter I Charter Day weekend, 1966, was high-spirited from the start: four days elevated out of their course by a gathering of men and women who came, some from as far away as South Africa, to celebrate the fact of the Academy and to renew their commitment to true Christian education. And the weather was perfect!
     An Academy open house on Thursday evening treated all those who were fortunate enough to attend, and there must have been close to two hundred of them, to a view of the work of a most industrious New Church team-the Swedenborgiana researchers. Addressing the group in the Benade Hall auditorium, Dr. Hugo Lj. Odhner emphasized the importance of continued scholarly research relating to the life and works of Swedenborg, because, he said, "it is his testimony as an honest scholar and reporter of 'things seen and heard' that is the basis of the faith we evangelize." Miss Lois Stebbing, Academy Librarian, then gave a sketch of the history of this work, after which everyone was invited to see a remarkable display of Swedenborgiana in its new home in Pitcairn Hall. There was a sculpture by Mr. Robert Brown of Bryn Athyn, inspired by Conjugial Love nos. 293, 294, included to represent "things seen and heard." Swedenborg's preparatory period was represented in a display of his scientific and philosophical works, many in the original editions; and the single message of the Writings could be seen in twenty-eight forms, including translations into twenty-six languages, a recording, and a copy of The New Jerusalem and its Heavenly Doctrine in Braille. Priceless originals and their microfilms were on display, as well as a new wall map showing Swedenborg's eleven foreign journeys. Miss Beryl G. Briscoe and Mr. Lennart Alfelt were on hand to give expert guidance and answer questions. One cannot, in so short a space, do credit to their efforts; this was a most excellent and appropriate precursor to Charter Day itself.
     On Friday morning the bannered procession marched to the Cathedral to hear an address by the Rev. B. David Holm (pp. 582-586), and then returned to the steps of Benade Hall to give voice to Academy songs. Luncheon at the Civic and Social Club was followed by the game. As so often happens on Charter Day, the "Red" would not be denied. The team gave a fine exhibition of hard-hitting football to gain a 34-12 victory over undefeated Germantown Friends.
     The President's Reception on Friday evening, delightful as always, was enhanced this year by the extra effort made by the students of the Academy's College in preparing the Asplundh Field House. On the west wall was a large replica of the Academy's Charter; and spread out below it were five displays representing the five uses outlined in Section 2 of the Charter: a scale model of the Cathedral, establishing the New Church; a model of the campus showing future buildings, promoting the uses of education; copies of the Writings and a pastor's stole, educating young men for the ministry; a selection of the collateral literature of three generations, publishing; and library materials, establishing a library. In the visitors' dressing room was a nostalgic display of artifacts: pins, publications and photographs from the Academy's past. Well done, College.
     The General Church Board and the Sons of the Academy held their meetings on Saturday morning, followed by a Sons luncheon at the Civic and Social Club. Theta Alpha had a luncheon in the Assembly Hall after its annual meeting.

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In the afternoon the Academy Corporation met in Pitcairn Hall, and all dormitories were open for inspection, 3:00-5:00 p.m.
     Celebrations ended with the traditional banquet, held on Saturday evening in the Field House. After supper, the College Chorus, under the direction of Mr. Mark Bostock, was heard in a selection of old Charter Day songs and a stirring new College song with words written by Professor E. Bruce Glenn to the music of Gandeamus Igitur.
     Opening the formal program, the toastmaster, Professor Glenn, introduced the Academy's recently appointed Executive Vice President, the Rev. Martin Pryke. Mr. Pryke was grateful for an early opportunity to address so large an assemblage of Academicians, and expressed the hope that through mutual communication in a spirit of charity, and looking for the good in those with whom we work, the challenges before him could be squarely met. In a refreshing, optimistic mood Mr. Pryke reflected on the tremendous import of New Church education.
     Our first speaker, Bishop Pendleton, showed the values in restating our objectives and in keeping the "principle of New Church education" clearly before us. The scientific progress of the race attested, he said, to the powers of the human intellect, and showed promise of a far greater potential in New Church education than we might at present see. In introducing the second speaker, Professor Glenn said that "the vision and purpose of New Church education are useless until realized." Dean Fitzpatrick then spoke to a practical theme in relating the curriculum and the classroom. He said that possessing the Writings does not free us from making decisions; that we must seek new ways of realizing our objectives now, while continuing to plan for future development. In "A Layman's Response" Mr. John Raymond of Toronto movingly avowed his belief in and commitment to New Church education. He then expressed the belief that between the two foundations of truth, revelation and nature, lay the ground for important philosophical work. There must surely he something of the philosopher in every New Church man, he said.
     The evening, and the 1966 Charter Day celebrations, ended in a resounding chorus of "Our Own Academy." Seven hundred and eighteen souls joined in, and we would note with pride that of that number, one hundred and fifty were Academy students: an encouraging response to an invitation which for the first time included the entire secondary schools.
     DERYCK VAN RIJ

     GENERAL CHURCH SEAL

     This is a simpler, modified form of the original seal which was adopted in 1904. It was developed by Mr. Raymond Pitcairn with the help of Mr. Edward Parkes, one of the artists working on the Cathedral, in response to a suggestion made in 1938 by Bishop De Charms, who felt the need of some symbol that could be used by the General Church throughout the world.
     Cast in bronze, the Seal makes a nice gift for a new home and is a suitable wedding or Christmas present. It can be purchased at the General Church Book Center at the low cost of $18.50, FOB, Bryn Athyn, Pa. There is only a small quantity left, and it is uncertain when or if more will be made, so anyone interested should get one while they are still available.

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ORDINATIONS 1966

ORDINATIONS Editor 1966

     Announcements
     Acton-At Glenview, Illinois, October 30, 1966, the Rev. Alfred Acton into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Cole.-At Glenview, Illinois, October 30, 1966, the Rev. Robert Hudson Pendleton Cole into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
General Church of the New Jerusalem ANNUAL COUNCIL MEETINGS 1966

General Church of the New Jerusalem ANNUAL COUNCIL MEETINGS 1966

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 22-28, 1967, at Bryn Athyn, Pennsylvania.
ABBREVIATED TITLES 1966

ABBREVIATED TITLES 1966

     The Writings
Abom.-Abomination of Desolation
AC-Arcana Coelestia
Adv.-Adversaria
AE-Apocalypse Explained
AR-Apocalypse Revealed
Ath.-Athanasian Creed
BE -Brief Exposition
Calvin-Conversations with Calvin
Can.-Canons
Char.-Doctrine of Charity
CL-Conjugial Love
CLJ-Continuation of the Last Judgment.
Conv. Ang.-Conversations with Angels
Coro-Coronis
DLW-Divine Love and Wisdom
Dom.-De Domino
DP-Divine Providence
Ecc. Hist.-Ecclesiastical History of the New Church
EU-Earths in the Universe
F-Doctrine of Faith
5 Mem.-Five Memorable Relations
HD-New Jerusalem and its Heavenly Doctrine
HH-Heaven and Hell
Hist. Crea.-History of Creation
Idea-Angelic Idea concerning Creation
Infl-Influx
Inv.-Invitation to the New Church
Jus.-Concerning Justification and Good Works
Life-Doctrine of Life
LJ-Last Judgment
LJ post-Last Judgment (posthumous)
Lord-Doctrine of the Lord
Love-Divine Love
Mar.-On Marriage
PP-Prophets and Psalms
Q-Nine Questions
SC-Scripture Confirmations
SD-Spiritual Diary
SD min.-Spiritual Diary Minor
Sk-Sketch of the Doctrine of the New Church
SS-Doctrine of the Sacred Scripture
TCR-True Christian Religion
Verbo-De Verbo
WE-Word Explained (Adversaria)
WH-White Horse
Wis-Divine Wisdom

Philosophical Works

AK-Animal Kingdom
Br-The Brain
Cer.-The Cerebrum
Chem.-Chemistry
1, 2 Econ.-Economy of the Animal Kingdom, Parts 1,2
Fib-The Fibre
Gen.-Generation
Inc.-The Infinite
L Pr.-Lesser Principia
Misc. Obs.-Miscellaneous Observations
Pr.-Principia
Psych. Trans.-Psychological Transactions
R. Psych.-Rational Psychology
Sens.-The Five Senses
Trem.-Tremulation
WLG-Worship and Love of God

     For lists of the Theological Works see: Tafel's Documents, Vol. II, pp. 950-1023; Potts' Concordance, Introduction; and General Church Liturgy, pp. 219-221.
     For lists of Swedenborg's earlier works see: Tafel's Documents, Vol. II, pp. 884-949; and A Classified List by the Rev. Alfred Acton.
GENERAL CHURCH OF THE NEW JERUSALEM 1966

GENERAL CHURCH OF THE NEW JERUSALEM 1966

RIGHT REV. WILLARD D. PENDLETON, BISHOP
RIGHT REV. GEORGE DE CHARMS, BISHOP EMERITUS
REV. ROBERT S. JUNGE, SECRETARY OF THE CHURCH [UNINCORPORATED]
MR. STEPHEN PITCAIRN, SECRETARY OF THE CORPORATION
MR. L. E. GYLLENHAAL, TREASURER
Bryn Athyn, Pennsylvania, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1966

PUBLIC WORSHIP AND DOCTRINAL CLASSES 1966

Akron, Ohio (North Ohio Circle).*-Occasional Classes. Inquire of Dr. Philip de Maine, 1930 Wiltshire Rd., Akron, Ohio 44313.

Auckland, New Zealand.**-Visiting Pastor: Rev. Douglas McL. Taylor. Taped Service every other week. Secretary: Miss E. R. Tuckey, 34 Woodward Rd., Mt. Albert, Auckland. Phone: 83889.

Bryn Athyn, Pa.-Bryn Athyn Church. Pastor: Rt. Rev. Willard D. Pendleton. Dean:     Rev. Elmo C. Acton. Assistant Pastor: Rev. David R. Simons. Friday Class.

Chicago, Ill.-Sharon Church. Rev. Louis B. King, Supervisor. Resident Minister: Rev. Alfred Acton.
North Side, 5220 North Wayne Ave. Phone: SUnnyside 4-6398. Services 11 a.m. Monthly Class.

Cincinnati, Ohio (South Ohio Circle).*-Pastor: Rev. B. David Holm, 10613 Le Marie Dr., Sharonville, Cincinnati, Ohio.

Cleveland, Ohio (North Ohio Circle).*-Monthly, next to last Sunday, at Cuyahoga Falls. Visiting Pastor: Rev. Erik Sandstrom. Secretary: Mr. Charles P. Gyllenhaal, 28609 West Oakland Rd., Bay Village, Ohio. Phone TR 1-3107.

Colchester, England.-175-1Sl Maldon Rd. Pastor: Rev. Frank S. Rose, 185 Maldon Rd. Phone: 6342. Wednesday Class.

Connecticut.**-Occasional. Visiting Pastor: Rev. David R. Simons. Secretary, Mrs. Allan C. Soderberg, 7 Town Rd., Niantic, Conn. Phone: PE 9-7791.

Copenhagen, Denmark.*-Occasional. Visiting Pastor: Rev. Bjorn A. H. Boyesen, Aladdinsvagen 27, Bromma, Sweden.

Dawson Creek, B. C.*-Minister: Rev. Willard L. D. Heinrichs, 1108-96 Ave., Dawson Creek, B. C., Canada. Class alternate Fridays.

Denver, Colo.*-"New Church House," 1055 Vine St., Denver. Resident Pastor: Rev. Morley D. Rich. Phone: 355-7219.

Detroit, Mich.-205 West Long Lake Road, Troy, Mich. Pastor: Rev. Norman H. Reuter, 280 East Long Lake Rd., Troy, Mich. Friday Class.

Durban, Natal, South Africa.-125 Muagrave Rd. Pastor: Rev. Daniel W. Heinrichs, 1 Mowhray Place, Musgrave Rd.

Erie, Pa.*-Occasional. Visiting Pastor: Rev. B. David Holm. Secretary: Mrs. Dewey E. Burnett, 2406 East 32nd St., Erie, Pa.

Fort St. John, B. C.**-Class alternate Fridays. Visiting Minister: Rev. Willard L. D. Heinrichs. Contact Dr. Fred Hendricks, Fort St. John.

Fort Worth, Texas.*-Regular recorded services. Pastor visits monthly. Pastor: Rev. Morley D. Rich. Secretary: Mrs. Charles E. Hogan, 7513 Evelyn Lane.

Glenview, Ill.-Immanuel Church. Pastor: Rev. Louis B. King, 73 Park Drive. Assistant to the Pastor: Rev. Robert H. P. Cole, 2700 Park Lane. Friday Class.

Hurstville, N. S. W., Australia.- Dudley St. Pastor: Rev. Douglas McL. Taylor, 22 Dudley St., Penshurst, N. S. N.

Indianapolis (Indiana Area) .**-Monthly, third weekend. Visiting Pastor: Rev. B. David Holm. Contact Mr. David F. Gladish, 845 East King Street, Franklin, Indiana.

Jonkoping, Sweden.*-Monthly. Visiting Pastor: Rev. Bjorn A. H. Boyesen. Call Mr. Lennart Fornander. Phone: 79119.

Kitchener, Ont.-Carmel Church, R.R. 1, Blair, Ontario. Pastor: Rev. Geoffrey S. Childs, R.R. 1, Blair. Friday Class.

London, England.-Michael Church, 131 Burton Rd., Brixton. Pastor: Rev. Donald L. Rose, 135 Mantilla Rd., Tooting, London, SW. 17. Phone: Balham 6239. Wednesday Class.

Los Angeles, Calif.-Service: 11 am. Resident Pastor: Rev. Lorentz R. Soneson, 346 Riverdale Drive, Glendale 4, Calif. Secretary: Mr. A. M. Nickel, 2436 Rockdell, La Crescenta, Calif.

Madison, Wis.*-Weekly service. Minister visits every second Sunday except August. Visiting Minister: Rev. Robert H. P. Cole. Call: Mrs. Charles M. Howell, 3912 Plymouth Circle, Madison.

Massachusetts.**-Occasional. Visiting Pastor: Rev. David R. Simons. Secretary:     Mrs. Frank H. Palmer, Box 168, Mattapoisett, Mass.

Miami, Fla.*-15l01 N.W. 5th Ave. Pastor: Rev. Roy Franson, 6721 Arbor Dr., Miramar, Fla.

Montreal, Que.*-Service and classes five times a year. Visiting Pastor: Rev. Harold C. Cranch. Secretary: Mrs. W. Whitney Timmins, 305 Brock Ave. N., Montreal West (28). Phone: 481-3040 or 334-3249.

New York, N. Y.*-Second Sunday, 2 :30 p.m. Doctrinal class follows service. Visiting Pastor: Rev. Dandridge Pendleton. Call Miss Cornelia Stroh: CHelsea 2-B470 or Mrs. Frances Goodman: ULster 2-3766.

North Jersey.*-Occasional, 11 am. Visiting Pastor: Rev. Norbert H. Rogers. Secretary: Mrs. Edsall Elliott, 26 Fieldstone Dr., Whippany. Phone: TUcker 7-0478.

Oklahoma.**-Pastor visits monthly, third Friday or Saturday. Pastor: Rev. Morley D. Rich. Secretary: Mrs. Arthur Smith, Rte. 1, Mannford, Okla.

Oslo, Norway.*-Occasional. Visiting Pastor: Rev. Bjorn A. H. Boyesen. Contact Mr. Eyvind Boyesen, Vetlandsveien 82, Oppsal, Oslo.

Paris, France.*-Monthly meetings in the homes. Visiting Pastor: Rev. Frank S. Rose. Secretary: Mr. Elirie Hussenet, 50 Rue Caulaincourt, Paris 18, France.

Phoenix, Arizona.**-Service 1st and 3rd Sundays. Visiting Pastor: Rev. Geoffrey H. Howard. Contact Mr. Hubert 0. Rydstrom, 3640 E. Piccadilly Rd., Phoenix 85018. Phone: 955-2290.

Pittsburgh, Pa.-299 Le Roi Rd. Pastor: Rev. Kurt H. Asplundh, 6901 Yorkshire Dr., Pittsburgh 8. Phone: 412-661-6844.     Friday Class.

Portland, Ore.**-Quarterly. Visiting Minister: Rev. Willard L. D. Heinrichs. Contact Mrs. N. D. Andrews, 7619 East Evergreen Hwy., Vancouver, Wash.

Rio de Janeiro, Brazil.-Minister: Rev. Jose Lopes de Figneiredo, Rua Henrique Fleinsa 155, Apt. 405, Tijuca, Rio de Janeiro.

Rockford, Ill.**-First Tuesday of each month. Monthly class. Visiting Minister: Rev. Robert H. P. Cole. Contact Mr. Axel Eklund, 4608 Manheim Rd., Rockford, Ill. Phone: EX 8-0381.

St. Louis, Mo.**-Minister visits November, April. Visiting Minister: Rev. Robert H. P. Cole. Contact Mrs. J. C. Wilson, 1421 Silverton P1., Richmond Heights 17, Mo.

St. Paul-Minneapolis, Minn.*-Weekly Service. Minister visits every third Sunday except in August. Visiting Minister: Rev. Robert H. P. Cole. Secretary: Mrs. Henry Mellman, 2330 Crestview Avenue North, Minneapolis.

San Diego, Calif.*-ServiCe every Sunday. Visiting Pastor: Rev. Geoffrey H. Howard. Contact Mr. Marvin Walker, 655 Savoy St., San Diego 6. Phone: AC 2-3368.

San Francisco, Calif. (Bay Area) *-Visiting Pastor: Rev. Lorentz R. Soneson. Secretary: Mr. Jonathan P. Cranch, 594B 7th Ave., San Bruno, Calif.

Seattle, Wash.**-Quarterly. Visiting Minister: Rev. Willard L. D. Heinrichs. Contact Mrs. Bertil Larsson, 1005- 104th Ave. SE., Bellevue, Wash.

Spokane, Wash.**-Quarterly. Visiting Minister: Rev. Willard L. D. Heinrichs. Contact Mr. W. E. Hansen, South 904 Altamont Blvd., Spokane 32, Wash.

State College, Pa.**-Taped services. Sundays, 10:45 am. Contact Mr. Larkin W. Smith, 512 E. College Ave., State College, Pa.

Stockholm, Sweden.-Services at Tunnelgatan 19 C. Pastor: Rev. Bjorn A. H. Boyesen, Aladdinsviigen 27, Bromma, Sweden. Assistant to the Pastor: Rev. Kurt P. Nemitz, Stockeldsviigen 13, Sponga, Sweden. Phone: 267985.

Tabor Mission, Guyana.-Pastor-in Charge: Rev. Henry Algernon, 288 Middle St., Georgetown 4, Demerara, British Guiana.

The Hague, Holland.*-Weekly services in homes. Visiting Pastor: Rev. Frank S. Rose. Inquire of Mr. Daniel Lupker, 43 Frederik Hendrikplein. The Hague, Holland.

Topeka, Kansas.**-Service every other month. Visiting Pastor: Rev. Morley D. Rich. Secretary: Mrs. Michael C. Kloc, 3200 W. 31st Street, Terrace. Phone: CR 2-7022.

Toronto, Ont.-Olivet Church, 279 Burnhamthorpe Rd. Pastor: Rev. Harold C. Cranch, 2 Lorraine Gardens, Islinglon, Ontario. Assistant to the Pastor: Rev. Daniel W. Goodenough, Apt. 3, 136 West Mall, Etohicoke, Ontarlo. Friday Class.

Tucson, Arizona.*-3056 N. Country Club Road. Resident Pastor: Rev. Geoffrey H. Howard, 2536 N. Stuart Ave., Tucson. Phone: 793-0261.

Urbana, Ohio (South Ohio Circle).*-Visiting Pastor: Rev. B. David Holm. Call. Mr. Robert G. Barnitz, 609 South Main St., Urbana.

Vancouver, B. C.**-Quarterly. Visiting Minister: Rev. Willard L. D. Heinrichs. Contact Mr. Gerald Penner, 1108 Tall Tree Lane, North Vancouver.

Washington, D. C.-Washington Church of the New Jerusalem, Box 1248 Enterprise Rd., Rt. 556, Mitchellville, Md. Pastor: Rev. Frederick L. Schnarr, Box 1248 Enterprise Rd. Phone: 262-1491. Friday Class.

For services in England other than in Colchester and London communicate with the pastors of the Colchester and London societies.

* Recognized Circle
** Group