FORGETFULNESS OF SELF       WILLARD D. PENDLETON       1976


NEW CHURCH LIFE
VOL. XCVI          JANUARY, 1976
No. 1
     And Joseph called the name of . . . [his] firstborn Manasseh: For God, said he, hath made me to forget all my toil, and all my father's house. Genesis 41:51.

     Christian scholars have long recognized that the story of Joseph as recounted in Scripture presents the supreme prototype of the Lord who was to come. This is evident both in the life and the representation of the man. Here was a, man without blemish and a man who, despite all that he suffered, never lost faith in the God of his fathers.
     While yet a youth, Joseph suffered the extreme of disillusionment. Prompted by jealousy, his own brothers plotted against his life. Had it not been for Reuben, the eldest brother, they would have slain him in the wilderness. As it was, however, they sold him into slavery, knowing full well that those who went down into the slave pits of Egypt did not reappear.
     On arriving in Egypt, Joseph was sold to Potiphar, the captain of Pharoah's guard. A lad of unusual gifts, he soon became overseer of his master's estates; and the measure of Potiphar's confidence in Joseph is expressed in the statement that Potiphar, "knew not that he had, save the bread which he did eat."*
     * Genesis 39:6
     It is not improbable that during these years of servitude Joseph had reason to hope that the reward for his service would in time be his freedom, but due to the duplicity of Potiphar's wife, he was rejected by his master and cast into prison. Under such circumstances we would expect that Joseph's hope of deliverance would have given way to despair, but even in the close confinement of the prison house, he found purpose in life. Betrayed by his own brothers, forgotten by all save an aged father who believed he was dead, rejected by the one man who had befriended him, what reason did he have for hope? Like Him of whom the prophet Isaiah spoke in later days, "He [was] despised and rejected of men; a man of sorrows, and acquainted with grief."* Yet despite the apparent hopelessness of his situation, Joseph did not give way to that sense of futility which embitters the spirit. In the service of his fellow prisoners, who were the condemned of the earth, he sustained his faith.
     * Isaiah 53:3
     In an age in which many are afflicted by that sense of futility which is the logical consequence of a material explanation of life, we can readily understand why so many have adopted the modern existential thesis that apart from survival there is no meaning in human existence. The result of this is the gradual abandonment of those basic values which have their origin in faith, and an increasing preoccupation with self. Yet in his concern for self, man must logically ask, "What is self?" Is it an unexplainable combination of physical forces which somehow add up to the individual's awareness of being, or is it a manifestation of a deeper reality which has both meaning and purpose? To men of faith the latter is the only logical explanation, and in the pursuit of wisdom, our search must ultimately lead to the knowledge and understanding of self.
     In order to understand one's self, however, man must first be brought to the acknowledgment that of himself he is evil and that the Lord alone is good. This is the teaching of all Divine revelation, but few at this day believe it. The reason for this is that man is created into the appearance of self life and his natural tendency is to think and act from the appearance. Yet the truth is that man does not live from himself; in all that he does, he is dependent upon the Lord. Of himself man can do nothing, and insofar as he does what is good, he does not do it from himself but from the Lord. It is nowhere said, therefore, that man cannot do good; what is said is that man cannot do good from himself, but he can do good from the Lord.
     It is then from the Word, and from no other source, that man is enabled to enter with understanding into the nature of self. It is to be noted, however, that the love of self is not necessarily evil, for this love, as every other love with man, is in its origin from the Lord. Yet if in his freedom to think and act as he wills, man ascribes to himself what is his from the Lord, he turns what is good into what is evil in himself. This is the origin of all evil.*
     * CL 444
     It is then in ascribing what is good to himself that man inverts and perverts the use which self is intended to serve. This use is that through self, not from self, man may be of use to others.

3


Nowhere is this more apparent than in those human relationships which are basic to all social order. Take, for example, the institution of marriage. Here is a human relationship which was ordained by God from the beginning in order that there may be a heaven from the human race. Unless this use is seen and acknowledged, the sanctity of marriage cannot be perceived, and the Divine purpose in marriage is subjected to the interests of self. When this takes place, as it inevitably does whenever we lose sight of the Divine purpose in marriage, man turns what is good from the Lord into what is evil in himself; that is to say, into what is selfish.
     Such is the nature of man, however, that he cannot shun what is evil in self from himself, but he can, if he will, shun what is evil from the Lord. This is the reason why the Word has been given. It is by means of the Word, that is, by means of the truths of the Word, that a new will, which is the will to do good, is formed in the understanding. It is this new will which is represented in our text by Manasseh.* The origin of this will is found in those states of innocence which are provided by the Lord during infancy and childhood; hence the story of Joseph begins while he was yet a lad. The innocence of childhood, however, cannot be sustained; as the love of self becomes calculating, the thought of the mind is bound by sensual appearances and, like Joseph, is cast into a pit in the wilderness; that is, into a state in which man is deprived of spiritual life. But the Lord is with man, even as He was with Joseph. By means of instruction from the Word, that is, by means of the spiritual sense of the Word, the way is opened whereby man may yet be delivered from the appearance of self life by which the spirit is bound.
     * AC 5353
     Once man is brought under the government of truth, he is afflicted by temptations. To understand this, we must first understand what temptations are. As defined in the Writings, temptations are doubts concerning the end in view;* indeed, it is said that, "If the end which is loved were not put in doubt and indeed in despair, there would be no temptation."**
     * AC 1820
     ** Ibid
     The end in view is a life of unselfish devotion to use; this is the ideal which the Writings set before us. Yet when we reflect upon the nature of self and the insistent demands which it makes upon us, we are afflicted by the appearance that we cannot sustain what the Lord asks of us. Like the Psalmist, we say, "Such knowledge is too wonderful for me; it is high, I cannot attain unto it."*
     * Psalm 139:6
     As in all appearances, however, there is a truth involved in man's conviction of his own inadequacy. The truth is that of himself man cannot rise above self, even as water cannot rise above its own source.

4


So it is that in all temptation man's natural inclination is to give way to despair; but: although from self, man cannot cope with self, he can, if he will, turn to the Lord. It is not man; it is the Lord who conquers in temptation. Hence the teaching of the Writings that, "The Lord alone sustains the combats of temptations, and . . . [He] alone can conquer the hells."* As Moses said to the Children of Israel who feared pursuit by the armies of Egypt, "Fear not . . . the Lord shall fight for you";** and as the Lord said to His disciples, "And I, if I be lifted up from the earth, will draw all men unto Me."***
     * AC 8175
     ** Exodus 14:13, 14
     *** John 12:32
     Generally speaking, we think of temptations as trials of the will, and it is true that in all spiritual temptations it is the will to do good that is tried. But as man cannot do good from himself, his natural tendency is to yield in temptation and to accept as inevitable the implications of self life. But although man cannot do good from himself, he can, if he will, do good from the Lord. All that the Lord requires of man is that we, "Seek the Lord while He may be found; [and] call upon Him while He is near."* Yet in his preoccupation with self man does not find the Lord's yoke easy nor His burden light.** The subordination of self to the good of use requires a lifetime of patient acceptance of a providence which regards man's temporal hopes and ambitions only insofar as they agree with what is eternal.***
     * Isaiah 55:6
     ** Matthew 11:30
     *** DP 214
     Of all the stories of the Old Testament, there is none which so beautifully illustrates the leading of the Lord's Divine providence as this. Set against a, background of jealousy and hatred, of greed and deceit, the Joseph of our text emerges as a man who, despite all that he suffered, sustained his faith in the Lord's Divine mercy. In this he serves, in the sense of the letter, as an example to all men; for while it is true that man's faith is tried in many ways, the ultimate test is the spirit in which we accept the leading of the Lord's Divine providence. In reflecting on this, we must bear in mind that the Lord's way is not our way and, in accepting His way, we must do so without bitterness or regret.
     In all that he does, the natural tendency of every man is to become absorbed in himself. Yet when man thinks and acts from self, he cannot perceive what is involved in the teaching that the Lord looks only to what is eternal and to temporal and natural things only insofar as they agree with eternal things. The reason for this is that while we may intellectually perceive and acknowledge the truth of the doctrine, what we do not perceive is what is required of man in the application of the doctrine to the life of self. There are times, therefore, when it requires a supreme effort of the will to say in our hearts, "Thy will be done."

5



     This is the primary issue in all temptation. It is not that we doubt the truth of the Word but that we lack faith in the Lord's Divine providence. Were this not so, man would not be afflicted; that is to say, he would not suffer from those states of despair in which the spirit seems bound as if in a prison. Our difficulty at all times is to see what is of providence in our own lives, be it an act of providence or a permission; far all that takes place is in the Lord's hand, and this as to each least particular. Yet it is a law of the Divine providence that nothing of its operation should be evident to man's perception. Yet we are told that he should know about it and acknowledge it;* for if it were otherwise, man could not act from freedom in accordance with reason.** But although man cannot see providence as it occurs, he can see it in retrospect. So it was that when the days of his servitude were past, "Joseph called the name of [his] first-born [son] Manasseh: For God, said he, hath made me to forget all my toil, and all my father's house."
     * DP 175
     ** DP 176
     The name Manasseh is derived from the Hebrew verb meaning "to cause to forget." Nowhere in Scripture is the delight of use more beautifully expressed. What is described here is that sense of peace which comes with the forgetfulness of self. That is why the ancients adopted the name Manasseh to represent the state of the regenerate will. As no other word, it suggests the blessing of a peace which is free from the insistent demands of self. He who is free from concern for self in the performance of use is free indeed. Not only is he free from the continual frustrations that the thought of self induces upon the mind but also from those miserable states of dissatisfaction which deprive man of all normal delight in the uses of life. It was not without reason, therefore, that, "Joseph called the name of [his] first-born [son) Manasseh," for in the elevation of the spirit out of the life of self, man enters into a new state in which the providence by which he has been led is seen and acknowledged, and the toil and stress of former states are forgotten in the joy of his Lord. Amen.

     LESSONS: Genesis 39:1-23; 41:46-57; Arcana Coelestia 5352, 5353.
     MUSIC: Liturgy, pages 495, 446, 520, 464.
     PRAYERS: Liturgy, nos. 12, 70.

6


ABSENCE OF OTHER WORLDS 1976

ABSENCE OF OTHER WORLDS       FRED ELPHICK       1976

     It comes as no surprise to most readers of the Writings that Swedenborg made a number of errors, commonly attributed to the infant state of eighteenth century science. And it has been held that these are of no account since the Writings are not a work on science but a revelation. But it has also been held that as Swedenborg had been mistaken in a few matters of fact, so may he have in other areas which at present do not have the support of science. Is there any justification for this view?
     First, what can we say of the mistakes which he did make? We should discount his writing "camel" for "elephant"* as a trivial slip caused by the similarity in the correspondence of, and perhaps the classical confusion between, the two animals. Even old forms of the words themselves were very similar (olfalad and olifaunt). But the more substantial errors are in biology and chemistry.
     * AE 1146:2; cf. AR 774:3
     Recall his belief that the plants of the vegetable kingdom are male only;* the mention of bottles filled with iron filings mixed with powdered sulphur eventually bursting into flame;** and the statement that gopher wood contains sulphur. "Gopher wood is a wood abounding with sulphur, like the fir, and many others of the same kind; on account of the sulphur it is predicated that it signifies lusts, because it easily takes fire."*** Here it can be seen that the correspondence does not depend on the scientific accuracy of the statement since this is based on the properties of things and not the things themselves.****
     * TCR 585
     ** TCR 110               
     *** AC 643; italics added
     **** Cf. "fiery principle" in wood, AE 1145:2
     Reading through such passages it becomes clear that Swedenborg had a passion for synthesizing natural and spiritual phenomena-for example, the correspondence of lusts with a chemical reaction. Another example is that of smoke catching fire* and likened to the smoke of falsities being ignited by the heated zeal for them.**
     * TCR 504
     ** TCR 159
     It needs hardly to be said that in Swedenborg we have, not a stargazing theologian blindly following the science of his day, but a humble investigator who thought from principle and experience. His objectivity is evident from an early passage in the Economy of the Animal Kingdom:

. . . I found when intently occupied in exploring the secrets of the human body, that as soon as I discovered anything that had not been observed before, I began (seduced probably by self-love) to grow blind to the most acute . . . researches of others, and to originate the whole series of inductive arguments from my particular discovery alone.

7


I therefore laid aside my instruments, and restraining my desire for making observations, determined rather to rely on the researches of others than to trust to my own.*
     * 1 Econ. 18

     Investigation of Causes

     The thoroughness of his reasoning is typified in the following, as he attempts to account for the generation of evil forms of life in nature:

The question now is whether such things arise out of eggs conveyed to the spot, . . . or whether they originate out of the damps and stenches themselves. The whole experience about the case does not lend itself to the opinion that these noxious animalcules and insects are hatched from eggs carried to the place, or lying in the ground since creation. For worms exist in minute seeds, inside nut shells, in wood, in stones [fossils?] and creep out of leaves. And upon plants and in plants there are lice and grubs which correspond with them. . . . the fact that afterwards, when they have been produced, they are propagated does not disprove their immediate generation.*
     * DLW 342

This argument was clinched by ". . . the experience, hitherto unknown, that there are also similar things in the hells."*
     * Ibid
     It appears from the foregoing that Swedenborg's only mistake was in thinking that spontaneous generation was the only way to account for the existence of offensive forms of life. He knew that they arose from hell, that they were not created by the Lord and that nature has no power of creation. What he did not know is that such forms do indeed propagate in various ways. This does nothing to affect what was being taught and we may note in passing that some modern theories on the replication of viruses are not unlike abiogenesis. Is any case, some form of this theory of instantaneous creation is certainly referred to in True Christian Religion 78 where it is said that in its primordial state creation came into existence "in a moment" and then developed by successive formations of one thing from another.

The only difference is that in our world such things are created in a moment by God, according to the affections of the angels; whereas in your world they were similarly created in the beginning, but it was provided that they should be renewed perpetually by the propagation of one from another, and that thus creation should be continued . . .*
     * TCR 78; italics added. Cf. 35; DLW 344

     Anticipating a later argument, we might ask here whether the angel who was telling Swedenborg about creation was not mistaken. What reason mold we give for our answer?

8



     Returning to the theme, enough has been quoted to characterize the mistakes in the Writings as trivial and understandable in the light of the scientific knowledge of the time. We can remind ourselves that in the fifteenth century the nature of disease was still unknown, that Harvey's circulation of the blood had only begun to win acceptance in 1661; that in the mid-seventeenth century chemical ideas were still based on the four elements of Aristotle and that there still had been no revolution in chemistry as late as 1700.* So what about possible errors in Earths in the Universe? Some hint that what was revealed in some way depended on current scientific knowledge is the fact that Uranus, Neptune and Pluto were not named and the planets outside our solar system had to be identified by numbers. But this does not cast doubt on what was known and it is this with which we are concerned.
     * Science and Society in the Fifteenth and Sixteenth Centuries, A. G. Smith, Thames and Hudson, 1972

     The Status of the Earths in the Universe

     Did Swedenborg make any mistakes when writing about the inhabitants of other planets, particularly those in our own solar system, and if so of what character? First we note what the Writings say about the character of the above-named "little work":

The contents of it were revealed and shown to me in order that it may be known that the heaven of the Lord is immense; that it is all from the human race, and that our Lord is everywhere acknowledged as the God of heaven and earth.*
     * HH 417e

Depending how literally we take this passage the question is more or less answered; for some, however, there is room for doubt. We only note here the words "revealed and shown."
     In the introduction to the section of the work on the earths in the starry heaven (i.e., those outside our own solar system) occur these words:

But I know that those who hitherto have at heart denied heaven and hell, and the life after death, will still persist in confirming themselves against them, and in denying them; for it is easier to make a raven white than to make those believe who have once at heart rejected faith; the reason is, that they always think about such matters from a negative, and not from an affirmative, standpoint. Nevertheless, let those facts that have already been stated, and that yet remain to be stated, concerning angels and spirits, be for those few who are in faith. In order that others also may be led to some degree of acknowledgment, it has been granted me to relate such things as delight and allure the man who is desirous of acquiring knowledge; of this character are the things that shall now be related concerning the earths in the starry heaven.*
     * EU 124; italics added

9



     That this [leading Swedenborg outside his own globe] has actually been effected, those who are in corporeal sensual things, and who think from them, cannot be induced to believe. The reason is that the corporeal sensual [faculties] cannot conceive of progressions apart from spaces. But, nevertheless those who . . . think interiorly in themselves, may be induced to believe and comprehend it. . . . Those things, therefore, that follow, concerning the earths in the starry heaven, are for the use of the latter, and not for the former, unless they are of such a character as to suffer themselves to be instructed.*
     * EU 127

     The Question of Identity

     We can assume that among the things which "delight and allure the man who is desirous of acquiring knowledge" and who in some measure can think interiorly, are the details of how, in a universe of stupendous size, Swedenborg was able to locate and speak with those who lived light years away when in the world. Yet it is just his ability to identify correctly spirits and angels from other planets on which doubt has been cast. But note that to lead a spirit, in this case*Swedenborg, outside his own globe by changes of state is "in the power of the Lord alone."* The argument is that neither he nor the angels may have had the requisite scientific knowledge to distinguish between one planet and another. Thus, the argument runs, although the substance of what is taught is true-that the universe was created for man, a heaven of angels-the details of which planets spirits came from may be mistaken; just as Swedenborg was, for example, mistaken about the length of the Jovian day.**
     * Ibid.
     ** See footnote to SD 583
     But the argument has no foundation, either in the Writings or in science. Identification is not based on scientific knowledge but on the perception of state and character, as is amply borne out in the passages below.
     Recall that the spiritual world is organic-that is, highly organized. The existence of the whole universe depends on the distinct arrangement of all particulars.* Also, everything in the spiritual world needs something ultimate in which to continually produce something.**
     * TCR 678
     ** AC 6077
     Now what does our solar system (and it is here that the question of identity begins to bite) look like in the spiritual world? Our sun does not appear at all but is only remembered from having been seen in the world; nevertheless it remains in the perception as "an exceedingly dark something."* The number continues: "The planets which are within the system of this sun appear according to a fixed situation in respect to the sun."

10


Then are given the positions of the planets from Mercury to Saturn, the Moon and the satellites being placed relatively to their own planets. "Such is the situation of these planets in the ideas of spirits and angels."**
     * AC 7171
     ** Ibid.
     Because this situation is "in the ideas of spirits and angels" it may be thought that this is just some vague appearance which it would be easy to misinterpret. Yet, if this were so, what meaning would the references to fixed situation and relative positions have? The fact that these were not the physical planets which were seen does not mean they were floating around in meaningless chaos. Indeed we may surmise that the reason Swedenborg did not mention this earth in the passage was that he was standing on it. The passage closes with the statement that spirits are associated with their own planet in the other world, so one would not expect any great problem in identifying to which one they belonged.*
     * Cf. EU 127
     It leads to all kinds of confusion when we think of identifying a man from another planet by first identifying the planet. In most if not all cases Swedenborg met the spirits and noted their unique character or genius before he identified their place of natural birth. Again, it is their organic relationship in the grand man which identifies. For example, "There are spirits, of whose birthplace, by the Lord's Divine mercy, we shall speak elsewhere, who have relation to the internal memory."*
     * AC 2491
     Another line of approach is to say that use is what determines individuality and hence identity. When considering the creation of the planets, would it not be of order that first would come the potential use determining the character of a people and then the creation of a planet adapted to support the kind of life foreseen? We often speak, as do the Writings,* according to the appearance; that it is were who are adapted to life on this planet, as if the Lord absentmindedly (if we may so phrase it) created a planet and then had to adapt us to it. This would seem contrary to common sense.
     * E.g. SD 1670
     But further than this, the planets as they appear in the other world were also created by the Lord for the sake of use and they rest, moreover, on the ultimate orbs in this world as their foundations. It is because of this intimate connection of man and planet that either can exist at all, and this also has a bearing on identity.
     The third heaven is constituted of angels from all the planets "in closest conjunction"* and can communicate with all in the universe.** No doubt this is how those who had lived on an earth far removed from our solar system knew about the men of the Most Ancient Church.***

11


The remarkable accuracy of the memory also is an important factor in "finding the way" in the other world. Recall the occasion when Swedenborg was able to identify the exact street in a city where had lived a man from this earth, by leading him in the spirit by means of his (Swedenborg's) own memory.****
     * AC 6701               
     ** AC 9438
     *** AC 10160 (this is omitted in EU)
     **** AC 2485; SD 1933
     In the face of a great deal of material in the Writings which tends to confirm the view that there are no substantial errors of identity in the Earths in the Universe, there are one or two passages which make it plain that Swedenborg did have difficulty in identifying certain spirits.* The existence of this uncertainty of Swedenborg's is not a serious problem since by the time the parallel passages were written in the Arcana it had been resolved-providing yet another detailed instance of how Swedenborg received everything in the understanding, by comparing, doubting and concluding. But it is surely no coincidence that the very spirits he had difficulty in identifying in the above passages were unwilling to admit they had possessed a body and indeed regarded the very thought with aversion.** For it is said that all spirits are known from their situation in respect to the human body*** and thus their aversion for the body may have in some way represented itself as anonymity. "I was told afterwards that they were from a certain earth in the universe [the starry heaven]; but I was not informed where that earth was."**** Their spiritual location is described.*****
     * SD 1670 ff.
      ** SD 1668               
     *** AC 10379
     **** AC 10311; EU 148          
     ***** EU 156
     It is significant that in the treatment of the earths in the starry heaven, the subsidiary theme seems to direct the attention to the problem of how the information in the Earths in the Universe was made available. This would seem pointless if much of it was incorrect in anything but trivial detail. Recall all the careful descriptions of the changes of state undergone in order to communicate with those of other planets. And what was the basis, for example, of the many comparisons made of the size of our sun and those of other systems?* The sun of the fifth earth (fourth in the Earths in the Universe) is said to be a fourth part of the size of ours, the year 200 days and the day fifteen hours compared with the time of the days on earth.
     * AC 9697, 10162, 10771

"These things the angels related from a comparison made with such things on our earth, which they perceived in me, or in my memory. They drew these conclusions by means of angelic ideas, whereby the measure of spaces and of times is at once known in the right proportion relatively to spaces and times elsewhere. Angelic ideas, which are spiritual, immensely exceed in such things human ideas, which are natural."*
     * AC 10771; italics added

12




     Put simply, angels are exceedingly good at accurate comparisons. Their role seems to be to share in the investigations which went on in preparation for the writing of the Earths in the Universe. They seem, for example, to assist in the identification of the birthplace of spirits. ". . . it was permitted the angels to learn whence they were . . ."* and there was "open instruction from heaven whence they were. . . ."** They are not presented as all-knowing beings but as ones who learned with Swedenborg. It seems hardly likely that for this reason they were particularly prone to error. From whence were they instructed?
     * AC 10589; italics added
     ** Ibid.
     What seems plain in all the foregoing passages is the mathematical order and precision in the arrangement of the spiritual universe, the stunning capacity for communication and the fact that all this was being "revealed and shown" by the Lord through heaven.
     What, then, are we going to make of the fact that no sign of life has yet been discovered in our solar system? Are we to make ourselves look as ridiculous as those who believe that the earth is flat in the face of overwhelming evidence to the contrary? Did not Luther call Copernicus a fool for trying to prove that the earth moves and goes round the sun when yet Joshua bid the sun stand still and not the earth? We certainly would look silly if we had conclusive evidence that there is no life in our solar system, but this is not the position in which we find ourselves; nor does it seem at all likely that we will do so in the foreseeable future. What do we know about our neighbors in space? We have the results of many observations which, indeed, would fill volumes, but in terms of hard facts there is very little information and that in very general terms.
     A recent issue of Scientific American,* which is devoted to the solar system, shows something of the way science proceeds. In order to try to explain their observations, scientists construct theoretical "models" into which the known facts fit. Thus when a statement is made, such as, "The atmosphere of Venus traps sunlight to maintain a temperature of 900 degrees Fahrenheit," this is made according to a model of the atmosphere based on limited observations, the only direct ones being made by probes coming down by parachute through the atmosphere of Venus. It is not the purpose here to argue about the accuracy of the figure but to show what a scientist may mean when he uses such expressions as "It is now known . . ." and what me are referring to as hard facts.
     * September, 1975
     The record books tell us that the highest recorded temperature endured by humans is 400-500 degrees Fahrenheit according to experiments by the U.S. Air Force in 1960.

13


As it stands, this is not what we should be inclined to call a hard fact. We should want to know the conditions of the experiment, how long the temperatures were endured and so on. Similarly, with the temperature of Venus, we should want to know exactly what is being claimed. If someone gave us a figure for the temperature of the earth would we not want to know where the measurement was taken, whether it was midday on the equator or midnight in the Himalayas-on the edge of a volcano or the middle of a fjord?
     Thus if we ask whether a certain statement about Venus is true, the reply may be, "It is true in the sense that it agrees with the provisionally accepted model of what Venus must be like." In the face of new information, models have to be revised and it is interesting to see, both in the history of science as a whole and in space exploration in particular, how often this happens. Take as an example the volcano Olympus Mons (formerly Nix Olympica) which is more than 300 miles across the base, 15 miles high and has a main crater 40 miles in diameter. This is large, especially for a planet like Mars which is only one tenth of the mass of the Earth.
     Now the American space program designed to probe Mars was certainly one of the most sophisticated and successful of its kind. Yet none of the pictures returned by the first three Mariners showed any evidence of volcanic activity! This led to a model of Mars as a dead planet (tectonically inactive). This view had to be "drastically revised" (which means it was dead wrong) in the light of the photographs sent back by Mariner 9 which revealed among other things, four large volcanic mountains larger than any such features on earth, one of which was the giant Olympus Mons.*
     * Scientific American, January, 1973
     The explanation of this (hard fact) was simple-they had looked at the wrong side. The first Mariners had sent back pictures of the same part of Mars each time and it was assumed that the hidden side was the same as the visible one. It was not. It is interesting to note how often the scientific models of the planets have had to be "drastically revised." There is no reason to think that this will stop or even slow down for a great many years yet. But perhaps it has slowed down in the case of the moon. Our satellite has only 6% of the earth's density, while its mass is unusually large (1/80 of that of the earth) by comparison with the satellites of other planets which rarely exceed one thousandth part of the parent body. The more we find out about it, the more mysterious does it become; for example, when it is struck by a spent space craft it continues to reverberate for about an hour.
     There is no sign of life on the surface and virtually no atmosphere so we are left with the following possibilities:

14




     There is life beneath the surface.
     There has been life in the past but there is no longer.
     The Earths in the Universe is not intended to be taken literally.*
     * See Dr. Wilson van Dusen's article in New Church Magazine, June-September 1975. which puts forward the view that the Earths in the Universe is an allegory.
     Swedenborg mis-identified the birthplace of the spirits with whom he spoke.
     * See "The Names of the Planets," Rev. Kurt Nemitz, June-September issue, New Church Magazine.

     This list by no means exhausts the theories which have been put forward but is fairly representative of the main approaches. We have argued at some length against the last possibility and by implication, the suggestion that the Earths in the Universe is not to be taken literally. The following number from Earths in the Universe does not strike one as allegorical:

It is known to spirits and angels, that there are inhabitants even in the Moon, and likewise in the moons or satellites which are about Jupiter and the earth Saturn. Even those who have not seen spirits who are from them, and spoken with them, entertain no doubt that there are human beings upon them, for they, too, are earths, and where there is an earth, there is man; for man is the end for the sake of which an earth exists, and nothing has been made by the Supreme Creator without an end . . .*
     * EU 112

     A key fact about the findings of science is that they relate to observations of the universe and not about the universe itself. Thus, if a thing has not been observed (like Olympus Mons) there is a strong tendency to think that it does not exist.
     Finally, let us bear in mind that planets are designed for the support of unique races of men with very different requirements from our own. Conditions which may appear harsh and unfriendly may not be so in real terms.
     "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou are mindful of him? and the son of man, that thou visitest him?"*
     * Psalm 8:3, 4

15


ENVIRONMENT, EDUCATION AND FREEDOM 1976

ENVIRONMENT, EDUCATION AND FREEDOM       Rev. ALFRED ACTON       1976

     (Delivered at the Charter Day Service, October 24, 1975.)

     Today we celebrate the ninety-ninth anniversary of the Academy. Gathered in Philadelphia to honor the centennial of our nation's independence the founders of the Academy meeting on the Nineteenth of June, agreed to seek a charter from the Commonwealth of Pennsylvania. One year later, the charter granted, classes began. The dreams of men who saw the church as the hope of the world took tangible form in the work of New Church education.
     At first the Academy was more a church than a school, but as men became more and more convinced that this church could not grow with the old, but needed the new ideas and dreams of the young for its success, the Academy as a church evolved into the Academy schools, serving as the arm of the General Church with the slogan "New Church education is the most fruitful field for New Church evangelization."
     The slogan was not altogether new. James Glen, the first man to teach the New Gospel in America, wrote in 1808 to a young friend in England who was just entering the sphere of the church, "You . . . are, I think, [a] very chosen recipient, just at the very time of life. For, I have no hopes of a man above thirty . . ."* Mr. Glen noted that he himself was an exception to this general rule, but his point that the church would grow with the young has continued to hold the thoughts of those who work in the field of New Church education.
     * NEW CHURCH LIFE, 1895, p. 122
     It is a general teaching that the New Church will find its greatest growth with those who are outside the old church;* that is, those who have not effected a union of love received, with truth understood in the life of use.** Those who have effected this union are not outside the church even should that union be the union of truth commingled with falsity as it exists in the Christian world. In this latter case the church with that individual is the church universal not the church specific, but, because the church specific is said to be as the heart and lungs to the grand man of the church universal, it seems fair to conclude that it is no more likely for one in the true church universal to enter into the New Church on earth than it is likely for cell tissue from the stomach to find comfort in the realm of the heart.

16


No, those who have already united love and truth in their hearts, are not seeking new truth which will force them to give up that which they have come to love. They will, of course, be able to reject falsity after death, and so come into the sphere of the New Heaven, but on earth we cannot expect great success in the evangelization of the spiritually satisfied. In general, those still looking for the marriage of love and truth which will make them a church, are the young. So, to expect the young who have been called to a special discipleship by birth into the church to be able to meet others of their age and convey truth learned in a way which will make the church grow is not surprising. We can see justification for the slogan. New Church education can bring both the young born in the church and those they contact into the life of the church. It can be as the early Academy held, "the most fruitful field of evangelization."
     * AC 4741; AE 721:8          
     ** AC 4835; cf. AC 9192:5, 7
     But what is different about the Academy's use of education in this regard, and that of the social reformer's use of the same tool? Has it not often been said that a child educated to the age of six will generally fall into the pattern set? Have not social reformers in all ages sought to change mankind by educating the young in new modes of thought? Surely we see such thinking hard at work in our world, attempting to mold the thought of youth to accept values and attitudes quite foreign to their parents. The writers of textbooks are well aware of the cultural attitudes they innocently or subtlety convey to their young readers. Educators, well aware of the values they can mold, pause at the pressures of parents and minority groups, knowing well that whatever they do will have far reaching effects on their charges. Who should have the right to choose the values which education will hold up as important for the young? Parents? Social reformers? The media? Educators? The state? The church? All these groups in greater or less degree have some voice in the formation of the environment which will affect the life of youth. Should parents or the church allow their voice to be stifled then other voices will be heard instead. Environment will necessarily be the total of the voices heard and followed. Should evil become the voice of environment it will have profound effects. It is literally true when we consider environment and its effects that the sins of the fathers are visited upon the third and fourth generations of those who follow. Are we not still suffering from the environmental changes caused by that cataclysmic fall represented by Adam and Eve eating of the tree of the knowledge of good and evil? Not only was our heredity twisted by this event. Our environment also suffered, and continues to suffer although the Lord in His mercy has changed that environment by bringing among us His own Divine truth, the Word made flesh now visible in the new revelation of the second advent. For example we are taught that the evil spawned at the fall brought disease to mankind.

17



     But does such environmental change have spiritual effect? Can the sins of the father spiritually affect the life of the children? Simply consider the existence of the spiritual heaven which resulted from the fall, and you will see the answer must be, yes. But the New Word tells us much more concerning spiritual states and the effects that environment on earth has upon them. The English are said to have been in the center of heaven at the time of the Last Judgment because of environmental factors which existed with them: their freedom of speech, and their freedom of the press, both stimulated freedom of thought. Also we are specifically taught that law and language have spiritual effects on individuals.* Law and language, of course, are a product of culture, of environment. Add to these teachings many others such as those relating to Mohammedan heavens which remain because the Mohammedan cannot give up the cultural idea of God he accepted on earth, and you will see the profound effect environment has on man's spirit.
     * TCR 807, 813
     Indeed are we not born on earth in order to get a beginning in time and space, and is not this beginning a product of our inheritance and environment? The Lord uses these tools to give us our finition. We could not exist as a finite person without an environment and a heredity. We could not exist as individuals if we were not born in a particular place at a particular time and so found limits imposed by environment.
     The environment, then, serves as the plane in which we become finite. Without it we cannot exist. So we can see the importance of seeking to form a proper environment for those whom we love. We can see how parents are enjoined by revelation to provide a proper upbringing for their children.* Establishing a proper environment for youth is a duty of charity which cannot be avoided. For the more environment is warped the more our finition is frustrated.
     * TCR 431
     Because education is one of the important factors in forming environment the case for education in the sphere of the church, that is in the sphere of the Lord's Word which was given to counteract perverted environment, becomes clear. New Church education is far more than the most fruitful field for evangelization-that is for the extension of what is hoped to be a better environment; it is in fact the first finiting medium after heredity which will affect an individual, possibly even to eternity.
     The Academy does not use education merely to seek social change. It hopes to provide a climate for the learning of truth and the doing of good as one enters into acts of charity which the Academy believes can have eternal extension.
     But what of freedom in this picture! If environment and heredity have such profound effects in finiting man how can he be free?

18


Does not every limit imposed upon us restrict our freedom? The answer, of course, is, no. Divine law finites man so that he can be free, not to frustrate his freedom. The ten commandments are not a restriction upon human freedom, they are the means to human freedom. All just law serves this purpose. By providing limits to operations it makes freedom possible; it does not thwart it.
     We should never think of the law of God as being in opposition to our freedom. It is that law which makes us free. Think how some of the laws which limit us naturally make us free. We have a law that men will drive their cars on the right hand side of the road. Because men obey this law they are free to travel on the highways. Only when their love is perverse do they see such law as hampering their freedom. A farmer necessarily needs the limits of season and weather if he is going to be free to plant his crops and harvest them. Should spring not follow winter, and in turn be followed by summer and fall, how could the farmer be free to use his reason in planting crops! Should no such limiting laws exist there would be no freedom.
     So also with spiritual things. The Lord has finited us on earth by means of our environment and our heredity so that we may be free, not so that we will lose our freedom. The first of His laws of providence concerns human freedom, but underlying this law is the as-of-self, that which will be able to act in freedom, the thing that environment finites.
     The planes provided by environment make it possible for us to enter into good or evil loves. To the extent that pie enter into good loves that part of our environment which clothes those loves is made a part of our spirit. It remains with us because we want it to do so.
     So we need not look at environment or education as a threat to our freedom. The fact is it can give us a kind of freedom which we might not otherwise come to enjoy. Take for example an environment affected by the truths of the New Church. Such an environment gives us knowledge of heaven, and the beauty of love truly conjugial. This knowledge as a part of our environment can give us forms which will clothe our loves and so let us enter into this precious love. Of course we can reject this portion of our environment. We need not seek love truly conjugial. But if we do we call come into a beauty and freedom otherwise unattainable. Our environment can serve as a plane to perfect our eternal happiness.
     Such beauty is involved is the dream which began our Academy. It is a beauty only little realized in our world, but a beauty which we are privileged to know and enjoy. Can we in our turn face the challenge of freedom as we seek to perfect our environment for the betterment of those generations who will follow us?

19


NEW CHURCH AND THE BICENTENNIAL 1976

NEW CHURCH AND THE BICENTENNIAL       Jr. E. B. LEE       1976

     (An article inspired by a doctrinal class delivered by the Rev. Donald L. Rose in Pittsburgh.)

     When we celebrate an anniversary, it is fitting to rededicate ourselves to the ideals which existed at the beginning. So with our country's birthday, it is proper to examine the basic tenets on which our nation was founded and which have lasted with distinction for 200 years. These basic propositions were endorsed by a few thinking men of substance who set their seals to the declaration of independence and thereby pledged "their lives, their fortunes and their sacred honor" to a new type of government, yet untried, the advocacy of which involved considerable risk. What were its principles!

We held these truths to be self-evident; that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed. . . .

Note the statement that "all men are created equal." This is an interesting statement coming from men who accepted slavery in their world, and in fact, later counted slaves as three fifths of a person in determining population, a fine example of creating second class citizens. Also interesting is the fact that such men, certainly knew that men do not all have the same capacity to work, to lead, to accomplish, or to generate wealth. Hence, how could they subscribe to the idea that all men were equal, when they were perfectly aware that they could not justify the same standard of living for all people then living in the colonies, about to become states?
     No one, of course, can know precisely what was in their minds, particularly in the mind of Thomas Jefferson who phrased the words quoted above. The founders of our republic were religious men; therefore it probably is true that they believed that in God's wisdom all men are loved equally by Him. Hence, men, being made in God's image, should also love their neighbors equally and act in charity towards them. Note the phrase "endowed by their Creator." Does this not imply the basic belief in God, and in the equal goodness of His creations? Apparently, then, we can be led to the conclusion that by "being equal" was meant that all men should be treated with charity. That puts our founding fathers squarely in the camp of the New Church, since the Writings state:

20




Every man who looks to the Lord and shuns evils as sins becomes a form of charity, provided that he honestly, justly, and faithfully carries out the work of his occupation or employment.*
     * Char. 158

     We, too, as did this prior generation, should dedicate ourselves in this bicentennial year to this same proposition that "all men are created equal" and to the implied obedience to the practice of charity toward the neighbor. How can we as laymen summarize this doctrine? Perhaps the positive approach could involve the simple idea that in others we look to the good of the use they perform, and not to the deeds we see them do or words we hear them say. In this regard, we must treat neighbors equally, and not single out certain ones as "bad guys," reserving the "good fellow" status for our particular family and more intimate friends, especially those in a position to further our civil welfare. Seeing bad in the neighbor could be evil, seeing good could help improve the good of uses, both his and ours. This seems to be a doctrine of the Church: "It follows that the first of charity is to look to the Lord and shun evils as sins; and the second of charity is to do goods."*
     * Char. 7
     In the performance of uses there is charity. All men perform uses. They may not be equal in importance or reward, but they are equally important to the Lord as far as that man's eternal welfare is concerned. For example, as the Writings teach in Charity regarding servants:

Servants, just the same as masters, become charities, that is, angels, when they look to the Lord and shun evils as sins, and carry out a servant's task honestly, justly, and faithfully. Their tasks, which are the goods of charity proper to them and never ceasing, are attending upon their masters, wishing well to them, not speaking ill of them, carrying on in their absence as honestly as in their presence, and not scorning to serve.*
     * Char. 172; italics added

     Are we not all servants? Is it not true, that he who would be master of all, is servant of all? In this striving for liberty and the pursuit of happiness, it is necessary to put aside or shun as an evil, the breaking of the commandment, "Thou shalt not covet." and strive to improve not only our own use, but those of others, by treating them with equal charity.
     Hence in this bicentennial year we should examine our consciences, and not compare our place "in the sun" to someone else's which appears to be higher. Another's pursuit of happiness is probably not one whit further along than our own. Further, antidiscrimination is a matter of obeying the spiritual law of God, not the civil law of men, since what is not in the heart can be enforced only with difficulty on the body. If we thus practice charity, are we not approaching the proposition that all men are created equal?

21


CHANGES OF STATE 1976

CHANGES OF STATE       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     Within creation we recognize indefinite variety, and we marvel that no two things are alike; but in the Creator there is infinite variety, variety beyond our comprehension. Therefore because the infinite Creator pours constant life into creation and so preserves it there is continual variety in the progression of all events, both spiritual and natural.
     Thus in the development of each one of us there is constant change. We pass through states entirely different (often in rapid succession), but they are not unconnected; one is born from another.
     States of progress are, in fact, states of death and resurrection. In order that we may pass from this world to the next, the things of this world must be cast off and the things of the next world assume consciousness. That a new tree may grow, the fruit of the old must fall to the ground, there to decay and provide the first soil for the seed of the new sapling. Did not the Lord Himself say of regeneration, "Except a man be born again, he cannot see the kingdom of God"?
     As one state comes to its fulness it forms a new duality, a new love, which survives the consummation of that state, and becomes the seed, the beginning of the new state which follows. Thus does man go from strength to strength. The regenerate man on earth and the angel of heaven proceed from the completion of one era, one use, one love, to the beginning of a new one-not looking back to regret the passing of those things which have been, for they know that they are still present with them as the foundation of their present states, the heritage of the past upon which the present may be built.

22



     In the sight of the Lord all is now, in the present, and we may come near to this state of utter contentment and joy by a philosophy which never allows old age to long for a renewed youth, nor permits youth to struggle restlessly forward to assume adult states for which it is not prepared. In this there is no present joy, but only a perpetual sense of frustration and discontent.
     The most vital of all changes, of course, is that which is effected by man's absolute cooperation with the Divine purpose-regeneration. This comes by degrees, by many ebbs and flows, by slow determined victory in temptation-but it always comes at the free choice of man, from the Infinite love of God.
     Man must frequently turn his thoughts to these changes of state through which he passes-examining himself to see if the changes he undergoes are for the better or the worse. Certain events in the world about us give us cause to pause and consider the passage of time and to estimate how well we use or misuse it. As we celebrate the day of our birth, as we pass from one year to the next, as we lose the earthly presence of one who has been close to us, as we see infants become children and children become adults, we realize that we too are changing, spiritually changing, all the time, and may well ask ourselves, "How are we changing!"
     We may contemplate these changes of state through which we pass without dread, but rather with contentment, with a sense of peace and joy. Recognizing that life must mean progress, that progress means change, and that change inevitably involves the death of an old state in order that a new one may be born, we cease to long for the past or the future, but are content to live in the present which draws and benefits from previous states and prepares for future ones.
CALENDAR READINGS 1976

CALENDAR READINGS       Editor       1976

     All members of the General Church receive each year a copy of Daily Readings from the Sacred Scripture and the Heavenly Doctrine of the New Jerusalem. This simple four page brochure suggests daily readings for the year 1976, and in doing so continues a series which was first discussed at the General Assembly of 1928 held in London, and which was begun in 1929.
     We reprint two paragraphs from the introductory notes on the new project which the Rev. Dr. Hugo Lj. Odhner wrote in NEW CHURCH LIFE* at that time.
     * Op. cit., 1929, p. 43

23




     The benefits which the New Church bestows upon its present membership and upon the ages of the future are all derived, in the last analysis, from the reading and reception of the Writings of Emanuel Swedenborg and of the Word of the Old and New Testaments as seen in the light of the internal sense and the heavenly doctrine revealed in those Writings. The church is according to its doctrine; yet doctrine does not establish the church, but the soundness and purity of doctrine, thus the understanding of the Word.* Upon the acceptance of the Writings as our source of doctrine and daily enlightenment depends our very existence as a church and the salvation of the world. . . .
     * TCR 245

     The Calendar is frankly designed to encourage among our people a habit of reading the Heavenly Doctrine more regularly. To become a creature of mere habit is, of course, foolish and dangerous. Ironbound, fixed habits, stubbornly insisted upon, even against the dictates of common sense and charity, would disorganize all social relationship. None the less, habits are the actual salvation of both mind and body. By establishing mental habits of right thinking, man is gradually conjoined to heaven.* We order our lives by habits freely decided upon and deliberately cultivated. When a task has become habitual, the doing of it means less expenditure of energy, because the pathways of thought and determination have become smooth and spontaneous; and what once meant hard work has become a pleasure.
     * HH 533 IN THIS ISSUE 1976

IN THIS ISSUE       Editor       1976

     The year 1976 sees the celebration of the centennial of the Academy of the New Church. This will be observed at the forthcoming General Assembly and will certainly be noted in these pages. At the same time the United States will observe its bicentennial, which is not entirely a coincidence as the Academy was formed by twelve men meeting in Philadelphia in the year 1376-twelve men gathered in that city to celebrate the nation's centennial.
     Since the Academy and the General Church movement began and is centered in the United States, and since it has been enabled, so far, to prosper under the freedom provided by that country, it seems appropriate to notice this bicentennial in these pages. Therefore, even an editor of British descent and citizenship, welcomes an article on this subject by Mr. Edward B. Lee, Jr., in this issue, and trusts that other articles relating this celebration to the work of the church may be submitted.
     We would also comment briefly on the index of Scripture Texts Explained which appears in this issue. As noted, such an index was provided earlier for all issues from 1881 to 1958-this one now brings us up to 1975. The use of the two indices together makes a very valuable way of referring to material in NEW CHURCH LIFE which can be of great use to priests and laymen alike.

24


DORMITORY LIFE 1976

DORMITORY LIFE       Various       1976

EDITOR OF NEW CHURCH LIFE:
     This is not a formal rebuttal to Mr. Kurt Simons' article in the November issue.* Many of his thoughts have merit. Our concern is the picture painted of the Academy's dormitories. The impression left might be that the dorms are sterile environments lacking direction and without any warmth. The dorms certainly are not a home and cannot be. The school cannot duplicate for a growing teenager the environment that a Mom and Dad can. Our concern is that parents of boys and girls wanting to send their children to the Academy and not having any experience with the dorm situations here in Bryn Athyn might be discouraged by Mr. Simons' description of dorm life.
     * NEW CHURCH LIFE, 1975, P. 501, especially p. 503
     We would like to assure parents that we are making every effort possible to provide a healthy, warm environment for a teenage boy or girl to grow up in. The dorm for some teenagers is a good educational experience and gives them an opportunity to learn something about charity to the neighbor, as well as an opportunity to find out who they are as a person. Many times a boy's or girl's appreciation for his home, and love for his parents is strengthened by being able to look more objectively back on home and the efforts made by his parents to provide for his needs through childhood and youth.
     Dorms are not ideal, but the Academy and the Bryn Athyn Society are aware of this and are making a continuous effort to provide the safest, healthiest place that they can for the parents of the church to send their sons and daughters for a New Church education. Until such time as we can have high schools in other areas, we feel that the dorms are a useful compromise.
     BRADLEY G. SMITH, Housemaster, Stuart Hall
     BEATRICE C. REDMILE, Housemother, Glen Hall,
Bryn Athyn, Pennsylvania

25


WOMEN ON BOARDS 1976

WOMEN ON BOARDS       Various       1976

     (See NEW CHURCH LIFE, 1975, October issue, p. 463, and December issue, p. 561, also June issue, p. 285.)

EDITOR OF NEW CHURCH LIFE:
     I was saddened to read Mr. Synnestvedt's letter about women on General Church boards. If he is correct in stating that women are not legally eligible to become members of such boards, then I think these bylaws should be changed. The fact that the presence of women on boards was "in opposition to the principles of the founders" does not make it in opposition to Divine order! I do not subscribe to the idea that the feminine point of view and counsel can be adequately represented by any male member.
     Women should not be put on boards just because they are women, but because they represent a large portion of the active church population and support. Training and experience and the confidence of their peers should qualify women for nomination to active board membership in the same way that men are so nominated.
     While I do not deny that women are more generally ruled by affection than are men, why is this necessarily a negative factor? Love has the quality of going very quickly to the root of the problem and of moderating the quality of masculine judgment. Surely we need both qualities in the protection and direction of church affairs.
     Mr. Synnestvedt comments that "the presence of women in a council of men tends to inhibit debate." This is a sorry judgment on the relationship of men and women. If it is a council of qualified people working towards the mutual goal of the welfare and progress of the church, there should be no inhibition by reason of sex-this is just part of our traditional conditioning.
     For the past two years I have been working in a real estate office composed of six women and nine men, involved in a fundamental use to families, that of buying and selling homes. A most refreshing and rewarding part of this experience is the mutual respect, consideration and cooperation in our office work and discussions, with no feeling of sex discrimination.
     The Writings specifically teach that the uses of men and women come together in the care and education of children. No wise and just husband and father makes major decisions regarding the welfare and future of the family without the consultation and active support of wife and mother. Why should it be less so in the affairs of the church?
     ZOE GYLLENHAAL SIMONS,
Glenview, Illinois

26





EDITOR OF NEW CHURCH LIFE:
     The question of whether women should serve on boards of trustees or boards of directors of church organizations has been discussed recently in letters to NEW CHURCH LIFE. It seems to me that this subject needs to be examined closely as it affects the best interest of the church at the present time. The past attitude on this subject was based on the ideal situation for the feminine, as interpreted by the founders from the Writings. We should recognize the reality, that this ideal situation is not universal, within the church as well as outside of it.
     Mr. Synnestvedt mentions that women are ruled by their affections. They also tend to be pragmatic and to look to the actual end, which is what I have in mind. We have a tiny church organization, and we must realize that we cannot afford to waste our assets as we have done since those beginning enthusiastic days referred to by Mr. Synnestvedt. He reminds us that when husband and wife are communicating and working together, the wife is represented on the council, through her husband. In those cases where the wife has lost her husband, or where they are not communicating or working together, she is not so represented. Nor are those of us, and there are many, who are unmarried. This is a serious loss. We are talking about a large segment of our membership, because we must remember that a majority of our members are women.
     This letter is not about women's right to be heard. It is even more important. We have all been deprived of a most valuable resource by the failure of our church organizations to use our women as fully participating members of boards of every sort. Whether the woman has developed through a forensic career or as the administrator of a home, she often has a practical point of view of great value in arriving at decisions. Mr. Synnestvedt says that the presence of women at a council of men tends to inhibit the freedom of debate. I think that this is indeed the case from long custom, but I feel strongly that we can no longer afford to exclude the judgment of more than half our members from decisions on the nontheological affairs of the church. We need every bit of talent and devotion that is available. The familiar all-male-members point of view has been long established, but I believe it evolved through misunderstanding of the doctrinal truths about the essential differences between the masculine and feminine. It was natural to hold these opinions, as they coincided with law and social custom until the present century. We must take care that our decisions on these matters are free from prejudice, and that the results will truly serve the good of the church.
     ALICE FRITZ,
          Bryn Athyn, Pennsylvania

27




     [EDITORIAL NOTE: We trust that any discussion in NEW CHURCH LIFE will be based upon the teaching of the Writings. For this reason, in connection with the above two communications, we would draw the attention of our readers to those familiar numbers in Conjugial Love which treat specifically of this subject. We would recommend reading CL 90-91 and 174-176, and noting especially the reference to forensic and domestic duties. We also note a number of items in the 1975 volume of NEW CHURCH LIFE which deal with the nature of the sexes and their respective functions. See pages 36, 98, 168, 285, 356 and 541.]
SCIENTIFIC REVOLUTION 1976

SCIENTIFIC REVOLUTION       JOHN KANE       1976

EDITOR OF NEW CHURCH LIFE:
     I have followed with interest the correspondence initiated by Bishop de Charms under the heading "Why Bother with Doctrine?"* I, for one, am completely convinced that the comparison with scientific progress is valid, provided that the researcher into doctrine appreciates that spiritual parameters are different and distinct (by degrees) from physical (natural) parameters.
     * See NEW CHURCH LIFE, 1975, pp. 286, 401, 418, 458, 491, 499.
     The great new spiritual light shining upon mankind following the second advent of the Lord has been most clearly visible, but not understood, on the natural plane, as might have been expected. The beginnings of the industrial/scientific revolution were coincident with the publication of the Writings. The first controlled use of chemical power, the steam engine, was developed during the eighteenth century. Is it not also significant that the pioneers were amongst the English nation? James Watt was a Scot, but his predecessors in this development were English, Savery and Newcomen.
     The famous Jesuit biologist and paleontologist, Pierre Teillard de Chardin (1881-1955), co-discoverer of Pelrin Man (1929), was puzzled and intrigued to the end of his life by the paradox presented by mankind's extraordinary, even miraculous, leap into the industrial/scientific age after tens of thousands of years of snail-like progress with frequent relapses into barbarism and ignorance.
     As an explanation de Chardin postulated the "noosphere." The "noosphere," he explained, described the aggregate mental sphere of mankind surrounding the globe. When world population reached a certain sum the "noosphere" reached a sufficient concentration to trigger off the industrial/scientific revolution.

28


He supported this hypothesis by showing that scientific breakthroughs often occur almost simultaneously in different parts of the developed globe.
     Some of de Chardin's works have been placed on the Vatican "Index" as being unsuitable reading for Roman Catholics, and during his last years he was under a cloud in Catholic circles. Others, including many Roman Catholics, consider him a trailblazer, the overdue reconciler of religion with science. A society was formed, and may still exist, to promote his works and theories. His best known book is The Phenomenon of Man (1955). He was unquestionably a most devout man, but there does not appear to be any record of his having ever examined the Writings, which could have answered all his questions for him.
     JOHN KANE,
          Las Palmas, Canary Islands
KNOWING OUR OWN STATES 1976

KNOWING OUR OWN STATES       N. BRUCE ROGERS       1976

EDITOR OF NEW CHURCH LIFE:
     I have followed with interest the exchange this past fall between the Rev. Peter Buss and the Rev. Daniel Goodenough regarding the degree to which we can know our own states.* Both gentlemen, I believe, have made important points which reflect the doctrine accurately. There are, however, some notes that I would like to add, if I may.
     * NEW CHURCH LIFE, 1975, August, p. 344, September, p. 419, October, p. 461, November, P. 498.
     In the first place, the Lord said, "I came not to call the righteous but sinners to repentance."* By this He meant that He had come to save, not those unconscious of sin in themselves (for they have not the ears to hear), but those aware of their own spiritual shortcomings, who because of that awareness may be prepared to receive Him. The very consciousness of sin or unworthiness in oneself is itself the door through which the Lord can enter, as illness and the consciousness of it is the occasion for calling a physician.** Mr. Buss did indeed call attention to this point in his original article, "Come Not to That Holy Table," but I think it is one that deserves emphasis. In the words of the Writings, "Recognition of sin and the discovery of some sin in oneself is the beginning of repentance."*** Recognition of evils in oneself, therefore, and an acknowledgment of them as sins, together with unhappiness and disappointment at the sight of them, is by a kind of curious reversal, as a guarantee that heaven is not closed, that progress in the life of regeneration is still possible, and that approaching the Lord in the Holy Supper, or whatever act of worship, is done with some degree of worthiness.****
     * Luke 5:32
     ** cf. Luke 5:31
     *** TCR 535
     **** cf. AC 5470

29



     In itself, therefore, this kind of self-awareness and self-condemnation is grounds for hope-and action. Yet it can with some also lead to discouragement and defeat, and for those who do feel discouraged at the repeated discovery of sins in themselves, I want to add that the discouragement may be due not only to the discovery of actual sin, but at times to a judgment that is not entirely accurate. We are told in the Writings that "while a man remains in things of the body, he is in such a general and obscure idea and perception . . . that he scarcely knows whether he is in the good of charity or not. . . ."* In judging oneself, in other words, there is always a possibility of error-even when it is our evils we are searching out rather than our goods. Mr. Buss and Mr. Goodenough both spoke to the uncertainty of our knowing the latter, but the entire doctrine also precludes our knowing the former with anything like complete assurance. As the same number just quoted, which tells us of man's obscurity in judging himself, also states:
     * AC 2380:2

Be it known, however, that some people think they are not in good when they are. . . .The reason why some think they are not in good when they are, is that when they reflect upon the good in themselves, it is at once insinuated by the angels in whose society they are that they are not in good, lest they attribute the good to themselves and lest their thought be turned to their own merit and so to the setting up of themselves above others.*
     * AC 2380:4

     What this means is that a man may reflect on something he has done, or on something he has felt, with a view to examining its quality, whether it be of charity or not, and by Divine means, through the influence of the angels with him, the goodness of it may be hidden from him, as a protection against his falling in love with himself on account of it. In short, his intention may indeed have been good without it so appearing to him.
     Further testimony on this subject is found in another place in the Writings, where we are told: "Sometimes it appears as if [a man's] ends were for self when yet they are not so; for it is the nature of man to reflect upon himself in everything, and this from custom and habit."* It is not difficult to conclude from this that in the absence of a sight of good in one's intention or act, self must appear, because self is always involved, if only as the agent. Therefore it is quite possible that a man may be in good, and acting and intending from good, while it appears to himself, on reflection and examination, that he is not in good, because it is hidden from him, and that he is in evil, because self does appear.
     * AC 3796:3

30



     Let those who are discouraged with the sight of their own evil and who may refrain from some act of worship on that account therefore take heart. The very discouragement is, as said, grounds for hope (the truly evil man does not trouble himself over such matters), and what is more, the sight may not be accurate, in fact, it may be quite inaccurate. The judgment may be based on a false appearance whose only use is to preserve a state of humility and protect against a sense of merit or pride in one's own accomplishments. And to this there may be added that there are spirits in the other world who

raise scruples in matters where there need be none; hence, because they burden the consciences of the simple, they are called the [over] conscientious. What true conscience is, they know not, because they make everything that comes up a matter of conscience; for when any scruple or doubt is suggested, if the mind is anxious and dwells on it, there are never wanting things to strengthen the doubt and make it burdensome.*
     * AC 5386

     Such spirits may well inflow with those burdened with the sight of their own evils, whether that sight is accurate or not; and if so, they could only aggravate the discouragement, and make it seem as if all one's goods were shot with flaws, and each least evil everywhere present.
     The obscurity of man's vision in judging himself is perhaps nowhere so well pointed up as in one number in Conjugial Love, which says:

There are marriages in which conjugial love does not appear and yet is there; and there are marriages in which conjugial love appears to be there and yet is not there. . . .The love can lie so deeply concealed that the person himself takes no notice of it, and it may also be inscribed on the course of his life.*
     * CL 531

If a person can be unaware of the heat of conjugial love, which is "the fundamental of all loves, celestial, spiritual and natural,"* so also can he be unaware of the heat of any good love; and in judging himself, therefore, allowance ought always to be made for the possibility of error.
     * CL 65
     In sum, the discovery of sin is not an end but a beginning. And besides, it may be inaccurate. If it is, then there is no danger. And if it is not, it is but an occasion for improvement. There is no occasion for discouragement except in lack of effort. Besides which, "as the Lord is mercy itself, He forgives all men their sins, nor does He impute a single sin to anyone, for He says, 'They know not what they do.'"* What condemns is if men do know what they do and yet do not care. It is the lack of caring which condemns. But so far as they do care, so far heaven is open to them.
     * TCR 559
     N. BRUCE ROGERS,
          Bryn Athyn, Pennsylvania

31


SCRIPTURE TEXTS EXPLAINED IN NEW CHURCH LIFE: 1959-1975 1976

SCRIPTURE TEXTS EXPLAINED IN NEW CHURCH LIFE: 1959-1975       Editor       1976

     (Prior to 1959, see NEW CHURCH LIFE, Jan., 1959, P. 37.)

Ch: v                     Year: Page

     OLD TESTAMENT

     Genesis
1:141960:1
2:15                     1967:289
3:26                          1963:307
4:9                          1966:465
7:1                          1973:97
9:3                          1969:385
9:12, 13                     1968:49
11:1-4, 8, 9                1960:217
13:14-17                     1966:525
16:12                     1969:101
18:32                     1971:141
20:14-16                     1959:305
23: 3, 4                    1967:155
21: 58                     1970:305
33:1-11                     1969:341
33:12-14                     1975:385
35:1                     1975:1
40:14                     1970:345Exodus
3:13, 141959:62
14:15                     1972:1
18:13                     1959:209
20:8-11                     1963:371
20:20                     1965:97
23:8                     1962:449
23:14-16                     1962:513, 1970:509
23:15                     1973:481
23:19                     1964:349
30:11, 12                     1965:301Leviticus
26:3-61974:337

     Numbers
17:8                          1960:49
20:11                     1960:357
24:17                     1969:521, 1970:553Deuteronomy
6:6, 71968:101
7:3                          1972:305
16:16                     1967:477
21:5                     1967:338
22:19                     1966:97
23:24, 25                    1971:353
24:10, 11                    1975:433Joshua
1:91960:313
5:12                     1964:389Judges
5:71963:201I Samuel
3:101964:485
5:4                          1965:213
11:8-10                     1964:49
16:7                          1961:433
24:5                     1974:409
25:32, 33                     1968:481II Samuel
18:331961:49
22:2, 3                     1972:481I Kings
8:121969:35
8:13                          1966:9
8:13, 27                    1971:505
8:27                     1963:54, 1972:49
19:13, 14                    1961:309
21:2, 3                    1973:193
21:3                     1969:205II Kings
4:21961:349     
6:16                          1962:301

32


Psalms
1:1-31961:481
8:1                          1964:205
30:11                     1975:181
37:3                          1965:353
37:25                     1963:429
39:5                          1966:1
75:1                          1975:470
78:2, 3                     1959:8
90:1, 2                     1974:1
90:12                     1962:1
91:5                          1968:213
95:6                     1970:197
100:4                     1959:517
103:1, 2                     1960:481, 1971:481
107:8                     1963:473
110:4                     1972:529
115:11                     1968:1
132:6, 7                     1968:529
133:1                         1963:337Isaiah
7:141971:533
9:6                          1964:529
21:11, 12                     1962:209, 1965:261
22:9, 11                    1974:441
44:6                     1966:253
45:15                     1971:1
53:2                     1972:397
57:21                     1967:373
62:1-3                     1962:261
67:3, 4, 12                1967:253
64:4                     1961:1
66:20                         1974:281Ezekiel
13:10121972:193
18:21-23                     1960:437Daniel
4:341974:191Micah
5:21966:573
6:6                          1966:211
6:6-8                     1965:489Habakkuk
2:201973:393Haggai
2:91959:53Zechariah
8:41968:329

     NEW TESTAMENT

     Matthew
1:181975:517
2:1, 2                     1961:533
5:8                         1974:104
5:9                          1969:297
5:38, 39                     1971:209
6:5                          1971:261
6:7, 9                     1974:369
6:25, 26                     1971:91
6:31-34                     1967:49
6:33                          1967:209
6:34                          1961:393
7:7                          1969:1
7:9-11                     1965:398
7:12                     1966:289
7:13, 14                     1962:101
9:38                          1965:433
12:30                     1969:64
12:39                     1963:137
12:50                     1959:145
13:16                     1968:406
13:27, 28                     1967:1
18:7                     1970:393
19:5, 6                     1975:133
19:8                          1970:49
20:1-16                     1971:49
22:21                     1959:434
22:37-40                     1965:49
24:31                     1968:261
28:2                          1975:89Mark
7:151970:133
10:9                          1959:491
10:14                     1974:49
10:27                     1975:49
11:7                          1962:135
12:29-31                    1965:49 Luke
1:25-321962:561
1:35                     1965:531
2:4, 5                     1963:513
2:6, 7                    1974:497
2:11                         1967:525
2:15                          1959:561
2:49                          1975:333
6:35                     1972:441
9:58                          1964:145
11:23                     1969:64

33



12:33                     1965:1
13:20, 21                    1966:49
14:16-20, 24                    1961:213
15:18, 19                    1966:408
18:9                     1964:433
23:44-46                     1964:97
24:12                     1961:145
24:30-32                     1974:145
24:39                     1967:89John
1:11964:1
1:18                     1968:437
5:4                          1963:97
6:47, 58, 63                1973:49
7:7                         1973:433
8:31, 32                     1968:365, 1974:329
9:47                     1967:425
11:25                     1970:97
12:23, 24                    1973:145
12:24                     1960:97
12:32                     1972:141
12:34                     1968:145
12:47, 48                    1961:97

14:15-19                     1960:396
15:1, 2                    1974:449
15:16                     1963:1, 1963:245
16:28                     1959:97
16:33                     1970:1
17:3                     1962:49
18:38                     1960:148
19:25                     1966:145
20:3-9                     1961:145
20:30, 31                    1969:145Revelation
1:11963:49
1:8                          1963:289
1:10                          1969:481
1:17, 18                    1971:397
3:5                          1964:301
3:15, 16                     1973:11
7:4                          1961:261
10:9                     1972:353
11:15                     1972:241
12:6                         1970:6, 1973:241
12:13, 14                    1973:305
12:14                     1962:357, 1971:309
14:6                          1959:257
19:7                         1966:347
21:1, 2                    1974:233
21:3                     1960:265, 1973:358
21:5                     1975:237
21:22                     1973:225
22:7, 10                    1969:249
22:10                     1970:453
22:16                     1962:377
22:17                     1964:253
22:17, 20                     1959:364



     THE WRITINGS

     Apocalypse Explained
1194e1972:102

     Conjugial Love
183:5                     1972:102

     True Christian Religion
7001965:261 EDITORSHIP OF NEW CHURCH LIFE 1976

EDITORSHIP OF NEW CHURCH LIFE       WILLARD D. PENDLETON       1976

     The Reverend Martin Pryke has submitted his resignation as Acting Editor of NEW CHURCH LIFE in order that he may assume additional teaching responsibilities in the Academy. At the forthcoming General Assembly the Reverend Morley D. Rich will be nominated for this office.
     WILLARD D. PENDLETON,
          Bishop
GENERAL ASSEMBLY 1976

GENERAL ASSEMBLY       Editor       1976

     The Twenty-seventh General Assembly of the General Church of the New Jerusalem will be held in Bryn Athyn, Pennsylvania, from Saturday, June 5, to Wednesday, June 9, 1976. The Assembly will include a celebration of the one hundredth anniversary of the founding of the Academy of the New Church.

34


Church News 1976

Church News       Various       1976

     PITTSBURGH, PENNSYLVANIA

     Since the last report from Pittsburgh there have been many changes in our school. The most exciting thing is that our society has purchased a school bus. Now we are able to transport many children who live in the outlying areas of Pittsburgh to our school. These new children add a great deal, and we understand that they actually like coming to our school. You might say that our parents are among the very few who really enjoy "forced busing."
     We welcome our new teacher, Mr. Gary Tennis, who is not only a very capable teacher but a most cheerful school bus driver. We now have three full time teachers in our school and the Rev. Donald Rose-plus many volunteer helpers who are Elsa Acton, Alicia Blair, Nancy Ebert, Flora Horigan, Patty Olson, Angela, Babs and Polly Schoenberger and Venita Smith. We also appreciate the work of Mr. John Howard who teaches our children two courses while getting his Master's degree from the University of Pittsburgh.
     This past summer we were sorry to have Mr. and Mrs. Harry Abele and Miss Zoe Iungerich move away. We wish them well in their new homes. We enjoyed very much having Candidate Brian Keith and his wife Gretchen during the summer.
     ANNE P. BLAIR

     CARYNDALE, ONTARIO

     In the seven years of the Rev. Frank Rose's pastorate Caryndale has doubled in population. In 1968 a population of 90 lived in 22 Caryndale homes. Today the figures are 200 people and 44 houses. This growth is reflected in the Carmel Church School which opened in September with 47 students-an enrollment unequaled since 1936. For the first time in our history the school is offering a full five-mornings-a-week kindergarten program, taught by a professional. Seven children are presently enrolled in the kindergarten, and prospects are that an average enrollment of four will he maintained over the next several years.
     His continuing concern with outreach students of a local college to give led Mr. Rose to accede to a request from the several special classes on our faith-part of a series in the college's Comparative Religion course. Mr. Rose met with the student groups in October, twice in Caryndale and twice at the college. Our pastor was also invited to give the invocation at graduation ceremonies at Cameron Weights Collegiate. This is the public high school that our Caryndale young people attend after grade eight, and where as individuals, and as a group, they have earned a fine reputation.
     From all of the above one might well conclude that the Carmel Church Society has much to be thankful for, and that it is might be judged from this one last statistic: 207 worshipers attended the Thanksgiving service on October 12-a record high for that service.
     BARBARA FORFAR WIEBE

     TORONTO, ONTARIO

     As we have not been heard from for too long, we would like to tell you about our activities as the school year came to an end.
     At the end of May our Ladies' Circle and Theta Alpha chapter held a joint gathering in the church hall. Following a box supper, a shower was held at which our four Bryn Athyn bound girls were the recipients of many gifts of use in a school year.

35


All present wished Candy Frazee, Jill Delyea and Amy and Shareen Crampton a happy sojourn at the Academy.
     On June 18 our eight eighth grade students, five girls and three boys, graduated from the Olivet Day School at a delightful ceremony. After a brief service of worship in the chapel, Mr. Gordon Jorgenson addressed the graduates, telling them of the fundamental doctrines of the church. He told them that the purpose of New Church education is that one may learn the Lord's will from the Word and learn to do it throughout life. The parents and friends were then entertained by the school pupils. Delightful songs were rendered with vivacity and expertise by grades one and two, three and four, five and six. The senior room traditionally presents a play. As we had no grade seven this year, grade eight presented several scenes from Alice in Wonderland. The excellent acting was enhanced by some marvelous costumes and masks for the fabulous creatures appearing in the story. Our pastor is a. master in the creation of such things which makes the director's task most enjoyable.
     New Church Day was celebrated with a well attended service (163) at 11:00 a.m. with all children of elementary school age marching into church each carrying a New Church flag. A family picnic was held on the church grounds following the service. A New Church Day banquet was held on June 21. At this affair our eighth grade graduates were toasted and each received a copy of The City of God by the Rev. K. R. Alden. Our accent this year was on youth, with three young people giving us addresses-Michael Hamm, Amanda Orr and Jill Frazee. To sum up with wisdom, Dr. Basil Orchard spoke on the New Church and the family.
     Our men continue active in the Forward-Sons and our women in the Ladies' Circle and Theta Alpha. Now our young people are organized into an active group known as "Fungus." It grows anywhere!
     The summer brings us many visitors and the pleasure of having our students on hand. This summer was made a little sad by the removal of three of our active young families. Beth and Ed Friesen and family and Patsy and Douglas Raymond and family have moved to Caryndale while Joan and Gordon Jorgenson and their four girls have been transferred to Quebec. We shall miss them all very much and will welcome replacements with open arms. We have started filling the gap by welcoming Gretchen Timmins of Montreal to our society.
     Our new season started with school opening on September 2 with thirty-two children in attendance.
     The annual society picnic on Sunday afternoon, September 21 was thoroughly enjoyed by seventy-five members, young and old. Of late years we have held our picnic in September instead of in the busy month of June and the change seems to have been very popular.
     A beautiful sunny day on Thanksgiving Sunday, October 12, was the setting for a lovely procession of elementary and preschool children bearing their gifts of the fruits of the earth to be placed on the chancel. This was essentially a children's service with the school children giving a recitation and the Rev. Ottar Larsen speaking to them in his sermon of our thankfulness for all the blessings that the Lord has given us. He reminded us of the Lord's commands to leave the gleanings of the field and vineyard and live grove for the poor and the stranger.
     The children were reminded that we should share, not only our natural but also our spiritual blessings, with those in need.
     GWEN CRAIGIE

     THIRD CANADIAN NATIONAL ASSEMBLY

     The Third Canadian National Assembly commenced with the Annual Meeting of the General Church in Canada held on October 17, at the Olivet Church, Toronto (reported below). Following the meeting, the home of Dr. and Mrs. Basil Orchard was "open house" for everybody.
     Assembly activity began at 9 o'clock on Saturday morning, with registration amid the cheerful hubbub of visitors and locals greeting each other.

36


The first session opened with worship. In welcoming Bishop Pendleton, the Rev. Harold Cranch voiced the regret of the Assembly that Mrs. Pendleton was unable to be present and asked the Bishop to convey our warmest greetings to her. Bishop Pendleton then addressed the Assembly on the subject of "The Lord's Prayer," which he described as a "universal statement of truth, with infinite particulars." So moving was the comfort, warmth and confidence drawn from this beautiful unfolding of the many facets of the Lord's Prayer, that some felt the applause which followed it scarcely appropriate. A delightful lunch prepared by the ladies followed, capably and cheerfully served by the young ladies of the society.
     The second session was devoted to an address by the Rev. Frank S. Rose, "Ruling Love." Man cannot act otherwise than from his ruling love, so that we can develop only in accordance with it. But can we know our ruling love? Not specifically perhaps, but reflection upon the things that delight or distress us, provides important clues. Our ruling love, while with us from birth is not changeable but we are capable by striving to regenerate, of modifying it. The address evoked considerable discussion and one question about the relationship of self-examination to getting-on-with-the-job sparked comment by Bishop Pendleton. He pointed out that the kingdom of heaven is a kingdom of uses-not a kingdom of self-examination. While the Writings recommend periodic self-examination, we should avoid overdoing it. When we are performing uses, we are not reflecting on ourselves.
     The third session, shown in the program as "A Special Audio-Visual Presentation," was divided into two parts. The first part, "The Lord within the Word," was produced by the Rev. Harold Cranch and the late Mr. Ken Hultgren, who was one of the Walt Disney artists. As Mr. Cranch described it, this was an attempt to show something of the spiritual sense of the Word-thus Abraham, Saul and David were shown as representing the Lord in progressive states of His glorification, corresponding to man's regeneration.
     The second part, "The Glory of God in Creation," was made up of slides with words and music, produced by the Rev. Frank Rose, using his own slides and commentary. Through scenes of nature, it was shown how the beauties of nature represent the Lord's kingdom, the natural world being a reflection of the spiritual world.
     Before the banquet, four homes of the Toronto Society held open house for visitors and their hosts and hostesses. Then followed the banquet at the church, again prepared by the ladies of the society and again capably and cheerfully served by the young people. The subject of the evening chosen by the Toastmaster, Mr. Frank J. Raymond, was "The Youth of the Church." Following Mr. Dennis McDonald's toast to the church, the first speaker was Mr. Charles Bradfield, who spoke appreciatively of the Maple Leaf Academy, at which, he felt, the religious instruction and discussion was well received because participation in it was voluntary.
     The second speaker, Miss Sylvia Parker, addressed herself mainly to young people. She recalled that the uses to which our "new" building was dedicated in 1958, remained unchanged and she showed that the conduct of our lives, our participation in family worship, personal study and involvement with the social life of the church, are all relevant to the uses to which the building was dedicated seventeen years ago.
     The last speaker, Mr. Dennis Kuhl, addressed himself mainly to the parents of the young people who attended, or will attend, the Maple Leaf Academy. He said that the teen-age state was a period of ambivalence and the object of Maple Leaf was to assist the guidance of young people into a state of maturity, which he defined as the transfer of dependency on the family and oneself, to a dependency on the Lord. He described the climate that they strive to create at Maple Leaf, as one in which the young people can he relaxed-in such a climate they are much more receptive to what we believe to be the truths of religion and of life.
     A short film, showing some of the scenery and "goings on" at the MLA, gave the adults some idea of the endearer, and perhaps roused some feeling of nostalgia among those who had been there.

37


In his closing remarks, the Bishop said he was not discouraged about the young people nor about the future of the church-which is in the Lord's hands. The Divine providence will lead His church to its eventual maturity and the fulfilment of its use. After singing "The Lord God Jesus Christ doth reign" and "O Canada," the benediction was pronounced by the Bishop and the evening closed.
     At 10:00 o'clock on Sunday, a brief Holy Supper service was conducted by the Revs. Harold Cranch and Frank Rose. This was followed at 11:15 by worship in which the subject of both the children's talk and the sermon, was the twenty-third Psalm. The Rev. Christopher Smith read the Psalm from the lectern and then spoke to the children, relating the unceasing care that a shepherd gives his sheep to the constant presence of the Lord with us, keeping us from all harm.
     The Bishop gave a beautiful sermon-at once comforting and enlightening on this Psalm, of which he said nowhere in the Scripture is there a more moving and reassuring illustration of the Lord's love for man. The attendance at the service was 213, including 48 children.
     SIDNEY R. PARKER

     THE GENERAL CHURCH IN CANADA

     The third annual meeting of the General Church in Canada was held at the Olivet Church on October 17, 1975, the Rt. Rev. Willard D. Pendleton presiding. An attendance of 94 members and 20 friends heard and accepted the various reports, which indicated the burgeoning character of the General Church in Canada.
     The Rev. Frank S. Rose, Executive Vice President, indicated that to increase lay responsibility and to maintain on-going liaison with the General Church, a need exists for an administrator. It is anticipated that all the uses in Canada, which to date have been heavily supported by the General Church, will eventually receive their support from the Canadian organization. Substantial funds were transferred during the past year, by the General Church to the G. C. in C. and we look forward to supporting our own uses and, one day, to contributing to the General Church.
     Reporting on the church in Western Canada, the Rev. Christopher R. J. Smith spoke of the growth and health of the Dawson Creek Circle, with a membership of approximately 100 souls, another 100 isolated in Alberta and British Columbia and a further 100 south of the border who look to him for pastoral visits. There are 25 children of elementary school age associated with the Dawson Creek Circle which, as Mr. Smith put it, provides an exciting challenge to some of our younger graduates from the Academy who would like a two or three year assignment in an environment that offers a small town, clean air, panoramic views, hunting and fishing, winter sports, northern lights and no traffic jams. Scope exists too for missionary work, for which local TV, radio and newspapers have been used without obvious significant result. This need was emphasized by Mr. Smith being relieved of his association with the local Ministerial Association because the doctrine he is preaching is contrary to their own, viz: the dual personality of Jesus Christ and the Father. Mr. Smith deplored the necessarily fragmentary nature of his visits to the isolated who display a great affection for the church and are eager with questions on doctrine; as well as his absence from his own pulpit for twelve Sundays a year. The cost of operating the Dawson Creek Circle amounts to approximately $16,000 a year-about one half of which is met by the contributions of 60 contributing units.
     For the Sound Recording (Tape) Committee, Mrs. Mel Riepert reported that six isolated (or members otherwise unable to attend church services) in Ontario, Manitoba and British Columbia receive cassettes of worship services recorded by the Caryndale and Toronto Societies. 140 tapes have been mailed of which none was lost or damaged in transit.
     The Rev. F. S. Rose (Chief Leaf) reported on the Seventh Maple Leaf Academy, which had an enrolment of 72 this year.

38


Mr. Dennis Kuhl, Director of the camp and Mr. and Mrs. David Grubb and Mrs. Peter Knechtel mho handled the catering, won the appreciation and affection of all who attended. The Revs. Larry Soneson, Ottar Larsen, Mark Carlson and Frank Rose provided the religious instruction. Mr. Rose felt that it was a deeply rewarding experience for the staff and intimated that he would be interested in hearing from anyone who would like to participate in future years.
     Since its inception two years ago, the Committee on Secondary Education has met six times. The need for secondary education is clearly recognized by the committee of enlightened educators and others, but existing finances preclude immediate implementation of the establishment of a Canadian high school. The Rev. Frank Rose (chairman of the committee) reminded the meeting of the importance of New Church education and quoted from AC 6771 in its support. He was at some pains to let the meeting know that the committee is in existence and that it would welcome response from all.
     Finally, Mr. Reinhold Kauk's report of the Nominating Committee for five directors of the corporation, including the names of two women, drew a. good deal of discussion and expression of divergent opinion. Before acceptance of the report, Mr. Fred Hasen offered a motion that the practice of electing only male members to the Board of Directors be confirmed and continued until otherwise ordered by the corporation. While this motion received a good deal of support, opinions were expressed that the by-laws drew no distinction between male and female members and the passage of such a motion would not be in keeping with the bylaws. Commenting upon a remark to the effect that the distaff side is represented on the pastor's council of at least two societies, Bishop Pendleton pointed out that counsel should not be equated with executive responsibility.
     The vote, which was by secret ballot, was 30 for and 38 against. In the election of the five directors which followed, Messrs. G. T. Jorgenson, H. K. Morley, B. C. L. Orchard, S. R. Parker and D. H. Raymond were elected.
     SYDNEY R. PARRER

     FIFTH CALIFORNIA DISTRICT ASSEMBLY

     It was generally conceded that our recent District Assembly was a great success. Those fortunate enough to come were given a sense of exhilaration, a feeling of hope for the future and encouragement to step forward to help further the work of the Lord's church on earth.
     The Rt. Rev. Louis B. King presided and was able to bring his wife with him-together they added their happy sphere to the assembly. It was also great to welcome the Rev. Roy Franson and his wife. Mr. Franson is the pastor serving the Tucson Circle in Arizona and the circle in San Diego. In addition there were many guests too numerous to mention individually, who came from outlying areas of California, Arizona and some from our larger church centers in the east, altogether it was an enthusiastic gathering.
     The social on Friday evening provided opportunity for happy reunions and forming new friendships.
     The first session was held on Saturday morning when we were treated to a fascinating presentation by Bishop King on the doctrine of influx. The doctrine was presented with the aid of an overhead projector to help illustrate the various concepts. Although this is a deeply profound doctrine, Bishop King made it lucid and offered many illustrations of practical applications that were extremely helpful.
     In the afternoon the second session was devoted to small group discussions. References from the Writings which had been circulated in advance, together with response to the morning address, gave the basis for a spontaneous reaction on the part of the laity. Each group was headed by a discussion leader who later presented a summary of his group's interests, when many varied points were brought out. It was exciting to see so many people so interested and so involved in the many implications which they had come to realize stemmed from the doctrine of influx. The group leaders did a magnificent job of presenting the theme of discussion which transpired in each group. Bishop King succinctly responded to the many points raised.

39



     The toastmaster for the banquet was Mr. John Doering of San Francisco. He introduced the three speakers, Mr. Franson, Bishop King and Mr. Howard, who spoke on the challenge of bringing a knowledge of the Writings to people. This theme was based on Apocalypse Explained 732 which speaks of three reasons for the slow growth of the New Church. Each speaker spoke to one of those reasons. This consideration helped us to understand the spiritual laws governing the acceptance and acknowledgment of spiritual truth. It also helped us to define what we can do in our efforts to cooperate with the Lord in further promoting the cause of the New Church.
     The Sunday service was attended by a record number of people for our present church building. To see that many people and to feel their presence is in itself a powerful, thing, but add to that the power of the Lord's truth so beautifully presented by Bishop King and the sacrament of the Holy Supper being offered to so many by the three ministers, and there was a sphere which we shall long remember.
     After the service Bishop King met the children and told them about a visit he had to South Africa and played them a recording of native children singing. Our children responded with joy.
     This assembly did much for all of us. The willingness to work for this worthy cause was a real tribute to the people of the Los Angeles Society. From Western Reflections, November, 1975.
General Church of the New Jerusalem ANNUAL COUNCIL MEETINGS 1976

General Church of the New Jerusalem ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1976

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the General Church have been scheduled to take place in the week of March 1-6, 1976, at Bryn Athyn, Pennsylvania.
     NORBERT H. ROGERS,
          Secretary
FLORIDA DISTRICT ASSEMBLY 1976

FLORIDA DISTRICT ASSEMBLY       WILLARD D. PENDLETON       1976

     The First Florida District Assembly* will be held in Miami, Florida, January 23-25, the Right Reverend Louis B. King presiding.
     * A district assembly was held in Ft. Lauderdale, Fla., in May, 1968, but at that time Florida was part of the Southeast District (see NEW CHURCH LIFE, 1968, p. 572).
     WILLARD D. PENDLETON,
          Bishop
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who need assistance in finding accommodation please communicate with one of the following:

Mrs. A. Wynne Acton                    Mrs. George T, Tyler
3405 Buck Road                     Box 353
Huntingdon Valley, Pa. 19006           Bryn Athyn, Pa. 19009
Phone: (215)947-0242                    Phone: (215) 947-1186

Mrs. Philip Horigan
50 Park Drive
Glenview, Ill. 60025
Phone: (312) 729-5644

41


RESPECT FOR LIFE 1976

RESPECT FOR LIFE       ROBERT S. JUNGE       1976


NEW CHURCH LIFE
VOL. XCVI          FEBRUARY, 1976
No. 2
     I am the resurrection and the life. He that believeth in me, though he were dead, yet shall he live. John 11:25.

     It is absolutely essential that life appear to man as if it were his own. Yet man is only truly man when he confesses the reality: "With thee is the fountain of life: in thy light shall we see light."* Respect for life then, is respect for the Lord's active presence with us. If we are to understand life, it cannot be viewed as a gift from the distant past, from the time of creation, nor even from the time of birth. It is not something that happened, it is something that is being perpetually renewed. Life is from Him who is and who was and who is to come. Life is the sustaining and ever present influx of the Divine love.
     * Psalm 36:9
     Only the Lord through the Word can reveal the presence of His sustaining life, particularly in the stages of what so often seems a long and arduous journey. Human prudence, human reasoning, science, logic, none of these can reveal life as the Lord gives it to us, nor inspire our reverence for it. If me view our existence simply from what is merely human we mill never know the Lord's presence, nor how to respond to it. So far as we fail to go to the Word to try to see the purpose and thrust of His sustaining life, so far we will remove ourselves from the sphere of His Divine love. "If therefore, you wish to be led by the Divine providence use prudence as a servant and minister who faithfully dispenses the goods of his master."* "As man orders the externals so the Lord orders the internals; thus in one way when man orders the externals from himself, and in another way when he orders the externals from the Lord and at the same time as if from himself."**
     * DP 210
     ** DP 181

42



     There are many hard questions in ordering the steps of our lives as we try to subordinate our prudence to the teachings of the Word. Yet as free agents, ii is given us to respond to the Divine love throughout the whole thread of our existence. If we will, we can see the presence of the Lord's Divine love from first conception to resurrection and eternal use fulness.
     Starting from the beginning we read, "In man's seed there lies hidden the inmost of his life, and thus the rudiment of a new life; and for this reason it is holy."*
     * AE 1005:2

     The Lord conjoins Himself to man in the womb of the mother from his first conception, and. forms man. . . . That life itself is present from first conception and is what gives form, follows from this, that in order to be the form of life which man is, and in order to be an image and likeness of God, which man also is, and in order to be a recipient of love and wisdom, which are life from the Lord, thus a recipient of the Lord Himself, man must be formed by life itself. . . . Will and understanding with man do not begin until the lungs if opened, and this does not take place until after birth; then the will of the man becomes the receptacle of love and the understanding becomes the receptacle of wisdom. From all this a conclusion may be formed about the quality of the life of the foetus in the womb, in which only the heart performs its motions, and not yet the lungs, namely that nothing of the life of the will and nothing of the life of the understanding is present in it; but the formation is effected solely by the life from the Lord by which man afterwards is to live. . . . There is life in the embryo before birth, but the embryo is not conscious of it. . . The life from which the embryo in the womb lives is not its life, but the Lord's alone, who alone is life.*
     * Wis. III:1, 5, 6

     We cannot but help feel a sense of awe as we consider the ordered process of the development of the human body under the direct auspices of the Divine Providence.*
     * Cf. DLW 6

     That the Lord's providence is infinite and regards what may be seen from the formation of embryos in the womb. . . one lineament is always a plane for another, and this without error, until the embryo is formed; and after it has been born, one thing is prepared successively toward another. . . in order that a perfect man may come forth, and at last such a man as to be capable of receiving heaven. If all the details are thus provided during man's conception, birth, and growth, how much more must this be the case with regard to spiritual life.*
     * AC 6491

That oft repeated process of gestation is so ordered, so responsive to the Divine influx as to prefigure regeneration in every detail, even to mirror every step of the glorification of the Lord Himself. "A woman when she is in travail hath sorrow, because her hour is come, but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world."*
     * John 16:21

43




     With the first breath, the corresponding spiritual organs of will and understanding take up their active use, never to cease, and man feels life as his own. "And the Lord God formed man . . . and breathed into his nostrils the breath of life and man became a living soul."*
     * Genesis 2:7
     As we reflect upon the Lord's purpose and inflowing life during infancy, we think of the words: "in the Divine providence of the Lord this child was born into the world, and he is committed to your care that by life in the world he may be prepared for life in heaven and it is given you to cooperate with the Lord to this end."* But this effort does not cease with infancy, for "remains are all the states of the affection of mood and truth with which a man is endowed by the Lord from earliest infancy even to the end of life."** The more remains that a man receives in the life of the body, the more delightful and beautiful do the rest of his states appear when they return after death.*** "When a man is being regenerated he then receives new remains . . . thus new life."**** New life! "Except a man be born again, he cannot see the kingdom of God."*****
     * General Church Liturgy, 1966, p. 67
     ** AC 1906
     *** Cf. Ibid
     **** AC 1738
     ***** John 3:3
     For the sincere, the kingdom of God cannot be separated from the thought of the conjugial. During youth the Lord's life stirs a desire for an eternal conjunction with those "who from early youth had loved and desired and asked of the Lord a legitimate and lovely companionship with one, and had spurned and detested wandering lusts as an offence to their nostrils."*
     * CL 49e

     As love is such that it desires to communicate its joys to another whom from the heart it loves, . . . infinitely more then does Divine love. . . . Therefore the Lord, from the inmosts infused into men conjugial love, into which He might bring together all the blessedness, happiness, joys and pleasures that together with life proceed and flow . . . into those who are in love truly conjugial, for they only are the recipients.*
     * CL 180; Italics added

     Together with life they flow in. Just how fundamental this love is can be seen from the fact that "the excellence of the life of everyone is according to his conjugial love."* "Two universal spheres proceed from the Lord . . . one of which is the sphere of procreating, and the other the sphere of protecting what is procreated.** When the husband and wife respond to these two universal spheres they receive the sphere of conjugial love and the love of infants.***

44


Through the mutual reception of these spheres the husband and wife become one in the Lord's eyes. But this is not accomplished all at once in the beginning efforts to bring the Lord into their lives.
     * CL 510
     ** CL 386
     *** CL 387
     Particularly during the middle years man realizes that to make himself receptive involves cold and heat, summer and winter, day and night.

     In consequence of the hereditary evil into which man is born, and of the actual evil which he acquires, [the rational and natural vessels in man] are in a contrary position within him relatively to the inflowing life, yet in so far as the life which flows in can dispose the vessels to receive it, it does so dispose them. . . . [But] this cannot possibly be effected so long as man is in that state into which he is born, and to which he has reduced himself; for the vessels are not obedient, being obstinately resistant, and hardening themselves against the heavenly order according to which life acts. . . . Therefore before they be rendered compliant and fit to receive anything of the life of the Lord's love, they must be softened. This softening is effected by no other means than temptations."*
     * AC 3318

     How often we must come up against our own obstinate and hardened hearts! But it is a powerful and wonderful thing to realize that temptations are permitted that we may have life, and that we may have it more abundantly. "As man prepares himself naturally to receive the Lord, so the Lord enters and makes all that is within him inwardly spiritual, and thus alive."* Over the years it is hoped that there will be a softening and compliance at least as to intention even if not always manifestly man's uses blossom and mature. If life from the Lord is within them, they bear richer fruit by far than he can see or feel within the confines this world.               
     * TCR 359
     But this seedtime looks to harvest. While men are passing through their ages even to the last, the angel think only that they are successively putting off what is human and putting on what is heavenly. "For human life, from infancy to old age, is nothing else than a progression from the world to heaven; and the last age, which is death, is the transition itself."* The eternal state of man rests on the whole course of his life.** Indeed, "Man is so created that when he grows old and becomes like a little child, the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and so he passes into the other life as a true infant."*** For the same reason, "when a man becomes old he dwindles in body and becomes again like a child, but like a wise child, that is, an angel."**** Ideally the cycle of innocence is completed and man departs this world, in the full sphere of willingness to be led by the Lord.
     * AC 3016
     ** AC 8991:2
     *** AC 5608:7
     **** HH 278

45



     Thus, "If when he lives in the body, the man himself longs for heaven, he thinks no otherwise of death and the sickness which precedes it than as being resurrection into life; for when he thinks about heaven, he withdraws himself from the idea of the body, especially when he is sick and comes near to death."* Still the orderly process of death seems to be a state of tranquility and as in sleep-simply a taking away of the breath.** We read, "If mankind had lived in a state of good, then a man would wane, even to the utmost feebleness of age; and then when the body could no longer minister to the internal man, that man would pass away from its earthly body, without disease."*** Death then is ordained to be a peaceful transitional process. If it should by chance be violent, we know the vital elements will be preserved and the spirit's state of peaceful transition will still be watched over by the Lord's highest angels.**** Nevertheless what happens during death has an effect later in the world of spirits, for we read, "Whatever happens in the last hour of death remains for a long time before it disappears."***** Man has no right from his own gross prudence to intrude himself upon the order of the Lord's providence as best he can discern it. "The Lord from mercy leads every one who accepts Him, and he accepts Him who lives in accordance with the laws of Divine order . . .The mercy that is meant, is to be thus led by the Lord from infancy to the last period of his life in the world and afterwards to eternity."******
     * AC 6221. Italics added.     
     ** Cf. SD 580, 623
     *** SD 4592               
     **** SD 1099
     ***** SD 1337               
     ****** HH 420

     The operation of the Divine Providence for the salvation of man is said to begin at his birth and to continue right on to the end of his life. And in order to understand this it should be known that the Lord sees what the nature of man is, and foresees what he desires to be, and thus what he will be; and in order that he may be a man, and therefore immortal, the freedom of his will cannot be taken away. . . . Therefore the Lord foresees man's state after death and provides for it from his birth right on to the end of his life.*
     * DP 333

Evidently then, "the death of man is merely his passing from one world into another. And this is why in the Word in its internal sense death signifies resurrection and continuation of life."*
     * HH 445
     After the subtle motions of the heart and lungs cease, man is resuscitated; but we are reminded that "this is done by the Lord alone."* Death which seems so much to be the opposite of life, is in reality the fulfillment of natural life. When viewed from use, as a process, it too is ordered, even fostered, by the inflowing Divine life, so that the eternal purposes of Divine love may be fulfilled.

46


Just as a tender infant should be cared for with gentleness and warmth so an old man, with deep respect, should be gathered to his fathers in peace. In both cases we must remember that while caring for the physically helpless, the real end is the Lord's leading of that innocent person to their eternal home.
     * HH 447

     While man is an embryo, or while he is yet in the womb, he is in the kingdom of the heart; but when he has come forth from the womb, he comes into the kingdom of the lungs; and if through the truths of faith he suffers himself to be I brought into the good of love, he then returns from the kingdom of the lungs into the kingdom of the heart in the Gorand Man; for he thus comes a second time into the womb and is born again.*
     * AC 4931:3

Thus man, the only creature capable of freely responding to the Divine life is eternally sustained by it. We must not allow a materialistic and corporeal attitude towards death to cloud our responses to it. Nothing of the real man is lost by the transition we call death. His states of reception simply become a permanent basis for the development of his eternal use in heaven.
     On this basis, after a final preparation in the world of spirits, man enjoys a new kind of freedom. The struggle to bring an unyielding external into compliance with Divine life is over. The burden of free choice between good and evil is past. Man enters into the joy of his Lord, as he feels the Divine life truly as his own. "The Divine is life itself, and is eternal; and that which has been conjoined with life itself and with what is eternal, cannot die or be consumed, but remains to eternity and is continually perfected."* "And the Lord said. . .,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 forever."** Amen.
     * AC 7507
      ** Genesis 13:14

     LESSONS: Psalm 139:1-24; John 11:146; Influx 11 (portions).
     MUSIC: Liturgy, pages 488 (no. 61), 601, 476, 486.
     PRAYERS: Liturgy, nos. 105, 134.

47


IN THE WORLD BUT NOT OF THE WORLD 1976

IN THE WORLD BUT NOT OF THE WORLD              1976

     (Delivered to the Second Ohio District Assembly in Cincinnati on November 8, 1975.)

     AN ADDRESS BY THE REVEREND DANIEL W. HEINRICHS

     During His last week on earth the Lord prayed to the Father for the preservation of the church which He had established during His ministry. He prayed that it might be kept united in its love of the Lord in the face of imminent persecution from a hostile world. Included in His prayer for the church are these well known words: "I have given them thy word; and the world hath hated them because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."*
     * John 11:14, 15
     I would like to focus on the meaning and implication of these words. How could it be said of them that they were not of the world? They were born, like everyone else, with hereditary inclinations to evils of every kind. And why would the world be hostile to them? In what way would they be different from others so as to invite hostility and hatred?
     The only thing that would make them different from others was a life according to the word which He gave them, and that is why the hatred of the world is mentioned immediately after He said: "I have given them thy word." Insofar as those who mold be of the Lord's church lived according to His word, they would be different from others. In implementing the Lord's teachings in life they would find that they could not blindly accept the mores of society-they would have to be different; and this would invite the hatred and enmity of the world. Nevertheless, the Lord did not pray far their removal from the world. He said: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." They were to live in the world, but not be of the world. They were to live with and amongst men, but the quality of their life was to be different-they were to have a heavenly quality in their life that would be distinguishable and discernible.
     This prayer which the Lord uttered on behalf of His church does not merely apply to the church which He established while He was in the world. His words are timeless.

48


As a matter of fact that church has been consummated because of its failure to do just what the Lord was speaking of in that prayer. The Lord has, therefore, established a new Christian church on earth. The New Church is today the Lord's church specific, and this prayer applies specifically to the New Church and those who would be of the New Church. We are to live in the world, but not be of the world. I am deeply convinced that this teaching needs particular emphasis in this day and age.
     In that era of the New Church which we refer to as the early Academy strong emphasis was placed on this idea. Much was said and written on the subject of the distinctiveness of the New Church. Not only was much said and written on the subject, but there were sincere efforts made to implement a distinctive New Church way of life. Certainly errors were made in application, and sometimes and with some, distinctiveness was misconstrued as exclusiveness. Because of the errors in application and the misunderstanding by some of its real meaning, this subject, and even the concept, became unpopular with many New Church people. There has consequently been an emphasis by many that we are to be in the world. They suggest that New Church people are overly suspicious of the world and its ways; that there is much in the world that is good and useful from which we can benefit. Of course there is some truth in this idea, but there is a danger too.
     What is the state of the world today? To what extent can we legitimately have confidence in the social and moral philosophies, outlooks, values and resulting ways of life that prevail? I cite a few passages in the Lord's Word that shed light on this question.

     At this day few are being regenerated. To those who are not being regenerated it makes no difference whether they know the truth or do not; nor whether what they do know be truth or not, provided they can palm a thing off for truth.*
     * AC 2682:3

     Few at this day are [being regenerated]. . . . As soon as they come to the age of early manhood [adulthood] they suffer themselves to be carried away by infernal spirits, by whom they are gradually so estranged from heaven that they scarcely believe any longer, that there is a heaven.*
     * AC 5280:4

     The next passage puts life in the world in an eternal perspective as well, revealing the prevailing state of the world.

Man is in this world in order to be initiated by his activities here into the things which are of heaven, and . . . his life in this world is hardly a moment in comparison with his life after death, for this is eternal. But there are few who believe that they will live after death; and for this reason also heavenly things are of no account to them.*
     * AC 5006:4

49




     From these passages we learn that the purpose of life in the world is preparation for eternal life in heaven. But few at this day believe in life after death. They therefore are ignorant of the true purpose in life, and for this reason spiritual values are of no account to them. Because few are being regenerated they have no real respect for truth. They are satisfied as long as they can make a convincing presentation, regardless of whether what they are presenting is the truth or not. We learn also that in early adulthood many allow themselves "to be carried away by the world and thus go over to the side of infernal spirits." These passages, and there are many others we could cite, certainly do not present an inspiring picture of the world we live in. How much confidence can we have in a world where few care about truth, where the majority regard heavenly things as of no account, and have gone over to the side of infernal spirits because they have suffered themselves to be carried away by the world?
     That this is the state of the world is readily confirmed by experience. If we read the newspapers, or listen to the news, or watch television we cannot escape the truth that the modern world is in very sad shape indeed. Crimes of violence are ever more prevalent and moral standards are rapidly declining. What are some of the signs of moral decline? One of the most obvious is the public acceptance of the open display and sale of pornography. Another is the legalization and public acceptance of abortion. Another is the wide acceptance of premarital sexual intercourse and premarital cohabitation. Another is the soaring divorce rate. And finally, I submit, the rapidly declining birth rate.
     I regret to say it, but my observation is that the New Church is not untouched by these conditions. There was a time in the New Church-not so long ago-when it was accepted that a couple ought to let the Lord determine the size of one's family. It would appear that the number of those who believe this is decreasing, I would say alarmingly. If one were to plot a graph showing the declining birthrate in society and in the New Church, I think we would find that there is a definite ratio between them. There was a time in the New Church when it was generally accepted that marriage, even when not happy, was to endure to the end of life in the world because the Word teaches this; and that the only legitimate cause of divorce was adultery or malicious desertion. In those days divorce was rare in the church. Again, if one were to plot on a graph the rising divorce rate in the world and in the New Church a ratio would be seen. The rising incidence of promiscuity, particularly among the youth and young adults, is also being proportionately reflected in the New Church.

50



     What do these things tell us? Some people I have spoken to do not seem to be either distressed or alarmed. Their attitude seems to be: "Well what can you expect? After all we live in the world and these; things are becoming ever more prevalent." I must confess that I find such an attitude distressing. It is true that we live in the world and that these practices are widely accepted in the world, but the Lord, in His prayer for the church said: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."
     What these signs tell me is that many New Church people are not living according to doctrine but according to the mores of the society in which they live. If the people of the church were living according to doctrine there would not be a discernible relationship between our way of life and the trends of the world. What should be our guide in life? Once again let us turn to the pages of revelation for some light on this matter. We are told that, "it is a life according to doctrine that makes a man of the church."* For a church is a church from "the doctrine of truth and the life of good."** Concerning those who would be of the New Church we read:
     * AC 2454:5
     ** AC 3305:7

     "Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things which are written therein" signifies the communion of those with the angels of heaven who live according to the doctrine of the New Jerusalem. By "blessed" is here meant one who, as to his spirit, is in heaven; thus, one who, while he lives in the world, is in communion with the angels of heaven; for as to his spirit : he is in heaven. By "the words of the prophecy" nothing else is meant than the doctrine of the New Jerusalem. . . . By "reading, hearing, and keeping the things which are written therein" is signified, to desire to know that doctrine, to attend to the things which are in it, and to do the things which are therein; in short, to live according to it.*
     * AR 8

     This passage teaches that those who are of the New Jerusalem are to be in communion with the angels of heaven as to their spirits because they read the Word, know the doctrine and live according to it. From this spiritual communion their lives will be blessed. But, as we have said, there is considerable evidence that current worldly trends are having, perhaps, a greater impact on the lives of many New Church people than the doctrine is. This should be a matter of deep concern to us. Certainly we must live in the world, and we must raise our children to live in the world, but if we are to fulfill our use as the church specific we must not be of the world.
     What do the Writings teach about living in the world, but not being; of the world? We are told that man is an inhabitant of two worlds-the spiritual and the natural. He is born into both so that as to his spirit he can be with angels of heaven while as to his body he is with men on earth.

51


The passage goes on to say:

     To those who believe it, [that they are inhabitants of both worlds] the other life is the whole of their thought and affection, and the world is nothing in comparison; but to those who do not believe it, the world is the whole of their thought and affection, and the other life is in comparison nothing.*
     * AC 2682e

     We are told further: "The Divine order is that heaven should rule the world in man, and not the world rule heaven in him; for when heaven rules man, then the Lord rules him."*
     * AC 9278:2

The truths and the affections are elevated when the things of eternal life and of the Lord's kingdom are set before those which belong to life in the body and to the kingdom of the world. When a man acknowledges the former as the principal and primary, and the latter as the instrumental and secondary, then with him truths and the affections of them are elevated; for in the same proportion the man is carried away into the light of heaven, within which there are intelligence and wisdom. . . . The contrary happens when the man sets the things of the life of the body and of the kingdom of the world before those of eternal life and the Lord's kingdom. . . .With such a man truths and the affections of them are not elevated, but are either suffocated, or rejected, or perverted; for he is in natural light, into which nothing of heavenly light inflows.*
     * AC 4104:3

But when heavenly things have rule, they throw light upon worldly things, and place them in clear light, and dispel doubts. Those things rule which are loved above all others.*
     * AC 4099:2

     There are three universal loves-the love of heaven, the love of the world, and the love of self. . . . These three loves when rightly subordinated perfect man, but when not rightly subordinated they pervert and invert him.*
     * TCR 394, 403

     These passages make it clear that we have a choice to make, the choice as to what is going to rule in us-the world or heaven. We can choose, if we will, to be of the world and live according to its mores and according to the philosophies of such as Margaret Meade, Hugh Heffner, Joyce Brothers, Thomas Gordan and Timothy Leary. We can adopt or be influenced by the standards and values which enter our homes through the media of the daily newspaper, the weekly news magazine, television and radio; or we can read the threefold Word, allow our thinking to be influenced by its Divine teaching, adopt the standards and values presented there and live according to its philosophy.
     There is apparently one other choice open to us and that is to learn doctrine from the Word but not apply it to our lives. We are told in the Word that the separation of truth from good is what the Lord was speaking about when He said that we cannot serve two masters-that is, serve the Lard by faith, but the world by love.*

52


This is a choice which, unfortunately, we are very prone to, but in fact it is a choice to be of the world.
     * AC 9093:2
     Obviously the submission of the things of self and the world to the things of heaven is the work of regeneration, and this only begins in adult life, and then progresses successively, step by step. This presents a problem! Many of the disorders which are afflicting the world and affecting the church have an especially strong appeal to young people and young adults. The decisions in regard to these matters, for the most part, must be made either before regeneration has commenced or before it has progressed very far. In these states the loves of self and the world are definitely not subordinated to heavenly love. As to their affections these young people are of the world.
     What is the answer to this problem? While it is true that they are of the world as to their natural affections, nevertheless, the Lord has imbued them with remains. These are heavenly affections stored up in the higher regions of the mind. In order that remains may come to Consciousness and be effective, they need to be instructed in the truth of doctrine which gives form and expression to these heavenly affections. We, as adults, must provide such instruction in the home and through the church. We enter into a solemn covenant with the Lord to do so when we have our children baptized. Furthermore, we must see to it that the life that we live in our homes is ordered, by sell-compulsion if not from affection, so that the things of self and the world are subordinated to the things of heaven and the church. We must not only establish such an order and subordination, but we must live it and sustain it with ourselves, and firmly maintain it with our children.
     One more thing we must do that is very important-we must be willing to be different; we must dare to be different, and we must actually bring up our children to be different. We must imbue them with the idea from an early age, that if they are going to fulfill the Lord's purpose in creating them, they are going to have to be different. And we must imbue them with the courage to be different from their peers in the world. To some this may sound extreme, but I submit that it is not.
     If in the New Church we are going to live our lives according to Divinely revealed doctrine and not according to contemporary standards, we are going to be different from those around us in the world. The Lord, in speaking to those who would be of His church said: "Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

53


Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven."* By a city, here, is meant doctrine, and a hill means love. If we love the doctrines, we will live them. They will become as visible as a city set on a hill. We read in the Apocalypse Revealed: "[The] seven golden lampstands signify the New Church, which will be in enlightenment from the Word. . . . For they who will be of the Lord's New Church, are . . . lampstands which give light from the Lord."**
     * Matthew 5:14-16
     ** AR 43
     It is clear from this teaching and from the Lord's words in Matthew, that the use and function of the church specific to those outside the church is to give light from the Lord-the light of truth, which becomes visible when we live according to doctrine from the Word. The Lord's church, if its use is to be preserved, must not allow the quality of its life to be polluted by the world, but it is to provide light so that the quality of life in the world can be improved. This is our use to those in the world outside the church.
     The world is groping in darkness, and there are people in the world who are looking for light. We have that light in the Heavenly Doctrines of the New Jerusalem which constitute the second coming of the Lord. The challenge before us is to make that light our light, and not hide it under a bushel but put it on a candlestick that it may give light to all that are in the house. If we do this our lives are going to be visibly different from those in the world around us, and the difference will be such that those who are well disposed will see what the good of life is, and give glory to our Father who is in heaven.
ALCOHOLISM 1976

ALCOHOLISM       ORMOND ODHNER       1976

     Statistics on the incidence of alcoholism in the United States are available almost anywhere. Perhaps the most reliable are those put out by NIAAA.* It estimates that there are between eight and ten million alcoholics and/or problem drinkers in the country today. With a total population of about 204 million, this means that roughly one out of every 23 men, women, and children in America today is either an alcoholic or a problem drinker.
     * NIAA: The National Institution on Alcoholism and Alcohol Abuse, a subdivision of the United States Department of Health, Education, and Welfare.

54



     Unfortunately, it is almost as difficult to draw the line between an alcoholic and a problem drinker as it is to define either one of those terms. An NIAAA definition of .problem drinker is a person whose drinking causes problems for himself and for society. A kind of definition of an alcoholic, used by AA,* is a person who has become powerless over his consumption of alcohol and whose life, as a result, has become unmanageable. Personally, I take a rather cynical view of the term problem drinker. Many people who really are alcoholics say, to begin with, that they are just "problem drinkers" or that they "have a problem with alcohol." Or, again, unless problem drinking is just an early stage of alcoholism, many of today's alcoholics really were just problem drinkers only ten or twelve years ago.
     * AA: Alcoholics Anonymous
     Alcoholism is now the third leading health problem in our country; only heart disease and cancer outrank it. Alcoholic drinking is directly involved in half of our annual automobile deaths, half of our one million annual major auto injuries, half of our country's murders. The dollar cost of alcoholism is now up to $15 billion; and this does not include the $24 billion spent each year on alcoholic beverages.
     Far worse, however, is alcohol's toll in wrecked or injured human lives. Many of today's alcoholics will never recover. Their future is some miserable form of death, perhaps self-inflicted. But it is estimated* that every alcoholic directly affects the lives of at least six other people. Their suffering cannot be counted.
     * The Drinking Game and How to Beat It, Anonymous, The Benjamin Company, New York, N. Y., 1970
     Teenage drinking is spreading so rapidly that it is now estimated to be almost universal; and there is many a teen-ager who is already an alcoholic. Statistics-just released by NIAAA* from a two-year study of the nation's teen-aged students indicate that only 38% of our 13-year-olds are "total abstainers," and this figure drops to less than half that by age 17. One-quarter of our 13-pear-olds are now "moderate" drinkers; and NIAAA counts among its moderate drinkers even those who get drunk no more than once a month! Since it makes it easier for me to do some statistics of my own, however, I shall count among our potential drinkers only those over 14 years of age.
     * Psychiatric Annals, Nov., 1973
     Remember that NIAAA estimates our alcoholic/problem drinkers at between eight and ten million. The same organization estimates that between 85 and 95 million people in this country drink alcoholic beverages. In 1970 there mere 145 million Americans over 14 years of age. 95 million of them drink.

55


That's almost exactly 65% of the population over 14. But that leaves 50 million people in this age group who never drink at all, millions of them on strictly religious grounds. Fifty million nondrinkers; 35%; one out of three adults does not drink at all.

     Here I would turn to some statistics whose source I can trace no further than to "some group associated with AA." One out of every 16 social drinkers seems destined to become an alcoholic; one out of every seven daily drinkers has his future in alcoholism. A social drinker is a person who may or may not drink an alcoholic beverage at a social function, and he does not really care whether alcohol is served or not. Social drinkers do not include those who seek out a social function as an opportunity to drink. The daily drinker may drink as little as a glass of beer or wine a day, or as much as a quart and a half of vodka; the amount simply does not matter. The terrible risk run by the daily drinker is that he may come to rely on alcohol, perhaps simply to relax, perhaps for any other of a host of reasons. And any reliance on alcohol carries with it a huge risk of developing into alcoholism.

     Our Revelation Does Not Teach That Drinking Is Evil

     In the Old Testament wine is frequently mentioned in an affirmative way. Thus, in the Psalms, we read of "wine that maketh glad the heart of man"* being a Divine blessing.
     * Psalm 78:65
     The wine used in the celebration of the Passover, and thus the wine used by the Lord at the Last Supper, was alcoholic. The Lord's first miracle was that of changing water into wine-alcoholic wine, as the story plainly indicates at its end.* And that the Lord drank some kind of alcoholic beverage, in addition to the Passover wine, is clear from His words in Luke, "John the Baptist came neither eating bread nor drinking wine, and ye say, He hath a devil. The Son of Man is come both eating and drinking; and ye say, Behold a gluttonous man and a wine bibber."** And the original Greek here translated "wine bibber" was a term of strong contempt for one who drank too freely.
     * John 2:1-11
     ** Luke 7:34
     The Writings teach that wine (fermented, alcoholic wine) corresponds to spiritual truth and to charity;* and the purified heavenly wisdom which brings man into love truly conjugial is compared with "alcohol, . . . a spirit most highly rectified."** Fermented wine therefore complies with the Writings' qualifications for a "thing that is in accordance with Divine order."***

56


Wine is used in heaven at wedding feasts and at other celebrations**** and in the town of London in the spiritual world among the beverages used are "wine, strong drink, beer . . . and punch"-but the punch is said to be given "only to those who are sincere and at the same time industrious"!*****
     * AC 3316, 6377, et al.
     ** CL 145               
     *** HH 112-113
     **** CL 14, 20
     ***** LJ post. 269
     The Writings further speak of wine as a food,* and even make the astonishing statement that "bread without wine does not give nourishment to the body."** This statement, of course, is not scientifically accurate; but it is made in connection with the old "alcoholic practice of giving only the bread to the laity in the mass, and reserving the wine for the priests. It is scientifically correct, however, that man's body cannot be nourished by solid dry foods alone, but must also be supplied with liquids.
     * AE 386
     ** AC 10040:2

     Apparently the Writings Never Ascribe Usefulness to Social Drinking

     I grew up believing that the Writings taught that alcoholic beverages I serve the use of loosening the tongue for intelligent conversation. Apparently they contain no such teaching at all. Experience of course testifies that alcohol loosens the tongue, but not for intelligent conversation!
     The Writings speak of wine as a food, remember. Beer is a food, too. So is whiskey, though to a much lesser extent. But it is the other elements in them, e.g. the sugar, the malt, that are of value as food; the alcohol in these drinks has no food value whatsoever, for although alcohol itself contains calories, they are of such a nature that they cannot be assimilated as nourishment into the human body. However, their calories produce the illusion that the need and appetite for food are satisfied, and this is one reason that the alcoholic is usually a badly undernourished individual.
     The Writings, then, do call wine a food. They also mention the use of wine at social functions in heaven. Other alcoholic beverages are also used in heaven. But apparently the Writings themselves never ascribe any actual usefulness to social drinking itself.

     All Three Testaments of the Word Teach That Drunkenness Is a Sin

     Noah's drunkenness,* though never specifically called a sin, is spoken of in terms of opprobrium and shame.

57


The Mosaic law commanded that if parents turned a son over to the authorities, accusing him of being stubborn, rebellious, disobedient, gluttonness, and a drunkard, the son was to be stoned to death.** And in the prophet Habakkuk it is written, "Woe unto him that giveth his neighbor drink,. . . and maketh him drunken also."***
     * Genesis 9:20-27
     ** Deuteronomy 21:20
     *** Habakkuk 2:15

     It is clear from the winebibber insult hurled at the Lord that He regarded drunkenness as an evil. And in Luke, He spoke of drunkenness as a thing that makes man unconcerned for his spiritual life.*
     * Luke 21:34
     The Writings frequently state the evil correspondence of drunkenness: spiritual insanity of insanity in spiritual things, arising especially from falsified truths, that is, truths twisted and distorted to justify evil loves.* The most common cause of this spiritual drunkenness is the desire to investigate the truths of faith from merely human reasoning, particularly if this is coupled with the refusal to believe anything that cannot be apprehended by the bodily senses.**
     * AR 74:2; AE 1035:2
     ** AC 5120:8
     In the other world gentile spirits fear Christians, because they have heard of the evils prevalent among them, such evils as adultery, hatred, and drunkenness.* Among the "legitimate causes for separation" in marriage, the Writings mention both intemperance (a word they often use without specific reference to alcohol) and drunkenness.** Undoubtedly the Writings' key passage on drunkenness, however, reads as follows:
     * HH 325; AC 2597; SD 4401
     ** CL 252

     I spoke with spirits concerning drunkenness, and it was confirmed by them that it is an enormous sin, as well as that man becomes a brute, [and] no longer a man; because that man is a man lies in his intellectual faculty, thus be becomes a brute, besides which he brings damage on his body, and so hastens his death, besides wasting in extravagance what might be of use to many. And it appeared to them so filthy that they abhorred such a life, which mortals nevertheless have introduced amongst themselves as a civil life.*
     * SD 2422

     Every New Churchman should consider that passage very carefully. We pride ourselves on being a rational church, believing in a rational revelation. Well, rationality is seated in that intellectual faculty spoken of in this passage, and the very first effect of alcohol on the human body is the anesthetizing (putting to sleep) of the outer cortex of the brain; and the cortex is the seat of the distinctively human faculties of judgment, reasoning, self-criticism, self-restraint, or, in other words, rationality. Nor does it take much alcohol in the blood stream to do this. Two cans of beer, two one-ounce highballs in an hour will do it.*

58


How could any of the hells find a more subtly effective tool for destroying a rational church than the encouragement of heavy drinking! And with rationality asleep, so is free choice, even on the plane of moral good and evil. The proprial will can now take over, showing up the beast that is the unregenerate man.
     * You and Alcohol, Dr. Maurice Ames, Ramapo House, New York, N.Y., 1910.

     Turning now to Swedenborg's own life and personal opinions, it is perhaps of interest that Swedenborg himself drank-drank wine in moderate amounts.* Of more interest are his statements concerning drunkenness and the liquor traffic in Sweden. These were written after he had finished publishing the Arcana Coelestia. On the fly leaf of one of his theological manuscripts he wrote, "The immoderate use of spirituous liquors will be the downfall of the Swedish people." He proposed to the Swedish Diet [congress] that all saloons or taprooms be abolished, making alcoholic beverages available only in bottled form. And in another proposal to the Diet he wrote,
     * Swedenborg Epic, Sigstedt; Bookman Assocs., New York, N. Y., 1970

     If the distilling of whiskey . . . were farmed out . . . to the highest bidder, a considerable revenue might be obtained for the country, and the consumption of grain might also be reduced; that is, if the consumption of whiskey cannot be done away with altogether, which would be more desirable for the country's welfare and morality than all the income which could be realized from so pernicious 1 drink.*
     * Documents Concerning Swedenborg, Tafel, Vol. I, pp. 493-405

     What Can Be Done About the Problem?

     The incidence of alcoholism/problem-drinking in the church is high enough to be a major cause of concern. What is more, if our teenagers are going along with the national statistics on that age group then it is a cause for vital concern. What can be done about it?
     The last thing I would advise is a crusade against drinking, heavy drinking, or even alcoholic drinking. Crusades are emotional binges, poor substitutes for the rational actions of individual New Churchmen. Remember, too, that our revelation never condemns drinking itself.
     Instead, I would offer five suggestions. 1. Know what alcoholism is and what it is not. 2. Know what conditions favor the development and spread of alcoholism. 3. Recognize its symptoms, particularly its early symptoms-especially, but not exclusively, in yourself. 4. Know what help is available. 5. Act accordingly.
1. What Alcoholism Is and Is Not. Both the American Medical Association and the nation's largest hospitalization insurance company now recognize alcoholism as a disease. However a friend of mine, a psychiatrist, hesitates to call it a disease because it does not fit the usual medical definitions of disease, so I shall therefore merely call it a sickness.

59


And a sickness it is-a terrible, progressive, and devastating sickness; a physical, mental, and spiritual-moral sickness.
     Above all else, a person with alcoholism has lost control of his drinking. It is all but impossible for him, acting on his own, to stay away from drink-even though, at first, he can swear off for months at a time. Once he has taken the first drink, it is even harder for him to stop drinking as long as he can get hold of alcohol by fair means or foul.
     If, then, an alcoholic has really lost control of his drinking, the sickness of alcoholism cannot be called a moral weakness. Getting drunk is a moral weakness if the person is able to make a choice. Conceivably, a person could "rationally" choose to get drunk several times a week, many years in a row, and still not become an alcoholic. Even for him, drunkenness would be a moral weakness. But for the alcoholic it is not. He is an addict, in every miserable sense of that word.
     Nevertheless, the man who "rationally" chooses to get drunk again and again, is in grave peril of becoming an alcoholic; for there is some invisible line which separates the heavy drinker from the alcoholic, and because that line is invisible, the drinker does not know when he crosses
     Why do some people cross that line into alcoholism, while others do not, no matter how much they drink? Of all the answers to that which I have ever heard, the one that makes most sense to me is that something in the brain (something unknown) as it were "snaps" from chronic alcoholic poisoning (that is, from chronic heavy drinking), and the person is then an alcoholic. However, I have heard so many people say that they became alcoholics with their very first drink that I cannot push that statement away as mere nonsense.
2. What Conditions Favor the Development and Spread of Alcoholism?
     First of these would be the constant availability of alcoholic beverages, especially in the home. However, this factor by itself does not necessarily have any bad results at all.
     Next, using alcohol as a crutch is a real danger. Relying on alcohol to help you relax; using it to find a chemically induced euphoria; consciously, or, even worse, subconsciously counting on it to put life into the party; taking a drink in order to help you face life-all of these are invitations to disaster. As for the last of them, this is exactly what the full-blown alcoholic does, or, rather, thinks he is doing. Actually he is drinking in order to escape life's realities. There is a common saying in many alcoholic rehabilitation centers: "There is nothing so bad that a drink won't make it worse." Think it over.

60



     Another extremely dangerous practice, now almost universal in America, is toleration of mild intoxication. It is common American practice, when a friend or guest has had too much to drink, to shrug the shoulders and, If anything at all must be said about the friend's condition, to use one of the more than two hundred synonyms that have been invented for drunkenness. Anything to avoid that nasty word! In circles that do not tolerate any degree of drunkenness, in circles where a drunk is still called a drunk, alcoholism is extremely rare.
     Next I would list the still common practice of calling alcoholism a moral weakness. This results in the hiding of alcoholism, making the alcoholic ashamed to seek help, shielding the alcoholic from the inevitable results of his drunkenness. Who wants to admit that he is a moral weakling? Who wants to admit that his father or mother or sibling or child is a moral weakling? And strange though it may seem, except in its last gross stages, alcoholism is one of the most easily hidden sicknesses on record. And even most family doctors are still loath to tell a patient that he is an alcoholic, and that he'd better do something about that while there is still time.
     The last thing of major importance is setting an example. Children imitate adults, especially the adults they admire and love. Usually that means their parents. Teach your child all you wish about the importance of sobriety; tell him again and again never to rely on alcohol in order to relax or in order to have a good time or in order to feel good; then let him see you, day after day, weekend after weekend, drinking just enough to feel mellow. Your words are a waste of time. "Monkey see, monkey do"-and children, too, particularly if what they see is something that you identify with being adult. What a status symbol! What child doesn't want to be an adult! So, if they don't yet dare touch alcohol because of its noticeable aftereffects (a breath, slurred speech, unsteady walking), they'll turn to another readily available drug to bring them into euphoria, a drug whose usage can be much more easily hidden-marijuana. . . .It is notable in regard to setting an example that the NIAAA survey of teen-age drinking showed that children from families with at least one drinking parent were twice as likely to show up as moderate-to-heavy drinkers as were children from families of total abstainers.
     And one last point about setting an example that will lead to heavy drinking/alcoholism. Keep doing what I have purposely done throughout this paper. Alcohol has become such an integral part of our daily living that it has even affected our vocabulary. Today the words drink and drinking more often than not refer to drinking something alcoholic. "Want a drink? What are you drinking? You need a drink!"-very rarely is the person saying these things about drinking milk or tea.

61



3. Recognize the Symptoms, Particularly the Early Symptoms of Alcoholism, Especially, but Not Exclusively in Yourself.
     It is impossible to predict with certainty that alcoholism is on its way. It is possible, however, to point to some definite warning signs. Not all alcoholics display all these symptoms, nor do they necessarily occur in this order. Furthermore, the number of years over which a heavy drinker may display these symptoms may vary from two to twenty-five. But here is a list of symptoms used by a nearby alcoholic rehabilitation center; it is pretty close to many others I have seen.

     1. Drinking to relieve tension, to relax, to gain courage, to face (or is it escape?) life. 2. Increase in alcoholic tolerance. It may have been coming on for years, but rather suddenly you realize that you are now able to drink much more while still remaining sober, than was formerly the case. Personally, I regard this as the greatest of all danger signals. Your body, including your brain, has now changed from its normal functioning in direct response to alcohol. 3. Drinking before a social drinking event-"Getting one in ahead of time." 4. A desire to continue drinking when others stop. 5. Being uncomfortable in social situations where alcohol is not available. 6. Occasional memory lapses after heavy drinking. These are the blackouts so common to alcoholics. Though apparently sober and normal during the incident, the drinker has no memory whatever of the affair, nor does any memory of it ever return. These blackouts can last for days. 7. Marked increase in relief drinking. 8. Preoccupation of thoughts with alcohol-where and how to get the next drink. 9. Secret irritation when your drinking is discussed. At this point, you need help-fast!
     However, if you do not like that list, here is a list of twenty questions compiled by the Johns Hopkins University Hospital of Baltimore to help you determine whether you personally are in danger of developing problems with alcohol. To use the slang of today, don't knock it, nor the statements that follow it; a few years from now you may be very sorry that you did.

     1. Do you lose time from work due to drinking?
     2. Is drinking making your home life unhappy?
     3. Do you drink because you are shy with other people?
     4. Is drinking affecting your reputation?
     5. Have you ever felt remorse after drinking?
     6. Have you ever gotten into financial difficulties as a result of drinking?
     7. Do you turn to lower companions and an inferior environment when you are drinking?

62



     8. Does your drinking make you careless of your family's welfare?
     9. Has your ambition decreased since drinking?
     10. Do you crave a drink at a definite time daily?
     11. Do you want a drink the next morning?
     12. Does drinking cause you to have difficulty in sleeping?
     13. Has your efficiency decreased since drinking?
     14. Is drinking jeopardizing your job or business?
     15. Do you drink to escape from worries or troubles?
     16. Do you drink alone?
     17. Have you ever had a complete loss of memory as a result of drinking?
     18. Has your physician ever treated you for drinking?
     19. Do you drink to build up your self-confidence?
     20. Have you ever been to a hospital or an institution on account of drinking?

     If you have answered yes to any one of the above questions, there is a definite warning that you may have a drinking problem. If you have answered yes to any two of the questions, the odds are that you are a problem drinker. If you have answered yes to three or more of the questions, you definitely are a problem drinker."

4. Know, What Help Is Available. Before going into the sources of help available to the alcoholic, I would say two things. First, apparently there really are some individuals who, once they have decided to do something about their alcoholism can do it on their own. But these are rare exceptions. Second, all the help in the world will be of no avail whatever until the alcoholic has reached the point where he wants to do something about his alcoholism for his own sake. Not for your sake, even if he loves you; not for the sake of anything or anybody else. He must want help for his own sake. Those who love him should simply abandon hope until he reaches that point for himself.
     Of all types of help available to the alcoholic, I will speak only of four: 1. You, who love the alcoholic. 2. Psychiatry. 3. Alcoholic rehabilitation centers and/or hospitals. 4. Alcoholics Anonymous.

     1. YOU, AS A SOURCE OF HELP. YOU, who love the alcoholic most, are probably the least effective source of help there is, as long as he is drinking. Of only one thing can you be sure: whatever approach you decide to take will be, in his eyes, exactly the wrong approach.
     Until he has reached that point where, for his own sake, he wants to do something about his drinking, you may as well just think about yourself. Join the local chapter of "Alanon," a group of the relatives of alcoholics who learn from each other how to live sane and happy lives, independently from their alcoholics.

63


What is more, from them you just might pick up a hint of some way to appeal to your particular alcoholic.
     Meanwhile, there is one thing you can do. Somehow or other, get the idea across to him that you still love him, even if you do not love what he is doing. He will do his best to forget that, as long as he is drinking, but it will be a great source of help once he decides to try recovery.
     2. PSYCHIATRY. Psychiatry, by itself, has not yet had great success in treating alcoholism. It seeks to help the patient discover the reason for his psychotic drinking. When used in connection with some form of group therapy, however, it seems to be quite successful.
     3. REHABILITATION CENTERS AND/OR HOSPITALS. Many ordinary hospitals have alcoholic wards, providing various forms of alcoholic rehabilitation, usually in connection with group therapy. They are often quite successful. These are not to be confused, however, with detoxification centers, which some general hospitals have, along with their alcoholic wards. Many other detoxification centers operate as independent units. In these the really heavy drinking alcoholic usually must stay a few days, under close observation and treatment, while his system is being freed from alcohol, for a sudden cutoff of alcohol from the really heavy drinker can throw him into hallucinations, convulsions, and worse.
     There are now many special alcoholic rehabilitation centers operating across the country. Some have their own detoxification facilities. Usually a patient stays in these about a month. Most of them operate in close association with AA. They are quite expensive; but their cost rarely exceeds the amount of money an alcoholic spends on liquor each year.
     4. ALCOHOLICS ANONYMOUS. Alcoholics Anonymous, AA, is undoubtedly the best known help for alcoholics and is also the most successful in its treatment of alcoholism. It is an organization (probably the most unorganized organization in the world) of somewhere between half and three-quarters of a million people, all of them alcoholics, who help each other in their efforts to recover from alcoholism. Its so-called preamble reads as follows:

     Alcoholics Anonymous is a fellowship of men and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism. The only requirement for membership is a desire to stop drinking.

64


There are no dues or fees for AA membership; we are self-supporting through our own contributions. AA is not allied with any sect, denomination, politics, organization, or institution; does not wish to engage in any controversy; neither endorses nor opposes any causes. Our primary purpose is to stay sober and help other alcoholics to achieve sobriety.

     Each local group is independent, Each is run as it wishes to be run. It is truly anonymous in that no one need ever reveal his full identity to anyone else. Its programs are of several kinds, but all are forms of group therapy. One kind of meeting is the "experience meeting"; another is the "step meeting." Early members of AA (it was founded in 1934) drew up a list of twelve "steps" they had followed, along with statements of what it means to follow them, in recovering their sobriety. The step meetings discuss these, usually once a week.
     It is, I repeat, a form of group therapy, and can even be called a "sharing group," but it has in it none of the dangers of the "encounter group." Members share only what they wish to share of their experiences, and are given no advice that they themselves do not ask for. Possibly its greatest strength is that the people with whom a person "shares" remain strangers to him forever. You do not have to live, day by day rubbing shoulders, with the people to whom you have "bared your soul."
     AA offers absolutely no cure for alcoholism, but only a recovery. It holds out no hope that the alcoholic will ever be able to go back to "normal" drinking (whatever that may be). Quite to the contrary, it operates on the belief that no alcoholic can ever again drink with impunity. Instead it promises only "recovery," a return to sober living, a chance to regain happiness in a life free from all contacts with alcohol. Its members are ready twenty-four hours a day to help anyone suffering from drinking, no matter where or who he may be.
     New Churchmen may at first he startled, perhaps unpleasantly shocked, by AA's apparent aversion to "religion." However, AA means by that word "organized religion, an organized church." And not only have most people in AA found their own organized churches unable to help them at all, but AA is an organization that is open to atheists as well as to believers. Yet New Churchmen will very soon discover that AA is "a spiritual program." It almost insists, to begin with, that there be a belief in some "higher power," even if that be no more than the power of the group itself. But slowly, through its twelve-step program, it begins to identify that higher power with a personal God-and more often than not, that God is Jesus Christ.

65



     And now, finally in regard to what can be done: "It is a problem; act accordingly."
WHY AND HOW TO READ THE WORD 1976

WHY AND HOW TO READ THE WORD       ERIK SANDSTROM       1976

     For what purpose should we read the Word? And how should we read it? Clearly we can read the Word in many different ways, and obviously there will also be wrong ways of reading it. One clearly wrong way to read the Word would be for the purpose of confirming one's own prejudiced ideas-and unfortunately very many in the history of the Christian Church have done just that. The New Church itself is not immune from that danger, because everyone has a proprium.
     There are two things, primarily, to look for in the Word, and they are use, and the doctrine concerning use or the form that describes use. This is another way of saying "good and truth." Good is of course use; but when we read the Word, I wonder if we automatically think of the use that comes out of it, if we clearly realize that the Word is talking about use. Take for instance the wars of Israel against the surrounding nations. When we read about them, are we really thinking that the Word is talking about use? Perhaps we feel that it does not do that, because we think that use is when you teach somebody to type, or when you repair a car, or when you cook a meal, and so on. And since that is our tendency, being by disposition natural rather than spiritual, therefore we need to impress on ourselves that use is essentially what we communicate to the mind of our fellow man. It is not essentially that which we communicate to his body. Everything that we communicate to the body is natural use, and that relates to clothing and shelter and food and the like. For instance if we build cars, that is for the body; the body is transported from one area to another. But if we can enrich the mind of a neighbor, either by clarifying thoughts which have been puzzling, or by inspiring an action, or by simply feeding and warming an affection which is already there, by association, by understanding, by imparting a feeling of mutuality, then certainly an affection or thought has been communicated and a use has been performed.

66


Caring, understanding, listening, are performing uses, and-in the field of the intellect-so is the communication of true and constructive ideas. Moreover, the use is spiritual if it is a spiritual value that passes from mind to mind.
     This is what the Word is essentially about. And so if we read about the wars of Israel against the surrounding nations, we are actually reading about the wars of minds against evils, either in those same minds or in other minds-the minds of individuals in the world, the minds of churches, or of nations, and so forth. We are reading about states; we are reading about human things. And therefore we are reading what the Word has to tell us about how to improve minds. Use, then, is essentially that which is communicated so as to affect the mind of our fellow man.
     But that is the "good" side of the Word. The "true" side is that which describes-describes the mind of my fellow, describes the mind of myself, and in the highest sense describes the mind of our God. The Word gives us a portrait of God, an insight into the Lord's mind. It is an autobiography, the biography of the Lord, designed to create minds which are in the image and after the likeness of the Lord's mind. The Word is creative!
     And therefore, if we read the Word. in order to understand the human mind, and for the purpose of finding the use in the Word, the way of reaching our fellow's mind, then we are reading the Word in a living way. Then we are not reading to confirm prejudices, nor just to get knowledges in the memory, nor are we reading to please the ford in platitudinous sense, or merely for the sake of communication with heaven, although that would follow. Communication with heaven is not an end detached from active life. We read the Word truthfully if we follow on in the walk of life it opens up. It's a creative thing. It is not merely returning from us to the angels; it is going out. Cooperation with the Lord is reaction; we don't just send back; we take what is given and give out.
     Of course there is a universal rule or law behind all this which we are all familiar with, at least as a statement of doctrine, namely that influx is according to efflux. And so the mind's response to the influx of the Lord is to sense the impulse of affection awakened by it and to think of true ideas and useful applications. Light with life in it is what flows in with the man who reads the Word reverently and in a cooperating spirit. And if we think of use and the laws by which use operates, thus the good and truth of the Word, then we will read the Word actively, constructively and creatively. As we create in thought and deed, so the Word creates in us. In other words, the influx comes in as there is an endeavor of efflux with us.

67



     All of this is another way of saying that the Word is the ultimate of the Holy Spirit. Perhaps we don't always remember that or reflect on that, but the Holy Spirit is the proceeding of the Divine truth from the Divine good. And in the Old Testament and in the New Testament and in the Writings you have three ultimate forms. In all three the Divine truth from the Divine good terminates. And if we read them in the spirit of the influx, so that an efflux results, then we are reading properly-not that the Holy Spirit is our action, but that it inspires our action; not that it is our thoughts, but that it touches off our thoughts; not that it is our affections, but that it enkindles our affections, so that there is an outflow from man which corresponds with the inflow of the Holy Spirit of the Lord. And it can flow only into its own receptacle, which is the Word with man.
NURTURING MORAL MATURITY 1976

NURTURING MORAL MATURITY       SONIA BETH SONESON       1976

     "Revelation must be adapted and accommodated to the understanding of the man of the age for which it is designed."* The Lord is fully aware of each man's varying need for guidelines in making moral and spiritual decisions. The Lord's truth is a unified whole, yet finite man can never comprehend it all at once; he must have aspects of truth presented to him in such a form that he can assimilate them at the time.
     * Rev. Martin Pryke, Sermon on Psalm 119: 105 preached at Glen Tonche, N.Y., July, 14, 1968.
     Facts that are taught to a child are qualitatively different from those taught to an adolescent or an adult. The mind is capable of absorbing different types of information at different age levels, because the cognitive, reasoning abilities are becoming increasingly complex. Thus, the truths that guide a man in making moral decisions must be presented to him in a form that he can best receive and use. They must be in a language that he can understand.
     Lawrence Kohlberg, professor and researcher in the Harvard Graduate School of Education, has been investigating the area of moral decision-making for nearly twenty years. The evidence strongly supports his theory that men progress through a sequence of orientations, or points of view, as they develop their capacity to reason morally. Again, a child's point of view is qualitatively different from an adolescent's or an adult's.

68


His concerns change as he matures. Therefore, it is the form of the decision-making that needs to be emphasized here, and not the content of specific values and opinions. What are the reasons why something is valued? How can adults encourage growth in the moral decision-making of children?
     Kohlberg* has described three levels of moral development through which every man is capable of progressing. Each of the three levels involves two stages, making a total of six moral stages. They are as follows:
     * Kohlberg, L. "Stage and Sequence: the Cognitive-Developmental Approach to Socialization," in David A. Goslin's (Ed.) Handbook of Socialization Theory and Research. Rand McNally: N.Y. 1969.

I. Preconventional Level
     1. Avoid punishment, seek reward orientation.
          "I don't want to get punished!"

     2. Self-centered, hedonistic orientation.
          "I Want what I want when I want it!"

II. Conventional Level
     3. Seek approval orientation.
          "I want you to think that I'm a good boy!"
      4. Legalistic orientation.
          "I want to follow the letter of the law!"

III. Postconventional Level
     5. Social contract orientation.
          "I want to support the spirit of the law!"
     6. Universal, ethical principles orientation.
          "I want to do what I believe to be true!"

     This theory of development is founded on the concept that people will progress to higher stages only if they become dissatisfied with their current orientation when facing a moral dilemma, and then if they are clearly ordered reasoning at just one stage beyond their own.* Perhaps by knowing a person's orientation, then others (e.g., parents, teachers, ministers . . .) can best communicate appropriate reasoning, thus nurturing moral maturity.
     * Turiel, E. "An Experimental Test of the Sequentiality of Developmental Stages in the Child's Moral Judgment." Journal of Personality and Social Psychology. 1966, 3, 611-618.

69



     Certainly, the Lord knows a man's orientation, and responds by providing revelations accordingly. There even seems to be a striking parallel between the three levels of moral development and the three written forms of Divine revelation. He was sensitive to the orientations, or understanding, of the men during the times of the Old Testament, the New Testament and the Writings. He knew men were in different states.
     In the times of Moses men were very external and together they formed merely a representative of a church. The Lord knew their orientation, so He found it necessary to emphasize external order when He revealed truths. The men of that era needed clear-cut, black and white guidelines to keep their lives in order, so He gave them the Ten Commandments and exact rules for eating, working and keeping the sabbath.
     The state of these people was quite similar to the moral development of children still in level one, the preconventional level. Infants and toddlers need boundaries, and they need to know that if they cross them they will receive a punishment. They also need to be rewarded, or responded to, when they do something we would like them to do again.
     During the times when the Lord was born on earth, men had developed to a more complex state of mind. No longer would strict external rules be enough for men to guide their lives. The Lord knew that men were capable of such moral virtues as charity and forgiveness, so he challenged the people with moral dilemmas in the form of parables. Their former rules were inadequate for dealing with issues such as those raised in the Good Samaritan, and the Prodigal Son. So He gave them His truth through the Ten Blessings and new prayers; and a Christian Church was established.
     Similarly, as children grow, their opening rational minds enable them to perceive beyond the consequences of external punishments. They become less ego-centric, and more capable of perceiving life from another's point of view. Now they can sense other people's approval, feelings, and concern for social order. Gradually, other members of the human race matter! Obviously older children approaching this state should be exposed to moral reasoning from this level. This is a time for the encouragement of sharing and instruction of the need for legality.
     As men in general progressed the Age of Reason came about with scientists and philosophers searching for the meaning of life. Again men became dissatisfied with the existing Divine revelations, as they did not seem to explain completely the order in the universe, nor the purpose of man's existence. They needed more truth to help them organize their facts and guide their lives. And again, the Lord adapted His revelation to their reasoning capacity.

70


He sent the Writings through Emanuel Swedenborg. Now men are able to see where they came from, why they are here, and where they will go after this life.

     The former (revelations) are not to be repudiated, rather are they to be opened up and made of more effect, to all the needs of an era which is not content to know that a thing is so, but asks also why and how it is so.*
     * Rev. Martin Pryke, Sermon on Psalm 119: 105 preached at Glen Tonche, N.Y., July, 14, 1968.     

     Finally, in the growing individual, it becomes apparent that adolescents become discontented with a society which they think is overly concerned with seeking approval and obeying literal laws. They demand to know why they should care what others think of their attire, habits, and choices. They challenge the authority of the letter of the law. During this phase of transition from conventional to postconventional reasoning, a youth may appear to have regressed to the ego-centric stage two: "I want what I want when I want it!" But it takes a particularly attentive, patient adult to see the important difference between the immature, selfish radical youth and the maturing, socially-concerned radical youth. The behaviors may be deceptively similar, but again, it is the reasons behind the actions that should be attended to. And it is unfair to assume that we know each other's reasons-we must inquire.
     As with younger children, it is always important for an adult to offer guidance in an appropriate form, flexible to the growing person. Where punishments and rewards were necessary for young children, they are perceived as threats and bribes to the adolescent or youth. They are ineffective. And where encouragement of sharing and instruction of laws expanded the mind of older children, they are read as repetitions and oversimplifications by the young adults. They, too, are ineffective.
     It is essential to be on target in nurturing moral development. Underestimations and overestimations of a growing person's moral reasoning can result in the young person no longer looking to that adult as a consultant. When the youth is searching for a purpose, an identity, or a lifestyle, he does not need to be told to just obey or conform. He needs to hear how older adults are developing their values and trying to perform a use in this world. Yet he also needs to be free to choose the content of his own values and occupation. If the parents and adults around him have offered guidelines throughout his life and emphasized the form of his moral reasoning, then the youth is adequately prepared to make mature choices for ethical principles as a foundation for his own true conscience. ". . . the acquiring of a true conscience may be said to be the most important thing in human life."*
     * Rev. Bjorn Boyesen, "Conscience and Education," NEW CHURCH LIFE, November, 1953.

71



     "Ontogeny recapitulates phylogeny".* Ernst Haeckel's (1834-1919) theory of recapitulation explained the parallel between a single organism's biological growth and the entire species' biological evolution. Perhaps there is also a parallel between a single child's moral maturity and the entire human race's moral and spiritual development, as proposed in this paper. If this is the case, then the Lord's nurturance of all mankind by providing revelations in understandable forms can serve as a model for how adults may nurture the moral maturity of every single growing child in their charge. The key is: do not assume someone's moral stage; find out their reasons; offer your own developing values and sources of truth in a form they can comprehend; leave them in freedom to make some choices.
     * Ausebel, D. A. and Sullivan, E. V. Theory and Problems of Child Development, Grune and Stratton: N.Y., 1970.

     Conscience is formed by means of the truths of faith from the Word, or from doctrine drawn from the Word, according to the reception of these in the heart. For when a man knows the truths of faith, and apprehends them in his own way, and afterwards wills them and does them, a conscience is being formed in him.*
     * AC 9113 RIGHT REVEREND ELMO C. ACTON 1976

RIGHT REVEREND ELMO C. ACTON       Editor       1976

     Bishop Acton passed away on Christmas Day, 1975. The Memorial Address delivered by the Right Reverend Louis B. King will appear in the March issue of NEW CHURCH LIFE.
NEW CIRCLE 1976

NEW CIRCLE       WILLARD D. PENDLETON       1976

     I am happy to report that the Group in Atlanta, Georgia, has recently been recognized as an official Circle of the General Church. They will be so listed when the directory in NEW CHURCH LIFE is revised in September.
     WILLARD D. PENDLETON,
          Bishop

72


SHOUTING OR SERVING 1976

SHOUTING OR SERVING       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     We continue the Bicentennial theme introduced in the January issue. Frequently our patriotism is expressed either by a violent flag waving or by a boastful emphasis on the superiority of our country over all others. Surely the attitude which must insist that what we have is bigger and better than what somebody else has is an expression of the love of self rather than a love of country.
     True patriotism is not expressed by shouting, but by serving, and this may take many forms, some glamorous but many not so. Patriotism, if genuine, will support the civil good of our country by thoughtfully and responsibly exercising the franchise, by obeying its laws, by honestly and willingly paying its taxes-a strange patriot who shouts an anthem, but defrauds the tax collector.
     Moral support of our nation will express itself in a concern for, and support of, its moral integrity, both in public office and in private life. The New Churchman has a unique opportunity to serve also the spiritual welfare of his country. What greater act of service can we perform than to forward the growth of the Lord's New Church within our land?
     External forms of patriotism are fine and even necessary, but only if they clothe and look to a real concern for the country's true welfare. Him whom we truly love we yearn to serve.

73


IN OUR CONTEMPORARIES 1976

IN OUR CONTEMPORARIES       CHRISTOPHER O. HORNER       1976

     The following communication appears in the October, 1975, issue of the Courier, published by the General Church in Australia-the Reverend Michael D. Gladish editor. The subject (the inhabitability of the planets) is topical and relates to the article "The Absence of Other Worlds" by Mr. Fred Elphick which appears in our January issue, page 6.

     It is pleasing to see that Mr. Basil Later in his latest enlarged edition of his well known booklet All Things New makes a strong stand for the integrity of second advent revelation when he states his enduring conviction of the presence of human life on the Moon. It is strange how many people within the church have become evasive on this matter since it has become known that the astronauts have found no evidence of human life.
     However, in exercising the rational principle, surely we should reason from causes to effects and not the reverse as is the case if we make empirically derived data the basis of our investigation. Divine Love and Wisdom 187 states that "to see from effects only is to see from fallacies, from which come errors, one after another; and these may be so multiplied by inductions that at length enormous falsities are called truths."
     How reliable are empirically derived data? How can it be proved scientifically that there is no human life on the Moon, without taking it to pieces, bit by bit, like a large Dutch cheese! If it is within the Divine purpose that men from our earth should discover and have contact with the inhabitants of the Moon then we shall have proved in an empirical fashion a Divinely revealed spiritual law; but if it is not within the Lord's purpose and He can see no use being served by such scientific evidence becoming available, then our astronauts will encounter insuperable barriers in trying to accomplish such an end. To me, the New Churchman has full rational proof and what need has he of anything further?
     Earths in the Universe 3 states: "He who believes as everyone ought be believe that the Divine created the universe for no other end than the existence of the human race, and of a heaven from it (for the human race is the seminary of heaven), cannot but believe that wherever there is an earth, there are human beings." (Italics added)
     We are told: "That there are inhabitants even in the Moon, is well known to spirits and angels, for they often converse with them; so likewise in the moons or satellites round the planet Jupiter, and round the planet Saturn. They who have not seen them and spoken with them, still have no doubt but that there are human beings in these moons; for they are likewise planetary orbs, and where there is an orb there is man, for man is the end for the sake of which a planetary orb exists, and nothing has been made by the supreme Creator without an end. . . . The angels also say that an earth cannot subsist apart from the human race, because the Divine provides all things on an earth for the sake of man."*
     * AC 9237. Italics added.
     In speaking of the spirits from the Moon Swedenborg says "it was granted me to perceive to some extent that they were from the Moon.

74


It came into my thought that they were not similar to others because they have not such an atmosphere; and I am ignorant of what atmosphere they have around them; but still that the human race was there, because there is nothing without an end: thus nothing without the human race to be a bond between terrestrial and natural things, and celestial things: for otherwise, never can art earth, whether planet, moon or satellite, exist."*
     * SD 3244
     In all these quotations the substance of the argument is to state the profound spiritual law that nothing is made by the Lord the Creator without an end, that the end in the creation of a planetary orb is that men may dwell on it, is the cause, and in order to think rationally we must reason to its legitimate effect which is the presence of human beings on these orbs, and this in turn confirms the basic spiritual law. The fact that Swedenborg was permitted to see and converse with spirits from the Moon and these planets should be sufficient confirmation for the New Churchman t, know that this is an incontrovertible truth. What alternatives have we? Either that Swedenborg was deluded, or that he just did not mean what he wrote?
     How great is our faith in the Divinely revealed truths of the Writings? Are we to reject such basic spiritual truths as this regarding the Divine use in creation because its logical ultimation appears to be at variance with scientific methods of observation? Are we to indulge the eclectic's method and pick and choose only those things that appeal to our natural rational capacity? Let us beware where this method would lead us! Do we have to discard the obvious in the teachings of the Writings, and seek for some deep, subtle, metaphysical meaning? Are we like the officers and dignitaries of the emperor's court in Hans Anderson's famous fairy tale, and do we lack the simple insight and enlightenment that led a little child to discover that the emperor wore no clothes?
     To me such simple, concise statements as "there are human beings" or "there is man" mean precisely what they appear to mean and need no analyzing in terms of abstruse reasoning to prove that possibly they mean something else! If we are to look for enigmatic meanings in the simple, straightforward teachings of the Writings, are we not going to arrive at such a state of confusion and disbelief that we have no criterion of genuine truth?
     CHRISTOPHER O. HORNER,
          Penshurst, Australia.
ON THE BANKS OF THE JORDAN 1976

ON THE BANKS OF THE JORDAN       FRED ELPHICK       1976

Editor of NEW CHURCH LIFE:
     When Naaman, mighty man of valour, went to the door of Elisha expecting him to come out and effect a dramatic cure of his leprosy, he was enraged to be told by a messenger from the prophet to go and wash in the Jordan.*
     * II Kings 5:10-11

75



     The Jordan has to do with initiation into the teachings of the church* and it is this aspect of its meaning which seems to have a parallel in our missionary attitude. Do we not sometimes pin our hopes on some dramatic world-shaking plan when what we are enjoined to do is apparently unexciting-the mere introduction of an individual to New Church ideas? But where are such individuals?
     * AC 4255
     They are right under our noses, standing as it were on the banks of the Jordan, the boundaries of the church. They are people we know, or at least know of. That young couple you once met at an Assembly, that friend of a friend who got on well with your wife. When we start to think of those within 'hailing distance' it is surprising how many there are. Why not ask them over?
     If we suppose, conservatively, that for every member of the church there is just one acquaintance on the boundary whom he might get to know a little better, extend a friendly hand, then we can see that it is not necessary to 'do some great thing'.
     As has been said before, "A little action goes a long way."* [And experience confirms it].
     * The Rev. Donald L. Rose, NEW CHURCH LIFE, 1972, page 127.
     FRED ELPHICK,
          Beckenham, Kent, England
Charter Day 1976

       ANDREW L. DAVIS       1976

     It is likely that in future years many people will remember Charter Day 1975 as distinct from other Charter Days. The weekend indeed seemed more filled than usual with enthusiasm, inspirational activities, and old friends.
     The gala weekend all began with the Junior Rally on Thursday night. Perhaps the novelty of having the rally in the Assembly Hall added to the excitement. The large audience of faculty, students, youngsters, and many, many friends enthusiastically showed their support for the football and cross country teams.
     Friday morning broke cloudy, but pleasantly warm.

76


The procession to the Cathedral, the faculty, board, and corporation, enjoyed their annual gathering for coffee and doughnuts in the library. They then led the students, carrying the class banners, in the solemn march to the Cathedra. The procession for those taking part was once again exceedingly inspirational for those taking part as well as for the spectators.
     Attendance in the Cathedral was perhaps the largest ever, and undoubtedly the largest in recent years. The address was given by the Rev. Alfred Acton and was certainly appropriate to the occasion.* Mr. Acton reminded us all of the great responsibility we in the New Church face in the area of discipleship. Referring to the belief expressed ninety-nine years ago that the growth of the church would be best served by New Church education, he pointed out the necessity of maintaining that philosophy in the present.
     * See NEW CHURCH LIFE, 1976, January issue, page 15.
     Following the service, a return procession was made to the front of Benade Hall. There, the school songs were loudly and enthusiastically sung by all those in the procession and many others returning from the church service. The songs were particularly well sung this year-the spirit of loyalty was well expressed in the voices of all those present.
     Friday afternoon saw the two athletic teams involved in spirited competition. The football team lost by the score of 33-19 to a very fine (and unbeaten) team from Friends Central. Despite the loss, the team performed very well and managed to score more points against Friends Central than any other team during the season. Certainly the spectators were proud of their representatives on the field. The cross-country team thrilled the crowd at half-time of the football game with an outstanding performance. In a four-way meet, ANC thoroughly dominated the competition. The scores were: ANC 18, Friends Central 45; ANC 18, St. Francis Prep 43; and ANC 15, Frankford 47. The JV cross-country team also defeated Friends Central, 15-50 (Low score wins).
     One of the highlights of the weekend was the Charter Day dance on Friday night in the Asplundh Field House, with, in all likelihood, the largest attendance ever. And most certainly no one went home disappointed. The atmosphere was the most festive that many could recall. Much credit must be given to the College for helping create this atmosphere with their remarkable decorations. The class banners were supplemented by a very impressive collection of displays from New Church centers around the world. In addition, from the middle of the ceiling hung a striking mobile of the symbols of the Academy banner. Dancing, a grand march, songs by the fraternities and sororities, and another chance to get together with friends all added to the evening.
     On Saturday an impressive gathering of the Sons of The Academy met in Pendleton Hall for their traditional "Coffee And," and then proceeded to the auditorium to hear the Rev. Ormond Odhner conduct a service with a reading from Conjugial Love. This served as an introduction to Bishop King's later address on the permissions taught in the last part of that work. President Fred Hasen presided at the Open Executive Meeting, during which a number of important topics were discussed. The central issue to come under consideration was the disparity between the cost of the Sons Bulletin and the scholarship fund. After much discussion the general feeling among the Sons was that both of these vitally important uses should be furthered. Included among other matters that were discussed were the next center for the international body, the announcement of the meetings to be held on Feb. 7, 1976 in Toronto, and the upcoming meeting during the 1976 Assembly.
     The Reverend Alfred Acton conducted the service at the opening of the meeting of the Theta Alpha International held in the Assembly Hall. An enjoyable luncheon had preceded the meeting. During the business meeting the presidency of the Theta Alpha passed from Mrs. Robert Asplundh to Miss Alice Fritz. In recognition of her service, Mrs. Asphlundh was presented with a special Theta Alpha pin made by Carey Smith. Following the presentation, Mrs. Bruce Glenn, Editor of the Theta Alpha Journal, gave an interesting and informative address about that influential publication.

77



     Like former Charter Day celebrations, the event that was most looked forward to was the banquet. And next year will be no exception when people remember the superlative occasion in 1975. Three numbers by a student chorus, under the direction of Chris Simons, and the traditional school songs sung by all helped set the mood for the occasion. A delicious roast beef dinner was prepared by a group of our own people and served by the High School senior class. The toast-mistress for the evening was Miss Sally Smith who introduced the three extremely entertaining speakers: Miss Morna Hyatt, Miss Mary Beth Cronlund, and Mrs. Sanfrid Odhner. The three spoke on the topics of the Girls School Past, Present and Future, respectively.
     Wearing an historic dress (she informed us that she had first worn it at the banquet in 1959) Miss Morna was the first speaker to delight the audience. Miss Morna told us of the early history of the Girls School, and the women who were most responsible for getting it started. The central figures in this fascinating history were women such as Mrs. J. R. Hibbard, Miss Alice Grant, and Miss Harriet Ashley. The gradual changes both in the names and location of the present day Girls School were traced.
     Miss Mary Beth Cronlund presented her paper on the Present Girls School. Miss Mary Beth is extremely enthusiastic about the Girls School and made no attempt to hide that enthusiasm. She pointed out that the Girls School has remained unchanged in many important philosophical areas, but changes have been made in development and application. A new dorm, a new curriculum, and confidential counseling, are only some of what has helped the Girls School grow. Miss Mary Beth let us know that she thinks it is very important that the Girls School offers a very good course in friendship to all of its students. The girls are responding well to what they are offered, and were characterized by Miss Mary Beth as "terrific." One of the most important areas of growth has been that of communication. To make this point, Miss Mary Beth read us some very thoughtful notes that have been written by students on her blackboard. She concluded by telling us that there is unquestionably a unique sphere in the Girls School.
     Mrs. Sanfrid Odhner was the third speaker. The Future of the Girls School was her topic. A brief outline was given about the pros and cons of having a separate Girls School. The most important point is that this allows for a certain sphere that is sensed, not seen. Mrs. Odhner spoke of other schools that are expanding in certain areas and her belief that we should learn what we can about them and be inspired by them. The Girls School is making changes. After hundreds of hours of preparation, a new curriculum will be in effect next year. This curriculum will offer seventy-five courses, thirty of which will be coeducational. It is possible for the Girls and Boys Schools to be both coordinate and complementary. The reason for this, according to Mrs. Odhner, is the unifying set of values among the students, the teachers, the corporation, and the board. Mrs. Odhner then intrigued the audience with entertaining examples of what a utopian Girls School could be like in fifty years. Although it probably won't ever happen, it was amusing to fancy Academy students jetting all over the globe to attend various classes and activities.
     Following these three delightful and memorable speeches, Bishop King gave a response to the program, thanking the three speakers. Bishop King remarked that separate spheres are extremely important, and that certainly the unique sphere in the Girls School should always be maintained.
     Bishop King's words were very fitting for the conclusion of a truly inspiring Charter Day Weekend. His comments about spheres can be applied to the Academy as a whole. The unique sphere of the Academy should always be maintained, and Charter Day 1975 did much to insure that it will be.
     ANDREW L. DAVIS

78


ANNUAL COUNCIL MEETINGS MARCH 1-6, 1976 1976

ANNUAL COUNCIL MEETINGS MARCH 1-6, 1976       Editor       1976

Monday, March 1
     10:30 a.m.     Headmasters' Meeting
     11:00 a.m.     Heads of Schools
     2:30 p.m.     Worship
     3:00 p.m.     Opening Session, Council of the Clergy
     8:00 p.m.     Consistory

Tuesday, March 2
     8:30 a.m.     General Church Translation Committee
     10:30 a.m.     Second Session, Council of the Clergy
     12:45 p.m.     Small group luncheons
     3:30 p.m.     Third Session, Council of the Clergy
     6:45 p.m.     Dinner for ministers and wives

Wednesday, March 3
     8.30 a.m.     General Church Publication Committee
     10:30 a.m.     Fourth Session, Council of the Clergy
     3:30 p.m.     Fifth Session, Council of the Clergy
     6:55 p.m.     Social Supper for Ministers

Thursday, March 4
     10:30 a.m.     Sixth Session, Council of the Clergy
     12:45 p.m.     Small group luncheons

Friday, March 5
     10:30 a.m.     Seventh Session, Council of the Clergy
     3:00 p.m.     Board of Directors of the General Church
     5:00 p.m.     Annual Meeting of the General Church Corporation
     7:00 p.m.     Friday Supper
     7:45 p.m.     General Church Evening

Saturday, March 6
     10:00 a.m.     Joint Council of the General Church

81


RIGHT REVEREND ELMO CARMAN ACTON 1976

RIGHT REVEREND ELMO CARMAN ACTON       LOUIS B. KING       1976


NEW CHURCH LIFE
VOL. XCVI          MARCH, 1976
No. 3
     A Resurrection Address

     Each man is so created that his internal cannot die; for he can believe in God and can also love God and can thus be conjoined with God by faith and love. To be conjoined with God is to live to eternity.*
     * AC 10591
     To know and love the Lord and thereby be conjoined with Him eternally was and is and always will be the Divine end and purpose in creation. All delight of living is found in conjunction. Heaven itself is nothing less than a state of reciprocal conjunction between God and man. Conjunction is love received and returned. It is life eternal in its fullest connotation and blessedness.
     In the beginning God created man in the Divine order of human life. The Lord's love or life, entering into the primitive man's soul, descended immediately into his will and thence his understanding, imparting to the man of the Most Ancient Church a perception of celestial good and truth. Continuing its descent through the rational, Divine influx produced a clear-sighted vision and affirmation of the Lord's Divine essence. Finally, influx terminated in the natural, imaginative, and sensual degrees of his mind, ordering general knowledges which the senses gleaned from nature to become mirrors reflecting the ultimate image of the Lord as a Divine Man.
     Love to the Lord was his ruling love. The perception with which it endowed him was one of acknowledgment of God as a Divine Man. In the world of nature surrounding him, he beheld a theater representative of the love and wisdom of God in all its beauty and perfection. Imaged forth in the actions and facial expressions of his fellow man, he beheld and thus perceived the humanity of God-Man. As a result, the simple sensations he experienced from nature, together with the pure and unsophisticated human relationships he enjoyed, added up to an inner objective vision of the Lord as a Divinely human God with whom he could be conjoined.

82


His interior visualization of the Lord was perfect and complete, objective and visible, human and Divine.
     So it was that in and from the Divine love, the Lord created men in His own image and likeness. Had they remained in their original integrity-had the celestial or love to the Lord with them not perished-the Lord would not have had to come into the world. In confirmation of this, Divine revelation declares:

     After all the celestial in man had perished, that is, all love to God, so that there was no longer any will of good, the human race had then separated from the Divine; for nothing effects conjunction except love, and when this had been annihilated, there was disjunction . . . [and] when there was no longer any faith of love remaining in the whole world, then the Lord came and united the human essence to the Divine essence . . .and at the same time He taught the way of truth, that everyone who should believe in Him, that is, who should love Him and the things that are His, and who should be in His love which is love toward the universal human race . . . should be conjoined and saved. . . . Unless this had been done, the human race would have perished.*
     * AC 2034

     So did the Creator become the Redeemer, the Word made flesh to dwell among men that they might behold the glory of the only begotten of the Father and learn to love God incarnate. Truly He came a light into the world.
     As the way, the truth, and the light, He restored to men the only means whereby the celestial or love might once again exist in them. For with the spiritual man who has existed since the flood, truth alone can order the mind so that it becomes a vessel of love. And finally, to bring into full effect the Divine work of redemption which He accomplished at His first advent, the Lord in time accomplished His second advent as the spirit of truth, the eternal Savior of every individual who would approach Him in His Word from that time forth.
     In the Word of His second advent, the Lord addresser His Divine truth to the rational minds of men, explaining the necessity of a genuine, specific church on earth, as well as a distinctive and uncompromising priesthood. The Word itself is the conjoining medium between God and man because it contains the truth which not only is the form of good but alone forms the mind into a human receptacle of love.
     But the Word must be understood, seen in spiritual light. There must be doctrine to serve as a lamp to enlighten our understanding of the Word. Consequently, there must be a church in which doctrine may be developed, for the church exists solely where the Word is rightly understood and wherein the Lord is seen and worshiped as a visible God in His Divine Human.

83



     In order that doctrine out of the Word may exist in the church, to be continually developed and maintained in its purity, revelation itself prescribes an ordained priesthood-an ordained priesthood to serve as the Lord's appointed means whereby His Divine good and truth may exist with men. Because the priestly office represents the Divine of the Lord present in His church and because its responsibility is to lead directly to Him, the priesthood is declared in the Word to be the first of the church.*
     * AE 229; AC 9989, 9809
     "Priests," we are taught, "ought to teach the truth and lead to the good of life."* The Lord is the good of life to whom the priests are to lead. The means whereby this leading is accomplished is the teaching of truth. Doctrinal instruction, the ministry of worship and blessing, and governance in the ecclesiastical affairs of men are all part of the priestly function and responsibility whereby order conducive to the performance of spiritual uses is established and maintained. When such order exists, "the Divine which is called the Holy Spirit passes through men to men, and in the church chiefly through the clergy to the laity."** "The Holy Spirit, that is, the Divine proceeding, never becomes man's but is constantly the Lord with him.*** It should also be noted that "preachers are able to declare the Word and bring it to the understanding . . . but not to the heart of anyone."**** Only the Lord can touch the heart. Only the Lord can inflow and infill the mind with love or that celestial which conjoins man with God and produces eternal life.
     * HD 318
     ** Canons, Holy Spirit III-IV
     *** Canons, Holy Spirit, IV, No. 3
     **** DP 172:6
     First in time, however, is the reception of truth in thought and affection. So must there be a church in which the heavenly doctrines are taught that they might lead to a right understanding of the Word. The existence of such a genuine church in our day is dependent upon an enlightened and inspired priesthood. If it were not so, the Writings would not lay such stress upon the use of the priesthood.
     Again, we are instructed that a priest becomes charity in form if he looks to the Lord, shuns evils as sins, and sincerely, justly, and faithfully performs the work of the ministry. If he is affected by a concern for the salvation of souls, he will then be affected by truths through which the Lord accomplishes salvation.* Priests are called pastors because they feed or instruct their congregation in truths of revelation, leading them thereby to the good of life for the sake of their eternal welfare.**
     * Char. 86; TCR 442
     ** AE 482
     Historically the Lord, with infinite longing for man's eternal happiness, first created him an ordered receptacle of celestial love that there might be conjunction between God and man from the beginning. Indeed, in the beginning, God looked upon His creation and behold, it was very good.

84


But when in the abuse of His freedom, man disordered that receptacle so that the celestial with the human race gradually perished, then the Lord, as Redeemer, separated the understanding in man from his will and later came on earth to unite in Himself the human essence and the Divine essence. Thereafter the understanding in man could be elevated above the perverted will, enabling a new will or receptacle of the celestial to be established in him for the sake of renewed conjunction with the Divine. Now in His second coming, the Lord has made it possible for men to enter intellectually into these mysteries of faith, rationally to cooperate as of self with the Lord in a full and reciprocal conjunction of love.
     Tenderly the Lord cares for His church. With omniscient wisdom He provides for His kingdom of uses on earth even as He provides for His kingdom in the heavens. He it is who calls His priests to that sacred office, and He alone inspires them with a love for the salvation of souls and its companion affection of spiritual truth.
     Even as the Word itself was in and from the beginning, so down through the ages some form of the church has always been in existence. And the quality of every church-its rise and its fall-has closely paralleled the rise and fall of integrity among its priests. It will ever be so. If the New Church is to fulfill its Divinely intended mission, then its priesthood must faithfully, sincerely, and justly perform the sacred duties of its representative office.
     The priesthood itself, it should be remembered, is not the church. The church is the right understanding of the Word by individual men together with a life according to that understanding. The Lord from within, through the soul immediately and the heavens mediately, touches man's heart, adjoining to him the love and light necessary to see truth. But doctrines of truth must enter from without through teachings, readings, and preachings so that a knowledge and a basis for a right understanding of the Word may be established in the mind. The priesthood, remember, is not the church, but it is the first of the church because it represents the Lord's presence with men, leading and guiding by means of doctrine out of the Word. Teaching and preaching from doctrine, leading thereby to the good of life, and governing the ecclesiastical affairs of the church from principles drawn from doctrine-these are the responsibilities of the priesthood which cause its use to be termed "the first of the church."
     In reality, it is the Lord's use. All use is the Lord's, for all uses originate in God-Man in whom they are distinctly one. But uses proceed from the Lord to men, constantly endeavoring to return through men to the Lord and, in the process of proceeding and returning, they uplift and conjoin men to God.

85



     The miracle of Divine giving is the resulting appearance, on man's part, that what he receives is his own. Truth affects him with the knowledge of use. Good affects him with the love to cooperate with use and, in cooperating, identify himself with the use.
     It is the Lord, then, who provides for the uses of His church and priesthood. Although in appearance, the conscientious and prudent judgments of men conduct the affairs of the church and its priesthood, wherever there is genuine acknowledgment of the Lord in His Word, the Lord alone will be recognized as the One who leads and guides in all human affairs. What is essential and a matter of true human freedom is the willingness, yea, the determination, to be led by the Lord. In no area of human endeavor is this principle more vital than in the priesthood.
     Consider! If the priesthood fails to teach with conviction the Divine authority of the threefold Word, will not the church flounder in its search for absolutes? If the priesthood softens the teachings given in the Writings concerning the sole divinity of the Lord Jesus Christ, will not the church lose the visible presence of the Lord's Divine Humanity? How can the church maintain a genuine, distinctive life of religion if the priesthood willfully or carelessly compromises the clear and so-called "hard" teachings of the Word? Is it not instinctive for all men, priests and laymen alike, to resist complete governance of their minds by Divine revelation, turning instead to the prudent, more palatable expediencies implicit in modern-day philosophies of pleasant living? How vital, then, becomes the integrity of the priest to uphold, unchanged, the principles of Divine revelation, to be strong with himself and with others.
     If the priesthood waivers in its conviction concerning the necessity of ecclesiastical government, of external rituals of worship drawn from the letter of the Word, of the distinct uses of a threefold priesthood, of the Divine authority of the entire work on Conjugial Love as a. guide to marriage in the church, of the universality of Divine providence and the reality of the spiritual world; then commensurate with such weakness on the part of the priesthood will be the successive and inevitable deterioration of the church, a progressive loss of the Divine of the Lord which, through a faithful ministry, the Lord wills to preserve with men. Such is the importance of the organized church and its priesthood.

     In his fiftieth year in the priesthood of the New Church, at the very season of the year when we celebrate the Lord's coming into the world to reestablish His kingdom among men, Bishop Elmo Acton enters the substantial world of the spirit, which for scores and scores of laymen, he has made a living reality by his clear and illustrative teaching. Divinely endowed with a unique capacity and love for pastoral work, he spent a jubilee of years serving as minister, pastor, and bishop in the societies, circles, and groups of the General Church.

86


At least several generations of little ones received the waters of baptism at his gentle hand, many of them returning to him with their own offspring for the same holy sacrament.
     Bishop Acton served as pastor in the Durban Society and General Church Missions in South Africa, in Philadelphia and the New Jersey Circles, in the Immanuel Church in Glenview and the Sharon Church in Chicago, and finally, in the Bryn Athyn Church as Dean. While serving in this latter capacity, he was called and elevated to the episcopal degree of the priesthood to lend churchwide pastoral assistance to the Bishop of the General Church. Throughout his career as pastor, he shared with others his enthusiasm for the study of Hebrew and Latin, the philosophic works of Swedenborg, and the philosophy of the Writings. He delighted in the study of the history of the church, keeping alive the inspiration of the early days of the Academy movement and the principles upon which it was founded. Diligently he worked to instill the principle that education of children is the primary use of charity in the church, participating himself as an inspired teacher in at least three General Church schools and, finally, in the Academy secondary schools and the Theological School.
     To Bishop Acton society life in the church was not only a pleasant experience but a vital preparation for society living in heaven. Worshiping together with delight and, if necessary, from self-compulsion was to him the heart and circulation of that human form which each society in the church constitutes. The society doctrinal class was a time and occasion for all members of the community to gather and receive instruction at the hand of the pastor-a time to stretch the intellectual lungs of the society that spiritual respiration might be accomplished in harmony. He led his flock to regard the social life of the society as a challenge to parents to think and act together from the Writings, from principles clearly seen and freely accepted and supported by all-principles which would provide for the protection and promotion of the life of conjugial love with both adults and the young.
     An honest, uncomplicated theologian, faithful to the direct teachings of the Word, he was impatient with intellectual pretense or any obscuration of the truth by embellishments of self-intelligence or ignorance. To him doctrine was not a metaphysical flight reserved for the technical theologian or intellectual but the sole form in which a man can receive the Divine and bring it forth into the good of life. He believed that men ought to be led by what the Lord Himself teaches in His Word, regardless of the degree of enlightenment enjoyed by the helping priest at the moment.

87



     Although at times brusque in approach, even stern in countenance, a warm and sensitive compassion for others nestled within his furrowed brow-sometimes restrained by modesty or personal shyness, at other times released with reassuring affection, even spontaneous laughter. Prone though he was to deflect any appreciation by others of his person or accomplishments, the fact remains that he who loves the use loves the means whereby the use is accomplished. Bishop Acton was a much and universally loved man.
     His shy warmth will be missed by family and friends alike. His colleagues will miss his doctrinal leadership, his passion for truth, his analytical mind, so able to penetrate literal statements of revelation, to draw doctrine, and then accommodate it for clear, concise consumption. And the church at large will miss the strength of his conviction to stand up to innovation, ever viewing the times and changes of the present in the light of principles loved and honored out of the past.
     Today a grateful church recalls with affection and respect the closing words of his declaration of faith and purpose on the occasion of his elevation into the third degree of the priesthood. He said:

     In presenting myself for inauguration into the third degree of the priesthood, I acknowledge that the priesthood in its threefold order is of Divine institution in order to provide that the Divine may be among men. Order itself is that presence of the Lord in the church, and I pray that in humility and faithfulness, I may observe and uphold that order, and so serve the Lord in the establishment of His church upon earth.
     Before the Lord and in the presence of the people of this church gathered here, I affirm my solemn vow to perform the duties of the office to the best of my ability that the Lord, through His office about to be adjoined to me, may lead and bless His people.
CORRECTION 1976

CORRECTION              1976

     In our December, 1975 issue (page 559) we reported a visit by the Rev. Kurt P. Nemitz to a group near Eureka in Eastern Kansas. In doing so we said, "This has been their first formal contact with a New Church minister." We have received a letter from the Rev. Eric J. Zacharias, President of Convention, informing us that this group has had contact with Convention since the early 1950's and that he has himself held services there. We apologize for our error which arose from a misunderstanding, and are glad to make this correction.

88


RELIGION AND SCIENCE 1976

RELIGION AND SCIENCE       GEOFFREY S. CHILDS       1976

     In that day there shall be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. Isaiah 19:23-25.

     These words are allegorical. One can sense their poetry-and a hidden promise. A key to understanding them lies in the correspondences of the countries named, for each country represents a quality of the mind. Egypt is the sciences-its consistent representation throughout the Old and New Testaments. Assyria, it is revealed, is the rational, and Israel the spiritual.* This even deepens the beauty of the prophecy, giving it almost an astonishing meaning-promising unity between science, reason and religion. The spirit of our day often is one of war between science and religion, with the rational of a true man not knowing which way to turn.
     * AC 1462:3
     However, once one accepts the Lord as God of heaven and earth, it is obvious that there cannot be a war between religion and science. If such a war exists, then the fault lies either with misunderstood religion or with misunderstood science, or with both. That is, when there is an apparent conflict between these major fields of the mind, there is something spurious present. There is no question today but that the former church has been radically undermined by the new sciences. This is because that former religion was false, a man-made creation, with fatal weaknesses in it. In fact today, certain aspects of the sciences have taken over as substitutes for religion; this is particularly true of the fields of social science, and of the sciences of the natural mind, psychology and psychiatry.* And even the physical sciences today offer such promising new worlds-particularly in the marvelous culmination of the space flights. Excitement and challenge seem to have left the field of religion and alighted upon the sciences. Yet almost paradoxically, there are scientists who believe in God and who must deeply wish that a full highway existed between Assyria and Egypt, with Israel a blessing in the midst.
     * Cf. DP 141

89



     What is wrong? Why aren't science and religion a one, each giving and adding to the other? The actual fault cannot lie with God, or even with religion and science per se. The fault lies in man, in his drastic limitations. Even with a true revelation, the Writings, our understanding of it is quite limited. That is, even when man has a true religion, he only partially understands it. But science too has some fatal weaknesses-not the honest scientist, who is a seeker after scientific truth, without prejudice or preconception, but rather the so-called scientist who theorizes above his field of facts, who attempts from science to fly into the realms of philosophy and religion. In the process he flies too high, as Icarus of Greek mythology.
     Science misused is as a cloud between man and spiritual truth. This may sound exaggerated, but the Writings seem to go even further. It is written through Swedenborg:

I conversed . . . with the spirits and angels . . . concerning . . . the sciences, or the wisdom of the present day, which is of such a nature as not to be capable of serving as a plane for spiritual truths, still less for celestial truths; but [the sciences form a plane] like [the false] heaven, which immediately perverts the truths descending from the [interior] heaven into the contrary.*
     * SD 249

The reference here is to the false heaven before the last judgment in 1757, which was as a great dark cloud interposed between the mind of man on earth and the true heavens. This false heaven was cutting oh all spiritual light, and threatening the extinction of the human race-hence the necessity of the last judgment. This same number continues:

At the present day whatever is taught by the sciences concerning the natural causes of phenomena . . .and also whatever is [hence] deduced respecting the knowledge of the soul,. . . all these deductions are full of false hypotheses, in which not a single truth comes into sight. Moreover, by these hypothetical and false deductions the way [to interior things] is closed, so that the thoughts cannot be extended beyond nature . . . on which account spiritual and celestial things are considered as nothing.*
     * Ibid

     The misuse of the sciences in Swedenborg's day, then, was establishing a likeness of a false heaven. Isn't this still partly true? Doesn't this false heaven still exist, with its threat to any true religion? Yet the Writings are far, far from condemning the true scientific spirit-the search for genuine scientific truth. In fact, the sweep of the new revelation is to encourage such research as one of the greatest uses of our earth. The condemnation by the Lord is of those who would explore spiritual things through scientific facts, who out of powerful human conceit attempt to take the camel through the eye of the needle. Thus, the Lord attributes the false scientific heaven to those "who study the sciences in such a way as to be unwilling to believe anything without them."*

90


Of these false scientists, it is said that with them "the spiritual principle can scarcely operate, unless that false . . . plane be shaken entirely to pieces and perish."**
     * SD 250
     ** Ibid
     In the Middle Ages, many priests utterly condemned the initial discoveries of science. There were among the orthodox theologians those who knew that the earth was flat, who knew that the earth was the center of the universe, and any scientists who taught differently were regarded as heretics. But this was a religion that had lost the truth, and therefore must be utterly defensive. With the New Church it is to be different, or else our approach is similar to that of the Middle Ages. That is, we should welcome any genuine discovery of science, for it can only extend and enlighten our faith, giving it a more beautiful foundation. Yet in this we must be alert to the false scientist with his false heaven. That is, to those who leave the areas of science and attempt with authority to teach about spiritual things. The fact that they cannot penetrate the eye of the needle does not mean that they won't try.
     The areas of false persuasion, of the false scientific heaven, are fairly clear. These are areas where they put out hypotheses that negate the Lord and spiritual realities. Scientific facts can never do this, only the twisting of them to suit false theories. For example, any theory that teaches that man arose solely out of the animal kingdom, without God as the cause, is a theory of the false heaven. That there was an ascent in the animal kingdom, even an evolution of higher forms from spiritual influx into lower may be true. But that it happened by selective accident is simply laughable in the eyes of the angels, and in the eyes of genuine reason, for accident is not intelligent. Any theory which teaches that evil does not exist-that all evil results only from emotional maladjustment-is again of the false scientific heaven and is a dangerous half-truth. Spiritual evils come through spiritual free choice. Mental maladjustment is, the Writings directly teach, from an illness on the lower plane of the mind.*
     * DP 121

     The sad thing is that misuse of the sciences may have darkened our minds to seeing how wonderful they are when used truly, how true sciences are as diamonds in the crown of a king. In support of this are many direct teachings in the Writings. In a key passage, it is said:

It is never forbidden to confirm the truths of faith and spirituals by the things that are in nature, because a correspondence of all is given; for then truth has command, and natural truths serve to confirm it. Human minds are so constituted that they thus better acknowledge spirituals, for no one can have any idea of purely spiritual things save by the things in the world.*
     * SD 2301

91




     Men from this earth "may better acknowledge" spiritual things when they see confirmations in nature, in the sciences. In the grand man of the universe, formed from the inhabitants of millions of planets, the use of our earth is in one sense the lowest, or one of the lowest. The inhabitants and spirits of our earth have relation to the external sense.* They are as it were part of the senses, through which outer nature and scientific facts are perceived. Such knowledges are the lowest in the scale of human perceptivity. But being the lowest, they are the foundation of all the higher faculties. It is said, in an amazing number, that "the Lord has loved our earth more than others; for, to the end that order may be perfect, celestial and spiritual truths ought to be enrooted in natural truths.** We have the Word in natural form, and we have the sciences. We suggest that both of these serve as ultimate foundations for the highest of uses. And because in ultimates there is power, "the Lord has loved our earth more than others." Love is according to the excellence of the use-actual, or even potential.
     * SD 1531
     ** Ibid
     How much true science can contribute to the perfection of the mind, and thus the perfection of the church, is seen from this teaching in Heaven and Hell:

. . .In respect to those who have acquired . . . wisdom through knowledge and science, who are such as have . . .acknowledged the Divine, loved the Word, and lived a spiritual moral life, to such the sciences have served as a means of becoming wise, and also of corroborating the things pertaining to faith. The interiors of the mind of such have been perceived by me, and were seen as transparent from light of a glistening white, flamy, or blue color, like that of translucent diamonds, rubies, and sapphires; and this in accordance with confirmations in favor of the Divine and Divine truths drawn from science. Such is the appearance of true . . . wisdom . . . in the spiritual world.*
     * HH 356

The true scientist is unaware of this on earth, for he is not conscious on the higher spiritual plane; but he is aware of delights, of awe of truth, which he cannot define. This number concludes:

     All this makes clear that it is by means of knowledges and sciences that man is made spiritual, also that these are the means of becoming wise, but only with those who have acknowledged the Divine in faith and life. Such also are accepted in heaven before others, and are among those there who are at the center, because they are in light more than others.*
     * Ibid
               
     There are those for whom science does this today. Yet, in complete contrast, there are others for whom science has become a false heaven. In the history of the human race, there will be an increasing judgment of this false heaven; this is prophesied in Isaiah: "And I will set the Egyptians against the Egyptians [the sciences against the sciences]: and they shall fight every one against his brother, and every one against his neighbor; city against city, and kingdom against kingdom.

92


And the spirit of Egypt shall fail in the midst thereof.* But that this shall change with mankind even as it can with the individual now, is seen from the further prediction: "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts. . . . There shall be an altar to the Lord in the midst of the land of Egypt. . . . They shall cry unto the Lord because of the oppressors, and He shall send them a savior. . . . And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day. . . . And the Lord shall smite Egypt: He shall smite and heal it: and they shall return even to the Lord. . . . In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: whom the Lord of Hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance."** Amen.
     * Isaiah 19:2, 3
     ** Isaiah 19:18-25, selections

     LESSONS: Isaiah 19:1-10, 16-25; Mark 4:26-41; Heaven and Hell 351.
     MUSIC: Liturgy, pages 475, 612, 453, 441.
     PRAYERS: Liturgy nos. 95, 89.
LOOK FOR GOOD IN OTHERS 1976

LOOK FOR GOOD IN OTHERS       DONALD L. ROSE       1976

     It is not angelic to seek for the evils with a man unless we at the same time seek for the goods.*
     * AC 10381

     It is really our business to aspire to something of the angelic attitude in this world. "No one becomes an angel, that is, comes into heaven, unless he carries with him from the world something of the angelic character."* Now, a notable hallmark of the angelic character is that one speaks well and thinks well of others. The people living in this world who think and speak well of others "are like the angels."**

93


Such people are contrasted with those who see only evil in others. Only evil? Can't they see good when it is there? "If they see anything good they either perceive it as nothing, or put a bad interpretation upon it."***
     * DP 60
     ** AC 1088
     *** AC 1079
     With uses in mind we look for good, we look for virtues in others. "If you were to choose a helper or servant from those in your neighborhood, and ten were brought before your eyes from whom you were to choose one, would you choose from the face alone? Would you not choose from some quality that you love, as integrity, modesty, piety, uprightness? These you would consider as you looked upon them."*
     * AE 834
     A young bachelor looking the field over does not merely look for a pretty face, but looks for good in the girls he meets. Incidentally "looking the field over" is an appropriate phrase, since when Isaac went to meditate in the field it involved the state of "a man not married when thinking about a wife."* "Become acquainted with ten maidens with the purpose of choosing one of them for your wife; do you not at first ascertain the character of each one, and, if she consents, betroth to you the one that you love?"**
     * AC 3196
     ** AE 1192:2
     Yes, we do have to look for faults in decisions we make. We find that some people are simply ill suited for certain uses. We put little value on them in this context, "because they are of no ability or endowment, or aptitude to this or that use."* Even so, we must bear in mind that they are of value in other respects. According to the Sermon on the Mount we are not to say "Raca" of them,** as if they were worthless. "Raca" implies an emptiness*** and is translated in one modern version as "good-for-nothing."
     * SD 4347
     ** Matthew 5:21, 22
     *** AE 746:18
     Even when the good of another is not evident, we should look for the potential of good. It is very interesting that the people represented by Noah were not at first good, and yet they are spoken of as if they were good because of their potential. In the letter it is said, "Noah was a man righteous and perfect in his generations."* "The quality of the man of this church is here described in general; not that he was such as yet. . . . but that such he might become."** Especially when dealing with children we should look upon them as good, or look for the good in them. For they are potentially good, and of such is the kingdom of heaven.
     * Genesis 6:9
     ** AC 615
     In a cynical world we may fall into the illusion that it is wise to be critical of others and to pick out their errors and to be suspicious of good in them. But the one who does not look for good and who does not look from good is not really wise.

94


The Writings say that "he regards everybody as being in falsity, is ready to rebuke, to chastise and to punish; has no pity, and does not apply or adapt himself to others."* If our "prudence" goes to the extreme we will think that the angelic way of looking at others is naive and dangerous. And yet in this very effort to avoid danger we may alienate the spirit of charity and open ourselves to the dangers of infernal influence.**
     * AC 1949
     ** See AC 1088
     The talent of discerning faults in others has its place in the Gorand Man in the province of the kidneys.* It is certainly useful to be on the lookout for evil, and there are those who serve this use well. Let us not forget, however, that it is not angelic to seek for the faults of another unless at the same time we seek for the goods.
     * AC 5382 WHAT HAS GOD REVEALED? 1976

WHAT HAS GOD REVEALED?       KURT P. NEMITZ       1976

     Thoughts about Teachings in Earths in the Universe

     (See also "The Absence of Other Worlds" by Fred Elphick, in our January issue, 1976, page 6 and also "In Our Contemporaries" in the February issue, page 73.)

     Had the astronauts been greeted by men on the Moon, there would be no problem for New Church people. But-as yet, at least-neither the Moon nor our adjacent planet seems to be inhabited, and so many New Church people feel a need to rationally reconcile current scientific knowledge with the teaching of the Divine Word. To this end I would offer some thoughts on the subject that have come to me as I have studied the doctrine.
     At the beginning, however, I would like to make it very clear that the resolution of the problem that I shall propose is not definitive; it is merely tentative. As with all questions of faith, every man and woman of the church must find the answer for himself or herself, that is, he or she must go to the Lord, read and reflect upon His Word, and pray for enlightenment. The problem before us is, without question, essentially one of understanding the Word. As the late Rt. Rev. Elmo C. Acton observed during a discussion of this subject at the New Church Club in London a few years ago, "Everything in the Word is true-if properly understood."

95



     My own thinking on the subject of inhabitants of other earths whom Swedenborg describes found its focus in the question, "How did Swedenborg know the names of the planets whose former inhabitants he met in the spiritual world?"
     The answer that spontaneously suggests itself is that the spirits themselves told him which planet they were from. But Swedenborg never once says that this was how he knew where they came from. Of course, when one thinks about it, how could they have told Swedenborg that they were from a planet that he knew under the name of, for example, Mars? That would presume quite a bit of scientific knowledge, and we are told that those on other planets are all less scientifically developed than men on this earth.*
     * SD 4663
     Another answer that readily suggests itself is that the angels told Swedenborg what planet various spirits were from. This again seems doubtful. What Swedenborg does actually say in one place is, "Some spirits came to me, and it was stated from heaven that they were on the earth nearest the sun, which on Earth is called the planet Mercury."* Does this mean that the Lord spoke to him directly, the way a teacher would speak to a student? This does not seem probable; there is no account in the Heavenly Doctrines of truth ever being revealed to Swedenborg or even to an angel in that way. Here I would observe that we are inclined to assume that the angels have an immediate and perfect understanding of all things. An angel himself explains, however, "In this world we are taught what is good and true and what is just and equitable, not immediately from God, but mediately through others. Every angel, like every man, thinks truth and does good as of himself. . . ."** This tells us that the angels did not have access to any other infallible source of knowledge than was available to Swedenborg. If they had ideas about the identity of the planets from which certain spirits had come, they must have based these ideas upon principles from the Word and their own rational analysis of physical data concerning these planets, gathered by themselves and others. These ideas would, therefore, be nothing more than merely human conclusions.
     * EU 10; italics added
     ** CL 207:4
     When Swedenborg says, "I was told by the angels" and "it was stated from heaven," I wonder consequently if these expressions may not be regarded as figures of speech. Possibly Swedenborg expressed himself in this way when he meant that he perceived something rationally on the basis of the knowledge he had of the matter at hand, for he knew that all truth flows into man from the Lord through heaven.

96



     What this line of thought leads to is this: Swedenborg speaks, to be sure, with certainty regarding the names of the planets of which he writes, and there is no doubt that he felt he had drawn his conclusions about their identity correctly. But perhaps these conclusions about the specific names of the planets whose spirits he met have another validity and authority than the heavenly doctrine itself-since they were merely "scientific" conclusions.
     A study of Swedenborg's notebook, the Spiritual Diary, affords an insight into the manner in which he came to the conclusion that certain spirits were from the Moon. When he first writes of his meeting with these spirits he says, "De spiritibus Lunae ita dicits," which means, "Concerning spirits said to be from the Moon." Then he explains,

     "I thought they were from some other earth, as yet they were not recognized. . . . I spoke about what earth they were from [Did he perhaps inquire about their planet's physical characteristics?], and it was given me to understand that they were from the Moon. The thought occurred that they were not like the others because they did not have the same atmosphere-although I do not know what atmosphere they do have around them."*
     * SD 3241, 3244

     Do we not here see Swedenborg beginning to draw a conclusion about the unknown planet's identity, using physical data concerning the atmosphere that he has gathered and compared with his own scientific knowledge? It seems significant that when he again writes about the Moon-men in Earths in the Universe, their way of speaking from their stomachs is explained to be on account of the lack of an atmosphere like ours; for this emphasizes his awareness of physical or scientific facts.
     Swedenborg's notes about the spirits from Jupiter and Mercury also suggest that his conclusions about the identity of these planets from which certain spirits originated were of a scientific nature.
     If then, Swedenborg's identification of these and other planets was of a merely scientific nature, this factual information must have another validity and authority, indeed a different significance, than the matters of spiritual doctrine in the New Revelation. Of this Divine doctrine Swedenborg clearly professes, "I testify that from the first day of my call, I have not received anything pertaining to the doctrines of that church from any angel, but from the Lord alone while reading the Word."* And so, if Swedenborg was mistaken about the identity of the planet from which certain spirits came, then this does not in any way throw into question the spiritual truths revealed by the Lord through him.
     * TCR 719

97



     For what, I ask myself, does the Lord reveal and teach in His Word? Neither history nor science. In His Word the Lord is making Himself known to us, and the ways in which we may draw near to Him to enjoy the blessedness of dwelling eternally with Him. The historical and scientific descriptions of events and things with which we are presented in His Word are only like so many displays in which we can see and learn of our Creator and Savior. Just as it would be foolish for a student to reject the lessons in a teacher's model because of a defect in the materials which the teacher had to use for it, so it would be foolish for us, would it not, to reject the lesson of Divine revelation because of a merely factual inaccuracy on the part of the man used as the instrument through which the Lord gave a new vision of Himself. After all, does it really matter if Swedenborg made an honest mistake about the name of some planet?
     Surely we should never lose sight of the fact that even if Swedenborg was mistaken (and he may well yet be proven right) in his identification of some of the planets from which spirits came, still the work, Earths in the Universe, brings to our inner sight glorious, illuminating truths about our Creator and Savior. For the testimony of the Lord's servant makes it brilliantly clear to our understanding that God's love is truly infinite, for the whole universe is indeed filled with earths (whatever their names) peopled with His children. And these men and women are everywhere of a different nature, each planetary type contributing to and completing the image and scheme of God's Divine Humanity in creation. Such are but a very few of the clear and indisputable truths brought to us through the work Earths in the Universe-and through similar material in other places in the Heavenly Doctrines.
     This is one way of dealing with the apparent factual inaccuracies concerning the names of some planets mentioned in the Writings. But I would conclude by emphasizing that this is only a tentative solution. There is so much of both a scientific and spiritual nature that we do not know that it seems only wise to so regard it. Whatever the case, there is one thing that is certain. The Lord has spoken to us in the Earths in the Universe, and if we patiently and prayerfully inquire of Him as to its meaning and significance, He will make known His meaning to us.

98


SOME THOUGHTS CONCERNING THE ORGANIZATION OF THE GENERAL CHURCH 1976

SOME THOUGHTS CONCERNING THE ORGANIZATION OF THE GENERAL CHURCH       GEORGE DE CHARMS       1976

     Questions frequently arise in regard to the organization of the church. There is a widespread tendency in the Christian world to regard all church organizations as restrictive because binding on each one's individual conscience. This feeling is not new. Every rising generation tends to react against traditional modes of worship and customs of religious life because they do not reflect one's personal choice. They have been devised by others, and are imposed from without. They express, no doubt, the sincere beliefs of an earlier generation, but do not seem to be adapted to the new conditions with which the younger members of the church are confronted. Each generation seeks the joy and the inner satisfaction of devising its own "garments of holiness"-garments that reflect its own love and its own understanding of the Lord's will.
     This is as it should be. All forms of worship tend to become passe, and to lose their living content if they are not inspired by an affection of the heart which cannot be transmitted from one generation to another, or indeed from one individual to another. The constant renewal of spiritual love immediately from the Lord is the only means whereby external forms may be kept living. This is so important that we are told in the Writings that there is to be in the New Church no external without its corresponding internal. Rituals are not to be perpetuated merely because they have been accepted in an earlier day and have become habitual. They must be continually revivified from within, that is, from the Lord by means of His Word as He speaks to every generation and to every individual.
     If rituals and modes of religious life are perpetuated it must be because their inner meaning is to some degree perceived. Of course the perceptions of each individual are his own and are distinct from those of others. Yet there must be some mode whereby these different perceptions may be brought into harmonious cooperation while yet retaining their individual quality which makes them seem to each one to be his own. The means whereby such a living harmony may be achieved is organization. It is an ordering from within which is effected when individuals unite in pursuit of a goal which they all share.

99


It is a love by which all are inspired, and for the sake of which they adopt means which all agree are necessary or important to the attainment of the end they seek. Such ordering produces an organization, or a society of individuals, in which each one subordinates his personal desires to the good of the whole, not because of any external compulsion but because of his own free choice and determination.
     Every such organization is a living body. It is constantly subject to change. It may, indeed it must, be adapted to new conditions and to unforeseen demands of providence that arise from day to day, from year to year, and especially from one generation to another. The responsibility for such changes must rest on those who are confronted by new conditions, and the way for such responsibility to be exercised must be kept open at all times. This is the reason for the principle adopted by the General Church at its first formation, namely, that there is to be no legislation for the future. Rules and regulations may, and must, be adopted to meet present needs and those of the immediate future which are clearly discernible, but they must be constantly subject to change lest they lay a dead hand upon the future and stifle its inner life.
     Nevertheless organization is necessary. It must be external as well as internal. It is effected by forms, modes, customs, rituals, all freely adopted and willingly obeyed as means essential to the harmonious ordering of many individuals into a body capable of acting in concert for the performance of uses which no individual could possibly perform by himself. The love of these uses gives rise to every organization of the church, and infills it with life. It is this that gives to every external its corresponding internal.
     How to establish and perpetuate such a living organization poses a problem that almost defies solution, especially in the early beginnings of the church when it is perforce spread widely throughout the world, among a very few people with varying backgrounds of national, racial, and geographical differences. Now can all the members of such a church be given equal and adequate representation in the practical direction of its affairs? This is a question constantly pressing for better and more effective solutions. I do not suppose a perfect answer to this demand will ever be found. The best we call hope for is an increasing approximation to the desired goal. Our endeavors in this direction will be successful only so far as there is a common acknowledgment of the heavenly doctrine as the source of Divine instruction and guidance, a source that is available to all wherever they may be situated. To this must be added a spirit of mutual confidence which alone can defy space and time, and maintain all the members of the church in free and harmonious cooperation.

100



     In recognition of the individual acceptance of the church, according to the teaching of the Writings that the church is within you, and the church as an organization consists of those who have the church within them,* the General Church was organized of individual members. Each one receives the church by adult baptism, or by confirmation, and by virtue of this spiritual acknowledgment of the Lord and His Word, becomes eligible for membership in the general body of the church by application to the presiding bishop, and by his acceptance. Following this, any member may join a local society by applying to the pastor and signing the roll.
     * SS 18
     When the General Church was first organized in 1897, Bishop W. F. Pendleton introduced into it the two principles of counsel and assembly. By means of councils the practical affairs of the organization were to be directed. The Council of the Clergy, meeting at least once a year, was designed to include all the members of the priesthood. Its purpose was to consider the doctrines of the church drawn from the Writings, and their application to the life of the church. The Consistory was a group of priests chosen by the executive bishop to meet with him regularly throughout the year, giving him counsel in regard to the questions and issues confronting him for decision. The headmasters of all the schools of the General Church were to meet with the bishop once a year to consider practical problems of education. The Educational Council, consisting of all the teachers of all schools, including the elementary schools, the secondary schools, the College, and the Theological School, was to meet once a year to consider curriculum, and educational theory and practice. In every society there was to be a Pastor's Council, appointed by the pastor, to meet regularly with him, and to consider matters of policy connected with the government of the society. All these councils were devoted to the consideration of doctrine and its application to the life of the church.
     The church as a legal body was organized under a charter from the state. This Corporation consisted of male members who for at least five years had been members of the unincorporated body, and who had applied to the executive bishop for admission. This body was to meet at least once a year, in order to elect from its membership a Board of Directors, to meet at regular intervals throughout the year in order to conduct the business and financial affairs of the church. In every society, also, there was to be a. Board of Trustees, elected by the society, and meeting regularly in order to consider the legal, financial, and other practical affairs of the society.

101



     In addition to all these councils, there were to be assemblies: a General Assembly, to which all members of the General Church were invited, from every part of the world, meeting every three or four years; national assemblies which at the present time meet once a year in Great Britain and also in Canada; district assemblies meeting once a year, including the members in each district, and presided over by the bishop or his representative; and local assemblies, which are really episcopal visits to various societies. All these councils and assemblies are practical means whereby the members of the church everywhere may be kept in constant touch with the life and work of the church.
     When the members of the church meet in general or national, or district assemblies, they do so as individual members of the general body rather than as delegates representing local societies. This is a distinctive feature of the General Church; yet it presents many difficulties. How can we give each member a full opportunity to participate in the deliberations and the important decisions of the church? All cannot possibly meet in a General Assembly, no matter where this may be held.

     There has been increasing discussion of ways whereby each one may have a direct voice, at least in the most vital determination of General Church policy and government. Votes by proxy have been suggested but it is recognized that these do not provide the opportunity for mutual discussion which is possible only among those who actually attend an assembly. This problem may be greatly eased in the distant future when independent churches may be established in many lands, each holding its own general assembly and determining its own policies within its own geographical limits. Such at least has been the hope of the future from the beginning. But this is not to be within the foreseeable future, and we must therefore provide for the conditions that confront us in our own day.
     In reflecting upon this question we are greatly encouraged by the realization that our world has been shrinking at an astonishing rate in terms of the new opportunities for international communication which scientific discoveries have opened up. Radio and television, rapid travel by airplane and rocket-ship, as well as many other modes of communication which are being constantly perfected, seem to hold out the hope and the possibility of active participation in the life of the General Church which a few years ago was undreamed of. In this as in many other ways the advance of scientific knowledge and expertise contributes increasingly to the life and welfare of the church. We must make use of all these gifts of providence and thereby afford both an opportunity and a responsibility for each generation to make its own vital contribution to the development of the General Church organization.

102



     The basic concept which has produced the form of our church as a body has been the recognition that the church consists of individual members. This has produced a deep concern for families and individuals who are not living in any local society. It has led to a provision for pastoral visits, for tape-recorded services and classes, and for the systematic religious education by mail of the children of so-called isolated families. The responsibility for providing these facilities has been accepted in large measure by the General Church and it involves a considerable expense. These and other efforts to unite the entire body of the church in active service may be greatly increased and perfected in the future. Perhaps in time the medium of radio and television may play a far more important part than it can today, though some significant beginnings along these lines have already been undertaken. All these developments have been inspired by a realization of how important to the church is the coordinated help of all its members wherever they may be situated.
     Recently we have been deeply impressed by the teaching of the Writings that although the great majority of the angels dwell in societies,

there are also some that dwell apart, house by house, as it were, and family by family. Although these live in this scattered way, they are arranged in order like those who live in societies, the wiser in the middle and the more simple in the borders. Such are more closely under the Divine auspices of the Lord, and are the best of the angels.*
     * HH 50

We note especially that these best angels, although separated family by family still are organized. They are arranged in order like those who live in societies. They are more closely under the Divine auspices of the Lord.
     This would seem to mean that they are more perfectly in love to the Lord as distinguished from love toward the neighbor. Nevertheless they must also be in mutual love even more angelic than that of those who live congregated into societies. How else could it be said that they dwell in the midst of heaven. But why should the best angels dwell apart, when we are told concerning the societies of heaven that the larger they are, or the greater the numbers that compose them, the more perfect becomes the use which the society performs? We do not know the answer, and we can only suggest that the difference between societies and those who dwell apart must be one of kind rather than degree of use. There must be a kind of use which is possible only to those who dwell apart, and this must be a very important use indeed. Why else should they be called the best of the angels?

103



     We certainly find people of differing temperaments here on earth. Some long for the freedom and relative simplicity of life in the country while others enjoy the stimulation, excitement, and challenge of life in the city. Yet those who dwell apart perform very vital uses. It may be said indeed that upon these uses the whole structure of the nation rests as upon its foundation. On the other hand, from the standpoint of government, of manufactures, and of business, the intimate association of the city seems to be essential. Here, indeed, in times of decadence, men are called upon to meet greater temptations to crime, and must resist greater opportunities for corruption in government than would seem to be found in the country districts, although such temptations are not lacking there.
     In the past history of the General Church there has seemed to be the most imperative need to establish societies wherein children might be educated in church schools not far from their homes. It has proved much more difficult to do this in large cities; yet for the sake of providing business and other occupations within reach of every family the most successful schools have been situated in the suburbs, adjacent to cities where economic opportunities are available. Nevertheless, the greatest challenge to be met by parents who desire New Church education for their children is faced by families living apart. This has often seemed to be a great disadvantage, yet I think it may be said that those families who meet this challenge may make an even more vital contribution to the spiritual growth of the church than is generally granted to those families who live in New Church societies. The reason for this is that the imperative need for greater individual effort, persistence, ingenuity, and concentration upon the education of their children yields benefits not otherwise attainable. In societies there is so much help available from others, with constant instruction and guidance being provided by ministers and teachers that the need for individual effort is not always so obvious, although it is just as present and vitally important. In all of our societies, however, there are those who assume a great personal responsibility, while at the same time contributing constantly to the general uses of the society and the school. Those who do so are perhaps facing an even greater challenge than that of families who dwell apart.
     It is very apparent from the numbers we have referred to that there is just as great a need for organization by families who live apart as for those who live in societies. This need can be met only by a general body of the church, and primarily for this such a body exists. In no other way can those who dwell apart be placed in the center of the church, even as in the other world they are situated in the center of heaven.
     We have been aware of an increasing restlessness on the part of those who live in our larger societies, and especially in Bryn Athyn.

104


In a world of space and time size seems to present distinct problems which demand solution. There is felt a loss of intimacy and of personal involvement which causes many to look longingly to the days of small beginnings. It seems impossible to provide the same close relationship between the priesthood and the people. There is a desire for more pastoral visiting and for closer bonds of personal friendship with other members of the society. These are important ingredients of our society life which must be provided in spite of increasing numbers, but for this purpose new modes of communication and participation must be sought. Here is an area in which each rising generation may make its own living contribution to the welfare of the society.
     We would like to stress, however, the distinctly different use to be performed by the Bryn Athyn Church, as distinguished from any other society of the General Church. This is the use of providing a center toward which the entire body of the church may look. It is the society of residence for the executive bishop who is general pastor of the church throughout the world. It is here that a cathedral has been erected to serve as a center of worship for all the members of the church, where the greatest number of members may be gathered in General Assemblies. Many Bryn Athyn members seem to feel somewhat overwhelmed by the rituals that are appropriate to a cathedral and wish for a simpler building such as those which serve for worship in smaller societies. All this is very understandable. I have wondered whether in the future such more intimate places of worship might even be provided in Bryn Athyn. Yet I would warn against the tendency to divide our loyalties in such a way as to injure seriously the use of the cathedral as a center of worship for the whole church. Such a center is especially important so long as our members are so widely scattered throughout the world and so few in numbers. Growth from a center is of Divine order and of universal application. Let us try to provide for local needs without ignoring this essential need as a means of providing for spiritual unity throughout our church.
     There is another important respect in which the Bryn Athyn Society is unique. It is the host society to the Academy Schools. This use is of tremendous importance to the Academy, and also I believe, to the society. The interrelation between the Academy and the General Church is best maintained when the society shows constant concern for the welfare of the students resident in the dormitories. Much can be done, I believe, in addition to what is already established, to bring the students into the life of the society, and give them a sense of active participation that will prepare them for their future role as members of the General Church, and of local societies.

105


This is a noble use, in the development of which there is ample opportunity for the rising generation to make a vital contribution. There are ever new conditions to be met that call for insight, drive, and improvisation such as only the young of the church can give. If they are thinking from the Writings, and seeking constant Divine instruction and guidance, they may introduce new ideas and new modes that they will feel to be their very own. If so they will be able to perpetuate in their generation the same spirit as that which animated their forebears in the service of the church. Then, with reference to the organized body of the church, will the Lord's promise at His second advent be fulfilled, "Behold, I make all things new."
"I AM THAT I AM"! 1976

"I AM THAT I AM"!       ANDREW JAMES HEILMAN       1976

     "And Moses said unto GOD, Behold, I come unto the sons of Israel, and I say unto them, The GOD of your fathers hath sent me unto you; and they shall say unto me, What is His name? What shall I say unto them? And GOD said unto Moses, I AM THAT I AM; and He said, Thus shalt thou say unto the sons of Israel, I AM hath sent me unto you. And GOD said moreover unto Moses, Thus shalt thou say unto the sons of Israel, JEHOVAH, the GOD of your fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Jacob, hath sent me unto you; this is My name to eternity, and this is My memorial unto a generation, a generation."*
     * Exodus 3: 13-15; translated from the Latin of the Arcana Coelestia.     
     This quotation is from the conversation between God and Moses, when Moses met Him for the first time at the burning bush. Moses here asks for the name of God. To this question he receives three replies: "I AM THAT I AM," "Thus shalt thou say unto the sons of Israel, I AM hath sent me unto you," and "Thus shalt thou say unto the sons of Israel, JEHOVAH, the GOD of your fathers, . . . hath sent me unto you." It can be readily seen that the last two replies answer Moses' question, for both give a name and instruct Moses to tell the sons of Israel this name. The first, however, does not appear to be a name.

106


It is the purpose of this article to show that it is a name, and also what this name means.
     From the context of the story in the literal sense it is easily seen that Moses is asking God for His name. Also from the context of the internal sense a name in the literal sense seems most appropriate. In the internal sense it is the quality of the Lord with the spiritual church which is being asked for. The three replies are three forms of instruction concerning the Lord's quality.* A name in the literal sense signifies a quality in the internal sense. A name, therefore, would be what we would expect in the literal sense, for the other two replies give names. These reasons do not make it conclusive that the statement in question is a name, but they do show that it could easily be a name and make quite good sense in both the literal and internal senses.
     * AC 6873
     Confirmatory support that the first reply is a name comes from the way it is capitalized in the Writings. Where the Lord's names are in all capitals, this phrase is also in all capitals. Where just the first letter of the names of the Lord are capitalized, the first letters of the words in this phrase are capitalized.* The King James Version also capitalizes I AM THAT I AM.
     * TCR 19; AC 6873, 6880; see the original Latin
     Assuming the first reply is a name, we now investigate what quality it represents. To do this both the internal sense and the original language should be looked at, for many times the quality given by a name can be seen from its meaning in the original language.
     In the Arcana Coelestia, where this passage is treated directly, we find the following:

     I Am That I Am (Sum Qui Sum). That this signifies the Being (Esse) and Standing-Forth (Existeve) of all things in the universe, is evident from the fact the "I AM" is Being (Esse), and because He alone is Being, it is said in the nominative. That it is twice said "I AM," that is, "I AM THAT I AM," is because the one signifies Being and the other Standing-Forth; the Divine Being cannot communicate itself to any one except through the Divine Standing-Forth.*
     * AC 6880

     The internal sense of the name in question is said to be Esse and Existere. The Arcana also gives us some pointers as to what the literal sense means. It says that "I AM" is in the nominative and said twice. In order to see what this means we should turn to the Hebrew at this point.
     In the Hebrew this name is EHYEH ASHER EHYEH. Ehyeh is a form of the verb "be" which means something like "I am," "I will be," or "I was being." Asher is a relative particle and depends on its context for its meaning. It usually identifies what follows with what precedes.

107



     Since this statement is a name, it does not have to be a complete sentence. Therefore, the verb, EHYEH is used as a noun here. That it can be used as a noun, and even a name, is seen in the second reply, "Thus shalt thou say unto the sons of Israel, I AM (EHYEH) hath sent me unto you." Also, the Arcana says that EHYEH is in the nominative. The nominative is a case in Latin used for nouns, pronouns and adjectives. It means the naming case.
     From what has been said above, the meaning of the name is something like "EHYEH who is EHYEH." The "who" relates to the ASHER and the "is" may be added because linking verbs can be, and often are, left out in Hebrew. This "who is" does not really get across the idea that the second EHYEH is an attribute of the first, the way ASHER does in the Hebrew, but it does get across most of the meaning.
     Our next point is what is meant by EHYEH, and why it is an attribute of itself. The internal sense given by the Arcana leads us to the answer. In the Hebrew EHYEH is a form of the verb that can either mean to be (esse) or to stand-forth (existere). This is what is signified here by EHYEH. The first relates to Esse and the second to Existere, and this is why it is said twice, as the Arcana points out.
     As we can see the internal sense fits perfectly into this first name of the Lord. This is one of those places in the Word where the internal sense, that is genuine truth, shines forth from the letter of the Word. This was not seen before because of a lack of understanding of Esse and Existere.
     In the time when it was given, there was, as the Hebrew language indicates, little distinction between the Esse and Existere. This doctrine was given to men 3500 years ago in the words EHYEH ASHER EHYEH, but men could not see it then.
     One man who lived in the twelfth century A.D. did come close to understanding the doctrine of Esse and Existere through this passage. He still is considered a great Jewish scholar of the Old Testament. Below is a quote from Moses Maimonides' The Guide for the Perplexed:

     God taught Moses how to teach them [the sons of Israel], and how to establish amongst them the belief in the existence of Himself, namely, by saying Ehyeh Asher Ehyeh, a name derived from the verb hayah in the sense of "existing," for the verb hayeh denotes "to be," and in the Hebrew no difference is made between the verbs "to be" and "to exist." The principal point on this phrase is that the same word which denotes "existence," is repeated as an attribute. The word asher, "that," corresponds to the Arabic illaid and illati, and is an incomplete noun that must be completed by another noun; it may be considered as the subject of the predicate which follows. The first noun which is to be described is ehyeh; the second, by which the first is described, is likewise ehyeh, the identical word, as if to show that the object which is to be described and the attribute by which it is described are in this case necessarily identical.

108


This is, therefore, the expression of the idea that God exists, but not in the ordinary sense of the term; or, in other words, He is "the existing Being which is the existing Being, that is to say, the Being whoso existence is absolute.*
     * Moses Mimonides, The Guild for the Principal, translated by M. Friendlander (New York: Dover Publications Inc., 1956) pp. 94-95.

     Though he does not seem to have a complete grasp of the idea of Esse and Existere, he does come close. His understanding of the Hebrew enabled him to see this much.
     For the best understanding of EHYEH ASHER EHYEH it should be left in the Hebrew and explained as any name in the original language should be explained, for no translation houses this doctrine of Esse and Existere in the way the Hebrew does. However, if a translation is desired, THE-I-AM-WHO-IS-THE-I-AM seems the best way of doing it. This shows that it is a name, and somewhat connects the two EHYELs correctly, but the concept of Existere is weakened for the second EHYEH. If, instead, it is translated as THE-I-AM-WHO-IS-THE-I-STAND FORTH the onenesb of Esse and Existere is lost, which the Hebrew maintains. Also, if it was translated with two different words for EHYEH here, what word would be used for the EHYEH in the second reply when both are contained in it? It is better to have THE I AM for all the EHYEHs. Other translations seem to lose the idea of Esse from which is Existere. They can lead the reader into thinking it is a complete sentence, in which "I" is the subject and "AM" is the verb, That the whole phrase is a name is lost to most.
     The original Hebrew understood, or a better translation of this passage, can act as a foundation in the letter of the Word for the prime doctrine concerning the quality of the Lord. An incorrect translation loses this valuable opportunity to see this first name of God given to Moses for what it really means. Most people remember the words "I AM THAT I AM" from their childhood. How much better would it be if instead we remembered EHYEH ASHER EHYEH and what it means. It would be a great aid in seeing that Esse and Existere are not words invented by a Swedish philosopher to be used when he became revelator. They are names given by the Lord to express His inmost quality. They were given not only to His prophet Emanuel Swedenborg, but they were also given to Moses out of the burning bush. It was also through the name "I AM," that the Lord on earth said that He was Jehovah, the cornerstone of a true Christian religion.* When the Lord was in the temple he incurred the wrath of the Jews by saying, "Verily, Verily, I say unto you, Before Abraham was, I am."**
     * AC 10579:5
     ** John 8:58

109


PATRIOTISM 1976

PATRIOTISM       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     We would like to continue a consideration of our responsibility to our country-prompted by the Bicentennial Celebrations of the United States of America.*
     * See NEW CHURCH LIFE, January 1976 issue, pages 19, 23, and February issue, page 72.
     "Thou shalt love thy neighbor as thyself."* Often when we reflect on this command we are prone to think in very limited terms of what is meant by the neighbor. We think of our family, the people next-door, or our colleagues at work. The Writings show us that the neighbor is much more than just those few people with whom we make direct contact. There are many others who should receive our love and should benefit from our service. Moreover mankind in the aggregate is also our neighbor, which means that we are to love and serve not only the individual, but the group as well.
     * Matthew 22: 39.
     It follows, and is made clear in the Writings, that our country also is our neighbor to whom we have a duty; indeed it is more the neighbor, or is the neighbor in a higher degree, and so warrants consideration above the individual. This is because service to the country looks to the good of the greater number. Thus we read, "One's country is the neighbor more than a society, because it consists of many societies, consequently the love towards it is of a more extensive and higher kind; moreover, to love one's country is to love the public welfare."*

110


Again, "Our country is more the neighbor than a society, because it is like a parent; for there the man has been born; it nourishes him, and protects him from harm."**
     * TCR 414
     ** AC 6821
     These numbers make clear the magnitude of our patriotic responsibilities, but more may be said about the kind of responsibility which faces us. Our first thought may be of the need to be willing to defend our country in times of danger from an enemy. The Writings say,

That every man is bound to love his country, not as he loves himself, but more than himself, is a law inscribed on the human heart; whence the universal saying, to which every upright man subscribes, that if ruin threatens one's country from an enemy or any other source, it is noble to die for it, and it is glorious for a soldier to shed his blood in her defence; this is a common saying because to such a degree ought one's country to be loved."*
     * TCR 414

     But the essential of service to our country is to be found in the teaching of the Writings that it is the good in a neighbor which we are to love. This is said because in no case should we allow ourselves to love what is evil, and because if we allow ourselves simply to love the person of another (their individual personality without regard for its real quality) then we are very easily led into justifying and excusing their faults so that eventually we even love that in them which is evil.
     It is easily seen that the same is true of the country. "One's country should be loved according to the quality of its good."* We are at grave fault if we seek to justify the evil that may be in our country; if we declare ourselves for "our country right or wrong." It is the good in it which we should look for and love.
     * Char 85.
     Above all, it is the good (spiritual, moral and civil good) which we should seek to forward. This is the essence of true patriotism-the development of good among our fellow citizens. At all times we have a responsibility to exercise an influence for good, and this may be done in many ways: by daily contact with the neighbor, perhaps through the assumption of public office, by the wise use of the vote. But beyond all else it is served by the spread of the New Church in its midst. There is nothing more certain to forward the good of a country than the spread of the evangel of the Lord's second advent throughout its borders. Thus service to the church is likewise service to the country; indeed it is service to the whole of mankind, and for this reason love of the church is said to be of an even higher degree than love of the country.

111


ANSWER TO A GOOD QUESTION 1976

ANSWER TO A GOOD QUESTION       DONALD L. ROSE       1976

EDITOR OF NEW CHURCH LIFE:
     The good question arose in the pages of this journal sixty-seven years ago. It is this: "Did Swedenborg use the word conjugial before 1741?" The answer is important. My purpose is to spell it out clearly for the record. But first, how did the question come up? And why is it important?
     In 1909 the Rev. W. L. Gladish made a discovery, the implications of which may not have registered with other students of Swedenborg.* He found in Economy of the Animal Kingdom (published in 1741) that Swedenborg was discussing an exalted love between man and woman, a love more elevated than ordinary love. He said that as yet no name existed for this love!** Evidently he did not have a word to express it.
     * NEW CHURCH LIFE, 1909, page 460
     ** Econ. 649
     Upon discovering this, Mr. Gladish wrote a letter to NEW CHURCH LIFE. Here we have the evidence, he contended, that Swedenborg's choice of the unusual word conjugialis was a deliberate effort to express an exalted kind of love and that he was avoiding the use of an ordinary word. Obviously this has vital implications on the issue of how we ought to render the Latin word conjugialis into English. Just recently we have seen printed anew the translation Marital Love in which the translator (W. F. Wunsch) maintains that Swedenborg was using an ordinary word. "Only the spelling was the poetic rather than the prose spelling." And he adds that "Swedenborg had in mind nothing unique, requiring a strange word."* He therefore declines in his translation to use the word "conjugial" which is a strange word to those outside the New Church.
     * Op. Cit., Translator's Preface, page xiv
     When Mr. Gladish sent in his discovery, the editor of NEW CHURCH LIFE was cautious. He realized that if it could be demonstrated that Swedenborg did not use "conjugial" (or conjugialis) before this, it would mean that this was an important discovery indeed. And so he put a footnote under the letter raising the question as to "whether Swedenborg uses the term 'conjugial' in any writing prior to this passage."*
     * NEW CHURCH LIFE, 1909, page 460
     No answer has appeared in print, and we have seen vague and slightly misleading statements on Swedenborg's use of this word.

112


Mrs. Sigstedt's brilliant biography of Swedenborg states, "In order to give the subject a new and distinctive value and to set it apart from the common idea of love, he uses a new word to describe the work that discusses the nature of true marriage; he calls it Conjugial Love."*
     * Cyriel Odhner Sigstedt, The Swedenborg Epic, Bookman Associates: New York, 1952, page 354.
     This might lead some to suppose that Swedenborg adopted the word in 1767 when he was writing Conjugial Love. But Swedenborg had used it in the Writings hundreds of times before writing this particular work. Some have assumed that Swedenborg used this distinctive word only in the Writings and have been dismayed to find that he had been using it prior to this. Dr. Acton's footnote to CL 98 might be taken by some to indicate that Swedenborg had long been using it as a common word, for he says, "Swedenborg uses 'conjugial' throughout his scientific works."*
     * Conjugial Love, translated by A. Acton, The Academy of the New Church: Bryn Athyn, Pa., 1953, page 98.
     The fact is that Swedenborg did not use this word in Economy of the Animal Kingdom or any time before this. In this work he begins to speak of a love which does not have a name, and it is most interesting and significant that the next year, when he began to use the word "conjugial" he did so in a very remarkable way.
     Yes, Swedenborg used this word before he wrote the Writings, but he first used it to describe a love that would endure in heaven! It is in the Rational Psychology that he used the word for the first time. He there calls it "heavenly love on earth" and adds that we may well believe that the souls of two in this love "will be consociated in the heavens. But such marriages and such loves are not entered into and perfected by chance but by the peculiar providence of God."*
     * Op Cit. 203-207
     I would be loath to give the impression that these two facts tell the whole story of the choice of the word conjugialis, for there is a lot more involved. Seven pages are devoted to this word in the new Translator's Guide put out by the Swedenborg Society.* But I do wish it to be noted that Swedenborg began to use an unusual word in 1742 when turning his thoughts to a love of the highest quality. And the very next year, Swedenborg testifies, he was "called to a holy office by the Lord Himself."**
     * See also "Conjugial versus Conjugal" by the Rev. Norbert H. Rogers, NEW CHURCH LIFE, 1960, page 300.
      ** Documents Concerning Swedenborg, R. L. Tafel, page 9.
     DONALD L. ROSE,
Pittsburgh, Pennsylvania.

113


WOMEN ON BOARDS 1976

WOMEN ON BOARDS       ROY H. GRIFFITH       1976

EDITOR OF NEW CHURCH LIFE:
     In reply to Mr. Robert E. Synnestvedt's letter in NEW CHURCH LIFE,* I would like to break a lance for the ladies and, also, I hope, bring him a measure of consolation!
     * NEW CHURCH LIFE, 1975, page 463. See also page 561, and 1976, January issue, pages 25, 26.
     First let me refute absolutely that "The presence of women in a council of men tends to inhibit the freedom of debate," and I write from many years experience on boards engaged in supporting activities of the church.
     I am not familiar with the constitution of the body referred to as "The General Church of the New Jerusalem in Canada" but I assume, as in the constitution of "The General Church of the New Jerusalem Council Ltd." in England, it contains no reference to either sex.
     Almost every member of the General Church in Britain, of more than three years standing, male and female, is a member of the Council. At the first Annual General Meeting in 1972 one woman was elected to the Board of Directors. Six months later the Board showed their confidence in this lady by giving her the added responsibility of Secretary to the Council and its Board of Directors.
     In drafting the constitution of the English company, and in its subsequent actions we were in no way influenced by the "liberal thinking expressed by the National Council of Churches" of which most of us are in ignorance, or by the "Womens' Liberation Movement" in this country, whose objectives we abhor. But we did follow the injunction in AC 6047 and repeated ill the Service of Confirmation* which reads, "One must first learn the doctrinals of the church, and then exploration is to be made from the Word as to whether they are true; for they are not true because the leaders of the church have said so. . . . The Word is to be searched, and there it is to be seen whether they are true." This was done with the result that a clear distinction was made between what might be called the church proper which we regard as the sole concern of the priesthood, and the "housekeeping" organization necessary to support the church. The problem of the investment of monies, the paying of bills, the purchase and maintenance of property and numerous other chores are best done by laymen with knowledge and experience of these things which a priest is not trained to do and for which he probably has no inclination.
     * Liturgy of the General Church, 1966, page 86, 87
     This has been our general approach but what about the women? There are women of proven high intellectual achievement, intelligence and organizing ability, and they bring to any activity in which they are engaged, scientific or otherwise, something which I believe no man has fathomed, namely an intuitive perception.

114


Granted there will be relatively few women whose genius and experience make them suitable board members (but alas, this also applies to men!), and there will be fewer who will want this responsibility. But I aver that in what in the United States are referred to as "forensic" matters, a woman can engage in these worldly pursuits and still retain her feminine charm and essential characteristics.
     Should the organizations supporting the church be denied the unique contribution a woman can give, and should she be deprived the opportunity of service to the church in this particular way?
     As I see it, the fundamental point is that a predominant characteristic of woman is her love of use which call so often convert the males' abstract ideas to practical reality. Happily married men will know this is true in their own households. Is it not therefore orderly and sensible to take advantage of a woman's characteristic talent to perfect the "chores" of the church?
     ROY H. GRIFFITH,
          Capel St. Mary, Suffolk, England
LOVE IN UNDERSTANDING 1976

LOVE IN UNDERSTANDING       WILSON VAN DUSEN       1976

EDITOR OF NEW CHURCH LIFE:
     My impression is that Allison Nicolson* missed the whole intent of my article.** The article used a brief note by Bishop de Charms as a starting point. It was not intended as any criticism or explanation to him. His later comment*** and that of Mr. Holm**** left us in essential agreement. The article was really a study of the relationship of truth and affection in the Writings and didn't really deal with the difference between the General Church and Convention. Perhaps it would have been better to have divorced it from anyone's comments and just dealt with doctrine. The statement said to be out of context was in context because in the marriage of love and understanding we are dealing with a central aspect of regeneration. My apologies to all for any misunderstandings. I really wanted to express the joy at finding the real truth and usefulness of the Writings' marriage of love and understanding.
     * NEW CHURCH LIFE, 1975, December issue, page 560
     ** Ibid, 1975, September issue, page 401
     *** Ibid, 1975, October issue, page 458
     **** Ibid, 1975, November issue, page 499
     WILSON VAN DUSEN,
Ukiah, California

115


Church News 1976

Church News       Various       1976

     CARYNDALE

     The Carmel Church Society has approved the long-awaited report of a committee appointed to reorganize the society's executive structure. Under the new system, a Society Committee replaces the old Executive Committee. This eight-member Society Committee consists of the Meeting Chairman (the pastor, ex-officio), an Executive Secretary, the Treasurer, a non-voting Recording Secretary, and the chairmen of four important subcommittees: Property Management, Finance, Planning and School. The heads of these four subcommittees sit on the Society Committee by virtue of their chairmanship of these subcommittees; election to one means election to both. The Society Committee operates somewhat like a cabinet in that it includes among its numbers the heads of vital committees. These are the informed, in command of the facts. No longer is it necessary to postpone decisions because, as under the old executive arrangement, information and advice first had to be sought from those in positions of real responsibility.
     All told, some members and all chairmen of eleven subcommittees are elected by the society at its Annual Meeting in September. In addition to the four committees mentioned above, these are the Contributions Committee, the Library Committee, the Evangelization Committee, the Social and Recreation Committee, the "Chronicle" Committee, the Tableaux Committee and the Nominating Committee. It is perhaps worth emphasizing that the Nominating Committee is now elected by, and responsible to, the society. It continues in operation all year, to fill vacancies that occur from time to time and to present a new slate of nominees to the next Annual Meeting, including for a new Nominating Committee.
     Under the reorganization plan, each committee is generally empowered to determine how frequently meetings will be held. For example, the Tableaux Committee need meet only in December, while the School Committee may meet as frequently as necessary to fulfill its duties-usually once a month. Other committees meet more or less frequently, as they determine, and as the press of business demands.
     For some committees-Library, Tableaux-only a chairman is elected by the society. He is then entitled to select his own committee members-those most interested, skilled, or congenial to the committee's program.
     Several society executives sit on more than one committee by virtue of their possession of other offices, as was noted above in connection with the Society Committee. Other examples are the treasurer as ex-officio member of both the Finance and Contributions Committees, and the pastor as ex-officio member of the School and Planning Committees.
     At the Annual Meeting the Nominating Committee is required to present to the society nominees for approximately forty offices, but the society retains the right to nominate alternative candidates from the floor. If the selection of forty nominees seems an impossible undertaking, it should be noted that many of the functions assigned to the newly-formed subcommittees had been carried out before the reorganization, but in an unstructured fashion; one which required the pastor or a lay officer to fill executive offices by appointment-an unwanted, onerous task which sometimes blurred the lines of responsibility.
     All committees are responsible to the society, and subject to direction by the society. They must seek society approval for all unbudgeted, extraordinary expenditures, and report to the society at the Annual Meeting.

116


All offices are open to both men and women.
     The new system represents little change in the pastor's relationship to the society, except for the fact that he no longer appoints the Nominating Committee. The real change is in the relationship of the few to the many. Under the new system all executive officers are made responsible to the society-the collective-rather than to the individual who appointed them.
     In effect since September, 1975, reports are that the new system is functioning well, although the society expects that experience will suggest amendments.
     In presenting its recommendations on reorganization to the society, the Reorganization Committee prefaced its report with thoughts that bear repeating:

It is an act of charity to serve others.
It is an honor to be chosen to serve on a committee.
It is necessary for each member to give of his talents so that all may benefit.
It is one's duty to serve well and effectively the needs of the society without the thought of reward, other than the satisfaction of knowing one has done one's best and that others have benefitted.
     BARBARA FORFAR WIEBE

     OHIO DISTRICT ASSEMBLY

     The Second Ohio District Assembly of the General Church, held in Glendale on the weekend of November 1 through 9, included families from Cleveland, Cincinnati, Louisville and Bryn Athyn, and from states including Indiana, Kentucky, West Virginia and Wisconsin. The Assembly began Friday evening at an open house where many people renewed acquaintances and friendships of the First Ohio Assembly held the year before in Cleveland.
     Saturday morning and afternoon sessions were held at a pleasant convention headquarters in Glendale, near the church. The sessions were directed by the Reverend Daniel Heinrichs who talked on the role of the New Church, and the responsibility of those involved with it to maintain distinction in a world where moral decay seems flagrant, or at least more obvious than ever before.* Bishop Louis B. King, the guest speaker, explained in understandable detail the essence and application of discrete degrees.
     * See NEW CHURCH LIFE, 1976, February issue, page 47.
     Terry and Gretchen Schnarr of Bryn Athyn provided activities for the children during the sessions. The result of their efforts, mural depicting the five churches, was displayed in the church entryway for the service the next day.
     A banquet was held Saturday evening at a nearby inn and featured speakers from the North Ohio Circle. Alan Childs chaired the occasion, toasting church and friends and introducing the program and speakers. Each of the speakers, Don Synnestvedt, William Alden and Richard Smith displayed enthusiasm and ambition for the growth and usefulness of the church in a variety of universal applications.
     Sunday morning, the assembly was highlighted by an inspiring rededication of the church building of the South Ohio Circle in Glendale, which was recently purchased from a small contingent of Convention members. The South Ohio parishioners have been extremely fortunate in the willingness and promotion of the sale by those members of the Convention who have expressed an enthusiasm to continue the worship of the Lord and the teachings of the Writings by offering the opportunity for the purchase of their building by us.
     The original parish of the Glendale Church was instituted on Christmas Day, 1860. The building itself was begun on Good Friday, 1861, and dedicated October 6, 1861. Holy Communion was first celebrated by 21 communicants on May 19, 1861, before the church was completed. The first pastor of the church and the officiating minister was the Rev. James Park Stuart, who later became a charter member of the Academy, and after whom Stuart Hall (boys' dormitory at the Academy) was named.
     Today, the church stands much as it did 114 years ago; pews have been added and the brown paint on the exterior was covered with white about 1900, but the carpet on the floor is original.

117


And it still serves as the temple "dedicated to the Lord."
     In 1961, at the centennial celebration of the church, the cornerstone was removed, but of the original contents only coins and a small piece of the leather binding of a Bible remained. The service was conducted by the Reverend Bjorn Johannson of Convention and the Reverend David Holm of the General Church. Mr. Holm was the first resident pastor in the South Ohio Circle in over twenty years. One hundred forty people attended the service.
     And in 1975, at the rededication commemorating the continuation of services in the church building, twice as many communicants took part in the Holy Supper as in 1861, a tribute to the fact that continuation of worship had indeed been maintained.
     The spirit of the original dedication of the building on October 6, 1861, renewed in 1975, was then expressed as follows: "In the name of the Parish of the New Jerusalem Church at Glendale, we their representatives, bring before the Altar of this Temple, the Right and Title of this Property and we declare that the ground on which this Temple is built, and the Temple itself, and the sacred things belonging to it, are hereby dedicated to the Lord, and to the Church, which is His Kingdom on the earth."
     ALAN W. GLADISH

     CENTRAL WEST DISTRICT

     The Central West District has some exciting news to report! On December 15 and 16, 1915, the Rev. Kurt P. Nemitz, our pastor, flew to Dallas, Texas, to appear on a series of six taped television programs! He was a guest panel-member on "American Religious Town Hall"-a 30 minute religious program which is televised in 160 cities across the nation. The programs were scheduled to be televised in January and February of 1976.
     The Town Hall program consists of a moderator and six panel members. The moderator is a Seventh Day Adventist pastor, but he maintains a neutral position. The six panel members each represent a different faith-usually a rabbi, a Catholic priest, a Baptist preacher, a Lutheran minister, a Methodist minister, and a Seventh Day Adventist pastor. Mr. Nemitz appeared as a guest minister in the place of one of the aforementioned regular panel members.
     The panel members are presented with a theological question, and a discussion (debate) of this question follows. At the end of the program, each panel member presents his conclusions in a brief summary. (Does this remind you of a Memorable Relation or two?)
     Examples of the questions proposed during Mr. Nemitz's appearance are: "Does it take both faith and good works to gain entrance to the Kingdom of Heaven?" "Is the Kingdom of Heaven at hand, or is it something for the future?" "How can man discover and be sure of the will of God?"
     Hopefully, many of you saw or will see these programs. We can be sure, however, that many people who have never even heard of it have now received some insight into the New Church and its heavenly doctrines. Thus television was put to good use in helping to spread the New Church on earth.
     "Off the set," Mr. Nemitz performed a valuable use by organizing a "mini-gathering" for the members of our large and scattered district. The gathering was held at a girl scout camp near Nacogdoches, Texas, on November 8 and 9. Besides enjoying the beautiful weather and scenery, we were thankful for the opportunity to socialize with other New Church members within our district and to try to understand more interiorly the Lord's Word. Our Sunday worship was especially delightful since we had two adult baptisms and one confirmation.
     Even though 1915 was an enjoyable year with many good uses performed, we in the Central West District are looking forward to 1916 as being an even better year!
     ROBERT BEISWENGER

118


REGISTRATION MIDWESTERN ACADEMY 1976

REGISTRATION MIDWESTERN ACADEMY       Editor       1976


     Applications for admission to the Midwestern Academy of the New Church for the 1976-77 academic year are being accepted between March 1 and May 1, 1976. Applications to be submitted to Rev. Alfred Acton, Pres., 73 Park Dr., Glenview, IL 60025. Catalogs available upon request. The Midwestern Academy does not discriminate against individuals by reason of race or ethnic background.
MINISTERIAL CHANGES 1976

MINISTERIAL CHANGES       WILLARD D. PENDLETON       1976

     The Reverend Alfred Acton, who has been serving as pastor of the Immanuel Church, Glenview, Illinois, has been appointed by the Board of Directors of the Academy of the New Church to serve as President, effective 1 September, 1976.
     WILLARD D. PENDLETON,
          Chancellor

     The Reverend Peter M. Buss, who has been serving as pastor of the Durban Society, South Africa, has accepted a call to serve as pastor of the Immanuel Church, Glenview, effective 1 September, 1976.
     WILLARD D. PENDLETON,
          Bishop

120


ACADEMY OF THE NEW CHURCH CALENDAR FOR SCHOOL YEAR 1976-1977 1976

ACADEMY OF THE NEW CHURCH CALENDAR FOR SCHOOL YEAR 1976-1977       Editor       1976

     One Hundredth School Year

     1976

Sept.     8 Wed.      Faculty Meetings
     9 Thurs.      Dormitory students must arrive before 8:00 p.m.
               Registration: Local students
     10 Fri.           Registration: Dormitory students
     11 Sat.      8:00 a.m. Student supervisors meet with Director of student work
                9:00 a.m. Student workers meet with Director of student work after which they will report to their respective work areas
               Evening: College Program/Secondary School Program
     13 Mon.      Classes commence following Opening Exercises

Oct.     15 Fri.      Charter Day
               11:00 a.m. Charter Day Service (Cathedral)
               9:00 p.m. President's Reception (Field House)
     16 Sat.      2:30 p.m. Annual Meeting of ANC Corporation (Pitcairn Hall)
               7:00 p.m. Charter Day Banquet (Field House)

Nov.      21 Wed.      Thanksgiving Recess begins after morning classes
               Student workers remain for 4 hours student work
     28 Sun.      Dormitory students must return by 8:00 p.m.*
     29 Mon.      Classes resume

Dec.      3 Fri.      End of fall term
     6 Mon.      Winter term commences
     17 Fri.      Christmas recess begins after morning classes
                    Student workers remain for 4 hours student work

     1977

Jan.      2 Sun.      Dormitory students must return by 8:00 p.m.*
                    * See special information under holiday regulations.
     3 Mon.      Classes resume
     15 Sat.      Deadline for application for ANC 1977-1978 school year

Feb.      21 Mon.      Presidential Birthday Holiday

Mar.      11 Fri.      End of winter term
                    Spring recess begins after morning classes
                    Student workers remain for 4 hours student work
     20 Sun.      Dormitory students must return by 8:00 p.m.*
                    * See special information under holiday regulations.
     21 Mon.      Spring term commences

Apr.      8 Fri.      Good Friday: Holiday after special Chapel Service
May      20 Fri.      7:45 p.m. Joint meeting of Faculty and Corporation (Assembly Hall)
     21 Sat.      2:30 p.m. Semi-Annual Meeting of ANC Corporation (Pitcairn Hall)
     30 Mon.      Memorial Day Holiday

June      10 Fri.      End of spring term
               8:30 p.m. President's Reception (Field House)
     11 Sat.      10:30 a.m. Commencement Exercises (Field House)

121


MEANING OF EASTER 1976

MEANING OF EASTER       HAROLD C. CRANCH       1976


NEW CHURCH LIFE
Vol. XCVI           APRIL 1976
No. 4
     Behold, we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn Him to death, and shall deliver Him to the gentiles to mock and to scourge, and to crucify; and the third day He shall rise again. Matthew 20:18, 19.

     Each year at Easter we review the old truths we have come to know so well. We come back to these truths with increased interest and with greater understanding. The miracle of that first Easter is a miracle still, and each year we come to it with renewed gratefulness and humility. By these wonderful events we are able to see and understand the Divine nature of the Lord and His love for man. But each year the quality of our understanding of the teaching of the Word should change as our mind grows in perception. What is first seen as a wonderful historical story gradually takes on new importance as we see its relationship to our own lives. Eventually we will see that these events must actually take place in the spiritual development of the church within us, as they took place with the Lord in the historical development of the church in the world. Each one who wishes to follow the Lord and obey His teachings must go through similar experiences before his regeneration is effected. Easter will become more meaningful to us as we come to see its personal application. But to see our own relationship to these events we must first view them truly in the historical sequence, and gain a knowledge of their spiritual meaning to the church on earth. Then we can gain a deeper insight into their meaning for us.
     Because the whole of the Easter story is summarized in our text let us examine it. The Lord said: "Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and unto the scribes and they shall condemn Him to death."

122


The spiritual meaning of these words is that the Divine truth will be blasphemed and denied by men in whose minds falsities of doctrine prevail, and who are ruled by evils of life. The truths of the church will be perverted, and its good destroyed. The name "Son of Man" refers to the Divine truth which is the Word, and Jerusalem means the church where falsities and evils have gained dominion. The chief priests and scribes symbolize its perverted goods and truths, which thus become evils and falsities. Mocking the Lord, scourging Him, and at length crucifying Him, symbolize how Divine truth is treated by men when the church is perverted as it was when the Lord was in the world.
     By the crucifixion and the infamous treatment which preceded it, by the wearing of the crown of thorns, and being smitten with the reed, and the various other forms of reviling that are mentioned in the Gospel, the Lord allowed the state of the Jewish nation to be represented. The things they did to Him dramatized and represented their internal state of hatred against Divine truth and good. The universal teaching here is that the treatment accorded the Divine truths of revelation by any nation or by any man is actually the treatment given to the Lord Himself, whether this is perceived or not. As men treat the Divine truth of the Word, so would they treat the Lord in person.*
     * See AE 655
     We can begin to see how these events apply to us when we think from the teaching the Lord gave further in this same chapter of the Gospel. For He said also: "Ye shall indeed drink of the cup that I shall drink and be baptized with the baptism with which I am baptized."* Spiritually drinking of the same cup means the same thing as taking up the cross of the Lord and bearing it. It means to undergo temptations, or to endure spiritual trials or conflicts. The Lord's baptism with which we, too, are to be baptized denotes regeneration by means of those trials or temptations. But between the cup which the Lord drank and the cup of which His disciples are to drink there is the same difference as between the temptations of the Lord and the temptations of men. The Lord's temptations were most grievous, and were against all the hells. But the temptations of men are only against the evils and falsities from a part of the hells, from the spirits with each one. And also the Lord gives us strength to fight--we need not rely merely on our own power.** This same thing is true of the Lord's baptism and what is meant by the baptism of men. It is the difference between the glorification of the Lord and man's regeneration.***
     * Matthew 20:23
     ** See AE 893:5               
     *** Ibid
     If we follow the Lord we shall come into spiritual temptations or else we can never be regenerated.

123


Without spiritual trials we cannot be born again into spiritual life. We shall find grief and sorrow because we must give up some things which have given us delight, and we know that eventually we must give up all our natural, proprial life. We grieve when we are deprived of that which we love, or when we are in danger of losing it, and if it is a spiritual thing, the fear of its loss is a spiritual trial or temptation.
     We all have some form of sorrow, but the great good that is to come from it is especially to be able to overcome it, and not let it overcome us-to find joy in trusting more fully in the Lord's providence, accepting the conditions under which we live with courage and cheerfulness. We must know that whatever our situation may be in life-no matter what our particular sorrows or hardships-the Lord is doing for us that which is best for us. This certainly is man's highest blessing. In His Divine wisdom the Lord had such a certainty that He would gain eventual triumph over the hells if He permitted Himself to be put to death. This certainty sustained Him when He set out to go up to Jerusalem, to endure the last great trial. So with us, it is the certainty that the Lord governs every event of our lives for our eternal welfare that gives us strength to endure temptations.
     Man undergoes spiritual temptations whenever he suffers a serious doubt as to whether he can attain a desired spiritual end or outcome. He may fall into doubt about the success of his work, or whether it really contributes anything to the good of the world. He may doubt the workings of Divine providence; He may doubt the very truth of heaven, the reality of the spiritual world, even the existence and presence of God. But by fighting these doubts a man's faith is strengthened, and he progresses in regeneration.
     But only those who love heavenly good and truth can suffer spiritual temptations. They alone can feel grief when their selfishness takes over, or when the light of heaven is dimmed. The Lord said therefore, that only His disciples could drink of the same cup He drank of, and be baptized with the same baptism. Only those who know spiritual truths can taste of spiritual temptations, and by such trials can be regenerated even as He was glorified.
     At some time each regenerating man must come into despair of gaining spiritual life. Our evils must certainly appear to us before we can get rid of them. No one ever reaches heaven who has not despaired of reaching it. For by that despair the delights of life which are merely of the world and of the body lose their hold upon us, and then delight in spiritual things can be increased. So we are taught that despair is followed by consolation and hope, and the time comes when temptations cease and full trust in the Lord is established with its inevitable happiness. So we read in the Arcana Coelestia:

124




     Such despairing thought is not injurious, and is not attended to by the angels. For every man's power is limited, and when the temptation reaches the last limit of his power, the man cannot sustain anything more, but sinks down. But then immediately he is raised up by the Lord, and is thus delivered from despair; and is then for the most part brought into a clear state of hope and consequent consolation and also into happiness.*
     * AC 8165:2

     This deliverance from evil and introduction to a new spiritual state is the image in man of the Lord's resurrection, and is man's acceptance of the Lord's redemption.
     So we can see that the description of the events of the first Easter is not just for an historical record. No matter how important these events may be to mankind's spiritual life, they mean nothing to us individually until we perceive their personal relationship to our lives-until we drink from the same cup as did the Lord.
     We have two lives, both potential in the beginning, completely opposite to each other. One is natural, the other spiritual. Our natural life has its selfish ruling principle, it's God, its center of worship, its priesthood and scribes, all organized to establish and maintain their rule. In this natural, selfish, proprial life we treat the Word as the Jewish Church treated the Lord. As to our natural life and proprium we hate the truth that exposes our evils and drives out our profiting from the very temple of our God. Before true spiritual life is begun our natural life rejects those principles which would drive us to serve rather than be served-to minister instead of being ministered unto.
     But the Lord comes to us in the Divine truth. He gathers to Himself those principles and doctrines in our former life which can be brought to serve Him. He then dwells with us along with our proprial life. But the spiritual truth with its subordinate doctrines which are the presence of the Lord and His disciples with us, must enter into the very center of our self-worship-into our Jerusalem-before genuine spiritual life can overthrow our falsities and evils. Yet with the knowledge that this must be done, there is also the knowledge that when it is done the falsities and evils of our external nature will rise up, and will seize and condemn, and crucify the truth. This universal reaction to truth by evil was voiced by the Lord on earth: "Behold we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death."
     Despite this knowledge, spiritual truth cannot rest merely in our minds on the outskirts of our life-center-our will itself. It is the remedy for our evil will, and unless it is administered we will remain in our evils and perish eternally as to spiritual things.

125


So the Lord on earth, recognizing the inevitable result of His healing work, conscious of the sacrifice He must make, and the despair He must feel before His work was done, nevertheless said: "For this purpose am I come into the world."* So is the Divine truth given to us, not to rest on the outskirts of our minds, but to penetrate to the very heart of the will, to reveal clearly our evils, to bring the horrible conflict of spiritual temptation and ultimate, black despair. But we must be faithful even unto death. Our evil nature strives to destroy truth. In its triumph our spiritual life seems completely lost and enters into complete despair-a despair which condemns our evils even in their seeming victory.
     * John 18:37
     And then occurs the miracle of Easter. The truth is Divine. None can harm it. From the despair induced by our weak natures we are permitted to see that truth is indestructible. It has exposed our most grievous evils. It has suffered at their hands. Yet it rises again to reveal to us that it has all power, and asks nothing of us save the living, spiritual desire to follow its guidance. When we condemn our own natural, selfish life a miracle occurs. The truths we knew and had tried to suppress-truths which were foreign to our selfish nature-are raised up to new power as the very center and heart of our new life. The Lord has risen with power to change us, to dwell with us forever in the Divine truth and good He has given us.
     What, then, actually takes place in us that mirrors the Lord's death and resurrection? What does His temptation to despair represent in us, and what happens in our life? What takes place is that the very center of our life and thought changes. Part of our nature dies so that spiritual life may replace it.
     Our first life is dominated by the love of self. The influence of the Lord, the early developments of religion, the spiritual principles of life are implanted by remains and education. The truths of the Word are received and understood, and from them a conscience develops. This conscience is the Lord's presence with man.* It moves in our mind gathering strength and bringing our understanding into order as the Lord called His disciples and taught the common people of the land. Eventually it exposes and challenges our selfish will, striving to change it, as the Lord contended with the scribes and pharisees. Our self-life tolerates religious instruction and practices up to the time that they challenge its comfortable, self-centered existence. Then it strives to destroy that troublesome conscience as the high priest tried to destroy the Lord's influence. All the loves and delights of our natural life rise up to cast out or destroy the Lord's influence within us. Their power is great.

126


Our selfish loves are strong, and for a time seem to gain the victory. But in that victory they are condemned by the very principles they tried to destroy.
     * AC 4299
     The victory of evil is so horrible to our spiritual sight that it is renounced by our higher nature. No longer do we identify with such decadent selfishness. No longer do we fight against the influence of religion to change us. Our first, selfish, proprial life has been exposed, judged, and rejected. Now we are given a new life-a spiritual life-and it will replace our former selfish values as Christianity replaced Judaism, step by step. This is the process the Lord described when He taught: "Whosoever will lose his life for my sake shall find it."*
     * Matthew 16:25
     Thus does our regeneration begin. And only thus does the Easter miracle of long ago become a living spiritual reality, to bring victory over evil, and the means to eternal happiness. Amen.

     LESSONS: Matthew 20:17-28; 28:1-20; Apocalypse Explained 655:10, 11.
     MUSIC: Liturgy, select from pages 560 to 570.
     PRAYERS: Liturgy, nos. 35, 111.
LORD WEPT 1976

LORD WEPT       PETER M. BUSS       1976

     A Talk to Children for Palm Sunday

     Children, the Lord is called by many names, and He is likened to many people. He is called the Lord Jesus Christ, God Jehovah, the Savior, and so on. But He is also called a prophet, a priest, or minister, a judge, a prince. And Very often He is called a king. On Palm Sunday, He was called a king; you remember how the people shouted, saying, "Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."
     Now the Lord is called by these names, and likened to these people, because of the things that He does. And there is a very special reason why He was called a king on Palm Sunday. You remember that He showed He was a king in many ways. He rode on an ass, and upon a colt, the son of an ass, and this was the sign of a king. When David the king, long ago, made his son Solomon king in his place, he made him to ride on his own mule, or donkey.

127


So the people knew very well that when a special person rode into Jerusalem on an ass, it was a sign that He was the great King who had been promised. Then the disciples took off their outer clothes, and put them on the ass, so that it would have a special saddle of clothes, and people put their clothes in the way, so that the Lord had a special road to ride along, and others put palm branches in the way too, to make the road special. All these things showed that the Lord was a king. And, of course, the people shouted happily, calling Him their king.
     The Lord called Himself a king because he wanted people to realize that He ruled over all the earth. One of the jobs of a king is to look after his people. A king on earth has the job of seeing that his people are safe, that evil people don't do harm to them. If there are evil people in the kingdom, and they are hurting the good, the king must see to it that they are punished. That was why the Lord was coming into Jerusalem as a king, because there were evil people in Jerusalem, the leaders of the Jews, who were making His people unhappy. So the Lord came to the city to show how bad these rulers were, and to tell the good ones how to do what was right and how to be happy. He was also going to show that the evil ones would be punished in the other world for what they had done.
     Now you would have thought that as the Lord rode into Jerusalem He would have been angry as He thought of the wicked rulers of the Jews. But does the Word tell us that? No. It tells us that as the Lord came near to Jerusalem, He wept; that is, He cried. That seems strange doesn't it? What could make the Lord, the King of all earth, weep? There's only one thing that can make the Lord unhappy, and that is when the people He has made, His children, are unhappy. The Lord wept for all those wicked men in Jerusalem who had done so many evil things that He now had to come and judge them.
     Let us think about that, children. The Lord did not come irate Jerusalem in anger. He came feeling very sorry, for He was sad that He had to punish those wicked men. After all, the Lord had made those men just as He made the good ones. They were His children just as we are. He wanted them to follow Him so that He could lead them to all the wonderful happiness of heaven, but they would not listen to His Word, and so He could not lead them. And now He had to punish them, and He was sad.
     The Lord is a God of love. He loves all people, even the evil ones, and wants to help them every moment of the day. And He is always sad when He knows that they are doing something that is going to make them unhappy.

128



     And so it is with us, too, children. When we do something that is wrong, we think that the Lord is angry with us. Perhaps it seems that way, and if we are very wrong, He has to punish us, too, by not letting us have some happiness. But always He is sad when we do what is wrong, and if we do really evil things it is as if the Lord weeps for us. He does this because He knows much better than we do what is good for us. We may think we're happy when we're doing wrong, but the Lord knows that's not so, that we're going to be miserable. A man who steals a lot of money may think that he's very happy while he's spending it, but the Lord knows that he's going to be miserable. The Lord knows much better than we do. Therefore He is sad when we do wrong, for He loves us with a perfect love. That is why, the moment we are sorry, He forgives us and helps us again.
     So let us remember that on Palm Sunday, that special day when the King of kings rode into Jerusalem, He wept. If we remember this, we may remember that the Lord as it were weeps, He is sad, whenever we do what is wrong. We might also remember why He is sad: because He loves us and knows what is best for us, and wants to lead us away from unhappiness. And then we can know that whatever we have done, the Lord will forgive us, if only we will weep too, that is, be sorry, and turn away from it. Amen.

     LESSON: Luke 19: 28-48.
     MUSIC: Liturgy, pages 554, 558, 555.
     PRAYER: Liturgy, no. c 12, page 296.
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who need assistance in finding accommodation please communicate with one of the following:

Mrs. A. Wynne Acton                    Mrs. George T. Tyler
3405 Buck Road                    Box 353
Huntingdon Valley, Pa. 19036           Bryn Athyn, Pa. 19009
Phone: (215) 947-0242                Phone: (215) 947-1186

Mrs. Philip Horigan
50 Park Drive
Glenview, Ill. 60025
Phone: (312) 729-5644

129


LORD'S INCARNATION AND GLORIFICATION 1976

LORD'S INCARNATION AND GLORIFICATION       GEORGE A. DE C. DE MOUBRAY       1976

     (George de Moubray, after suffering several minor strokes, frustrating deafness and partial blindness, died in his home in Jersey, Channel Islands, on December 4, 1975, aged 87. Shortly before passing over, he completed this monograph, intended for NEW CHURCH LIFE. When one considers the physical struggle involved in the production of this his 'last legacy,' one marvels at the force of his mind and the intuitiveness of his insight." (BK) After his death Mrs. de Moubray handed the manuscript to the Rev. Brian Kingslake, asking him to edit it and forward it to us. We are grateful to Mr. Kingslake for his help in making it possible for us to publish this interesting article.)

     The Lord's incarnation was a tremendous event, with necessarily complex effects. Its purpose was to remedy a situation which had two main aspects. I quote:

Before the Lord's coming, hell had so increased as [on the one hand] to infest the angels of heaven, and ion the other hand] to interrupt the Lord's communication with men on earth; thus no Divine truth or good could pass from the Lord to mankind. Consequently the whole human race was threatened with total condemnation, and the angels moreover could not long continue in their integrity.*
     * TCR 579, italics added

     We can infer from this statement that before the Lord's coming His communication with men on earth had been through heaven. Indeed Arcana Coelestia 6371 and 6120 speak of the communication having been by means of a transflux through heaven-not that heaven contributed anything of itself. This transflux-the means of communication between the omnipotent Godhead and mankind-is termed "the Divine Human before the advent of the Lord." The transflux had been through angels of the celestial heaven.*
     * AC 6371
     One aspect of the situation, which we have seen, was hell intercepting the communication between God and mankind. The other aspect of the situation was that "man had completely removed himself from the Divine, and had immersed himself in foul cupidities, and thereby in mere bodily and earthly things."* Let us note the body and the bodily as possible sources of evil.
     * AC 1990:3. Italics added
     An obvious question rises in our minds: why before the advent was communication between God and man effected indirectly by a transflux through heaven? Part of the answer is given us:

130




The Divine Itself is pure love, and pure love is like a fire which is more ardent than the fire of the sun of the world, and therefore if the Divine in its purity were to how into any angel, spirit, or man, he would utterly perish.*
     * AC 6849

     But a further question poses itself: that being so, how could the transflux have been through heaven? Arcana Coelestia 6371:2tells us that the transflux was through the celestial kingdom, that is, through angels who were in that kingdom. I make the quite unsupported guess that the exalted angelhood of angels of the celestial heaven-whose dominant characteristic was and is love to the Lord-gave them a strong measure of protection. In addition, we are told:

Lest the angels in heaven should be injured by the influx of heat from the Lord as a sun, they are each of them veiled over by a . . . thin . . . cloud, whereby the heat flowing in from that sun is tempered.*
     * Ibid

     I return to the question: why was communication between God and men originally effected indirectly by a transflux through heaven? The Arcana gives us the most important of the reasons:

The reason why the Lord acts through heaven, is not that He has need of their help, but in order that the angels there may have functions and duties, and thence life and happiness according to their duties and uses.*
     * AC 8719

     Nevertheless, the situation that had developed, man having completely removed himself from the Divine, and hell intercepting the Lord's communication with men, required anew, and a very powerful remedy. This was the establishment of direct relations between God and even the lowest discrete degrees of men-these direct relations being so intimate that they were achieved by God conceiving the infant Jesus in the virgin Mary and glorifying Him so that He became a Divine discrete degree of Yehowah.
     I cannot overemphasize this consideration. I quote an important statement concerning the assumption of the human by Yehowah:

      . . . the Lord came into the world and took upon Him a human in order to put Himself into the power of subjugating the hells, and of reducing all things to order both in the heavens and on the earths. This human He drew over His former Human. The human He drew over in the world was like the human of a man in the world. Yet both these Humans [are] Divine. . . . And because He fully glorified the natural human even to its ultimates, therefore He rose again with the whole body. . . . By the assumption of this human the Lord put on Divine omnipotence, not only for subjugating the hells, and reducing the heavens to order, but also for holding the hells in subjection to eternity, and saving mankind.*
     * DLW 221. Italics added.

131




     There is, however, abundant evidence that the activity of angels was not thereby eliminated, though from that time they acted more perfectly, as in their actions they were inspired by the Lord. I append a few statements from the Writings:

The angels attentively and continually observe what the evil spirits and genii with a man are intending and attempting; and in so far as the man suffers it, they bend evils into goods, or to goods, or towards goods.*
     * AC 5980

The angels, through whom the Lord leads and also protects a man, are near his head. It is their office to inspire charity and faith, and to observe in what direction the man's delights turn, and, insofar as they can without interfering with the man's freedom, to moderate them and bend them to good.*
     * AC 5992, italics added

The reason why the angels are the Lord's ministers, is that they may be in active life, and thence in happiness; but still the ministries they perform are not from them but from influx from the Lord, as the angels themselves unanimously confess.*
     * AC 6482e, italics added

The Lord acts through heaven in order that the angels may have functions and duties, and thence life and happiness according to their duties and uses.*
     * AC 8719

     It is clear then that the situation did not require the absolute elimination of the activity of celestial angels as a means of Divine influence on the minds and souls of men. It is however also clear that the major remedy to the situation was by the Lord developing the Divine natural degree in Himself. There is evidence that in the achievement of this purpose Yehowah assimilated to Himself the whole of humanity in the sense of all the discrete degrees thereof-the process of assimilation involving the raising of the humanity acquired through the virgin Mary from even a material discrete degree, from a body consisting of atoms, to a Divine discrete degree. Consider this:

From all this it is evident that the Lord from eternity was Yehowah, or the Father, in a human form, but not yet [in the time of Moses] in the flesh, for an angel has no flesh; and because Yehowah or the Father willed to put on the whole human for the salvation of the human race, He therefore Look on the flesh also. Wherefore it is said "God was the Word, and the Word was made flesh," and in Luke: "Behold My hands and My feet, that it is I Myself; touch Me and see; for a spirit has not flesh and bones, as you see I have (24:39)." By these words the Lord taught that He was no longer Yehowah under the form of an angel; but that He was Yehowah Man. . . .*
     * AC 9315:5

     We have seen that Yehowah put on the whole human for the salvation of the human race. It is also clear that the salvation of the human race was itself the act of redemption:

There are several reasons . . . why God could not redeem mankind, that is, deliver them from damnation and hell unless by assuming the human. For redemption meant the subjugation of the hells, the bringing of the heavens into order, and afterwards the establishment of the church.

132


God from His omnipotence could not accomplish these things save only by means of the human, just as no man can act without an arm. . . . For God, who dwells in the inmost and purest things, could in no other way approach those depths where the hells are, and to which mankind at that time had fallen. . . . To accomplish redemption without [His] human would have been as impossible as for a man to subjugate the Indies without transferring soldiers there by ship.*
     * TCR 84

     Later in the same passage we read:

Yehowah as He is in Himself cannot come into contact with any devil in hell to restrain him and his fury and to curb his violence, unless He be in last things as well as in first. And He is in ultimates in His Human.*
     * Ibid

     I pause to ask what is the significance of Swedenborg's use of the term "the human" or "the Human"-in his Latin Humanum? I would at this stage draw attention to the fact that he sometimes used it in an abstract sense, at other times in a concrete sense; sometimes as an adjective, sometimes as a substantive. I would also record that I happen to have noticed his using the following words in those senses: maternum, rationale, sensuale, interiora, exteriora, natuuale, infirmum, homo,* corporeum.
     * Cf. AC 1894e
     The two meanings of humanum are basic to an understanding of Swedenborg's explanation of the incarnation and the glorification. Grammarians define the Latin usage in the following terms, which are familiar to all students of the language: (1) Some adjectives are used as substantives to express persons or things; and (2) Neuter adjectives are sometimes used as abstract substantives.
     Humanum is a neuter adjective, and so could be used either to express a thing, a human entity, or else as an abstract substantive, to express a human quality. Here are two examples of quotations from the Writings which demonstrate the necessity of understanding humanum in its two meanings:

. . . until He had expelled all the maternal human [quality], and thus had made His human [entity] Divine in respect of the rational. . . .*
     * AC 2635:4

When the Lord fully glorified His human [entity] He put off the human [quality] from the mother, and put on the human from the Father; and therefore He was no longer the son of Mary, but the Son of God, from whom He came forth.*
     * AC 10830

     If one were to insist that humanum always expressed a human entity and never a human quality, the result would be absurd. I demonstrate the fact on the above two quotations: until at length He had expelled all the maternal entity . . . and thus had made His Human entity Divine. . . ."*

133


How could He make Divine what He had expelled? "When the Lord fully glorified His Human entity He put off the human entity from the mother. . . ** How could He? The human entity was derived from the mother. When it had been glorified-made Divine-it could no longer be put off.
     * AC 2635:4
     ** AC 10830
     I repeat: the human entity He had assumed, He had assumed by birth from Mary. The assumption of this human entity was necessary for the redemption of mankind. He made it effective for redemption by glorifying it-by making it the hitherto non-existent Divine Natural.
     I would remind you of the argument developed early in this article, that to meet the situation caused by hell interposing between heaven and the world and by man having completely removed himself from the Divine, the remedy required was the establishment of direct relations between God and even the lowest discrete degrees of men.

     The tendency exists in the New Church to interpret Athanasian Creed 161 to mean that in the sepulcher the Lord dissipated the whole of the maternal entity, interpreting in this sense the words, "For in the sepulcher all such [as came] from the mother had to be dissipated." This is interesting; for in the next paragraph it would seem clear that "the Lord rose with the human completely and manifestly glorified."* Glorified means "made Divine." What else could have been made Divine but what had been originally derived from the mother? To say that the Divine or what had been derived from the Divine was glorified would be absurd; for, I repeat, to glorify means to make Divine. What was glorified was the maternal entity by means of the Divine Human quality assumed in successive steps from the Father. To achieve this it was necessary to dissipate "all evils and falsities from the human which He had from the mother."** Let us however remember that in the process of glorification what was to be the Divine natural stratum of the Godhead was coming gradually into being.
     * Ath. 162
     ** AE 178

     In confirmation of this line of thought I quote the following passages:

. . . nor had He any hereditary evil from the mother after He had overcome hell by means of temptations.*
     * AC 1444:3, italics added

He was willing to be born as other men . . . for the additional purpose of putting on evil, against which He might fight, and which He might conquer, and thereby conjoin in Himself the Divine Essence with the Human Essence.*
     * AC 1573:7, italics added

The Human that appertained to Him was from the mother, thus was infirm, having with it a heredity which He overcame and utterly expelled.*
     * AC 2159

134




     I turn now to what has been a central problem since the earliest days of the New Church. Was the whole of the maternal human of Jesus dissipated in the sepulcher? If so, how was He seen by the disciples after His resurrection?
     Let us examine some passages from the Writings dealing with the resurrection body.

The Divine which proceeds from the Lord is Divine from primaries to ultimates. Ultimates are those things that are called flesh and bones. That these were also made Divine by the Lord He taught the disciples when He said that He had flesh and bones which a spirit had not (Luke 24:39). Nevertheless He entered in through closed doors and became invisible, which clearly testifies that the ultimates in Him were also made Divine.*
     * Love IV

That the Lord rose again, not only as to His spirit but also as to His body, is because when He was in the world He glorified His whole human, that is, made it Divine; for His soul which He had from the Father was of itself the very Divine, and His body became a likeness of the soul, that is of the Father, thus also Divine. This is why He (differently from any man) rose again as to both. This He made manifest to the disciples who, when they saw Him, believed they saw a spirit. He said, "See my hands and my feet, that it is Myself; touch Me and see; for a spirit has not flesh and bones as you see that I have" (Luke 24:39). This indicated that He was a man both in respect to His spirit and to His body.*
     * HH 316

In the previous chapter the subject treated of was the Lord and how He glorified or made Divine the interiors of the natural. Here the subject to be treated of is the Lord and how He glorified or made Divine the exteriors of His natural. The exteriors of the natural are what are properly called the bodily things, or the sensuous things together with their recipient organs, for these constitute what is called the body. The Lord made the very body in Himself Divine, both the sensuous things and their recipient organs . . . and He therefore rose again from the sepulcher with His body, and after His resurrection said to the disciples: "Behold my hands and my feet, etc." (Luke 24:39).*
     * AC 5078:2, italics added

The Lord made the natural man in Himself Divine, to the end that He might be the First and the Last. He is thus able to enter with men even to their natural [degree]. . . . For He rose with the whole natural or external man, and did not leave anything whatever of it in the sepulcher; on which account He declared that He had bones and flesh, which spirits have not. Hence it is that He ate and drank natural food with His disciples, and indeed before their eyes.*
     * Inv. 56

Because the Lord's human was glorified, that is made Divine, therefore after death He rose again on the third day with His whole body. This does not happen to any man, for a man rises again only as to his spirit, and not as to his body. In order that no one might doubt that the Lord rose again with His whole body, He not only declared it by the angels who were at the sepulcher but He also showed Himself in His human body before the disciples, saying to them, when they believed they saw a spirit, "Behold my hands and my feet, etc." (Luke 24). And to Thomas, "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless but believing. . . ."

135


To which Thomas replied, "My Lord and my God!" (John 20:27, 28). That the Lord might still further prove that He was not a spirit but a man, He said to the disciples, "Have ye here any meat)" And they gave Him a piece of a broiled fish, and of a honeycomb. And He took it and did eat before them. (Luke 24:41-43). However, since His body was not now material but Divine substantial, therefore He came in to the disciples, the doors being shut. (John 20:19, 26). And after He had been seen, He became invisible. (Luke 24:31).*
     * Lord 35, italics added

With the Lord, all is Yehowah, not only His internal and interior man but also His external man and the very body. Therefore He alone rose into heaven with the body also; as is sufficiently evident in the Gospels where His resurrection is treated of.*
     * AC 1729:2

The Lord, before His advent into the world, was indeed present with the men of the church, but mediately, through angels who represented Him; whereas since His advent, He is present with the members of the church immediately; for in the world He put on the Divine Natural, in which He is present with men. The glorification of the Lord is the glorification of His human which He assumed in the world, and the glorified human of the Lord is the Divine Natural. That this is the case is evident from the fact that the Lord rose from the tomb with His whole body which He had in the world, leaving nothing behind; consequently He took with Him the natural human itself from firsts to lasts. . . . From this it is clear that His natural body by glorification was made Divine.*
     * TCR 109, Italics added

     Why did Jesus have to show the disciples His hands and His feet? Could they not have seen His injuries without being expressly shown them? Why did the two whom He met on the road to Emmaus fail to notice His wounds? The obvious answer would be that He was wearing flowing garments. There would have been no blood adhering to His various wounds, for the blood which exuded from His body would have been material, and so would not have adhered to His body which was becoming glorified, but to the shroud. His wounds must therefore have been absolutely clean.
     It is a remarkably interesting fact that the nails which had fastened the body of Jesus to the cross had almost certainly been hammered through the wrists, not as usually supposed through the palms of the hands. In Liddell and Scott's Lexicon the meaning of the Greek word usually translated "hand" (cheir) is given as "the hand, or rather the hand and arm, the arm."
     Now, Dr. P. Barbet, in his La Passion dar Christ Selon Le Chirurgien, describes how he demonstrated on a number of freshly amputated arms, that if a nail were hammered through the palm of the hand and a weight attached to the arm equivalent to the weight of the body of Jesus hanging from the cross, the nail tore through the flesh of the hand.

136


However, if the nail were hammered through the wrist (the metacarpus) it slid quite easily into the gap between four bones-the gap called "l'espace de Destot"-and there it held. I bring this forward as evidence that the injury to "the hand" would easily escape being noticed.
     Why was it so important for Jesus to show Himself to His disciples? It was to obviate all doubt that He who had been crucified had now risen from the dead. The disciples had had nothing approaching a New Church conception of the purpose of the incarnation. They certainly had no idea of Jesus glorified becoming one person with Yehowah. They looked on Him as the mighty ruler who would raise Israel to rule the world. Their hopes had been dashed by the crucifixion. John was the only one of the disciples at the foot of the cross; they were in utter despair when He died. Unless He had removed all doubts of His resurrection from their minds, the Christian Church would never have come into being.

     How are we to understand the words of Jesus: "A spirit has not flesh and bones as you see I have"? It is clear that men, on dying and becoming spirits, are parted completely and forever from the material flesh and bones of the body they had in the world. But Jesus showed both to their eyes and to their touch that He retained His flesh and bones, the flesh still bearing the deep scars of the crucifixion wounds, the wound to the heart still gaping. This must have been only a transitional situation, for surely when He had fully "ascended to the Father" His body would have been perfect.
     Let us recapitulate the basic teaching in summary form: in order to save mankind, in view of the disastrous condition into which mankind had degenerated at the time of the advent, Yehowah assumed the Divine natural degree which till then had existed only in potency.* By this means He eliminated the transflux through heaven as the basic means of spiritual relationship with men. He replaced the transflux by a direct relationship reaching to the very lowest human discrete degrees. He initiated this process by conceiving the infant Jesus in the virgin Mary. By victorious struggles against temptation, even in infancy, Jesus rose steadily towards Divinity, and so became the Divine natural degree of Yehowah in its fulness of the One God in One Person. The glorification was thus a progressive process which was not completed suddenly, even by His death and resurrection. When Mary Magdalene met Him an that first Easter morning, she threw herself at His feet and presumably embraced his ankles. He said to her, "Don't cling to me! (me haptou) I have not yet ascended to My Father."** Presumably the meaning of this for us is that our love for Jesus, transcending love for Him as a man, must be directed to Him fully glorified-merged with the Father as One Person.

137


That evening, however, He urged the disciples to "handle" Him.*** Things were evidently progressing quickly!
     * DLW 233
     ** John 20:16, 17
     *** Luke 24:39
     Finally, how are we to account for the sudden appearances and disappearances of Jesus to various people between the resurrection and the ascension? I close this article with two quotations from the Writings:

Things in the spiritual world . . . can be seen by man when he has been withdrawn from the sight of the body, and the sight of his spirit has been opened; and this can be effected instantly whenever it is the pleasure of the Lord that man should see these things; and in that case man does not know but that he is seeing with his bodily eyes.*
     * HH 76

     While man is in the body, he does not see the things that are in heaven, unless the sight of his spirit is opened; but when this is opened, then he sees them. . . . This is plainly evident from the Lord being seen by the disciples after His resurrection, when He showed them that He was a man in a perfect form (Luke 24:39; John 20:20-28); and nevertheless He became invisible; for when they saw Him, the eyes of their spirit were opened; but when He became invisible, their eyes were closed.*
     * AE 53:2, italics added
MINISTERIAL CHANGES 1976

MINISTERIAL CHANGES       WILLARD D. PENDLETON       1976

     The Reverend Harold C. Cranch, who has been serving as pastor of the Olivet Church, Toronto, Canada, has accepted a call to serve as assistant pastor of the Immanuel Church in Glenview, Illinois, effective September 1, 1976.
     The Reverend Geoffrey H. Howard, who has been serving as pastor of the Los Angeles Society in California, has accepted a call to serve as pastor of the Durban Society, Westville, South Africa, effective September 1, 1976.
     The Reverend Geoffrey S. Childs, who has been serving as pastor of the Detroit Society in Michigan, has accepted a call to serve as pastor of the Olivet Church in Toronto, Canada, effective September 1, 1976.
     WILLARD D. PENDLETON,
          Bishop

138


TWO DIFFERENT TEACHINGS CONCERNING THE STAGES OF MAN'S LIFE 1976

TWO DIFFERENT TEACHINGS CONCERNING THE STAGES OF MAN'S LIFE       GEORGE DE CHARMS       1976

     We find in the Writings two sets of passages describing the stages of man's life. These at first appear to be contradictory, yet both of them must be true, and in some way they must be in perfect harmony. We would suggest the way in which we think they can be reconciled.
     The first set of passages is based on the six days of creation as described in the first chapter of Genesis. A general summary of these states is given in the Arcana Coelestia numbers 6 to 12, and a general description of each successive state is found in numbers 16 to 64. However, we are taught that the first chapter of Genesis is a summary of the entire Word which, in its inmost sense, treats of the Lord alone and of the process whereby He glorified His Human. However, because "The Lord glorified His Human, that is, made it Divine, in the same manner in which He regenerates man, that is, makes him spiritual,"* therefore the entire Word treats of the mode whereby man is regenerated. This process of regeneration, however, does not, and cannot begin before man has attained to adult age.**
     * TCR 105               
     ** AC 677, 2636:2; DP 81; TCR 43:1
     The process of regeneration which can begin only at adult age follows a pattern altogether analogous to the mode whereby the human mind grows from birth to adult age.* That is, in the process of regeneration man must pass through the successive states spiritually of infancy, childhood, and youth or adolescence even as he had already passed through those same states naturally. In general the periods of natural growth are from birth to seven years, from seven to twelve, and from thirteen to nineteen years successively.
     * TCR 583-586; AC 848:3
     In contrast to this order of development we find the ages of man described in Arcana Coelestia 10225 as follows:

     The first state is from birth to his fifth year. This is the state of ignorance and of innocence in ignorance, and is called infancy. The Second State is from the fifth year to the twentieth. This is a state of instruction and of scientifics, and is called childhood and youth. The Third state is from the twentieth year to the sixtieth. This is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth state or the last is from the sixtieth year upward. This is a state of wisdom, and of innocence in wisdom.*
     * Italics added

139



     These successive states of the life of man are signified by the numbers of the years of age-five, twenty, and sixty. The same number in the Arcana continues to describe the nature of each stage more particularly.
     We would call special attention to the difference between these two divisions of man's life. The first begins at adult age, and repeats, in order, successive stages of development analogous to the six stages of natural growth from infancy to adult age. The second on the other hand, begins at birth, and extends by four stages to old age. It includes the whole period of minority, during which we are told regeneration is not possible. And it continues by three stages, from the twentieth year to the end of life in the world.
     In order to reconcile these two distinctly different series of progression, we would suggest that the first series describes the life of regeneration in which man must play a definitive role by conscious cooperation with the Divine providence; while the second series describes the process of man's regeneration as performed secretly by the Lord, without man's knowledge. We are led to this conclusion chiefly by what is said further in Arcana Coelestia 10225:7:

     From the succession of these stages the man who is wise may also see the wonderful things of the Divine providence, which are, that a prior state is constantly the plane of the states which follow, and that the opening or unfolding of the interiors proceeds successively from outmosts to inmosts; and at last so that what was first (namely ignorance and innocence), but in outmosts, is also last, but in inmosts; for he who knows that of himself he is ignorant of all things, and that whatever he knows is from the Lord, is in the ignorance of wisdom, and also in the innocence of wisdom.

     The fact that this series begins at birth, before man can possibly cooperate consciously with what the Lord is doing, clearly indicates that what is described is what the Lord does secretly. On the other hand, the fact that the first series begins at adult age, when man can first actively cooperate, clearly indicates that what is described is that part in regeneration in which man has a conscious responsibility.
     We merely suggest this as a reasonable conclusion to be considered further and either confirmed or modified by other students of the subject.

140


DIVERSIONS OF CHARITY 1976

DIVERSIONS OF CHARITY       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     Charity is the performance of uses. It is service to the neighbor in accord with the commands of God. It is the life which springs from a genuine love of the fellowman. It is the orderly life which is agreeable to the stream of Divine providence. It is the life of heaven.
     But the Writings also speak of the diversions of charity-the need to break from the active life of charity so that we may be refreshed and may return renewed. This is not unimportant teaching, for the world has suffered from extremes of views concerning the proper place of recreation in man's life. In puritanical times, and even among some today, all kinds of recreation have been regarded as improper and frivolous impediments to a good life. On the other hand we have those who have so little regard for the significant or spiritual elements of life that recreation and the pursuit of pleasure become the only delight.
     Just as a bow which is never unstrung and relaxed loses its spring and its power, so man (both in mind and body) needs periods of relaxation from the stretch imposed upon him by his daily occupation. We know from experience how true this is of our body. Not only does it need exercise and activity, not only nourishment, but also periods of complete inactivity, of rest. We forget, perhaps, that this is true also of the mind. We cannot usefully keep the mind at a fever pitch of activity; we must relax it with rest and change.

141



     In this connection the Writings show the recreational value of change. Beauty is in variety, not in a monotonous conformity. The rainbow is more beautiful than one unchanging color, the harmony more beautiful than unison (unless variety be introduced in some other form). Above all, the beauty of heaven springs from the endless variety of those angels who constitute it. So it is in our lives. To pursue relentlessly one task, however useful it may be, is not, in the end, productive of the most fruitful results. Our minds will gain relaxation and stimulation both from the beauty of variety in activity and in interest. In this lies the use of recreation.
     But note that the use is not something in the recreation itself, so much as in higher uses of life which are served by it. Recreation serves man's daily occupation, his life in the home, and his responsibilities to the church. In itself, and by itself, it achieves nothing; but as a servant of higher and spiritual uses it may achieve much.
     With those who are in the affection of charity, the affection of use abides at all times-even in times of recreation. Indeed the affection of use is strengthened in periods of rest from work, and finally a desire to return to one's use breaks off the diversion.
     However, the quality of recreation with those who are in an affection of position, or gain, or reputation, or merely of providing oneself with daily sustenance is very different. For them the diversions of charity are either a means to their selfish ends, or else they are the end itself, when they do the duties of their employment for the sake of the diversions.
     Recreation, in brief, is to serve, not to supplant, life's real uses; it is to strengthen us for our daily activity, not to become the purpose of it; it is to prepare us for worship and the ministrations of the church, not to thrust them into second place; it is to support the life of conjugial love and the home, not to disrupt it.
     If we keep these principles in mind, we need have no sense of guilt in our enjoyment of the pleasures of this world; we need not think of them as standing in the way of the regenerating man; we need not contemplate the ascetic life. Instead we shall see the diversions of charity as delightful interludes in our lives, mercifully provided by the Lord so that we may return gladly from them to our uses, refreshed and renewed.

142


AUTHORITY OF THE WRITINGS 1976

AUTHORITY OF THE WRITINGS       KURT SIMONS       1976

Editor of NEW CHURCH LIFE:
     Dr. Grant Doering proposed a few years ago that, in providence, the idea of man's evolution was allowed to arise because "without a theory of evolution that can be interpreted antideistically, man is trapped inextricably into a belief in a god as creator. With evolution and its evidences we can choose a no-final-cause materialism or we can freely accept the Lord."* This point came to mind in reading Mrs. Soneson's article on the authority of the Writings.**
     * G. R. Doering. "Evolution" The New Philosophy Vol. 71, page 11 (1968)
     ** Marjorie R. Soneson. "The Authority of the Writings" NEW CHURCH LIFE, 1975, page 546.
     With His ever-careful provision to maintain man in free will, is it not possible that the Lord deliberately sent His new revelation through a man of such unrivaled brilliance as Swedenborg just so that an alternative construct would be available to explain the Writings' origin to those who did not wish to believe them divinely inspired. If they had been written by an average man-let alone by one at the level of the Gospel writers or prophets of old-then their extraordinary scope, depth of insight and complex interrelationship would have been difficult to explain without resort to some sort of supernatural phenomenon. But in the case of Swedenborg, who knows? Few of his critics-or followers, for that matter-have been even close to his level of genius and breadth of knowledge, and so perhaps have not been really competent to judge his work objectively in its own terms. And of these few, fewer still have been conversant enough with even his theological works, let alone his full output, to make such a judgment legitimately. And, in fact, it is my impression that the majority of those who deny the divinity of the doctrines have based their arguments on "jots and tittles" of doctrine rather than challenging them at the level of the doctrines' full conceptual sweep-if indeed their challenges were not based on Swedenborg's biography or personality, and so outside the scope of doctrine altogether. Perhaps this is an example of how, as in the case of evolution, the Lord provides free-will-maintaining material for those thinking from the negative principle* to fasten on. In so doing they unwittingly, or otherwise, miss the power of universal, truly "ultimate" truth which thinking from the affirmative principle would have shown them.
     * AC 2588, 2568

143



     Human perception is extremely unreliable, flawed by such tendencies as that of selective perception-that is seeing what you want or expect to see to support your own ideas. In science this fact has given rise to the idea of the experiment, in which you try out your theory on reality to see if reality will support it. Perhaps if the questioners of the doctrines' validity were to "experiment" by applying the doctrines to their lives for a few years-since, after all, the doctrines' own avowed criteria is that religion is of life*-then the peaceful power of the doctrines would become apparent. And in so doing, perhaps such questioners, instead of being divided by the jots and tittles of doctrinal expression, could unite in the great charity of helping bring the great underlying truths of the Writings into the life of a world that so desperately needs them.
     * Life 1
     KURT SIMONS,
          Delmar, New York
WOMEN ON BOARDS 1976

WOMEN ON BOARDS       ALFRED ACTON       1976

Editor of NEW CHURCH LIFE:
     The question of women on boards as discussed recently in the pages of NEW CHURCH LIFE* is essentially a question of how to apply truth to life. There is no direct teaching (to my knowledge) that says whether women should be on boards of a church organization or not. Because the question is one of application, not one for which the answer is revealed, it is imperative that we use the tools revealed to us for such application.
     * NEW CHURCH LIFE, 1975, pages 463, 561; 1976, January issue, page 25, March issue, page 113.
     First we must know the truth. If we cannot marshal all passages which seem pertinent we will ignore real application. But after searching for the truth we must then use our own judgment in application. We must make prudent decisions for the good of our organization. In this also revelation must guide. We are taught that the right use of prudence is by making it a servant and minister to the Word of God.* The truth must guide our prudent actions.
     * Cf. DP 210:2
     No prudent man facing a decision will ignore how others have solved similar problems. One value of history is to give us illustrations of past efforts at solving problems. Should we ignore such lessons we act imprudently.

144



     Customs as they exist with us usually come from the efforts of others at solving problems. Traditions necessarily change. They change for the better when the enlightenment of a group sees that what was once practiced is not as closely in line with doctrine as what is now seen to be true. When such light guides, then we can accept the challenge of change with a confidence that it is for the better-with confidence that we are cooperating with the Lord in His efforts to build the church. If the church is growing in its understanding of truth it should be changing its forms to coincide with its new insights.
     We should no more fear change, than we should ignore the lessons of the past. Blind conformity to past customs is as deadly for the church as the colossal conceit exhibited by ignoring any help from the past. But in both cases, it is the doctrines which should guide us in our decisions. They should lead us to the prudent decisions we need to make. So we are taught that we must pray if we seek to develop spiritually-pray for the enlightenment not to place our own practical knowledge above the voice of God; pray for the humility to see that of ourselves we are nothing, but with God as our guide we can accomplish what might at first seem to be miraculous.
     Truth brings enlightenment. What is the truth of the Word which can help us to see how we may follow the voice of the Lord in such a simple governmental issue as women on boards?
     First we accept the revealed truth that men and women are unique. No New Church person who has read the Word can question this reality. Men are essentially forms of understanding and women forms of will. They have been created in this fashion because God in His wisdom wishes them the fullest happiness, the happiness of love truly conjugial. Together they can form one angel in the Lord's eyes, and together they can become a single vessel receptive of the Lord's inflowing love. So we are taught:

Every one, whether man or woman, possesses understanding and will; but with the man the understanding predominates, and with the woman the will predominates, and the character is determined by that which predominates. Yet in heavenly marriages there is no predominance; for the will of the wife is also the husband's will, and the understanding of the husband is also the wife's understanding since each loves to will and to think like the other, that is mutually and reciprocally. Thus are they conjoined into one.*
     * HH 369

     Note that this teaching in no way implies that women are devoid of characteristics that are essentially masculine, or the reverse. Both men and women have the ability to reflect the affectional and intellectual. A board of all men can "represent" the feminine even as a board of all women can "reflect" the masculine.

145


A widow, divorcee, or single woman need not fear to make intellectual decisions, any more than a man in similar circumstances need feel that he has no affections. Both know the fallacy of such application. Both know that they must regenerate, which means that they must unite good loves within them to vessels of truth learned from the Word.
     There are two different series involved in teachings about the masculine and the feminine, and they need to be recognized in order that the proper application may be made. One series involves becoming an angel, a regenerate person, while the other has to do with becoming an angelic unit, a conjugial couple. In the latter series it is proper to speak of that which predominates as though it were the all, while in the former series we find both will and understanding in each person. But even in the angelic unit series it is not proper to ignore the affections of men or the intellect of women. If there is to be true conjunction those affections which a man has must be encompassed by the greater affectional qualities of the wife and vice versa. In fact if a man had no affections he would never have become an angel ready for the greater uses found in the marriage of love truly conjugial.
     In applying these teachings I believe it is not fair to say that a mixed board is necessarily better, in that the feminine will be represented, any more than it is fair to say the opposite. What must be determined is what responsibilities or duties a board has. Then we can ask, "Is it better to allow the masculine to predominate, to allow the feminine to predominate, or to seek for a balance such as that achieved in the conjugial relationship?" Some arbitrary ratio of men to women probably will never find such a balance.
     What are the duties of a board? Are these duties proper for men, proper for women, or proper to a conjugial couple, (that is to men and women together)? Before answering this question, turn again to doctrine. Are there things which men properly do that women properly shouldn't do, and the reverse? What kind of things need both their sets of talents? The obvious biological functions of the man's and woman's bodies indicate that there are different duties for men and women. Revelation is still stronger on this point. No natural thing exists without a spiritual cause. If there are biological differences there are spiritual differences which were their originating cause. Conjugial Love illustrates these spiritual differences: "That there are offices proper to the man, and offices proper to the wife; and that the wife cannot enter into the offices proper to the man, nor the man into the offices proper to the wife, and rightly perform them."*
     * CL 174

146



     The treatment of this heading shows, however, that in many circumstances women do perform duties proper to men and the reverse, either from necessity (as in the case of a widow who needs to be both mother and father to her children), or from upbringing (as in the case of a queen raised to rule), or from desire (as in the case of a woman authoress), and that they can perform those duties so skillfully that there can be no detection of abuse until their performance is judged by angels.

By some it is also supposed that women are equally able to elevate the sight of their understanding into the sphere of light in which men are, and to view things in the same altitude. This opinion has been induced upon them by the writings of some learned authoresses. But in the spiritual world, when these writings were explored in the presence of those authoresses, they were found to be works, not of judgment and wisdom, but of genius and eloquence; and works which proceed from these two, by reason of the elegance and fine style of the verbal composition, appear as though sublime and erudite-but only before those who call all ingenuity wisdom.*
     * CL 115. Italics added.

     Are the decisions before a board of such a nature that duties more proper to the masculine predominate, or are the duties proper to women also a part of a board's work? If we believe that there are duties proper to women on the board we should not fear women coming onto boards, but we still need to look to the lessons of the past if our decision is to be truly prudent.
     One such consideration seems important to me. A church if it is to be living must have the involvement of all its membership. Traditionally churches have had trouble keeping the men of the church active. Part of the reason for this problem was that men traditionally have faced the stress of competition while earning a living. The man working ten hours a day to keep food on the table preferred to allow his wife to join the clubs (church included) rather than spend his time after work on competitive hassling.
     In the New Church to date we have been fortunate to keep the enthusiastic support of the men of the church. Has this support been kept, at least in part, because the men of the church have been prevented by church bylaws from abdicating their responsibilities? For every woman on a board there is one less man present. Are we in fact limiting the participation of the men of the church in the uses of the church by placing women on boards? Will men actually abdicate their responsibilities when women enter into uses with them? We know that men and women in heaven enter into uses together in society because of the love they have for the uses. Is the church angelic enough to find a similar ideal, or do we, like Adam, need to be forced to work? Should the church lose the active support of the men of the church by allowing them the opportunity to let others accept involvement in their place, will not the church lose more than it might gain?

147


Prudence needs to consider the lessons of other churches where such lack of masculine leadership has in fact appeared.
     I do not pretend to answer these questions. Each person in the church I must answer them for himself/herself. The church must trust that the application of truth by the membership will come only after each member of the church has searched for enlightenment from the Word rather than established himself or some secular opinion as his guide.
     ALFRED ACTON,
Glenview, Illinois

Editor of NEW CHURCH LIFE:
     The letters and papers appearing in NEW CHURCH LIFE concerning women serving on boards is interesting in its controversy. It has provoked thought which is useful.
     If we pursue the popular trend we will be encouraging states of disorder. The function of the Executive Committee is a distinct use for the men of the church. On a committee of nine, one woman would take the place that a man could occupy. Let us not deprive any man of his use. In time men would decline to serve and the outcome would be a church dominated by women.
     This has happened in the old churches. Growing up in the Convention Church, my observation was that women assumed leadership in all functions; as a result after a time, the society ceased to exist. I feel women serving on pastor's council would be orderly. There women's opinion would be of great use to the ministers.
     One of man's uses is in the guardianship of the church. The boards and corporation require the judgment of our men. Let us not invade their domain. Let us be keepers of the "Sacred Flame."
     JEANNETTE E. STROEMPLE,
          Pittsburgh, Pennsylvania

148


RECEIVED FOR REVIEW 1976

RECEIVED FOR REVIEW       Editor       1976

     The General Church of the New Jerusalem-A Handbook of General Information, General Church Publication Committee, Bryn Athyn, Pennsylvania, 1975, 37 pages, Fifty cents.

     This is the third edition of a pamphlet originally prepared by the Rev. Dr. Hugo Lj. Odhner in 1952 when he was secretary of the General Church. In 1965 and in 1975 it has been brought up to date by succeeding secretaries, but unfortunately it is impossible to do this completely with an informational publication of this nature-already information is outdated, as for example concerning the program offered in the Academy senior college.

     However, this is an extremely useful source of important information both for those becoming newly acquainted with the General Church and for those long associated with its work. It outlines the principal doctrines of the church, offers a brief life of Swedenborg and history of the New Church, as well as describing the present structure and uses of the General Church. It is a useful book for our young people to have and it will, hopefully, be in each of our homes.
     It is unfortunate that the cover is decorated with an old form of the General Church seal, instead of that which is properly and legally our seal at this time.

     Homiletics by the Reverend W. Cairns Henderson, published by the Academy of the New Church Theological School, 1975, 3 volumes (110, 72, 28 pages), cost $6.00.

     These three volumes (bound together for sale to the public) are reproductions of the course notes compiled by Mr. Henderson for use in his three-year course in Homiletics (Sermon Writing) in the Theological School. This work was undertaken by the Reverend Erik Sandstrom, present Dean of the Theological School. We quote from his preface, entitled, "In Memoriam":

     Like its predecessor The Science of Exposition by Bishop W. F. Pendleton (long out of print), Professor Henderson's Homiletics seeks to draw all its principles of textual interpretation and sermon writing from direct teachings in the Writings. The two works are parallel in purpose and contents. This being so the latter work naturally quotes with some frequency from the former. Yet the presentation, reorganization, and new formulation of the material in the work before us are those of the author.

149



     Professor Henderson came from a pastoral career to the Academy in 1950. From the school year of 1951/52 to 1972/73, when ill health overtook him, thus for more than twenty years, he taught Homiletics to all our theological students. These students will remember his instruction with gratitude. He was also the Dean of the Theological School from 1963 to 1911.
     After his passing into the spiritual world on January 26, 1974, three generous money gifts in token of affection and esteem for him were received, with the expressed desire that something suitable should be procured for the Theological Library in his memory. After counsel from members of the theological faculty it was hoped that a work by Professor Henderson himself that represented a major aspect of his usefulness to the church could best meet the intentions of the donors, and so it was agreed to put their gifts towards the printing of his typewritten notes on Homiletics. Two copies will be placed in our Library, while other copies will be made available to the general public through the General Church Book Center. It will be noted that each copy consists of three volumes, as many as the three consecutive courses for the students. It will be noted too that the three volumes, produced also separately for student use, continue to be used by them in their Homiletics courses.
Church News 1976

Church News       Various       1976

     AMENA PENDLETON HAINES

     (From the Resurrection Address by the Rt. Rev. Louis B. King.)

     Mrs. Oliver Sloan Haines passed into the spiritual world January 8, 1976, in her 95th year. Daughter of Bishop and Mrs. W. F. Pendleton, she was deeply affected by the early states of the Academy and the General Church. Bishop Benade was like a grandfather to her. The excitement of a nascent Academy in Philadelphia, the summer vacations in the country, which later became Bryn Athyn, the gracious home in the new settlement, and the embassy of five ministers who met in that home to ask her father to be their bishop and the founder of a new church-the General Church of the New Jerusalem; all these wonderful experiences established in her at an early age a loyalty, genuine love and sense of responsibility towards the Academy of the New Church and the General Church.
     To have witnessed those times and states from so close a proximity made a deep and vital impression upon her whole life; even as a little girl and then as a young lady, she grew up midst those wonderful, developmental years of society and school life in Bryn Athyn. Such was the impression made upon her that it lasted and echoed its effect even to the hour of her death, some four score years later.

150



     But Mrs. Haines will be best remembered in the church for the gentle magic and heroic innocence of her books, with which she enthralled the imaginations of little children. The Golden Heart and The Pomegranate with Seeds of Gold were labors of love, her gifts of happiness to little children for all time. Perhaps more than any other of her efforts, including years of service as children's librarian, as well as the production of at least five other children's books, these two books convey not only her literary skills but a keen and warm perception of the states and needs of little children. Well-loved and widely read throughout the church these books reveal a burning desire on the part of the authoress to excite in her young readers a knowledge of, and affection for, the reality of the spiritual world, as well as an abiding trust in the Heavenly Father and the marvelous workings of His Divine providence.

     PHOENIX, ARIZONA

     With the advent of this new year, the Phoenix group continues to meet on a monthly basis, with hopes of forming a second gathering of its members in between pastoral visits. There is also a motion for the women to meet and read doctrine, to foment our spiritual growth further.
     Near the end of last year, our previous place of worship (the Camelback Womens' Club) was sold, leaving us without headquarters-but briefly! A new and charming chapel was discovered in nearby Scottsdale, which supplies us with everything but music, and the warm sphere we bring ourselves. A tape recorder enables us to sing with accompaniment. (Once, however, Claire Bostock took over for the broken tape machine, and the live piano music was especially enjoyable).
     Bryn Athyn's temporary loss is our real gain, for the Peter Bostock family adds a genuine sphere of participation, enthusiasm, and cohesion. One of their sons created a joint taper and candle snuffer for use in the new chapel, so that the children and young adults may now take part in the ceremony by lighting and snuffing the candles.
     The Bostocks hosted a Christmas gathering, during which we sang Christmas hymns around the piano. (Although the climate and landscape of the desert are said to be much like those of Judaea, still it is difficult for some of us to imagine Christmas without snow. Our indoor caroling so increased the spirit of Christmas that the absence of snow was hardly noticed).
     An historical event occurred, following the December service. The first presentation of tableaux was given at the home of the Ed Allens. This provided everyone with the chance to contribute their creative abilities, and the product of all those talents was a very effective recreation of the Christmas Story. That evening, the temperature chose to drop; and as the tableaux were staged outdoors, some of the participants were quite chilled. The young shepherds were fortunate enough to have blankets. Our hope is that the tableaux will improve each year, and become a binding part of the Christmas celebration. (There would have been strong vetoes against having the scenes outside, had we not been assured that the rattlers, scorpions, and black widows were underground for the winter.)
     At the close of the tableaux, the Hubert Rydstroms were presented with a red poinsettia, in thanks for their many years of useful vigilance in the Southwest. The young people were also given gifts from the church.
     Various changes in the church service were discussed at our annual meeting in January; most of which are necessary accommodations to the young members. The children must have a simple understanding of the doctrines before they can put them to use in life. A worthwhile suggestion was that the church service itself be directed to the children, the Monday night class already being devoted to the adults. In addition, there is a special class for the adolescents.
     The deserts of the Southwest are just beginning to bloom, as our brief spring approaches. Similarly, our spirits enjoy a feeling of renewal, and gratitude for the new chapel, which augments our sphere of worship tenfold.
     NEVA ASPLUNDH

151


SWEDENBORG SCIENTIFIC ASSOCIATION 1976

SWEDENBORG SCIENTIFIC ASSOCIATION       MORNA HYATT       1976

     The Seventy-Ninth Annual Meeting of the Swedenborg Scientific Association will be held in the auditorium of Pendleton Hall, Bryn Athyn, Pennsylvania, on Monday, April 12, 1976, at 8:00 p.m. Brief reports and election of president and members of the Board of Directors will be followed by an address by Edward P. Allen entitled, "God, Man, and the World."
     All interested persons are cordially invited.
          MORNA HYATT,
               Secretary
CORRECTION 1976

CORRECTION       Editor       1976

     Gyllenhaal-Spracklin.-The announcement of this betrothal in the February, 1976 issue, page 79, was incorrect. Mr. Hugh Anders Gyllenhaal, Jr. was inadvertently reported as being Mr. Leonard Anders Gyllenhaal.
ACADEMY OF THE NEW CHURCH MUSEUM ASSOCIATION 1976

ACADEMY OF THE NEW CHURCH MUSEUM ASSOCIATION       Editor       1976

     The Academy Museum is devoted to distinctive studies which will strengthen the scholarship of the church, looking especially to a better understanding of our past and our culture in the light of the teachings of the Writings.
     The Museum is operated by a committee drawn from the faculty of the Academy, appointed by the president. There is need and opportunity for others to support the work (financially and with practical assistance) and to benefit from it. For this reason a Museum Association is being formed and those who are interested in this important use are invited to send for the association's prospectus, which will give more information and which includes a membership application form.
     It is the committee's hope that many throughout the various branches of the New Church will support this resource and center for scholarship.
Write: Miss Margaret Wilde, Academy Museum Committee, Box 278, Bryn Athyn, Pa., 19009

153


BIRTHRIGHT AND BLESSING 1976

BIRTHRIGHT AND BLESSING       WILLARD D. PENDLETON       1976

     
NEW CHURCH LIFE
Vol. XCVI           MAY 1976
No. 5
     And . . . [Esau] said, Is he not rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. Genesis 27:36.

     In ancient times the right to rule over brothers belonged to the first- born son of the house. Thus it was that in forcing Esau to give up his birthright, Jacob took from his brother that which did not properly belong to a younger son. This much Esau was willing to forgive; but when by stealth Jacob stole the blessing that had been intended for Esau, then Esau's anger was kindled, and he vowed that he would take Jacob's life. We can understand, therefore, the bitterness behind Esau's words: "Is he not rightly named Jacob: For he hath supplanted me these two times."
     The explanation of this statement is found in the Hebrew verb meaning to trip by the heels, from which the name Jacob is derived. Hence Jacob had reference to one who supplants or takes the place of another by deceitful or fraudulent means. The name, therefore, was descriptive of the man to whom it was given at birth, for, as recounted in Scripture, it does indeed seem as if Jacob took an unfair advantage over his brother. In the spiritual sense of the Word, however, Jacob, who appears in the letter as a schemer, is absolved. The reason for this is that in succeeding to supremacy over his brother, Jacob represents that order of life which has been imposed upon all men since the fall. At that time the Lord separated man's will from his understanding in order that a new will might be created in the understanding. There is no other way in which man can be redeemed. What is involved in the story of these two brothers, therefore, is the strife which exists between the will and the understanding in the process of the regeneration of the natural man.

154



     By Esau is signified the good of the natural; that is, the good that is natural to man. In infancy and early childhood the quality of this good is not yet apparent, for in the first states of life, man is imbued by the Lord with celestial and spiritual affections, which the Writings refer to as remains. But the innocence of first states, although preserved by the Lord in the interiors of the mind, cannot be retained in the natural. As the child progressively wills to be led by himself, he suffers a gradual loss of innocence until at length he becomes dependent upon his natural affections, which the Writings describe as natural goods. But such is the nature of natural good that it is said to be "devoid of knowledge, intelligence, and wisdom";* and "inclines to evils and falsities of every kind."** From this we can understand why it is that if man is to be regenerated, a new will must be formed in the understanding, that is, the will to good, not from oneself but through self from the Lord. So it is that man, for the time being, must come under the government of truth. In the birth of the brothers, therefore, Esau came forth first because good is primary; but Jacob, who followed, "took hold on Esau's heel."***
     * AC 3504               
     ** AC 3408:4
     *** Genesis 25:26
     By the heel is signified that which is lowest in man, namely, the sensual degree of the mind. It is this degree of life that man has in common with animals, and it is here, we are told, that his proprium resides.* Such is the nature of man's proprium that it is said to be nothing but evil, and as it begins to exert itself, man's natural tendency is to withdraw from the Lord and enter with increasing delight into a life that is centered in self. Were it not for truth, into which the mind is introduced by way of instruction, there is no way in which man, who is born natural, could become spiritual. The reason for this is that truth, unlike good with man, is not tainted by hereditary evils. This is why we are told that truth can adhere with some power to even the lowest natural in man;** and this is what is represented in Scripture by Jacob coming forth after his brother with his hand upon Esau's heel.
     * AE 768:3; SD 5464:8; DP 211, 213
     ** AC 3304
     The story of our text, therefore, concerns the transition which takes place when man recedes from the good of first states and comes under the rule of conscience. It is this which gives rise to the appearance that truth takes priority over good and, if not rightly understood, leads to the deadly persuasion of faith alone. Here, however, are not two things but two aspects of the same thing; for what is truth but good as it is presented to the sight of the understanding? Nevertheless, the appearance persists, and the reason for this is that the truth does not always conform to our preconceived concept of good, and there appears to be a dichotomy or breach between the two.

155


It is this which accounts for the conflict between the will and the understanding. Hence it is said that the brothers "struggled" in the womb, and Rebekah asked, "Why am I thus?"* But the Lord answered her, "Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger."**
     * Genesis 25:22               
     ** Genesis 25:23
     For generations theologians have debated the question of priority between good and truth. The same question has surfaced from time to time within the New Church. The teachings of the Writings, however, are clear. Like Esau, good is the firstborn and, according to the law of primogeniture, should rule in the church. But once the love of self becomes calculating; that is, once man recedes from celestial innocence, good for the time being must be brought under the government of truth. The reason for this is that such is the nature of the natural man that the good which he does, although it appears as good, is not in itself good because the primary concern of the natural man is himself. It is to be observed, however, that in youth and early manhood natural good may be of service in introducing man into genuine good and is therefore sometimes referred to in the Writings as mediate good; that is, as a good which may serve as a means as long as there is in man some remnant of innocence.
     It is commonly said that there is something of good in every man. This statement is true if it is understood that the reference is to good which remains with a man from his infancy and childhood. Unless this good is confirmed through the acknowledgment of truth, however, it cannot remain with the man because once it becomes a front for selfish design, it is consumed by deceit. Thus it is that much is said in the Writings concerning the sin of deceit; that is, of the evil which is implicit in all self-seeking when it is done under a pretense of good. This is what is known as the sin against the Holy Spirit or the sin of self-justification, which cannot be forgiven because he who justifies his own evil does not admit to any need for forgiveness. In other words, he who justifies his own evils regards them as goods and renders himself incapable of repentance. In so doing, he forfeits his innocence, as he is no longer willing to be led by the Lord.
     We must distinguish, therefore, between the good of remains and the good of truth. In origin they are one and the same, for all good is from the Lord. The distinction, therefore, is not one of origin but of reception. Whereas the good of remains is received in the will, the good of truth takes form in the understanding. As man recedes from the good of remains; that is, as he inclines to evil, he must be brought progressively under the government of truth, for in no other way can he be held in a state which is receptive of good.

156


So it is that in the letter of the Word, the good of remains and the good of truth are represented by two brothers. Although in aspect and temperament they differed greatly, they were born of the same parentage. To the natural man, however, it does indeed seem that good is one thing and truth another. Were this not so, there would be no conflict between the will and the understanding.
     It is the persuasion of the age in which we live that man does good from himself. It is also assumed whatever a man loves is good because it seems good to self. This is a deadly illusion which leads to all manner of moral and social disorder. It is imperative, therefore, that man should know the truth, for it is only by means of truth that man can be delivered from bondage to self. This is the reason why the Word has been given; it has no other function or purpose. By means of truth, and only by means of truth, can man be led into the perception of good. Like Esau, therefore, the man of the church must submit the affections of his will to the government of truth. Also, like Esau, we are not at first concerned with the loss of the birthright. When confronted by the realization of some evil in self, we are mindful of our inability to cope with self, and we look to the truth to sustain us. As Esau said, when driven by need, "Behold, I am at a point to die; and what profit shall this birthright be to me?"*
     * Genesis 25:32
     In states of humiliation, man is aware of his own inadequacy. In such states we seek and submit to truth. Yet such is the nature of self that we soon grow restless under the yoke of truth, and the natural man begins to resent the restrictions which it places upon him. So it is that he begins to be afflicted by doubts. Were this not so, he would not enter into temptation. We are not speaking here so much of those intellectual doubts which challenge man's faith in the Word but of those deeper and more subtle afflictions which take form as doubts in regard to the Lord's Divine providence. There are times when it is difficult to accept that in submitting to truth, we have placed ourselves in the stream of the Divine providence, for what the Lord provides does not always coincide with what seems good to self, and our natural tendency is to reject that in which we find no perceptible delight. Like Esau, we tend to react against truth, saying, "Is he not rightly named Jacob? For he hath supplanted me these two times: He took away my birthright; and, behold, now he hath taken away my blessing."
     Of all the blessings which the Lord confers upon man, the most precious is the delight that is to be found in the doing of good. Thus it was that when Jacob, having deprived his brother of his birthright, also stole his blessing, Esau's anger was kindled, and he cried out, saying, "The days of mourning for my father draw near, and then will I slay my brother Jacob."*

157


Herein we find the disillusionment of the natural man who, in acting from truth, no longer finds the delight that he formerly found in doing what is good from self-interest.
     * Genesis 27:41               
     What we are speaking of here is a familiar experience. In endeavoring to do good from truth, we all too frequently find that we have to do from conscience what we cannot do from delight. In such states the uses of life become labors, and we are prone to resent the duties and responsibilities which are an integral part of every use. We can readily understand, therefore, why it is that the natural man seeks justification for his resentment in those reasonings from the appearance of self-life which support the illusion that the only real satisfaction in life is to be found in those things in which self delights. Let us have no illusions, however, in regard to the subtle appeal of any philosophy of life which supports the natural man in his preoccupation with self. Today it comes to us in the form of the so-called new morality, which seeks to liberate the individual from preconceived concepts of moral and social behavior that are said to inhibit a free expression of self; but the Writings insist that the love of self, although in its origin is good, is turned into evil unless man subordinates what is of self to the good of use.*
     * TCR 408
     Although in the first states of life man is protected from evil by the good of innocence, the time comes, as is evident in the life of every child, when the natural man begins to assert himself. In such states our natural tendency is to resent the strictures that truth imposes upon us; but if, from being natural, man is to become spiritual, it is essential that a new will be formed in the understanding. This is the function of truth. It is then by means of the truths of the Word, which are acquired by way of instruction, that a conscience is formed in the understanding. This conscience is the new will; that is, the will to do what is good from an affection for truth. This, as I understand it, is the purpose of New Church education.
     It is, therefore, through the affection of truth, which is represented later in the Scriptural story by Rachel, that the natural man is led into good. This good is the good of use; there is no other. Like the kingdom of heaven, however, the good of use does not come with observation; "Neither shall ye say, Lo here! or, lo there! for the kingdom of God is within you."* What is spoken of here is that inner delight which is found only in the service of those uses and human relationships which men serve without thought of reward to self.

158


It is this emancipation from bondage to self that is referred to in the Writings as heavenly delight.
     * Luke 17:21
     As long as man does what is good from an affection for truth, however, he cannot as yet enter fully into heavenly delight. The reason for this is that in acting from truth, man must compel himself, and in what is done from compulsion, there is, at the time, no perceptible delight. But when man acts from truth, a promise is given; that is, the promise that if man will but persist, the delight which is to be found in the doing of good for the sake of use will be his reward. So it was that Isaac, having conferred upon Jacob the blessing that properly belonged unto his brother, nevertheless, assured Esau, saying, "When thou shalt have the dominion . . . thou shalt break his yoke from off thy neck."*
     * Genesis 21:40
          
     Throughout the Scriptures truth is frequently likened to a yoke. The reason for this is the appearance that truth is restrictive and places burdens upon us that are not lightly borne. It is man's own resistance to truth, however, that gives rise to the appearance that the Lord's yoke is heavy; whereas in reality, as the Lord Himself said, "My yoke is easy, and My burden is light."* For what is the purpose of truth but to lead men to good, and in being led by the Lord, there is a delight; for, as the Psalmist said, "I will delight myself in Thy statutes: I will not forget Thy Word."** Yet the delight that is to be found in keeping the Word is but the promise of those inner states of peace and tranquility which are the blessings of a life devoted to use. Amen.
     * Matthew 11:30
     ** Psalm 119:16

     LESSONS: Genesis 25:19-34; Genesis 27:26-40; Arcana Coelestia 3494:1
     MUSIC: Liturgy, pages 461, 602, 45 7, 452.
     PRAYERS: Liturgy, nos. 31, 69.

159


UNIVERSAL AURA 1976

UNIVERSAL AURA       GEORGE DE CHARMS       1976

     So far as I am aware there is no mention in the heavenly doctrine of a universal aura that fills interstellar space. Nevertheless, such an aura is a philosophical necessity. The Writings speak of three successive spiritual atmospheres proceeding from the sun of heaven, and of three corresponding natural atmospheres proceeding from the natural sun. The first of these, however, extends no farther than the boundary of the solar system, embracing its planets and satellites. However, there must be an interstellar atmosphere which does not proceed from any natural sun. It must be a medium in which all natural suns come into being. It must belong to nature because it is characterized by space and time. It must be a dead atmosphere, as distinguished from those living atmospheres which proceed from the spiritual sun, because it serves to convey light from suns millions of light-years away to the eyes of men on earth, and because it serves as the medium of gravitation whereby it maintains the galaxies of stars in their orbits and mutual relations.
     Nevertheless, the ultimate proceeding from the sun of heaven exerts the living force of the Divine love to create, by means of it, time and space and matter. This it is that creates and perpetually maintains the untold millions of suns, all of which, if they are similar to our own sun, contain all the elements of which planets and satellites are composed. At least this seems to be the testimony of the spectroscope.
     What then is this universal atmosphere? Must it not be a limbus, a border, a cutaneous envelope, serving as a universal medium of connection between the spiritual world and the natural world? Philosophy demands that there must be an intermediate for we are told in the Writings:

Nothing can spring from itself, but only from something prior to itself. Therefore all things spring from a first which they call the very esse of the life of all things. And in like manner all things continue to exist, for continuous existence is a ceaseless springing forth, and whatever is not continuously held by means of intermediates in connection with the first instantly disperses and is wholly dissipated.*
     * HH 9

There also exists an intermediate which communicates with both the external and the internal [of man] thus by the external with what is in the natural world, and by the internal with what is in the spiritual world.*
     * AC 4570:2

160




There is no influx without an intermediate.*
     * AC 4572:2

Intermediate things are those which accede to the one side, and proceed from the other, thus are between those which for the sake of conjunction are in a prior degree and those which are in a posterior one.*
     * AC 8714e.

     Numbers which speak of a limbus serving for communication between the two worlds* refer specifically to human beings, but they also refer to the entire human race, and the mode whereby angels and spirits depend upon men living in the world for their contact with the world of nature.
     * WIS. VIII: ii; DLW 251: 5; TCR 103
     From this it would appear to follow that, looked at from within, the universal atmosphere is the ultimate of the Divine Proceeding from the sun of heaven, but looked at from without it is a natural atmosphere embracing the entire realm of time and space and matter, filling all interplanetary space, and also interpenetrating the three atmospheres that arise from our natural sun, thus being omnipresent in the entire natural universe. Is this not an inevitable conclusion from the teaching of the Writings, even though it is nowhere specifically mentioned?
HARMONY BETWEEN THE "I-THOU" AND THE "SINGLE ONE"* 1976

HARMONY BETWEEN THE "I-THOU" AND THE "SINGLE ONE"*       SUZANNE BERNHARDT       1976

     (A paper written for a course on contemporary philosophy given in the Academy college by Professor Edward F. Allen.)

     One of the important issues offered us to sort out in existential philosophy is that regarding man's involvement with society versus his individual life and duty to personal values. This argument takes form in the works of two of the prominent existentialist philosophers of the past century-Soren Kierkegaard and Martin Buber. Kierkegaard idealizes the life of the individual-the "Single One," or the "Knight of Faith"-in his work Fear and Trembling. Buber, however, is sharply critical of Kierkegaard on this issue in his Between Man and Man. Buber's heavy emphasis is upon the dialogue, the "I-Thou" relationship, and upon the individual's need to commune with his fellow men. Both of these outlooks are intriguing, even though they seem to stand on opposite sides.

161


How then do we solve this dilemma posed to us by two outstanding philosophers of our age? Do we choose to side with Buber and his I-Thou relationships? Or do we strive to comprehend correctly and perhaps to experience what Kierkegaard describes in such idealistic terms-the realm of an "absolute duty" to God which raises man above universal duty, above the dialogue, where his only "Thou" is God? Perhaps if we look closely we find a mysterious harmony between these two seemingly opposite viewpoints.
     Let us begin first by examining Kierkegaard. His most vivid description of the individual is in his discussion of Abraham, who to Kierkegaard represents the ideal Knight of Faith. To Kierkegaard, Abraham, in his willingness to sacrifice Isaac for God, goes beyond the "universal" of the tragic hero, and thus enters a realm where he is alone before God. Abraham gives up the universal, where most men find their duty and are secure, in order to reach for "something higher." By doing this he enters into an "absolute relation to the absolute."* The paradox of this situation, Kierkegaard explains, is that Abraham is absolutely alone before God, and that "If he is justified, it is not by virtue of anything universal, but by virtue of being the particular individual."** When a man such as Abraham has come into this absolute relationship, his duty towards the universal, towards the mass of men and the world, is no longer the same, because the only real duty that remains for him is the duty towards God. Other men can understand the man of universal duty for it is observable by all. But the Knight of Faith is not understood by anyone, simply because he has stepped outside of the universal. His personal, absolute duty to God cannot be seen by other men, nor can he explain it to them. Therefore he is alone and silent in the world, but he sacrifices his comfort in the world for the sake of this relationship with God. But what then becomes of this individual's duty towards man now? Is he totally separated from the common ethical duty towards his fellow man? In Kierkegaard's philosophy the answer is essentially, "Yes," and this response is the thorn in Buber's flesh concerning Kierkegaard, as we shall see later. Kierkegaard states:
     * Fear and Trembling and the Sickness unto Death, Soren Kierkegaard, Princeton University Press, Princeton, N. J., 1954, page 72.
     ** Ibid

The paradox of faith is this, that the individual is higher than the universal, that the individual. . . determines his relation to the universal by his relation to the absolute, not his relation to the absolute by his relation to the universal. The paradox can also be expressed by saying that there is an absolute duty toward God; for in this relationship of duty the individual as an individual stands related absolutely to the absolute . . . for if this duty is absolute, the ethical is reduced to a position of relativity. From, this however, it does not follow that the ethical is to be abolished, but it acquires an entirely different expression, the paradoxical expression-that, for example, love to God may cause the knight of faith to give his love to his neighbor the opposite expression to that which, ethically speaking, is required by duty.*
     * Ibid, page 80

162




     To Kierkegaard, the Single One or individual, must renounce all ties with other men in the world, but he does this willingly because his love for God is greater than his attachment to the world. To emphasize the extreme nature of this position, Kierkegaard remarks: "The one knight of faith can render no aid to the other. Either the individual becomes a knight of faith by assuming the burden of the paradox, or he never becomes one. In these regions partnership is unthinkable."*
     * Ibid, page 82.
     From this last statement we can see that there can be no I-Thou relationship for Kierkegaard's Knight of Faith, except of course in his relation to God who becomes for him the one and only "Thou" in all existence. And this is where we find Buber strongly in disagreement with Kierkegaard. To Buber, this idea of separation from humanity and from a universal duty is preposterous. Buber simply cannot believe that God demands man, even the Knight of Faith, to renounce mankind in order to love Him. To Buber, God demands that man love man, and through this love, he may learn to comprehend love to God and God's love itself to men. Buber says of Kierkegaard:

Kierkegaard, the Christian concerned with "contemporaneity" with Jesus, here contradicts his master.
     To the question . . . which was the all-inclusive and fundamental commandment, the "great" commandment, Jesus replied by connecting the two Old Testament commandments between which above all the choice lay: "love God with all your might" and "love your neighbor as one like yourself." Both are to be "loved," God and the "neighbor" (i.e. not man in general, but the man who meets me time and again in the context of life,) but in different ways. . . . But God is to be loved with all my soul and all my might. By connecting the two Jesus brings to light the Old Testament truth that God and man are not rivals. Exclusive love to God ("with all your heart") is, because Le is God, inclusive love, ready to accept and include all love. It is not himself that God creates, not himself he redeems; even when he "reveals himself" it is not himself he reveals; his revelation does not have himself as object. He limits himself in all his limitlessness, he makes room for the creatures, and so, in love to him, he makes room for love to the creatures.*
     * Between Man and Man, Martin Buber, MacMillan Co., New York, 1965, pages 51-52.

     The center and the impact of Buber's philosophy is his commitment to the I-Thou relationship, of which he says: "The basic movement of the life of dialogue is the turning towards the other."* For Buber, this relationship, when the Thou is another human being, leads the way for man to have an I-Thou relationship with God, for only in loving man can he grow to love God.

163


To Buber, this is what is required of us, that we encompass and love mankind, its individuals and its whole, for this is the way in which God seeks to share His love for man. This is obviously a Christian concept-"This is my commandment; that ye love one another, as I have loved you." And Buber continually points out that Kierkegaard went astray by missing this essential point of Christian teaching. Concerning Kierkegaard's renunciation of Regina Olsen, (the one woman whom Kierkegaard deeply loved but gave up because he felt his sole duty was to love God totally) Buber states:
     * Ibid, page 22

That is sublimely to misunderstand God. Creation is not a hurdle on the road to God, it is the road itself. We are created along with one another and directed to a life with one another. Creatures are placed in my way so that I, their fellow-creature, by means of them and with them find the way to God. A God reached by their exclusion would not be the God of all lives in whom all life is fulfilled. . . . God wants us to come to him by means of the Reginas he has created and not by renunciation of them.*
     * Ibid, page 52

     In a later discussion, Buber points out virtually the same mistake in the philosophy of Martin Heidegger, another contemporary German existentialist philosopher. Although Heidegger does not really concern himself with the question of God or any absolute relation to Him, his philosophy once again points towards the individual life, the Single One as in Kierkegaard. But with Heidegger this takes the form of an inward journey into the self, where alone Heidegger finds the reality of existence. Buber criticizes Heidegger in even more pitying terms than he did Kierkegaard, because Kierkegaard at least recognized the reality of the I-Thou relationship with God. Of Heidegger, Buber remarks:

Man can become whole not in virtue of a relation to himself but only in virtue of a relation to another self. . . . Heidegger's "existence" is monological. And monologue may certainly disguise itself ingeniously for a while as dialogue, one unknown layer after the other of the human self may certainly answer the inner address, so that man makes ever fresh discoveries and can suppose that he is really experiencing a "calling" and a "hearing"; but the hour of stark, final solitude comes when the dumbness of hi being becomes inseparable and the catological categories no longer want to be applied to reality. When the man who has become solitary can no longer say "Thou" to the "dead" known God, everything depends on whether he can still say it to the living and known man. If he can no longer do this either, then there certainly remains for him the sublime illusion of detached thought that he is a self-contained self; as man he is lost. The man of "real" existence in Heidegger's sense, the man of "self-being" who in Heidegger's view is the goal of life, is not the man who really lives with man, but the man who can no longer really live with man, the man who now knows a real life only in communication with himself. But that is only a semblance of real life, an exalted and unblessed game of the spirit. . . . Heidegger isolates from the wholeness of life the realm in which man is related to himself, since he absolutizes the temporally conditioned situation of the radically solitary man, and wants to derive the essence of human existence from the experience of a nightmare.*
     * Ibid, page 168

164




     Although Kierkegaard's Knight of Faith differs substantially from Heidegger's "self-being," Buber criticizes the similar element in both philosophies. It is their removal from the totality of life, which includes mankind as a whole and its individuals, which Buber sees to be the dangerous mistake of both Kierkegaard and Heidegger. For in separation from the whole, Buber feels, man can no longer have a substantially realistic understanding either of God as an absolute or of himself as an absolute. To Buber, if Kierkegaard's individual is a "man on the edge," then Heidegger's man is a "great and decisive step out from Kierkegaard in the direction of the edge where nothing begins."*
     * Ibid, page 181
     So where now, from amidst two conflicting philosophies, can we venture to find satisfying ground to plant our thoughts in? Both Kierkegaard's and Buber's philosophies are attractive for different reasons. (Heidegger's is merely despair.) When we observe history, certain remarkable "individuals" stand out and seem to measure up to Kierkegaard's concept of the Single One. But then again, perhaps we have never really seen the true Knight of Faith because of his enforced silence to men, and the individuals which we have observed are still only in the universal. At any rate, Kierkegaard's idealism for the Knight of Faith who reaches beyond the universal is a subtly tempting idealism. There seems to be a deep longing within many of us, which we perceive more strongly perhaps in our moments of isolation, despair or exaltation before God, to move away from the crowd of men into the deliciously pure and single relationship with God. But is this longing actually a wolf in sheep's clothing, a tempter which would lead us away from the flock and the Shepherd and then confound us in the darkness which we would find there? Or has Kierkegaard truly described a valuable and enlightening aspect of each man's life which should be experienced in some way? If so, in what way?
     On the other side of the issue, Buber's words are a strong and eloquent warning against such a separation. The truth of Buber's statements shines out powerfully in the Christian, and especially New Christian, light of "love to the neighbor," and for that matter, in the light of any religion which accepts that universal truth. In the intimacy of the I-Thou relationship which Buber describes, we experience the miraculous conjunction between souls which exalts this life. We especially delight in Buber's philosophy when we consider the marriage relationship, for in that I-Thou relationship more than any other there is possible a direct path to God. Perhaps Kierkegaard betrays a few of his conflicting feelings concerning the marriage relationship when he writes in Either/Or:

A woman comprehends finiteness, she understands it from the bottom up, therefore she is beauteous (essentially regarded, every woman is beauteous), therefore she is charming (and that no man is), therefore she is happy (happy as no man is or should be), therefore she is in harmony with existence (as no man is or should be).

165


Therefore one may say that her life is happier than that of man; for finiteness can perhaps make a human being happy, infinitude as such can never do so. She is more perfect than man, for surely one who can explain something is more perfect than one who is in pursuit of an explanation. . . . But because woman thus explains finiteness she is man's deepest life, but a life which should always be concealed and hidden as the root of life always is. . . . For this reason she is everything to man, for she bestows upon him finiteness, without her he is an unstable spirit, an unhappy creature who cannot find rest, has no abiding place.*
     * Either/Or, Volume II, Soren Kierkegaard, Princeton University Press, Princeton, N.T., 1959, pages 316, 318

     If Kierkegaard was willing to renounce Regina Olsen in exchange for becoming an "unstable spirit, an unhappy creature" with "no abiding place," then perhaps the sacrifice led him to experience something beyond the universal which we cannot comprehend. But on the other hand, if he had not renounced Regina and had entered into the conjunction of the marriage relationship, he may have experienced something far deeper and greater than he did as the lonely seeker.
     Despite its faults, which Buber points out, Kierkegaard's concept of the Single One is useful for us and should not be discarded. Perhaps our longing for the Single Oneness which Kierkegaard describes comes from moments when we have experienced exactly that which the Knight of Faith experiences. Perhaps the harmony between the Single One and the I-Thou relationship lies in the simple answer that both aspects are necessary for the truly full human life-the life of conjunction with God and man. Kierkegaard might object to hearing his idea diluted to the point where we say that every man can and should experience something of what the Knight of Faith must experience. But every man should not seek the path of the Knight of Faith to the total exclusion of the universal, lest he fall into the voids and crevices that Buber speaks of, and lest he assume that his limited view of God's absoluteness towards him is the total view of God. He may then fall into the Platonic cave where he sees but a reflection and believes it to be the Light. Only by climbing out of the cave into the light of love to the neighbor can he recognize that his light was limited, and that a greater vision and expression is possible outside of his own cave of selfness.
     We must also see however, that such a journey as Abraham made to Mount Moriah is demanded of every man. We must all make the journey into isolation and aloneness before self-be willing to stand in absolute aloneness before God, and be willing to obey His absolute commandment. We must come into this aloneness before God to realize the "either/or" that Kierkegaard describes-the moment of despair, temptation, and choice.

166


We must be willing to enter into this solitude to find out what the Lord requires of us in our life of faith. We must be willing to renounce the world, man, Regina Olsen, and the universal in order to listen to the absolute commandment. We cannot hear this commandment in the noise of the plains and cities, but only in the silence of the mountain can we hear it. It is only upon that mountain of isolation, despair and obedience, that we discover what the Lord requires of us. And finally, it is there that we discard our fear and are provided with the miracle of God's love-the ram. It is there that we learn that we are not meant to sacrifice our relationship to Isaac, or our relationship to those we love in the world. From this revelation on the mountain, we can journey back to the world as Abraham did, having been strengthened in our absolute duty towards God by becoming a Knight of Faith upon the mountain. Now Abraham may return to the universal, without renouncing his knighthood, and he may use his new faith to father a multitude which will follow Yehowah. In essence, Abraham can be both a "knight of faith" and a participant in the world of man. In fact, he must be both to be Abraham.
     We may see other examples from the Word as illustrations of this same harmony between isolation and life in the world.* When Moses comes before the burning bush on the mountain, he is initiated into the beginning of his Knighthood of Faith. He is alone before God, on "holy ground. And his absolute duty is given-he is to lead his people out of slavery. Throughout the story Moses stands alone before God to hear His commandment, but then he must carry the message to the people, and it is in giving the message to them that his entire life and purpose is fulfilled. His absoluteness and aloneness before God strengthen and guide him in his service to his people and in his leading of them. He cannot remain on the mountain forever-on holy ground. He must put on his shoes again and return to the multitude to lead them into a covenant with Yehowah.
     * No reference to the spiritual sense of these passages is intended, and therefore no subtraction or damage. They are used here only as symbols.
     In the New Testament, we find another example in the life of the Lord Himself. The Lord had to go out into the wilderness to fast for forty days before beginning His ministry. The Lord journeyed to the same symbolic Moriah that Abraham did-into the land of isolation, temptation, despair and renunciation of the world, so that he might stand alone before God and recognize His absolute duty as God Incarnate. But the Lord did not remain there in contemplation upon that duty, for that duty found its expression in His coming down to minister to the sick, needy and sinful among men. Surely this is an example pointing most powerfully to the harmony between man as an individual before God, and man as an individual before men who loves them because they are God's creatures.

167


Although we do indeed need to be called to the mountain or the wilderness from time to time to realize our duty toward God, the lesson to us (and to Kierkegaard) is that we cannot remain forever on Mount Moriah, or Mount Horeb, or in the wilderness fasting from the world. We must come down and see our duty to God reflected in our duty to man. The glory and the pain of the mountain must be carried down to share with men.
     We can see then that both Kierkegaard and Buber are correct, but neither alone is sufficient to satisfy us. Kierkegaard stands on the precipice of the mountain with his right hand extended boldly towards heaven to receive the absolute commandment that will lift him from the world into the Absolute. Yet his left hand reaches behind him and below him for balance, lest he fall. Buber stands a little below in the valley of the tents of men, with a hand to the world, but with his right hand extending up towards Kierkegaard's to restrain him from stepping off the precipice.
     Buber knows that Kierkegaard will not be miraculously lifted by God from the precipice into heaven, although he may indeed taste the rare and brilliant air there. But he will eventually have to reach down toward Buber's hand and towards the multitude in order to find fulfillment. For on the other side of the multitude where the last lone hand in the chain of hands reaches out into the universe, the Lord's right hand reaches down to touch that single, humble hand, while His left hand still hovers silently over Kierkegaard's searching hand, waiting for him to reach toward Buber and mankind. When Kierkegaard makes that move, then God can truly extend his anxious hand and grasp Kierkegaard's, and the circle between heaven and earth will be completed.
MINISTERIAL CHANGE 1976

MINISTERIAL CHANGE       WILLARD D. PENDLETON       1976

     The Reverend David R. Simons has accepted a call to serve as pastor of the Los Angeles Society, and as visiting pastor to the San Francisco Circle in California.
     WILLARD D. PENDLETON,
          Bishop

168


ANNUAL REPORTS OF THE GENERAL CHURCH SECRETARY 1976

ANNUAL REPORTS OF THE GENERAL CHURCH SECRETARY       Various       1976

     During September 1974, through August 1975, eighty-nine members were received into the General Church. Fifteen were dropped from the roll. Eight resigned from the Church. Forty deaths were reported. On September 1, 1975, the roll contained three thousand three hundred and eighty-nine names.

Membership, September 1, 1914                     3,363
     (U.S.A.-2,203, Other Countries-1,160)
New Members (Cert. 6,066a-6,153)                     89
     (U.S.A.-74, Other Countries-15)
Deaths reported                                    40
     (U.S.A.-25, Other Countries-15)
Resignations                                    8
     (U.S.A.-2, Other Countries)
Dropped from Roll                               15          
     (U.S.A.-7, Other Countries-8)
Losses                                        63
     (U.S.A.-34, Other Countries 29)
Net gain during September 1974, through August 1975      26
Membership, September 1, 1975                     3,389
     (U.S.A-2,243, Other Countries-1,146)

     NEW MEMBERS

     THE UNITED STATES

     California: San Diego
Mrs. Charles Sharrow (Adrian Duff)

     California: Santa Ana
Mr. Steven Michael Irwin

     California: Ukiah
Dr. Wilson Miles Van Dusen

     Florida: Hialeah
Ms. Edgar Gimenez (Elaine Claire Morris)

     Florida: Melbourne Beach
Mrs. Harrye V. Miller (Mary N. White)

     Illinois: Chicago
Mr. George Jacob Turngren

     Illinois: Glenview
Mrs. Lawrence Cole Scalbom (Marjorie Mildred Petersen)
Mr. James M. Whitaker
Mrs. James M. Whitaker (Carolyn Jane Sherman)

     Illinois: Mount Prospect
Mr. Robert Louis Riefstahl

169




     Illinois: Mundelien
Mrs. Timothy Paul Frake (Teresa Eileen Hibbard)

     Illinois: Northbrook
Mr. Dan Harold Lindrooth

     Iowa: Iowa City
Mr. Raymond Carl Moorby

     Maryland: College Park
Mr. Phillip Robert Zuber
Mrs. Phillip Robert Zuber (Janna Doering)

     Maryland: Rockvale
Mr. Charles Rodney Lynch

     Massachusetts: Longmeadow
Mr. Geoffrey Beaumont Myers

     Michigan: Troy
Mr. Garry Alan Childs

     Minnesota: Red Wing
Mr. Carl Alvin Sanvidge
Mrs. Carl Alvin Sanvidge (Mildred Acquinas June Johnson)

     Nebraska: Lincoln
Miss Melodie Susan Haworth

     New Jersey: Willingboro
Mr. Kevin Michael Cullen

     Ohio: Hamilton
Mr. Richard Eugene Farmer

     Pennsylvania: Bryn Athyn
Mr. Braden Bostock
Miss Stephanie Anne Coffin
Miss Donnette Cooper
Mr. Rey Scott Cooper
Mrs. Rey Scott Cooper (Gail Aline Reuter)
Mr. Andrew Lee Davis
Mrs. Andrew Lee Davis (Janet Thayer York)
Miss Diana de Charms
Mr. Forrest Emanuel Dristy
Mrs. Forrest Emanuel Dristy (Margaret Maria Rucki)
Miss Debra Ann Gilbert
Miss Virginia Ruth Johns
Mr. Blair King
Miss Patricia Lee
Miss Brenda Lee Martz
Mr. Ronald Kent McQueen
Mr. David Andrew Nash
Miss Nellie Parker Norman
Miss Lauren Dolores Packer
Mr. Lawrence Edward Packer
Miss Patrice Rhodes
Miss Karen Julie Schnarr
Mr. Jeremy F. Simons
Mr. Lawson Merrell Smith
Miss Sylvia Ellen Smith
Mr. Malcolm Stephen Walter
Mr. David Wayne Zeigler

     Pennsylvania: Erie
Mrs. Roger E. Fish (Bertha Margaret Anderson)

     Pennsylvania: Glenside
Mr. Michael Hayden Hogan

     Pennsylvania: Huntingdon Volley
Mrs. Gregory Langton Baker (Margaret Isobel Henderson)
Mr. Walter Sherry Boone
Mrs. Walter Sherry Boone (Helen Garrett)
Miss Sylvia Brown
Miss Martha Aubrey Cole
Mrs. John Durban Odhner (Carroll Gay Chamberlain)

     Pennsylvania: Lancaster
Mr. Charles Thomas Kufs, Jr.

     Pennsylvania: Old Zionsville
Miss Martha Gretchen Smith

     Pennsylvania: Pittsburgh
Miss Kathleen Brannon
Miss Terry Horigan

170




     Pennsylvania: Philadelphia
Mrs. George C. Smith (Dagny Hansen)
Miss Gail Walter
Mr. Alvin H. Zeppenfeld

     Pennsylvania: Swissvale
Mrs. David T. Alden (Sheila Brannon)

     Pennsylvania: Warminster
Miss Beatrice Alden

     Pennsylvania: Wayne
Miss Mary Louise Montgomery

     Texas: Angleton
Mr. Arthur Bradbury Williamson, Jr.

     Virginia: Arlington
Mr. Robert K. Somers
Mrs. Robert K. Somers (Jeanette Quayle)

     Wisconsin: Milwaukee
Mr. Melchoir Rudolf Kahle

     Wisconsin : River Falls
Mr. Ronald LeRoy Neuhaus
Mrs. Ronald LeRoy Neuhaus (Lucinda Carol Sanvidge)

     CANADA

     British Columbia: Cronbrook
Mr. Donald Henry Friesen

     British Columbia: Dawson Creek
Miss Diana Caroline Esak

     Ontario: Islington
Miss Cynthia Bond
Mr. Nathan James Morley

     Ontario: Kitchener
Mr. Richard Douglas Brueckman
Mrs. Eric Anthony Sanderson (Maureen Elaine Grainger)

     Ontario: Weston
Mr. Alan Grant Ferr

     EUROPE

     England: Colchester
Mrs. Robert Keith Wombwell (Birgitta Lindh Boyesen)
Mrs. Geoffrey Graham Wyncoll (Kathleen Sylvia Rose)

     England: Royston
Mr. Gwynn Williams

     England: Redding
Mr. Norman James Berridge
Mrs. Norman James Berridge (Olga)

     AUSTRALIA

     New South Wales: Blakehurst
Mr. John Knowlson Keal

     New South Wales: Paddingten
Mr. Michael Graeme Lockhart
Mrs. Michael Graeme Lockhart (Kerry Janette Clancy)

     DEATHS

Alan, Mrs. George S. (Phyllis Evangeline Burnham), February 8, 1975, Evanston, Illinois (75)
Anderson, Mrs. John Fredrik (Maria Elisabeth Cecilia Sjoblom), August 22, 1974, Norrtullssjukhus, Stockholm, Sweden (84)
Anderson, Mrs. John Pearson (Selma Victoria Skiold), July 25, 1975, Waukegan, Illinois (88)
Asplundh, Mr. Edwin Theodore, April 28, 1975, Hatboro, Pennsylvania (87)
Barber, Mrs. Percy James (Grace Scott), January 24, 1975, Toronto, Ontario, Canada (83)

171



Bech, Mrs. John (Barbara Schmidt), date and place unknown, of Saskatchewan, Canada
Boatman, Mr. James Stuart, October 31, 1974, Somerville, New Jersey (43)
Bonser, Mrs. Charles Edward (Emma Amelia (Peg) Carbaugh), February 23, 1975, Tucson, Arizona (69)
Bruell, Mr. Robert Erwin, February 8, 1975, St. Albans, Hertfordshire, England (62)
Cohen, Mr. Maurice Leonard, Jr., July 27, 1975, Sussex, England (81)
Cooper, Mr. William Ryle, September 10, 1974, Richboro, Pennsylvania (87)
Cornell, Mrs. Elmer (Anna Mae Marie Hodkinson Pleat), March 17, 1975, Southampton, Pennsylvania (69)
Cronlund, Mr. Bruce Somerville, April 22, 1975, Philadelphia, Pennsylvania (65)
Dale, Mrs. Charles B. G. (Beryl Gill), November 19, 1974, Colchester, England (80)
Frost, Mrs. Francis (Elsie Harris), July 25, 1975, Mansfield, Massachusetts (79)
Gill, The Rev. Alan, October 17, 1974, Colchester, England (78)
Gladish, Mrs. David F. (Eleanor Lindrooth), February 13, 1975, Evanston, Illinois (84)
Hansen, Mr. Carith E., July 31, 1975, Spokane, Washington (75)
Hobcroft, Mr. James Augustus, January 5, 1974, Auckland, New Zealand (82)
Iungerich, Mrs. Stevan (Fanny Boggess Lechner), April 13, 1975, Plainsfield, New Jersey (64)
Izzard, Mr. Ernest Walter Rae, July 28, 1975, Montreal, Quebec, Canada (88)
Klein, Mrs. Andrew R. (Ruth Stroh), October 30, 1974, Bryn Athyn, Pennsylvania (68)
Klippensteen, Peter, February 27, 1975, Torrance, California (81)
Lechner, Mrs. Eleanor Grace Loomis, date and place unknown.
Lemky, Mr. John, September 19, 1974, Gorande Prairie, Alberta, Canada (74)
Lima, Sr. Alberto Carlos de Mendonca, September 18, 1974, Mate Grosso, Brazil (60)
Lindrooth, Miss Janet, May 6, 1975, Tucson, Arizona (82)
Lyman, Mr. Atherton Roulstone, August 8, 1975, Butner, North Carolina (77)
McElroy, Mrs. Charles L. (Edna M. Renkenberger), April 23, 1973, Bradenton, Florida
Miller, Mrs. Harrye V. (Mary Niven), August 20, 1975, Meadowbrook, Pennsylvania (66)
Odhner, Mr. David Sanfrid, November 15, 1974, Burlington, Vermont (53)
Pollock, Mr. Robert Thomas, January 24, 1975, San Diego, California (56)
Ridgway, Mrs. Norman A. (Iona Theodora Leask), Easter time 1974, Rep. of South Africa (69)
Ripley, Mrs. William Paul (Elizabeth Reynolds), July 12, 1975, Newcastle, California (64)
Sarnmark, Mr. Rad Rudolf, date and place unknown, of Jonkoping, Sweden
Sharp, Mr. Thomas John, August 19, 1975, Chertsey, Surrey, England (55)
Smith, Mrs. Dallam Vaughan (Luella Bernice Williams), October 10, 1974, Meadowbrook, Pennsylvania (66)
Stein, Mr. Robert Sterling, January 25, 1975, Pittsburgh, Pennsylvania (48)
Storto, Mrs. Ettore (Cora Louise Malmstrom), date and place unknown of Chicago, Illinois
Summerhayes, Mr. Victor Samuel, December 27, 1974, Sidmouth, Devon, England (18)

172




     RESIGNATIONS

Boolsen, Mrs. Gudmund U. (Laura C. Gladish), Denmark
Cheater, Mr. Graham Ernest, Rep. of S. Africa
Cheater, Mrs. Graham Ernest (Angela Penelope Miller), Rep. S. Africa
Christensen, Mrs. Ove Leo (Birthe Marie Boolsen), Denmark
Facey, Mrs. Allen D. (Ruth Elaine Naill), Ontario, Canada
Odhner, Mr. Julien Hughes, Jr., Huntingdon Valley, Pennsylvania
Szabo, Mr. Kevin S., Brooklyn, New York
Yocum, Mrs. Thomas C., British Columbia, Canada

     DROPPED FROM THE ROLL

Ahrens, Mrs. Carl (Martha Elizabeth), address unknown for years, Canada
Beaten, Mrs. William (Annie), address unknown for years
Brown, Mrs. Ralph Earl George (Marie Jeannine Richard), Canada
Brueckman, Mrs. Joyce Doreen Day, address unknown for years
Einarson, Mr. Wallace S., Canada
Einarson, Mrs. Wallace S. (Shirley Ann Baer), Canada
Gustafson, Mrs. John (Klara S.), address unknown for years
Hansen, Mr. Nels Christopher, address unknown for years
Harris, Mrs. Henderson (Sophia Jane Selena Stanley), address unknown for years
Hopf, Mr. Arthur, address unknown for years
Lemky. Mr. Herbert, Canada
Lemky; Mr. Walter, Canada
Naill, Mr. George U.
Patterson, Mrs. Arthur (Eva Lemky), Canada
Shaw, Mrs. Ronald R. (Nancy E. Roper)

     CORPORATION MEMBERSHIP

     During the year 1975 the number of persons comprising the membership of the corporation increased to 416. The changes in membership consisted of:

     18 New Members:
Boyce, Dean R.                    Odhner, Fred E.
Bradin, Robert W.                    Prichett, Gordon D.
Cranch, Laurence E.                    Schiffer, Richard D.
DeChazal, Maurice A.                Schmucker, Donald C.
Evans, Roy Bede                    Simons, Christopher
Hunsaker, Robert B., Jr.           Smith, M. Gregory
Kunkle, Harold W.                    Synnestvedt, Louis E.
McDonough, Joseph T.                Taylor, James D.
Mellman, Henry                    Walker, Nicholas M.

     2 Deaths of Members:
Asplundh, Edwin T.                    Cronlund, Bruce S.

173




     DIRECTORS

     The By-Laws of the Corporation provide for election of thirty directors, ten of whom are elected each year for terms of three years. The board presently consists of twenty-nine directors. At the 1975 Annual Meeting nine directors were elected for terms expiring in 1978. The present directors, with the dates their terms expire, are as follows:

1978 Asplundh, E. Boyd                1978 Mansfield, Willard R.
1977 Asplundh, Robert H.           1978 Morley, H. Keith
1976 Brickman, Theodore W., Jr.      1978 Pendleton, Willard D.
1978 Buick, William W.                1977 Pitcairn, Stephen
1978 Cooper, Geoffrey                1977 Sellner, Jerome V.
1976 Cooper, George M.                1978 Simons, S. Brian
1978 Coulter, Robert I.           1978 Smith, B. Dean
1916 Doering, Grant R.                1978 Smith, Gordon B.
1976 Elder, Bruce E.                    1977 Smith, Robert A.
1976 Gyllenhaal, Charles P.           1976 Synnestvedt, Leo
1976 Gyllenhaal, Leonard E.           1978 Umberger, Alfred A.
1977 Hill, Stanley D.               1977 Williamson, Walter L.
1976 Junge, James F.                1977 Wyncoll, John H.
1977 King, Louis B.                    1977 Zecher, Robert F.
1976 Lindsay, Alexander H.

     Lifetime honorary member of the board: de Charms, George

     OFFICERS

     The corporation has five officers, each of whom is elected yearly for a term of one year. Those elected at the board meeting of March 7, 1975 were:

President                              Pendleton, Willard D.
Vice President                         King, Louis B.
Secretary                              Pitcairn, Stephen
Treasurer                              Gyllenhaal, Leonard E.
Controller                          Fuller, Bruce

     CORPORATION MEETINGS

     The 1975 Annual Corporation meeting was held at Bryn Athyn, Pennsylvania, on March 7, this being the only corporation meeting held during the year. The President, Bishop Pendleton, presided, and there were 69 members in attendance. Reports were received from the Nominating Committee, the Treasurer, the Secretary, and the election for directors was held.
     The special committee appointed to study nominating procedures made a detailed report and recommended that future nominating committees be instructed to contact major church centers to ascertain the names of qualified persons in the centers who could be considered as candidates for nomination to the board of directors. The committee further recommended that balloting by mail be studied to determine the advantages and disadvantages of adopting the system.

174


The president was asked to appoint a committee to thoroughly study the two recommendations and report at the 1976 Annual Meeting.

     BOARD MEETINGS

     The Board of Directors held four meetings during 1975, the president presiding at all of them. The average attendance of directors was 22 with a maximum of 24 and a minimum of 18.
     The regular Board of Directors meeting and the organization meeting of the board were held in March, followed later in the year by board meetings in May and October.
     The Salary Committee's recommendations for increases in starting salaries of ministers and teachers and changes in the Salary increments were approved. Payment in June of a special non-recurring cost-of-living salary increment to all ministers and teachers made possible by special donations was also approved.
     A committee appointed to study possible ways in which the General Church might subsidize or otherwise help those within the church who are financially indigent, elderly and/or in need of nursing care concluded that it is not practical for the church to subsidize without discrimination to the indigent elderly of the church. This is because help from the state to the same persons is contingent upon their not having other financial help available. The committee further concluded that it was not practical at the present time to establish a New Church nursing home and home for the elderly. The committee recommended that the general problem of help for the aged should be turned back to the Ideal societies who should maintain current information on the needs of its members. A local committee should coordinate physical and financial help for the elderly and request help, through the pastor, from the General Church when necessary. A final recommendation was that the General Church should establish a standing committee to review requests for financial assistance and investigate the possibility of using the Orphanage Fund, together with other special donations, for this purpose.
     During the year, the board elected Mr. Geoffrey Cooper as a director to fill a term left vacant at the annual meeting. Due to heavy business commitments, Mr. Denis Kuhl found it impossible to attend regular board meetings and he resigned as a director. Mr. Stanley Hill was elected by the board to fill Mr. Kuhl's unexpired term.
     On several occasions the directors discussed a request for use of certain church properties for spray irrigation. A committee of the board visited the spray irrigation site at Penn State and studied the proposed system. The directors expressed tentative interest in the possible use of some of its lands for spray irrigation.
     The board approved paying the cost of travel for all members of the Council of the Clergy and their wives to the 1976 General Assembly, and the cost of travel for the wife to accompany her husband to the Council of the Clergy meetings if the pastor and his wife would not be attending the Assembly. A special fund provides the travel cost of ministers to the council meetings.
     The Board of Directors approved a small capital loan to the Detroit Society for building maintenance and improvements, and a mortgage was made available to the South Ohio Circle to enable them to purchase a church building in Glendale, Ohio, owned by the Convention.
     The treasurer reported that the General Church had received the residual: estate of Miss Ida Cronwall. It was her wish, precatory, not mandatory, that the funds be used to provide scholarship grants for students attending junior and senior colleges and secondary schools maintained by the General Church, in memory of the Reverend John B. Headsten.

175



     Every year the administration of the finances of the General Church becomes more complex as new state and federal requirements come into effect. The reports from the Budget, Investment, Finance, and Pension Committees, and the treasurer's reports, emphasized the detailed work that is required to stay abreast of current regulations and in compliance with the many new directives. Inflation continues to have a devastating effect on budget control and is a primary concern of these committees sad the directors.
     Other reports were received from standing committees with the necessary action being taken:
     Respectfully submitted,
          STEPHEN PITCAIRN,
               Secretary

     TREASURER

     The corporation's financial results for 1975 were much better than expected. As shown in the accompanying financial statement, unrestricted operating income increased by $30,000, or 4-1/2%, to a record $665,000, while the rate of expenditures declined to a very modest increase of only $6,000, or 1%, for a total of $568,000.
     This temporary reprieve from the effects of years of spiraling inflation was as welcome as it was unexpected and it made possible some important funding. In addition to the annual appropriation of $60,000 that will now go into the new "General Church Development Fund" discussed below, we were able to put $20,000 in the reserve far, moving, and $10,000 in a fund for assembly travel in 1976. In view of the anticipated demands on our resources in the next few years, it is important that we examine more closely the causes behind last year's apparent success. Direct contributions to the corporation increased to a new high of $155,000. While this was only a slight improvement, it represents giving in numbers and amounts greater than ever before in our history. Hopefully, this will continue to increase in the future. Compared with the previous year, the details were as follows:

                         1975                         1974
Category               No.          Amount          No.          Amount
$1-99                    531          $15,987          533          $14,167
$100-499               137          23,438          133          22,638
$500-999               20          12,628          14          11,553
$1,000-4,999          27          48,780          20          45,621
$5,000-over               6          54,583          6          60,660
Total                    721          $155,416          706          $154,639

     Investment income provided the year's big gain, increasing by 9.2%. Not only were our investment advisors able to meet the goal of a 4-1/2% increase in the New Church Investment Fund distribution, but with their advice and help were able to negotiate four major transactions outside of the fund which substantially improved investment return. Total income, therefore, exceeded our best estimate by a wide margin and this improvement is important for the future.
     The modest increase in expenditures, however, was deceiving. Actually, basic costs increased substantially.

176


Salary scales were raised on an average of 8% in the United States and Canada, and by much greater amounts overseas, not counting the 2% increment made possible by special contributions. On top of this, contributions to the Pension Fund were raised from 11% to 12%. This resulted in a new increase in cost to the corporation of nearly $30,000 for pastoral and educational services in spite of a savings due to fluctuating exchange rates, and gratifying improvement in local support.
     Unusual circumstances, however, offset last year's increased expenditures. The previous year was a period of extensive pastoral changes. The total cost in 1974 that was paid out of the operating fund was $32,600 for ministers and $2,300 for teachers. With only minor moves in 1975, there was a $32,000 reduction that more than offset the increase in services.
     Put this will not happen in 1976. With all the contemplated moves, we will be hard pressed to stay within the accumulated reserve of $35,000. In addition we are hoping to maintain the 12% contribution rate to the Pension Fund, while seeking at least a 6% improvement in salary scales. Further, we anticipate additional full-time ministerial salaries in the budget, starting in September, the full effect of which will not be felt until 1977. All this simply means that while 1975 was a good year, we must diligently prepare for the coming explosion of the budget.
     Finally, I am pleased to report that at its annual meeting the Board of Directors approved a new plan for financial assistance in church development. For years the board has recognized a responsibility in this area by making grants and loans for the construction and enlargement of churches and schools, as well as for community development. On a much larger scale, the Glencairn and Cairncrest Foundations have given grants for much of the recent church community development.
     To date, however, our efforts have been uncoordinated. Now all of these programs will be under a single plan administered by the Finance Committee, and the various funds and contributions will be consolidated into a new substantial development fund, including the annual $60,000 appropriation from surplus. This represents a significant step forward for the corporation, and one of considerable importance to the church.
     Respectfully submitted,
          LEONARD E. GYLLENHAAL,
               Treasurer

     STATEMENT OF GENERAL FUND INCOME AND EXPENSE

     Years Ended December 31, 1975 and 1974



                                        1975                    1974
                              Amount     Percent     Amount     Percent
INCOME
Contributions                         
Regular                         $155,416               $154,639
Special                         9,897                    9,334
TOTAL CONTRIBUTIONS               $165,310     25%          $163,973     26%
Investment Income                    456,831     69          418,192     67
Printing and Publishing                24,769     4          27,327     5
Other                              18,408     2          25,461     2
TOTAL INCOME                    $665,318     100%          25,461     100%

177




EXPENSE
Pastoral Services
     Salaries                         $81,170          $68,395
     Travel                         31,570          26,422
     Pension Plan                    34,392          28,693

Educational Services
     Salaries                         70,006          72,017
     Pension Plan                    27,620          22,637
          TOTAL PASTORAL and EDUCATION     $244,758          $218,164

S. African Mission
     Expenditures                    44,794          41,946
     Pension Plan                    1,285               1,217
          TOTAL                         $290,837     51%     $261,327     47%

Facilities                              34,440     6     35,034     6

Services and Information
     New Church Life                    29,164          21,977
     Other Printing and Publishing          51,569          57,242
     Moving                         2,967               32,609
     Travel and Meetings and Assembly          5,551               6,933
     Miscellaneous                    11,795          16,652
          TOTAL SERVICES and INFORMATION     $101,046     18     $135,413     24

Administration
     Episcopal Office                    49,629          46,694
     Secretary's Office               21,363          20,266
     Financial and Corp.                    50,020          50,698
          TOTAL ADMINISTRATION          $121,012     21     $116,658     21
Other                                   20,683     4     13,474     2
     TOTAL EXPENSE                    $568,018     100%     $561,906     100%

Transfer to Capital                    (60,000)          (60,000)
Transfer to Moving Reserve               (20,000)          (10,000)
Transfer to Assembly Reserve               (10,000)          -
SURPLUS                              $7,300          $3,047

     "NEW CHURCH LIFE"

     We indeed appreciate the help of those who have contributed to the pages of NEW CHURCH LIFE during the year 1975. Tot total was 63 (compared to 43 in 1974); of these 36 were priests (compared to 30) and 27 were laymen or laywomen (compared to 13). This is an encouraging support and provides a greater variety in our pages.
     These changes are reflecting in the number of pages allotted to various sections. We list them below in order of space used:

178




                                        Pages
                                   1975          1974
Articles                              283          220-1/2
Sermons                              69          79
Communications                         56-1/2     30
Reports                              34-1/2     46
Church News                              32          46
Announcements                         30-1/2     31
Editorials                              27-1/2     37-1/2
Reviews                              13          10
Miscellaneous                         11-1/2     31
directories                              8          8-1/2
Resurrection Addresses and Biographical     4          12-1/2
Children's Talks                         2-1/2          8
                                   572          560

     We are indebted to Mr. Kenneth Rose for the design of the new listing of "Public Worship and Doctrinal Classes" and for help in implementing his design. We believe that this has been a great improvement, both in convenience for the user and in providing space for future additions.
     As in 1974, we are again grateful for the help and expertise of Miss Beryl Briscoe in preparing the annual index. This relieved the acting editor of many hours of tedious work; indeed without her assistance an index would have been impossible.
     As has been announced we relinquish the editorial chair as of the first of September, 1976. We have appreciated the opportunity to serve the church in this important use-for we believe it is such. In addition we have valued greatly the support received from contributions and the encouraging words of many readers. We wish our successor well in what we feel sure he will find to be a rewarding responsibility.

     CIRCULATION

     Figures as of December 31, 1975 supplied by the Business Manager show a net gain of 103. Total circulation is shown in the following tabulation:

                                        1975               1974
Paid subscriptions
By subscriber                              973               865
Gift                                        357               349

                                        1,330               1,214
Free to clergy, libraries, new members, etc.     296               309
                                        1,626               1,523

     Respectfully submitted,
          MARTIN PRYKE,
               Acting Editor

179




     EXTENSION COMMITTEE

     The Committee has continued to be active during the past year-having had sir meetings. This is less than normal and is due to the chairman's illness. The membership includes: the Rev. Peter M. Buss, Mr. Edward Cranch, the Rev. Norbert H. Rogers, the Rev. Donald L. Rose, the Rev. Erik Sandstrom, the Rev. Frederick L. Schnarr, Mr. Sanfrid Odhner, the Rev. Douglas Taylor and the Rev. B. David Holm, chairman. The Rev. Robert S. Junge, because of increased work in the Academy, found it necessary to resign from the committee, after being active in this use for many years, He will be missed. Added to our regular members, we invite interested guests from time to time.
     It is becoming increasingly evident that both individuals and organizations of the church are looking more and more to our committee for guidance and help in missionary matters. This is a source of real satisfaction for us. They are also sharing with us their ideas and experiences which is the first step towards the committee serving as a clearing house for effective ideas and techniques.
     During the year we have been developing working relationships with several Epsilon Societies in the General Church. We have been in frequent contact with the Bryn Athyn Epsilon Society and have worked closely with the one in Detroit. We have encouraged and helped guide the formation of a new Epsilon Society in Atlanta. We have also worked with individuals in other places where there are no Epsilon Societies. We feel confident that the ties between the Extension Committee and the local Epsilon Societies or other local missionary groups will develop and strengthen as time goes on. We want to encourage and give tangible help to them, but not dominate or take them over. We want our committee to develop into a true headquarters for local missionary work throughout the church, but we want all local efforts to take on their own form and quality.
     Also during the year we have worked with those interested in several areas in the placement of advertisements. While the placement of ads may well not be the most productive method of evangelization, still it serves as a beginning effort for a group. In one case this year it served as a springboard to other efforts-such as the placement of the Writings in bookstores and the formation of an active missionary group on a college campus. We are encouraged to report that we know of active missionary efforts in Atlanta (newspaper ads), Australia (book mailings), Central West District (T.V. debates), Chicago (T.V. spots), Denver (T.V. spots), Detroit (on campus missionary group), Massachusetts (newspaper ads), Portland, Maine (weekly, radio, taped Bryn Athyn Cathedral service).
     Despite the fact that the work of the committee was partially interrupted by the chairman's illness, a good deal of work was done. A newcomer's questionnaire has been prepared for Statistical purposes and for the development of techniques. We have succeeded in keeping the use of missionary work before the eyes of the Church through the pages of NEW CHURCH LIFE and the Missionary Memo. Several articles on evangelization have appeared in NEW CHURCH LIFE and in two issues of the Memo. The Missionary Memo is put out by the committee and contains things of interest to those who are involved in trying to spread the church. It is sent free of charge. This little publication has been reviewed in both NEW CHURCH LIFE and New Church Home. We have printed a new introductory pamphlet on a trial basis. The committee has continued work on the Missionary Manual. We have dealt with "cranks" and with criticism of General Church missionary policy. Perhaps the most important achievement is the beginning of a New Church radio program in Portland, Maine on WDCS-FM.

180


For one hour (from 1:00-8:00 p.m.) on Sunday evenings a taped Bryn Athyn Cathedral service is aired to an estimated 1,000 listeners. We have received some inquiries from listeners. This important opportunity was offered to us by Miss Suzanne Synnestvedt, who works for the station. This work is supervised by the Rev. Douglas Taylor and the technical work is done by volunteers.
     The committee has also become very interested in the very hopeful interest in the Writings in Ghana. Thousands of people have requested and received copies of the Writings from the Swedenborg Foundation. The Extension Committee is beginning to look into the matter.
     The budget of the committee has again been increased-to $1,500 for 1976. This figure is of course exclusive of salaries and other hidden costs. It is intended only for running expenses.
     It is hoped in the coming year that the chairman will be able to visit some of our church centers and help pastors in stimulating the local missionary efforts and perhaps in the formation of Epsilon Societies. We feel such visits could be of real help in getting the church at large to look to this committee for help and encouragement. We look forward to the new year's activities.          
      Respectfully submitted,
          B. DAVID HOLM,
               Chairman

     RELIGION LESSONS

     The enrollment in the Religion Lessons program is given below. From this list we can see that 396 children from 220 families are enrolled, as compared to 401 children and 240 families last year. These are quite realistic figures, for we are following up our policy of removing those families who are unable to use the lessons.
     The above figures do not include those children who are doing lessons in Australia, England, Holland, South Africa and Sweden under local direction. This adds some 45 more children to the list. There is definite promise in this overseas effort. Recent developments are very encouraging.
     Another development during this past year has been the first of a series of tape recordings for little children. The first tape-a Christmas presentation-was made available for the 1975 season. About 30 were distributed. Another tape is in process of completion and will be made available shortly. It will include brief readings from the Word with simple explanations, songs, action sequences, poems and brief talks. These tapes have been tested on a number of preschool children, and most found them a delightful way of learning the stories from the Word. More tapes will be completed during the coming year. In no way are these to take the place of family worship or parental instruction. They are intended as additional material, and are to be used as reinforcement. We have reason to believe that they will be successful.
     Revision work is an important part of the uses of the director. For a number of reasons, very little of this work was done in 1975. Time will have to be set aside in 1976 for this purpose. Revision of our many lessons is necessary if we are to continue to stimulate the interest of our children.
     No report on the Religion Lessons Committee would be complete without an expression of sincere appreciation to the women of Theta Alpha. Without their loyal help this use could not continue. Not only do many women serve as correspondence teachers for the children, but others serve as counselors and coordinate the work of the teachers and serve as the link between the teachers and the chairman of the Theta Alpha Religion Lessons Committee, who is currently Mrs. W. Cairns Henderson.

181


Mrs. Henderson does yeoman work for the committee, attending to almost all communication with the counselors, and organizing the sending out of awards. She is ably assisted by Mrs. Boyd Asplundh, who is vice-chairman and who also, together with Mrs. Gregory Baker, is in charge of our pre-school program. Mrs. Douglas Taylor is in charge of our new tapes for little children, which show much promise. Mrs. Leonard Gyllenhaal is our Festival Lessons Chairman, and her capable art work is greatly appreciated. Mrs. Erik Sandstrom is still in charge of preparing and sending out the creche figures, and we all know the use those figures have performed in the General Church.
     These women mentioned, together with Miss Alice Fritz, President of Theta Alpha, and Mrs. Edward Asplundh, Vice-President of Theta Alpha, make up the Religion Lessons Committee headed by the director. We usually meet monthly, and these meetings prove very valuable for counseling and the airing of new ideas. The whole church owes a debt of gratitude to these women in making possible one of the most vital uses of the church.
     I would also like to express real appreciation of all who helped out in the work during my illnesses. They made it possible for this work to go on smoothly and efficiently. Also, the work of the office secretary, Mrs. Edgar Cross, and her helper, Mrs. Bruce Clymer, must be mentioned. They efficiently send out the lessons, keep the records, and do the many other daily jobs that keep this use running smoothly. Their work is valued.

     Statistics of Children on Religion Lessons

     (as of December 1975)

Pre-School (3-year-olds)                              29
Pre-School (4-year-olds)                              39
Kindergarten                                        37
First Grade                                             36
Second Grade                                        60
Third Grade                                             41
Fourth Grade                                        34
Fifth Grade                                             24
Sixth Grade                                             32
Seventh Grade (Life of the Lord I)                         25
Eighth Grade (Life of the Lord II)                         21
Ninth Grade (City of God)                              12
Tenth Grade (New Jerusalem and Its Heavenly Doctrine)          6
                                                  396

     NOTE: This total does not include students directory taught these lessons by pastors-nor those children doing the lessons overseas.

182




     "New Church Home"

     With the beginning of Volume 40 (September, 1975 issue), the name of this magazine was changed from New Church Education to New Church Home. This reflects the trend we have established in the last year or so in aiming to meet the needs of the individual homes of the church. We have some indications already that we are achieving this with at least some of our readers. This is the second time in the forty-year history of the magazine that its name has been changed. Our older members will remember when it was called the Parent-Teacher Journal. We hope that the new name will introduce a new period of usefulness to the church.
     As in all magazines, much of the work is done by others than the editor. Appreciation should be given to our contributors, artists and our efficient secretary, Mrs. Leslie Weaver. Without their time and effort the magazine could not be produced. Special thanks is given to the Rev. Norbert H. Rogers, who willingly acted as Guest Editor during my illnesses.

     Sunday School Committee

     During the past year, permission has been received to appoint laymen to be assistants of this committee which is really a committee of the Council of the Clergy. Several women have willingly taken up the large task of going through the material available both in the church and in the Christian world. The time is now approaching when we will be able 40 make at least limited offerings to the Sunday schools of the General Church. This is a small beginning of an important potential use to our societies, circles and groups. We hope to report more progress next year.     
     Respectfully submitted,
          B. DAVID HOLM,
               Director

     PUBLICATION COMMITTEE

     During the twelve month period ending August, 1975, the General Church Publication Committee authorized the reprinting of 300 copies of Asplundh's Johnny Appleseed and 500 copies of Odhner's Saul, David and Solomon. Assistance was also given to the Secretary of the General Church in revising the text of the General Church Handbook of General Information for an updated third edition which it is anticipated will be in print early in 1976. If may be of interest to note that this handbook, which is a consistent best seller, was originally compiled by the Rev. Dr. H. Lj. Odhner in 1952, and that the revised second edition was prepared by the Rev. R. S. Junge in 1965.
     The manuscript for Our Wedding Customs pamphlet was put in the hands of the printers some time ago, but at this time it is not known when it will become available for use. The first draft of a manuscript for a proposed Betrothal pamphlet has been received for consideration. A second draft of this manuscript is expected to be ready for consideration by the committee at its January, 1976, meeting.
     Cost estimates are awaited for reprinting C. T. Odhner's Swedenborg-Servant of the Lord, an illustrated biography for children.
     Mainly for economic reasons, consideration of several projects has been tabled for the time being.

183


These include the reprinting of de Charms' Life of the Lord and of Simons' Unity in the Universe, and the publication of an English translation of Bruley's Bibliographie de Les Escrits Theologigues de Swedenborg.
     After serving with distinction for one year, the Rev. Martin Pryke found it necessary to resign from the committee because of his heavy work load at the Academy and as Acting Editor of NEW CHURCH LIFE. On the other hand I am glad to report that the Rev. Douglas M. Taylor and Mrs. Clyde Smith have accepted appointment to the committee. Mrs. Smith will be able to keep the committee in closer relation to the Book Center than has been previously possible.
     Respectfully submitted,
          NORBERT H. ROGERS,
               Chairman

     SOUND RECORDING COMMITTEE

     This has been another busy year for the committee. Our office secretary, Mrs. J. McDonough, has continued her capable work. Mrs. Anne Finkeldey continues to give a great deal of valuable volunteer time to the technical work. Also Mrs. Cedric Lee has been hired on a part-time basis 40 help with the office work. The office and studio keeps running efficiently.
     At the annual meeting, in October, our incumbent officers were re-elected-Mr. Cedric Lee as Vice-Chairman, Mr. Boyd Asplundh as Secretary, and Miss Elizabeth Hayes as Treasurer. Appreciation for their work is sincerely felt by all in the committee. Much of the work of the committee was done by them during the illness of the chairman.
     A new catalog was issued in the fall of 1915. The total listings are now 2109 separate tapes. A number of old tapes were retired. Circulation has again increased during the twelve-month period with a final figure of 3158 reels and cassettes borrowed. This increased circulation is again largely due to the ever increasing popularity of our cassettes. Well over half our circulation is now in cassette form. About 40% of our circulation continues to be from walk-in borrowers from the Bryn Athyn area.
     One large category of our work has had but little attention this year, and that is the archiving of the tapes of men who are now in the spiritual world. The technical method of doing this has now been determined, but the decision concerning what tapes to archive remains largely unmade.
     Our treasurer reported that as of September 30th, 1975, the net worth of the committee was $18,313.67, a decrease of $1,974.17. This decrease is partly due to depreciation on equipment, but mostly because our income for the fiscal year was down by almost $2,000.00. Added to this, our expenses were up, chiefly in the salary department, but in other areas as well. Inflation is an ever present problem; and we are in need of increased funds. Our total income was $10,135.04 while our expenses were $12,016.30. Added to this is the figure $1,063.80 in Accounts Receivable. Despite these totals we are pleased to report that we came through the year without having to ask the General Church for funds. This is because of a small surplus from the previous year. Contributions from users increased to over $3,000.00 during the year, but special contributions were down over $2,000.00, and totaled almost $6,400.00. We greatly appreciate these contributions for they enable this committee to be financially independent and not be a drain on the General Church.

184



     Great appreciation must also be expressed for the many hours of volunteer work by many people in a number of centers of the church were the work of recording goes on. Without their willing labor the use of the committee could not continue and expand as it is doing.
     Respectfully submitted,
          B. DAVID HOLM,
               Chairman

     VISUAL EDUCATION COMMITTEE

     During 1975 there was a decrease in the use of our slides. The circulation figures for this past year and the year before are as follows:

                              1974          1975
Slide sets                         46          44
Total of slides                    973          789
Borrowers                         23          19

     This year more Christmas slides were made, and for the first time in several years, we were able to supply the demand fully. We are still working on some new slides of both the Old and New Testaments.
     It should be noted that this committee is not financed directly by the General Church, but depends largely upon our small rental retain charge for the slides. This limits severely what this committee is able to do. Small contributions from interested people would be most welcome.
     Respectfully submitted,
          B. DAVID HOLM,
               Chairman
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who need assistance in finding accommodation please communicate with one of the following:

Mrs. A. Wynne Acton                    Mrs. George T. Tyler
3405 Buck Road                    Box 353
Huntingdon Valley, Pa. 19036           Bryn Athyn, Pa. 19009
Phone: (215) 947-0242                Phone: (215) 947-1186

Mrs. Philip Horigan
50 Park Drive
Glenview, Ill. 60025
Phone: (312) 729-5644

185


WOMEN ON BOARDS 1976

WOMEN ON BOARDS       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     There has recently been an interesting discussion, in the pages of NEW CHURCH LIFE,* regarding the proper place of women in the business affairs of the church-should women be on our boards? We venture a contribution to this discussion.
     * See NEW CHURCH LIFE, 1975, pp. 463, 561, 1976, January issue, pages 25, 26, March issue, page 113, April issue, pages 143, 147.
     That the Writings speak clearly of absolute and vital distinctions between men and women is not in doubt. The problem is rather one of applying this teaching to the life of the church.
     We do have some teachings in the Writings which, at least, give some clear indications of the direction our thinking should take. They speak of the forensic* uses of the man as "such things as belong to the intellect, or in which the intellect predominates, many of which are public matters, and regard uses in public."** They further speak of the applications in women:
     * Latin forensis, of or belonging to the market or forum, public, forensic.
     ** CL 90

which is to such things as are works of the hands, and are called knitting, needlework, and the like, serving for adornment, both to decorate herself, and to exalt her beauty; and moreover to various duties which are called domestic, which adjoin themselves to the duties of men, which as was said, are called public. They are led to these duties by an inclination to marriage, in order that they may become wives, and thus one with their husbands.*
     * CL 91

186




     We do not believe that this means that our women are to confine their activities to needlework, etc. These are examples only. Surely the essential here is the reference to "various duties which are called domestic, and which adjoin themselves to the duties of men."
     The subject of duties which are proper to man and those which are proper to women is dealt with in some detail in Conjugial Love 174-176, and these numbers should be studied; we will quote briefly from them:

There are duties proper to the man, and duties proper to the wife; and the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and perform them rightly. (Italics added) The reason why the wife cannot enter into the duties proper to the man, and that, on the other hand, neither can the man enter into the duties proper to the wife, is that they differ like wisdom and the love thereof, or like thought and the affection thereof, or like understanding and the will thereof. In the duties proper to men, the understanding, thought, and wisdom play the leading part; whereas in the duties proper to wives the will, affection, and love play the leading part; and the wife from the latter performs her duties, and the man from the former performs his; wherefore their duties are diverse from their very nature, but still conjunctive in a successive series.
It is believed by man that women can perform the duties of men, if only they are initiated into them from the earliest age, as boys are. They may indeed be initiated into the exercise of those duties, but not into the judgment on which the right performance of the duties inwardly depends. Wherefore, such women as have been initiated into the duties of men are obliged in matters of judgment to consult men, and then, if they are left to their own disposal, they select from the counsels of men that which suits their own love.
The reason why neither can men enter the duties proper to women, and perform them aright, is that they are not in the affections of women, which are quite distinct from the affections of men.

     It should be noted carefully that it is not said that a man cannot perform the duties of a woman, or a woman the duties of a man; rather is it said that they cannot "perform them rightly," and that they cannot enter "the judgment on which the right performance of the duties inwardly depends." Perhaps in this day it becomes inevitable that the duties of the sexes become confused; but this does not mean that such confusion is either orderly or desirable-certainly in the church we look for the ideal in our application.
     How do we react to what the Writings say about the differences between the sexes; especially what is said about women? It is not surprising, raised and living in today's western world, that we find ourselves uncomfortable with some of them. On first blush they seem to discriminate against women. However this is really not the case. If we consider the teachings more carefully, we men must admit that the palm is given to the ladies and not to us.

187


Their part is especially to add love to wisdom, to see wisdom only as a means to good, and so to bring human life to its finest flower.
     If we consider as dispassionately as possible the very plain teachings of Divine revelation on this subject, we must admit that our concerns, questions, even challenges or denials, come about because we are in a civilization (amidst a fallen church) which has, in fact, led women especially (but also men) into forms of life which are quite improper to them. These disorderly externals of course spring from internal disorder-states in which there is no real understanding of, or feeling for, the distinctions between the sexes. How the New Church is to meet this situation is indeed a difficult question. No doubt there will be many disorders which we will be quite unable to avoid, but certainly we must be on constant guard to minimize the trend in our own lives, in the lives of our children, and in the life of the church. We must do this for our own sake, but also for the sake of mankind-that there may be a nucleus where the true relation between the sexes is being preserved, so that in the Lord's good time this may be spread as the church spreads throughout the world.
     If we do not in this way stand up for what we see to be the teaching of the Word of God then we betray our trust, deprive our children and destroy the church among us. None of this will be easy. It will require determination. It will require a constant study of the Word that we may really understand it. Above all it will need courage to carry its message into practice.
IN THE WORLD BUT NOT OF THE WORLD 1976

IN THE WORLD BUT NOT OF THE WORLD       CHERYL EBERT COLLINS       1976

Editor of NEW CHURCH LIFE:
     Several assumptions in this thought provoking article really distressed me.*
     * Daniel W. Heinrichs, NEW CHURCH LIFE, February 1976, page 41.
     I can't see how anyone, minister or layman, can know that today's modern world is worse than in many times past. Are we in sadder shape than the middle ages or the seventeenth or eighteenth centuries? There were just as many horrors that took place in just about every past era with perhaps the exception of the time just prior to World War I. Today there are more people, many more, and there is much faster and more complete news coverage of every bad thing that happens. After all, the Lord is guiding the world, and we cannot know His plans. Granted we must protect our truths and live them daily, but this is not so hard on a small scale within our families and in our work.

188


I find it depressing to worry always about the state of the world. I cannot alter it on a large scale, and I cannot fear it if I truly trust in providence.
     The second point concerns the fall in the birth rate as a sign of moral decline. The controversy within the New Church about birth control has been going on as long as I can recall, many, many years. Many people do feel that interference with nature and the Lord is wrong. Many other people feel that marital relations are important for procreation and for conjoining two partners as one for the love and comfort of each other. Many women would have twenty or more children, and many would not be able to bear the physical or mental strain of such a large family; so they have limited their offspring using their good prudence. Does this mean that they should no longer have sexual relations if they feel they mustn't bear more children? Does it mean they do not have a love of infants? In fact, it is most likely because they do love their infants that the couple decides to limit the number. The physical care of small children, the bearing, nursing, etc. is done mostly by the mother. She must take good care of herself so that she may be a strong, useful mother and wife. Having many children quickly is quite marvelous and seems to come so easily to some, while others should not do it unless they don't care about their health.
     This type of statement, or implication-that a decision to limit one's family is a sign of moral decline-is quite alarming to me as a New Church person. Would the writer have us forget all bodily and natural things in the search for spiritual truths? Should a young mother resign herself to an early death or many physical complications? I hardly think the Lord in His heaven would will such a thing.
     As she, or they, have most likely struggled desperately to reach such a decision it seems quite uncharitable to make a judgment about it. This could apply to the divorce rate also. The couples may be divorcing for just the reasons the Writings state. Perhaps in the past people would stay with the marriage even when there were grounds for divorce based on the Writings. The New Church couples I know who have divorced have searched their hearts and tried to do just what the Writings teach. Just because there are more does not mean couples are doing it just because they're unhappy.
     I think it is important to hold our truths dear. I think it is important not to interpret things negatively without careful examination and a definite regard for the New Churchman's freedom. Let us trust in the Lord and trust in our fellow New Churchman.
     CHERYL EBERT COLLINS,
Plantation, Florida

189


SWELLING OF THE JORDAN 1976

SWELLING OF THE JORDAN       J. ALAN ABELE       1976

Editor of NEW CHURCH LIFE:
     I am concerned about the dangerous inundation that may be subtly approaching and catching us unaware. In his article "What Has God Revealed?"* the Reverend Kurt P. Nemitz explains that his reason for writing the article is the need, by some of our numbers, for reconciliation of Divine teaching with current scientific knowledge. Indeed, this is not the first article in recent months which alludes to the same end. It is not my purpose to extinguish the inquiring mind. However, I think a note of caution is in order that we exercise vigilant scrutiny of our thoughts and reasonings.
     * NEW CHURCH LIFE, 1976, March issue, page 94
     The danger is that the apparent need for reconciliation of Divine teachings with scientific knowledge may be the result of conceit. Conceit is man's love of his own intelligence. It is the external man who delights in exalting himself even to the point of destroying the good and truth of the internal man. We are taught that it is the external man's reasonings which can arise and desire to dominate the internal. This is the "swelling of the Jordan."*
     * AC 1585
     Let us take heed lest we become trapped on the banks of the Jordan River and are unable to make retreat to the land of Canaan.
     J. ALAN ABELE,
          Elkins, West Virginia
REALLY NEW TRANSLATION 1976

REALLY NEW TRANSLATION       DONALD L. ROSE       1976

Editor of NEW CHURCH LIFE:
     Ten years ago it was estimated that perhaps 60,000 copies of Heaven and Hell have been distributed in languages other than English. The estimate for copies distributed in English-around a quarter of a million.* In English there have been at least nineteen distinct translations and revisions of translations of this work. This fact appears in the preface of a really new translation by the Rev. Dr. George Dole.**
     * See NEW CHURCH LIFE, 1967, page 108.
     ** Published by Pillar Books for the Swedenborg Foundation, February, 1976
     Without attempting to review this translation I want to share with others my interest in it. Although I had been looking forward to its publication I did not realize until I read the preface that it is not an attempt at popularization.

190


Dr. Dole has sought to reflect in English some of the characteristics of the original which may have been obscured in other translations. He is definitely not trying to replace existing translations. He hopes this will stand beside others, and he trusts that "better work will emerge." I have heard, although not officially, that there may be a revision of this new translation before long. There are some very original word choices which might be modified by later reflection and consultation.
     More than anything else I would recommend that readers not be overcome by a few seemingly strange word choices. I say "a few," but remember, once that choice is made, the word is going to confront the reader over and over again. For example, you will read of heavenly "communities" rather than "societies." If this happens to rub you the wrong way, do not let its frequent appearance deter you from seeing the good in this very considerable piece of work.
     Isn't "warmth" a better English word than "heat" for rendering the calor of the Writings? (Potts reserves the word "warmth" for the rarely used incalescentia.) This is one example of a word which will probably be warmly received.
     A chapter heading we are used to is: "The Garments with Which the Angels Appear Clothed." Dr. Dole renders this, "The Clothes Angels Are Seen Wearing." Another familiar chapter heading is "It Is Not So Difficult to Live the Life that Leads to Heaven as Is Believed." This is rendered, "Leading a Heaven-Bound Life Is Not as Hard as People Believe It Is."
     There is a striking phrase that appears in Heaven and Hell no. 556 and also in two other books of the Writings.* It is what a selfish person says in his heart when confronted with some unselfish task he might do. In Latin it goes, "Quid inde mihil" Listen to some of the renderings of this three-word phrase that appear in our translations:
     * HD 65; TCR 400

"What advantage will it be to me?"
"Of what advantage is it to me?"
"What will I gain by it?"
"What shall I get from it?"
"What shall I get by it?"
"What good will it be to me?"
"What do I get out of it?"

     My favorite has been the last one. You have probably guessed that Dr. Dole just couldn't resist: "What's in it for me?" A little too breezy? Well, look back at the Latin. Actually this is not at all typical of the English to be found in this translation.

191



     Readers will be reassured that some favorite phrases are hardly changed at all: "Growing old in heaven is growing young";* "A mother would rather suffer hunger herself than see her little one hungry";** "In the highest sense a wise infant is an angel";*** "I have talked with other people as well-so many that a hundred thousand would be an understatement";**** "All infants are under the direct care of the Lord";***** "When something spiritual touches and sees something spiritual, it is just the same as when something natural touches and sees something natural."******
     * HH 414               
     ** HH 406
     *** HH 278               
     **** HH 312
     ***** HH 332               
     ****** HH 461
     What was Dr. Dole's solution to the oft discussed problem of translating the word "proprium"? He seems to have opted for the word "ego," but there are exceptions. He renders it "selfhood,"* and he makes it "own nature."** He is very scrupulous, and he does put the Latin in parentheses the first time he says "ego." ". . . angels have Lego' (proprium) just as people on earth do. It is loving themselves, and everyone in heaven is kept away from 'ego.'"*** (French translations often render "selfishness" as "l'egoism.")
     * HH 278, 592               
     ** HH 484
     *** HH 158
     I was a little surprised to find "marriage love" used throughout for amor conjugialis. This is just the same as the standard edition we have from the Swedenborg Foundation. (The Swedenborg Society's 1958 rendition is "conjugial love.") The phrase "marriage love" was introduced around 1905, but thirty years later William Wunsch introduced "marital love" as an improvement on this. Many of us prefer the time honored "conjugial love."
     It has been observed in the past that it is better to say "people" in many places than it is to say "men" when the Latin is homines.* This new translation uses the word "people" and the word "person" frequently. The whole person is present in his deeds or works."**          
     * See Chr. 189, where the Swedenborg Society translation speaks of "people." Also "Who Goes There, Servant or Enemy," by the Rev. Donald L. Rose, NEW CHURCH LIFE, 1974, page 37.
     ** HH 475
     It is a pleasure to find that there are better ways of saying things than we have been accustomed to. We are accustomed to reading of "the resuscitation of man from the dead." But we find Dr. Dole speaking of "man's awakening from the dead," and the more we look into this, the more we may like it.
     It will take many of us a while to decide just what we do think of some phrases and words.

192


I am predicting that I will never get to like "condition" in place of "state" or "inward reaches" instead of "interiors." But we really should take our time on this. At this point it should be mentioned again that this translation is not intended as a replacement of previous translations. For some it will hold no interest. For many at least it will become a must for the library shelf. We ministers will be grateful that when we are reflecting on a passage we can now say to ourselves, "Say, lets see what George Dole does with this." We owe him our gratitude for this prodigious piece of work.
     I hate to end on a sour note. Doesn't the world have enough sourness in it? But there is that thirteen page introduction, written by Mr. Colin Wilson of some literary fame. It is entertaining and provocative in places, but really it seems to detract from the book, and I am tempted to improve my copy by removing these pages.
     Not having even scratched the surface, I am suggesting that we have an interesting adventure ahead of us in looking at this translation. There are things to find that we will not like and things to find that we will like, and we may even have the refreshing experience of changing our minds.
     DONALD L. ROSE,
          Pittsburgh, Pennsylvania
IN OUR CONTEMPORARIES 1976

IN OUR CONTEMPORARIES       Editor       1976

     We were interested to see a short article by a woman of the Academy college in The New College Publication (January, 1976 issue)-it seemed to bear some relationship to recent communications in NEW CHURCH LIFE. It expresses an idea that has often been raised and perhaps the following quotation from that article will prompt some discussion of an important problem for the church.

     What is it about our church that makes it more attractive to women than to men? Why is it that the isolated groups and societies, in particular, are often dominated by women) Why are so many mothers the ones who keep religion going in their families?
     It is understandable that this situation is prevalent in the Protestant and Catholic churches, since there are very few rational truths there to appeal to men's minds and a good dose of sentimentality to keep some women interested. But in the New Church? One reason that is often given for the situation in our church is that the laymen in our societies are often so pressured in their jobs, and in the rat-race of twentieth century living, that they haven't the time or energy for such things as giving worship, reading the Writings, etc. Another one is that it is the women's fault, since they are the ones who are meant to inspire men to be wise.

193



     Even if we're not sure of the cause of this tendency in our church, we can be sure walter its consequences. The problem, once established, is self-propagating. The less active the men become, the more active their wives are forced to become, and this in turn encourages men to leave it to the women. "Well, if women want to be on boards and help run things, and we haven't got time, why not let them do it all?" A ladies' religion doesn't appeal to children at all, especially to growing boys who see their mothers' affectional interest but no rational interest from their fathers. The disorders this breeds such as women being forced to become the head of the family in matters of religion, or else to give up including religion in the family life at all-are very destructive to our church and to the ideals it promotes.
     It seems paradoxical that in a church with such direct teachings on the wise leadership of men and the affectional support of women, we should tend in this direction.

     We are intrigued by an item in the New-Church Herald of January 3 which reads: "It is hoped to open in the spring, on the North Finchley [London] premises, a residential center for New-Church education for twelve young people (six of each sex) under the supervision of a host and hostess." We are wondering what form this venture will take. Will the young people attend the local state school and have religious instruction at the residence, or is something more ambitious than this envisaged? We look forward to hearing more of this plan and congratulate those involved on moving in this direction in times which are far from conducive to a distinctive New Church education for our young people.

     The February 7 issue of the New-Church Herald brings less encouraging news-the announcement of the demise of that familiar and useful journal. However an alternative is in view. Our understanding is that the New-Church Magazine (a scholarly and most valuable periodical) will continue in existence while the new magazine Lifeline will replace the Herald and will appear monthly. The following is quoted from the announcement in the Herald:

     LIFELINE is designed to cover all interests and all ages connected with the Church. On the basis of commissioned articles, it will provide an OUTLOOK on day-to-day affairs from the Christian viewpoint; it will discuss how PEOPLE NEED PEOPLE in the life and use of home and parents, young and old; the OPEN WORD will help in personal Bible reading; the youngsters will have their own pull-out section in JUNIOR LIFELINE; the THINK-TANK will try to work out life from the truth God reveals, with the support of modern vernacular translations from the Writings; BOOKSHELF will cover a wide range of reading, and a MEDITATION will help personal prayer and worship. And all this will be supported by practical articles and news.

     We confess that the title and the description both leave us feeling a little nervous-lest the distinctive quality of the Herald be lost in an eagerness to be appealing. However this cannot be judged fairly until an issue or two have bees received. We look forward to providing our readers with a further account of this new periodical in the future.

194


RECEIVED FOR REVIEW 1976

RECEIVED FOR REVIEW       Editor       1976

     The Golden Age, Correspondences of Egypt, The Mythology of the Greeks and Romans, by Carl Theophilus Odhner, Academy of the New Church, Bryn Athyn, Pennsylvania, Reprinted 1975, $4.25 and $3.25 each.

     These three volumes, familiar to many interested in the study of antiquity in the light of the Writings, have been out of print for many years. Many will welcome their reappearance, albeit in a modest form in paper cover. A quotation from the foreword to this reprint seems in order. It is written by Mrs. Sanfrid (Aubrey Cole) Odhner who teaches mythology in the Girls School of the Academy.

     C. Th. Odhner wrote at the turn of the century, when secular scholarship in these fields was relatively primitive. Republication of his explorations has been put off for a number of years because of doubts as to their accuracy in some areas of fact-especially in his often undisciplined etymologies-and instances in which patient scholarship appears the victim of his far-reaching search for grander patterns. The hope has persisted that the suspect elements might be amended, and from time to time various men have begun revisions of the text; unfortunately the press of other duties has kept these efforts from completion.
     But Odhner wrote from a unique combination of strengths, and his works show it. He possessed a broad command of doctrine, a wide knowledge of history and ancient languages, a joyous appreciation of the imagery in Bible and in myth, and the drive of youth (he died at a relatively Young age). What seems passe or naive today, his sometimes overreaching enthusiasm, his tendency to scoff at secular scholars, mars only the surface of these warm and vibrant studies. . . .
     The reprinting of these books does not deny the hope of new work being done which will more accurately answer to modern knowledge. It simply expresses the conviction that, until a better way is opened, our students should not be deprived of the dramatic introduction to the wonders of the ancient past to be found on almost every page penned by this dynamic guide.

     Annals of the New Church, Volume 11, 1851-1890 by the Rev. C. Th. Odhner and the Rev. Dr. William Whitehead, edited by the Rev. Morley D. Rich, the General Church of the New Jerusalem, Bryn Athyn, Pennsylvania, 1976.

     The first volume of the Annals, by Carl Th. Odhner and covering the years 1688-1850, was published in 1904 by the Academy of the New Church. Ever since that time it has been hoped to complete this work, and now a beginning has been made with the volume which we have received for review.

195




     We are told that this will shortly be followed by two further volumes to be entitled The Annals of the General Church. The first of these will treat of the story of the Academy from 1874-1897 and of the General Church from 1897-1937. The second will take the story of the General Church from 1937-1975.
     These publications will be a milestone for New Church historians and all interested in our past. We look forward to offering our readers a full review of all three volumes when they are received.
Church News 1976

Church News       Various       1976

     WILFRED HOWARD

     Professor Wilfred Howard passed away on February 12, 1976 at the age of 89. We quote below from the memorial address delivered by the Rt. Rev. Willard D. Pendleton
     Wilfred Howard was born in England, where his parents were active supporters of the Academy movement in that country. Imbued by these ideals, he came to the United States at the age of twenty-one, and after several years of residence, he was employed by the Academy as an instructor in the physical sciences-a position which he held for forty years. In 1914 he married Solange Iungerich, and their union was blessed by the birth of four daughters and two sons, all of whom were educated in the Academy schools. Throughout the years of their married life, these two devoted people participated in all the affairs and interests of the Academy and the Bryn Athyn Church. There was always a welcome in their home and productive discussions of doctrine and the uses of the church. There are also those among us who recall with special delight the warm hospitality of the Howard summer residence in the Adirondacks, which provided a respite to the visitor from the cares and concerns of this world.
     "All those who knew Wilfred Howard knew him as a man of firm moral integrity and scholarly interests. He was a man who clearly distinguished between right and wrong, and the record of his scholarly attainments may be found in the many articles which he submitted for publication in various periodicals of the church. It is fully evident from the content of these articles that his primary interest lay in the teachings of the Writings and philosophical works which deal directly with the creation and nature of the physical universe. Here we find such titles as: "Swedenborg's Philosophy in the Realm of Physics and Modern Science"; "Swedenborg's Theory of Electricity"; "Evolution and the Doctrine of Discrete Degrees"; and "The Ether of Swedenborg and the Michelson-Morley Experiments." It was subjects such as these which engaged his thought throughout his active years as a teacher of the physical sciences in the Academy schools. Let it be said that as a pioneer in this field of study, he has left to future students an inheritance upon which they may build in the advancement of the scholarship of the New Church.
     "As one who believed that the study and understanding of Swedenborg's philosophical works is basic to the understanding of the doctrine of creation as revealed in the Writings, Wilfred Howard devoted countless hours to the consideration of these texts. In this area of research, he, with a few others, kept alive the interest of an earlier generation in the significance and importance of Swedenborg's philosophy.

196


It is here that we find the first formulation of those philosophic doctrines which were later to serve as the matrix of the heavenly doctrines-I refer to the doctrine of degrees, the doctrine of influx, the doctrine of forms, and the doctrine of correspondences. It was as careful and diligent student that Wilfred Howard applied himself to the task which he set for himself, and we have cause to be grateful that the delight which he found in his studies never diminished. In this connection it should be noted that he served for thirty-seven years as secretary of the Swedenborg Scientific Association (1920-1957) and maintained a vital interest in that organization throughout his life.
     "It was then both as a student of doctrine and a teacher of youth that Wilfred Howard served the New Church. As a student of doctrine, he was zealous in his search for the truth; as teacher of youth, he was sustained by the highest ideals."

     MIAMI, FLORIDA

     It would be impossible to record the happenings of the Miami Circle since the last report was printed in NEW CHURCH LIFE (whenever that was).* Therefore this account will cover only the past year or so.
     *See NEW CHURCH LIFE, 1971, page 530.
     The Rev. Glenn Alden officially took office as minister of our church as well as of the Florida District in September 1974. It was his first assignment, coming fresh from theological school. Things were not at their best upon his arrival. Four of our members had been called to the other world within one year; we were losing our beloved Pastor Roy Franson and his wife Britta; our physical plant was in a sad state of disrepair and we were in fear of losing what we had due to a lack of funds. It was all very discouraging!
     Then came a young, vibrant minister and his lovely wife and family and their enthusiasm was contagious. Attendance began to increase, more homes were offered for holding classes, and the gloom was gradually dispelled. At the annual meeting in February 1975, it was decided to form a building maintenance fund and try to retain our present property rather than look for new and less expensive quarters further north. Mr. Alden was able to purchase Robert Gauzens' house close to the church while Mr. Gauzens moved into the church quarters, taking over the duties of security man, caretaker, janitor and handy man. This move proved most beneficial to all.
     Mr. Alden has been trying to make the church members who reside in Florida I feel that although they are scattered geographically, they are all part of a whole. The first step in this direction was to enlarge the Miami Missive, a monthly tabloid which is sent to everyone in the district. It includes excerpts from a sermon; calendar of events including the minister's itinerary for his monthly junket around the state; as well as news notes of past events, not only for the Miami Circle, but for the entire district. Mr. and Mrs. Alden single-handed produced a list of names and addresses of everyone in the district to enable anyone traveling to be able to contact other New Church friends. A "mini" assembly was held at the home of the John Horigans in Winter Haven last October to get the western and central Florida people together. This was so successful that it proved to be the stepping stone to a Florida District Assembly held in Miami January 23-25. Also, each year in February, Mrs. Carl Asplundh opens her home in Palm Beach for a luncheon and class which gathers together the Eastern Group to the north of Miami. This year was no exception and we always see many visitors from Glenview, Bryn Athyn, etc.
     The highlight of this past eighteen months was our Florida District Assembly. About 100 adults and 22 children were present to enjoy the fruits of the labor of a very small committee. Except for an open house at the Aldens' and a cocktail party at the Hedges' before the banquet, all activities took place at the church which was ideally designed for a group of this size. Bishop King presided and opened with a lucid exposition of "Discrete Degrees and Influx," and then a most appetizing luncheon was served.

197


Mr. Leonard Gyllenhaal flew in for a business meeting dealing with financial needs of the General Church and its role in the support of a circle such as ours. Providentially, the weather warmed sufficiently to allow the banquet to be held on the open patio of the church.
     Mr. Leonard Lattin of Lake Helen was toastmaster deluxe and several speakers contributed their thoughts. On Sunday, Bishop King, with Mr. Alden on the chancel, conducted a combined service for children and adults, culminating with the Holy Supper. A luncheon followed church and a cocktail party at the Don Schmuckers' apartment concluded the assembly.
     The food for the entire assembly was prepared by a handful of busy people and to describe the repasts properly would take too much space. Suffice it to say-"it was terrific!" The older children were responsible for serving it, and they did an admirable job.
     During the winter months we have the usual influx of "snow birds" to swell our ranks, and they are most welcome! However, we need more of the permanent variety to enjoy our climate and the unique situation that exists in South Florida-a beautiful church with a resident pastor and only a circle and some isolated to minister to! Come on down!
     SYLVIA S. MELLMAN

     HURSTVILLE, AUSTRALIA

     There were two recent significant events which brought together the Hurstville Society and the Sydney Society (Conference) of the New Church. The first held in October, 1975, was the centenary celebration of the Sydney Society combined with the opening of its new church in the city. Many Hurstville members attended the services and also the Centenary Dinner and social occasions. They will long remember too the warm friendliness and love for the church of the Rev. Obed Mooki from South Africa who preached a very fine and deeply affecting sermon. The second occasion when met our good neighbors, was on 27 January, 1976. On this day a Swedenborg Exhibit was opened at the State Library New South Wales by the Swedish Ambassador to Australia. The exhibit, organized by the Rev. Ian Amold of the Sydney Society, continues for three months and will be seen by thousands of people.
     As part of the celebration of Christmas, a Christmas play for children was acted by young people and adults. On this evening also, there was a surprise "sendoff" party to the Horner family who were leaving us to live on a farm at Tamworth about 300 miles north of Sydney. They were presented with a set of candlesticks for worship and a beautiful clock with an engraved plaque. These gifts were in appreciation of their great work for the society during the last five years. For one thing, they rescued "Baringa, the fine old home of the late Rev. Richard Morse, which had been rapidly deteriorating. This function was held in the Richard Morse room which the Horners had added to "Baringa." The "dent" in the congregation is quite noticeable, especially as some of the local residents are at present interstate and overseas. However we are having fairly frequent visitors from country areas and overseas.
     The Rev. Michael Gladish and family have now moved into "Baringa" and they have continued the restoration work, making it again a beautiful home. To let us see what was being done, the Gladishes held 'Open House' and entertained charmingly.
     We have welcomed back to Hurstville John and Lenore Sandow who on their overseas journey made many more New Church friends, and that helped to make it an unforgettable trip.
     The Hurstville Society has slipped into 1976 quietly although not exactly in low gear. There are signs that it could be a fruitful, even exciting year.
     The account of the events of the last few months would hardly be complete without a mention of the marriage of Mr. John Hicks to Sylvia Heldon on 22 November, 1975. Our little church which was beautifully decorated, was full to overflowing with friends and relatives of the bride and groom. Sylvia and John were radiant, and so were the bride's parents; in fact the pride of Sylvia's father is almost flowing from his pen.
     NORMAN HELDON

198


ACADEMY OF THE NEW CHURCH 1976

ACADEMY OF THE NEW CHURCH       N. BRUCE ROGERS       1976

     The Annual Joint Meeting of the Faculty and Corporation of the Academy will be held at 7:45 p.m. on Friday, May 21, 1916, in the Assembly Hall, Bryn Athyn, Pa.
     Following the usual administrative reports of the year's work, the general subject of the evening will be the Theological School. Several brief presentations by members of the Theological School faculty are planned under the direction of the Rev. Erik Sandstrom, Dean.
     All friends of the Academy are cordially invited to attend.
          N. BRUCE ROGERS,
               Secretary
BRITISH ASSEMBLY 1976

BRITISH ASSEMBLY       WILLARD D. PENDLETON       1976

     The 58th British Assembly of the General Church of the New Jerusalem will be held in Colchester, England, from Friday, July 16, to Sunday, July 18, 1976, the Right Reverend Louis B. King, Assistant Bishop of the General Church, presiding. All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop
Elmo C. Acton Scholarship Fund 1976

Elmo C. Acton Scholarship Fund       Editor       1976

     In memory of Bishop E. C. Acton, the Board of Directors of the Midwestern Academy of the New Church has authorized and directed the establishment of the ELMO C. ACTON SCHOLARSHIP FUND; income from said Fund shall provide scholarship assistance to students of the Midwestern Academy. Donations welcomed, and may be sent to Richard B. McFarland, Jr., Treas., Midwestern Academy, 73 Park Drive, Glenview, IL 60025.

200


TWENTY-SEVENTH GENERAL ASSEMBLY 1976

TWENTY-SEVENTH GENERAL ASSEMBLY       Editor       1976

     BRYN ATHYN, PA., JUNE 5-9, 1976

     Prior Events

Friday, June 4
     2:00-5:00 p.m.      Registration of Guests (Local)
     8:30 p.m.           President's Reception

Saturday, June 5
     10:30 a.m.           Commencement Exercises
     2:00-5:00 p.m.     Registration of Guests (Visitors)

     Assembly Events

     8:00 p.m.           First Session: Episcopal Address by the Rt. Rev. Willard D. Pendleton-"The Academy of the New Church-100th Anniversary"
     9:30 p.m.           Discussion Groups
     10:00 p.m.           Open Houses

Sunday, June 6
     6:00 a.m.           Sunrise Service. Sermon: The Rev. Frank S. Rose

     9:45 a.m.           Children's Service. Address: The Rev. Geoffrey H. Howard
     11:00 a.m.           Divine Worship. Sermon: The Rev. Kurt H. Asplundh
     2:30 p.m.           Second Session: Address by the Rev. Erik Sandstrom-"Three Stages in the Development and Rebirth of the Mind"
     4:00 p.m.           Discussion Groups
     8:00 p.m.           Divine Worship. Sermon: The Rev. Harold C. Cranch
     9:00 p.m.           Pageants: Under the direction of the Rt. Rev. Louis B. King

Monday, June 7
     10:00 a.m.           Third Session: Report of the Extension Committee by the Rev. B. David Holm
     11:00 a.m.           Panel-"Current Issues and the True Morality" by the Revs. Geoffrey S. Childs, Douglas M. Taylor, and Daniel W. Heinrichs
     2:30 p.m.           Meeting of Theta Alpha
     2:30 p.m.           Meeting of the Sons of the Academy
     8:00 p.m.           Fourth Session: Panel-"Challenge to the Life of the Church-Distinctiveness" by the Revs. Dandridge Pendleton, Donald L. Rose and Frederick L. Schnarr
     9:30 p.m.           Discussion Groups
     9:30 p.m.           Cathedral Lights and Music

Tuesday, June 8
     10:00 a.m.           Fifth Session: Response of the Assembly to the Nomination of the Council of the Clergy for the Office of Executive Bishop
     11:00 a.m.           Address by the Rt. Rev. Louis B. King-"Abraham: Divine Perceptions in Infancy and Childhood"
     1:00 p.m.           Young People's Luncheon
     7:00 p.m.           Assembly Banquet: The Rev. Martin Pryke, Toastmaster

Wednesday, June 9
     6:00 a.m.           Sunrise Service. Sermon: The Rev. Lorentz R. Soneson
     9:30 a.m.           Holy Supper Service

201


NEW CHURCH: LAMPSTANDS FOR THE SON OF MAN 1976

NEW CHURCH: LAMPSTANDS FOR THE SON OF MAN       KURT P. NEMITZ       1976


NEW CHURCH LIFE
Vol. XCVI           JUNE 1976
No. 6
     (Delivered at the 1974 British Assembly.)

     And I turned to see the voice that spake with me. And being turned, I saw seven golden lampstands, and b the midst of the lampstands one like unto the Son of man, clothed with a garment down to the foot and girt about the paps with a golden girdle. Revelation 1:12, 13.

     The Lord God Jesus Christ, our merciful Creator and Savior, is omniscient and has foreseen all the spiritual-and even natural-difficulties that will beset mankind. Thus He foresaw that the very church which He established when He walked on earth would fall and fail, and that the hearts of many would be overwhelmed by confusion and hopelessness in regard to the meaning and purpose of existence. And because He loves every one of His children with a love that has no bounds, He prepared them for the failure of the first Christian Church and helped them live through their spiritual suffering by comforting them with a prophecy of their eventual salvation. At the very beginning of the Christian Church, the Lord foretold, through John on the Isle of Patmos, that at the end of the age He would reveal Himself anew, bring about the last judgment and establish a new heaven and a new church upon earth, which would constitute His eternal kingdom.
     John was a faithful servant of the Lord who was banished to the Isle of Patmos by an alien people who despised him for the Christian life he tried to lead. John represents all who love the Lord and would follow Him, but who have become confused and sorely distressed because the doctrines of their church cannot really satisfy either the demands of reason or the longings of the heart.
     When such men and women come into a spiritual state, that is, when from their innermost being they pray to God for enlightenment in spiritual things, then they are given to perceive in their souls a Divine voice, the voice of Him who is Alpha and Omega, the First and the Last.

202


This Divine voice is first perceived as a general perception, or feeling, which says that there is absolute truth about God, and that one can find and comprehend this truth if one sincerely seeks it. And one most certainly can. Did not Jesus say: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened"?*
     * Matthew 7:7, 8
     When man responds to the Divine call and spiritually "turns" and seeks after the Divine truth, he will be led, in the Lord's good time, to discover the New Church-either here on earth or after death in the spiritual world. The New Church is symbolized by the seven golden lampstands in whose midst John saw one like the Son of man. These seven lampstands signify the church because man's understanding is enlightened by the church as his eye is enlightened by a lampstand. Indeed it is even in and through the church that man finds and sees his Lord and Savior.
     We are further instructed in the heavenly doctrines that "the lampstands were not placed close to each other, or in contact, but at certain distances, forming a kind of circle."* This picture recalls to mind the teaching that the Lord's church is manifold and not restricted to one nation or to one organization, but that every one who knows and worships the Lord in His second coming is a church in least form, and that the church, like all things, is perfected by harmonious variety within it:
     * AR 43
     But John's description of the seven golden lampstands says nothing of the lamps on the lampstands. This is, we are told in a striking statement, because "those who will be of the Lord's New Church are only lampstands which will shine with light from the Lord."* Thus it is said in the concluding chapters of the Book of Revelation that "the city [that is, the New Church] had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it," and further that "the Lord God giveth them light."**
     * Ibid               
     ** Revelation 21:23, 24; 22:5
     The light of the New Church is the Son of man, whose "eyes are as a flame of fire . . . and [whose] countenance is as the sun when it shineth in its strength."* The Son of man is the Lord God Himself regarded as to His Divine Human, and also as to His Divine truth, for this proceeds from His Divine Human. This is evident from many passages in the Word where the Son of man is named, as for example the following from the Gospel of John when the people said to Jesus: "How sayest thou, The Son of man must be lifted up? Who is this Son of man?"

203


Then Jesus answered: "Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you. . . . While ye have the light, believe in the light, that ye may be children of the light."** With these words the Lord explained that the Son of man is the light on which all should believe.
     * Revelation 1:14, 16
     ** John 12:34-36
     Two thousand years ago the God of creation came down to our earth in a physical body to enlighten mankind and thus lead them up to Himself in heaven. He who is the Word that was in the beginning, and whose life is the light of man, "became flesh and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth."* But the light became as it were dimmed for mankind not long after it had been revealed because the leaders of the church denied that Jesus Christ was God Himself and so blinded themselves to the true significance of His teachings. The Lord spoke of this when He prophesied to the disciples that "the sun shall be darkened, and the moon shall not give her light. And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory."**
     * See John 1:1, 4, 14
     ** Mark 13:24-26
     When the Catholic and Protestant churches had so thoroughly misinterpreted the Old and New Testaments for mankind that virtually every ray of spiritual truth was prevented from reaching and enlightening them, then it was necessary for God to come and save them once again, that they might be saved from that hell which men in darkness will gravitate to. He came again as the Son of man, that is, as His Divinely Human truth which is His Word. "I will not leave you fatherless, I will come to you" said our Lord and God.*
     * John 14:18
     The Lord thus also made His second coming as the Word. There is in truth no other way in which He can come to man-or the church; no other way in which he can be present with him and conjoin Himself with him. If man is to be near God by thinking of Him, and is to be conjoined with Him by love, then he must have some idea or conception of God. No one, however, can directly comprehend or love God's very infinite esse or being. But one can form some idea of God which can be loved, from the truths which proceed from Him and reveal Him. It is somewhat the same with our eye and the sun. We cannot with our naked eye learn about the sun by looking at it directly, but we can learn much about the sun from its rays of light falling on the clouds and on the world around us. We see the rays of spiritual light from the Lord in the teachings of His Word.

204



     Ever since He created man, the Lord has revealed Himself to him at every stage of man's development in forms or teachings suited to man's comprehension at that time. Therefore, in the eighteenth century, when the Lord made His second coming, as the Spirit of truth which shall lead unto all truth,* His Divine providence led and prepared a man who could "receive these doctrines in his understanding [and] publish them by the press.** This was Emanuel Swedenborg's Divinely appointed mission. And he testifies: "That the Lord manifested Himself before me, His servant, and sent me to this office . . .I affirm in truth; as also that from the first day of that call I have not received anything whatever pertaining to the doctrine of [the New Church] from any angel, but from the Lord alone while I have read the Word."*** The doctrines of the New Church in Swedenborg's theological works are thus the Word of the Lord, for they are from His very mouth. The teachings in the Writings are the very "clouds of heaven" in which the Son of man is to come "with power and great glory." In and by means of these heavenly doctrines, all who direct the sight of their spirit upwards can see man's Creator and Savior and learn of His essential nature, just as the power and glory of the sun can be seen behind a thin cloud.
     * John 16:13               
     ** TCR 779. Italics added
     *** Ibid. Italics added
     The fact that the Lord has made His second coming, together with all that this implies, constitutes the special truth upon which His new, truly Christian, church is founded. Prior to the second coming of the Son of man the Old and New Testaments had become like a dense cloud which enveloped the thinking of mankind in shadow. But now, in and through the Writings, the light of Divine truth is once again visible. It is impossible to overstate the significance of this for mankind. Let it suffice, however, to recall to mind that without the light of Divine truth no one could come to heaven. It is only by means of this truth that one can come to know the God of heaven and learn how to live so as to be conjoined with Him and thus in oneself receive His life-this is the essence of heaven.
     The Lord God, the Son of man, is the sun of heaven from which all the light of truth and warmth of love proceed to mankind. But let us not forget the importance of His church, the seven golden lampstands, for our Lord revealed Himself in their midst. As we know, when The True Christian Religion, which concluded the new revelation, was finished, the Lord sent His twelve apostles throughout all the heavens to announce His advent and thus establish the New Church, the Holy City, the New Jerusalem there. And as the Holy City, the New Church, was established in the heavens, the Lord let it descend to earth.

205


He commanded Swedenborg to print and distribute the heavenly doctrines and gradually, through the influence of His angels, the Lord inspired others here on earth to form a new, truly Christian church, the Holy City, the New Jerusalem.
     Concerning this city, the Lord professed: "It had no need of the sun, neither of the moon, to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it."* We should not underestimate the significance of the New Church for the Lord's merciful purposes, that is, man's salvation. Think! If the church did not exist, did not exist in its fullness, that is, as an organized group of men and women as well as a heavenly state in their hearts and minds, how could the doctrines of His second coming be spread to those who are seeking? If, for example, men and women ever since Swedenborg's time had not gathered to promote the worship of the Lord Jesus Christ as He has revealed Himself in the Writings, how would we who are here now have been granted to see and receive the Lord in His new revelation? His church is in truth like seven golden lampstands, for it bears His Divine light to mankind.
     * Revelation 21:23, 24
     This implies a great responsibility for the New Church-for those whom the Lord's providence has called to her. Those who have been called to the New Church have this responsibility because the church is not a self-existing entity but is constituted of and actually is her members. The way in which the church serves her Lord and God depends thus on much more than just the zeal and ability of those who serve as priests; it depends on the way in which every single member understands the Divine doctrine in the Writings and gives expression to it in his inner and outer life.
     How, then, could we better express our love and gratitude to our Lord and Savior than to resolve to devote ourselves to the development and spread of His New Church-for His and our fellow man's sake? In and by the light of the Divine truths, which the Lord has charged us to spread, men and women on earth-and their society-are going to be saved. Give ear, therefore to the Lord's words: "Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a lamp and put it under a bushel, but on a lampstand; and it giveth light to all who are in the house. Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven."* Amen.
     * Matthew 5:14-16

     LESSONS: Isaiah 65:17-25; Revelation 1:1, 2, 9-18: True Christian Religion 771.
     MUSIC: Liturgy, pages 457, 493, 498, 506.
     PRAYERS: Liturgy, nos. 51, 91.

206


BIRTHDAY OF THE NEW CHURCH 1976

BIRTHDAY OF THE NEW CHURCH       PATRICK A. ROSE       1976

     A Talk to Children for New Church Day

     You all know what a birthday is! When it is someone's birthday it is a very special day. When it is your birthday, people give you presents, and you perhaps have a party with a special birthday cake. Perhaps you also know why you have a birthday once a year. It is because on your birthday it is an exact number of years since you were born. Your birthday is special because on that day you celebrate the day on which you began your life in this world. A birthday is for celebrating the beginning of someone's life.
     But birthdays are not only for people. For example, a country can have a birthday. The United States has a birthday on the Fourth of July. On that day of the year, in 1716, the United States began. Because of this, on the Fourth of July, every year, Americans celebrate the birthday of their country-they celebrate the beginning of their country. It's a very important day.
     Now when someone has a birthday, it is an important day. When a country has a birthday, it is even more important. But today I would like to tell you about a birthday that's even more important than this. I would like to tell you about the birthday of the New Church. This birthday is on the Nineteenth of June. It was on the Nineteenth of June, a little over two hundred years ago, that the New Church began. For this reason, on the Nineteenth of June, New Churchmen all over the world stop to think about the beginning of the New Church.
     I would like to tell you a little about the beginning of the New Church, and about how important the New Church is. The New Church did not begin in this world. It began in heaven, where the angels live. What happened was that the Lord called together His twelve disciples. These men had followed the Lord while He was in the world. Because they had been good men, they had gone to heaven when they died and they were now angels. After the Lord had called these twelve disciples, these twelve angels, He sent them out to tell everyone in the spiritual world about Himself. These twelve disciples then went out and told everyone that the Lord God Jesus Christ reigns; that is, they told everyone that the Lord is the king who rules everybody. This was the beginning of the New Church.

207



     It may seem surprising to learn that the New Church began in heaven, or in the spiritual world. One reason for this, though, is very simple. The angels belong to the New Church too. So it was that the Lord began the New Church by first telling the angels. It is good to know that the angels belong to the New Church. There are not many people who belong to the New Church in this world, and sometimes you might think that the New Church is very small. But when you realize that there are millions and millions of angels who also belong to the New Church, you can see that the New Church is really larger than any other church.
     But it's not only the largest church. It is also the most important church. This is because only in the New Church does the Lord teach people about Himself clearly. Only in the New Church can people really know about the Lord. Because of this the New Church especially is the Lord's Church. This is why the New Church began by the Lord sending His disciples out to tell people about Himself. And this is why the New Church is so important.
     The New Church may seem small. It may seem unimportant. But the truth is that it is the largest and the most important of all churches. For this reason it is important for you to learn all you can about the New Church. It is important for you to do what the New Church teaches. And on the birthday of the New Church, on the Nineteenth of June, it is good for you to set aside a few moments to say thank you to the Lord for sending out His disciples, and for giving people the New Church. Amen.

     LESSONS: Revelation 11:15-19; True Christian Religion 791.
     MUSIC: Liturgy, pages 518, 457, 506.
     PRAYERS: Liturgy, no. 81.
MEMORANDUM 1976

MEMORANDUM              1976

     After this work was finished, the Lord called together His twelve disciples, who followed Him in the world; and the next day He sent them forth into the whole spiritual world to preach the gospel, that the Lord God Jesus Christ reigns, whose Kingdom shall be for ever and ever. . . . This took place on the nineteenth day of June, in the year 1770. This is meant by these words of the Lord: "He shall send his angels, and they shall gather together his elect from one end of heaven to the other." True Christian Religion 791.

208


WHAT DOES THE ACADEMY MEAN TO ME? 1976

WHAT DOES THE ACADEMY MEAN TO ME?       Rev. WILLARD D. PENDLETON       1976

     (From a taped record of extemporaneous remarks made in closing the Charter Day Banquet, Academy of the New Church, 1968. The program had included answers, from students, faculty members and others, to the question, "What Does the Academy Mean to Me?")

     The Academy to me means many things. It means many happy memories of my student years in the institution. It means my years of preparation in the Theological School for the work of the priesthood where I studied under truly great minds. It means many happy years serving as a teacher in the Academy, and the delightful rapport that a teacher may have with young people. It means uncountable hours of administrative work devoted to planning for the unprecedented student enrollment that we enjoy today. So the Academy means many things to me. But more than anything else, the Academy means to me the hope of the future.
     To say that this institution, this relatively insignificant institution, is the hope of the future, seems highly presumptuous. When compared with the great multiversities of the world, what is the Academy of the New Church? Yet did I not believe this with all my heart I would not be on this platform tonight.
     I was very much impressed by something I read the other day which was written by one of the keenest observers of the political and intellectual climate of our time. This man said that society today, whether it knows it or not, stands upon the brink of nihilism, that is, belief in nothing. What did he mean? To understand what he meant we must reflect for a moment on the state of the world in which we are living. Let us not have any illusions concerning this; and if we had any illusions a few years ago we should have fewer today. For we are witnesses to a tremendous social upheaval that the Writings prognosticated over two hundred years ago. What is said in the Writings is that the Christian Church is dead. It is this that is being said by Christian theologians at this day. What is more, they are deeply concerned, for they know that what they are witnessing is the rapid disintegration of the influence that the organized Christian Church has exercised over the minds and lives of men. What is involved here is the dissolution of the moral values that for almost two thousand years the church has sustained.

209



     What we are actually witnessing, therefore, is the increasing lack of respect for any authority-for Divine authority and for any properly constituted human authority; but as New Churchmen we should have no difficulty in understanding why this is so. What we are contending with is a deadly persuasion. It has taken the form of existentialism. Ten years ago existentialism, as a philosophy, was not known in this country, and in all probability there are relatively few who can so much as pronounce the word at this day. Yet if, as a philosophy, it is not generally understood, it has had a tremendous impact upon our lives. What the modern existentialists are telling us is that there is no God, that there is no significant purpose in life; and if you think I am exaggerating, read some of their works. As you read, observe the key words that leap out on almost every page. These words are anxiety, despair, death and nothingness. This is a grim outlook, and it was to this that the writer, of whom I spoke, referred when he said that we stand on the brink of nihilism.
     As expressed by some existentialists, there is only one basic question. That is, whether on balance, life is worth living. To this there must be an answer, but the answers are not being found. Some say we must go back to primitive Christianity, but there is no return to the past. Life can only go forward. We can no more go back to the faith of the past than we could go back to the faith of our childhood. But if we are to go forward with any assurance we must have faith; that is, faith in something besides ourselves, for man does not live by bread alone. To believe that we can work out our own destiny without the aid of Divine guidance is to believe in a fool's paradise. This is the trap of materialism, the cruel illusion that is fostered by the dream of the affluent society.
     Now, I believe in the Academy because I believe that the Academy has within its possession the faith of the future. The Writings, although given to an unsuspecting and unbelieving world, open the way to the future. Not only do they unearth the hidden truths of the Old and New Testaments, but they reveal entirely new vistas of spiritual thought and understanding. Here we will find the meaning and purpose of life, and having put our hand to the plough, let us not look backward.
     Do not misunderstand me. I am not speaking here of the Academy as an institution; howbeit, were it not an institution the Academy could not exist. What I am speaking of is the faith, the vision, and the ideals of the Academy. Let me say to you, therefore, that if you wish to contribute to the renewal of faith and hope among men, you will find your opportunity in the support of the Academy.
     What this Academy needs are men and women of commitment, men and women who are capable of seeing beyond the personalities and limitations of the institution.

210


What we need is that band of warriors who, under the leadership of Gideon, did not stop to drink as they crossed a stream, but in their eagerness for the battle lapped water like a dog in full pursuit of its quarry.* What we need, both now and in the future, is dedication. The Academy is here today, and you and I are here tonight, because in the past, dedicated people gave their lives to it. They did not ask what the Academy could do for them; they asked what they could do for the Academy.
     * Judges 7:4-7
     This is your opportunity. This is the opportunity which, if it should fail through lack of dedication, may not come again for generations. Let us ask ourselves, therefore, why are we here? I devoutly hope that we are here because we believe in what we are doing. What we are doing is providing an educational instrumentality by which those whom providence has entrusted to us may be led to perceive the Lord in His Divine Human. This is the vision of the General Church, and this is the vision of the Academy.
     As I look out the window of my office and see these young people walking across the campus, I say to myself, "This is good." I say that this is good because I know that these young people are the future of the Academy. Moreover, I have faith in these young people because, although they belong to a restless generation, they are seeking values. It is this, above all else, that the Academy has to offer them.
     Let us not, therefore, be discouraged by the signs of the times, nor influenced by the self-defeating philosophies of the market place. Let us hold to the charter purpose of this institution, which is to propagate the heavenly doctrines. That is what we are here for, and we will never admit to a lesser purpose.
     What we have in this institution is what the world so desperately needs. It needs it as it never needed it before. And although it may be a long time in coming, this is no reason for doubt. Is it not said in the Writings that the New Church will at first be with a few while provision is being made for its growth among many? You are that few, and this is your opportunity to serve all mankind through the support of the Academy of the New Church.

211


SECOND PART OF "CONJUGIAL LOVE" 1976

SECOND PART OF "CONJUGIAL LOVE"       MARK R. CARLSON       1976

     (Based on a series of chapel talks delivered to the Academy College.)

     The teachings of the Lord in the second part of Conjugial Love have long been a source of embarrassment to many New Churchmen. It has always been the position of the Academy and the General Church that these teachings are no less the Word of God than any other portion of the heavenly doctrines, and thus are fully authoritative. In the early days of this century a court battle brought this to the attention of the press, and the Academy was branded in the headlines of local papers as being a school which promoted free love.
     When these teachings were given, over two hundred years ago, they certainly seemed to be out of step with the common thought of the day. And no doubt they have caused more than a few states of affirmative doubt in the minds of many readers of the Writings. But as the external structure of the former Christian Church crumbles around us, and the old Christian morality fades into oblivion, the significance of the second part of Conjugial Love becomes increasingly obvious. It will soon devolve upon us as New Churchmen to set up new standards of morality for our youth and for the world, for the old Christian Church is no longer capable of providing those standards. We cannot return to the concept of morality held in the Christian Church, for surely in it there are falsities. Rather we must turn to the Writings, and particularly we must consider the second part of Conjugial Love, for there we find some challenges to commonly held principles of morality. Nowhere in the Writings is the doctrine of imputation more clear than in the second part of Conjugial Love; it is what a man intends that counts, more than what he does. The concept of morality in the Christian Church has focused primarily on external patterns of behavior.
     Christian morality on matters concerning sexual relations have always been a confusion. Paul taught that it is better to marry than to burn, thus implying that marriage is somehow an evil, but one that can be tolerated. The concept of original sin has been confused with the sexual act, thus making even the external act of love seem somehow cheap and dirty. Many Christian scholars still hold that man's first disobedience was to engage in sexual intercourse. Eve's curse was to bring forth children in pain. What could be more obvious?

212


As a result of this basic misinterpretation, the Christian concept of morality in sexual matters has varied widely throughout its history, and seems to have been influenced more by differences in culture than by any doctrinal conviction. While monogamy seems to have been the rule in Christian morality, there have been exceptions even to this.
     Today, in the United States, we live in a culture which had its origin in what might be called the last word of the Christian view of sexual morality. The men who founded this country did so primarily for religious freedom. Mostly of Puritan stock, the early settlers of this country established strict codes of behavior which rapidly became the accepted American way of life, and soon laws against adultery, sodomy, and fornication were part of the legal code of nearly every state.
     While the Puritan ethic of external morality is undoubtedly responsible for much of the success of this country, it seems obvious from the Writings that such a strict external code of behavior is not the most conducive to true internal morality. From today's perspective, when most laws concerning sexual morality are being challenged, it should be easier for us to understand the teaching of the doctrine on this delicate subject, and give us some insight into the timelessness of the Lord's Word.

     The teaching of the Writings concerning fornication is indeed a delicate subject, and a subject which is difficult to talk about, but it is also a subject which must be talked about because there are so many misinterpretations of it.
     First, let us define "fornication" as it is used in the Writings. By fornication is meant sexual relations between a youth or a man and a woman who is not a virgin. Relations with a virgin, or with the wife of another, are not fornication, but debauchery and adultery.* The teachings of the Writings concerning fornication are often misunderstood to be a license for the masculine sex to enjoy a double standard. But such is not the case. Rather they are an accommodation of the Divine mercy to an affliction which is common only to men, and only as a result of the structure of society which requires that marriage be put off for great lengths of time after puberty.
     * CL 444:2
     We are taught that "with some men the love of the sex cannot be restrained from going forth into fornication without harm" during this time when society requires that marriage be delayed.* This is not to say that such is the case with all men, or that fornication is good. The Lord has foreseen that for some men who suffer from severe physiological excitement, quite beyond their wishes or choice, an excitement so intense that it could not but lead them into certain disorders of the mind and body, to say nothing of evils,** a course of action must be open which can protect them.

213


Such a course of action is limited fornication.
     * CL 450
     ** Ibid.
     Let us now look at what the Writings have to say about the nature of fornication. First, it is perfectly clear that it is better that the torch of the love of the sex first be lighted with a wife.* It is also clear that this is not something which is to be considered by every man.** An interesting, and perhaps little known teaching is that the sphere of the lust of fornication is intermediate between the sphere of adultery and conjugial love and is actually a state of equilibrium, for from it one can turn either to conjugial love or to adultery.*** Thus the equilibrium is the physical attraction which is felt for many of the opposite sex at the same time. But the actual indulgence in sexual relations apart from marriage can no longer be considered a state of equilibrium, for it is a disorder and therefore an evil. However, actual fornication is said to be light, in other words, not far from equilibrium, in so far as it looks to conjugial love and prefers it.****
     * CL 459
     ** CL 450               
     *** CL 455
     **** CL 452
     At this point perhaps we recoil at the thought, and ask how can fornication be light? The answer is important, and crucial for understanding the difference between those who use these teachings properly and those who use them as an excuse for sexual license. The first reason fornication is said to be light with those who prefer the conjugial state and love it more, is that with them the purpose and intention of their actions is the achievement of conjugial love. And we must remember here that a man is such as he is in his purpose or intention; such is he before the Lord and before angels.* Thus in order to use these teachings properly one must have a great deal of maturity and be very honest with oneself. If a man is not sure that his objective is conjugial love, he probably is misusing the teaching. The second reason why fornication is said to be light with those who prefer conjugial love is that they are able to separate evil from good in themselves. In other words, a man who uses these teachings correctly must be able to say to himself: "What I am now doing is not good; it is not the state of life the Lord intends; it is an evil which I cannot for now avoid."** Such a man can be purified of the lust of this evil when he comes into conjugial love because he has not considered it to be good, or confused it with marriage love in any way.
     * Ibid.
     ** Ibid.
     But fornication is said to be grievous in so far as its intention is not conjugial love, and becomes more and more grievous to the extent that it begins to intend adultery,* or the lust of varieties and defloration.**

214


For those who embark upon fornication for these reasons the warning is clear: "After roving intercourse with the sex there comes cold, disdain and loathing, first for the married partner, then for others, and finally for the sex."*** Many teachings confirm that such men become totally impotent in hell.
     * CL 453               
     ** CL 454
     *** CL 453               
     There are also external restrictions which a sincere man must maintain in fornication. His conjunctions cannot be with a virgin, or a wife, but must be with a woman who is not a virgin, and they must be limited to just one such woman. Any other circumstance will not allow conjugial love to be the intention behind the deed. If, however, such an arrangement is entered into with a virgin, it must be with the intention to marry, and if marriage is not the result, it is adultery, for the man has been having relations with another man's future wife. And, if the arrangement becomes one in which marriage love evolves, "the man cannot with any right withdraw without a violation of the conjugial union."*
     * CL 460
     One further point. Fornication can in no way be considered as a substitute for taking the marriage vows. Once marriage love exists between two people, whatever the circumstance, it is then proper that they should come before a priest, take their vows, and make the marriage legal, before the world and before the Lord. The Writings have some unhappy things to say about couples who feel that cohabitation from covenant and law is not free, and therefore lacking in heat. Those who feel that love can only survive outside marriage are said to be among those with whom conjugial love is cold in the inmosts.* Those who have abhorred love outside the conjugial, and who think of marriage as heavenly, have the covenant with its agreements and its obligations written upon their hearts, and they regard the external legal enactment as the natural consequence of the love in which they are.**
     * CL 256
     ** CL 257

     Two aspects of this subject are important in understanding the perspective of the heavenly doctrines. First, why it is that limited fornication is permissible at all. Secondly, why it is not permissible for the female sex.
     As for limited fornication being permissible with some men, the answer lies in taking a broad view of life, which must necessarily be the Lord's view, rather than a narrow, purely temporal view which concludes that what is best for now must also be best for eternity. While the Lord is concerned for the integrity of the present state in which a man lives, He is primarily concerned with what is best for the man to eternity.

215


Thus, from the Lord's point of view, if the maintenance of complete integrity for the present is foreseen to be detrimental to a man's future welfare, there can be no choice but to sacrifice the fleeting present for the sake of the eternal future. In the case of a man whose strong physical appetites would inevitably lead him into association with adulterous evil spirits, it is therefore better that some concession be made in the present for the sake of his eternal well being. Such a concession is limited fornication, not because it is good, but because of the evils it does not lead to. We are taught that through limited fornication there is no approach to the four kinds of lust that are in the highest degree destructive of conjugial love, which are the lust of defloration, the lust of varieties, the lust of violation (rape), and the lust of seducing innocences.*
     * CL 459
     Let us now turn to the question of why this is not permissible for women. The immediate question must be, "Who then can be the mistress?" For every man saved must there be a woman broken? The answer certainly is no. We must remember that these teachings are for those who would be of the Lord's New Church, otherwise they would not be found in the revelation to that church. The clear implication here, however, is that the woman whom the man selects to be his mistress is not to be a woman of the church, but rather a prostitute.* The degree of her culpability will be determined, as is everyone's, by her loves and motives. In Swedenborg's day, undoubtedly there were many women, such as widows and orphans, who could earn a living in no other way, and no doubt there are some women who find themselves in the same position today.
     * CL 451
     It is well to remember at this point that the reason for the establishment of the New Church on earth is not primarily that men may be regenerated, for men can be regenerated in any religion, but because it is a necessity that the Word be known and understood, and conjugial love received, at least among a few, in order that there may be a natural basis upon which the heavens can rest.* As further proof that a mistress is not necessarily condemned by her actions, the Writings leave open the possibility for conjugial love to develop between her and her patron; in other words, she may be brought into the church.**
     * LT 9
     ** CL 461
     Why then is the woman of the church not permitted limited fornication? The Writings give no direct answer, but the answer seems obvious. While it is certainly true that women have sexual desire, we are taught that with them there is no state of excitation such as with a man, but rather a state of preparation for reception.*

216


Since with women there is no semination, restraint causes no disorders of mind or body. Thus the initial reason for the permission does not apply to them.
     * CL 219
     We might add to this the fact that it would appear that such a permission is more likely to be destructive of conjugial love with women, rather than in some cases conducive to it as is the case with men. We are taught that "with women conjugial love makes one with their virginity. . . . Wherefore, to pledge and give up her virginity to any man, is to give a token that she will love him to eternity."* Because a woman is a form of love and the recipient of the sphere of conjugial love,** her inclination to unite herself to her man is constant.*** She is therefore not capable of separating the sexual act from love, and thus the giving of her virginity is also a token that she will love to eternity. But a man is the form of understanding, and receives the sphere of conjugial love only through women, thus his inclination to unite himself to his woman is inconstant, even as the understanding alternates, while love remains constant. It is therefore possible for him to separate sexual activity from love, as is the requirement in limited fornication.**** Indeed we are taught that the love of pellicacy is a love that enters only the understanding, and into those things which depend upon the understanding.***** This teaching is difficult to comprehend, but perhaps is related to the fact that the semination with a man is according to his love of propagating the truths of wisdom.******
     * CL 460
     ** CL 224               
     *** CL 161
     **** CL 460               
     ***** CL 460:5
     ****** CL 220
     We would close by reiterating an earlier statement: nowhere in the Writings is the doctrine of imputation more clear than in the second part of Conjugial Love. The challenge of understanding and accepting these teachings as a valid part of the Lord's revelation to the New Church is in seeing that it is what a man intends that counts. When these teachings are seen in their own light and qualified by what has gone before, we cannot help but marvel at the extent of the Lord's mercy, and do we not see His Divine Humanity all the more clearly in His willingness to bend in order that we may not break?

217


ANNUAL COUNCIL MEETINGS 1976

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1976

     COUNCIL OF THE CLERGY

     The 78th Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held in the Council Hall of the Bryn Athyn Cathedral, March 1-5, 1976. They were opened by a service of worship in the cathedral chapel conducted by Bishop Willard D. Pendleton.
     At these meetings there were two members of the episcopal degree of the priesthood, thirty-three in the pastoral degree, five in the ministerial degree and two guests:

     The Rt. Rev. Willard D. Pendleton, presiding, the Rt. Rev. Louis B. King; the Rev. Messrs. Alfred Acton II, Kurt H. Asplundh, Bjorn A. H. Boyesen, Ragnar Boyesen, Peter M. Buss, Geoffrey S. Childs, Robert H. P. Cole, Harold C. Cranch, Roy Franson, Michael D. Gladish, Victor J. Gladish, Daniel W. Goodenough, Daniel W. Heinrichs, Willard L. D. Heinrichs, B. David Holm, Geoffrey H. Howard, Robert S. Junge, Thomas L. Kline, Kurt P. Nemitz, Ormond de C. Odhner, Dandridge Pendleton, Martin Pryke, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Donald L. Rose, Frank S. Rose, Erik Sandstrom, Frederick L. Schnarr, David R. Simons, Lorentz R. Soneson, Kenneth O. Stroh, Douglas M. Taylor; Glenn G. Alden, Mark R. Carlson, Ottar T. Larsen, N. Bruce Rogers, Patrick A. Rose; and by invitation Candidates William H. Clifford and Brian W. Keith.

     At the first session on Monday afternoon, March 1, after the Minutes of the 77th Annual Meetings, held March 3-7, 1975, had been accepted as published in NEW CHURCH LIFE (June 1975, pp. 271-276), Bishop Pendleton welcomed the assembled members of the council and the two guests, Candidates William H. Clifford and Brian W. Keith. Noting that his official report was that published in the December issue of NEW CHURCH LIFE, he added that as a result of his retiring as of September 1, 1976, and of the Reverend Alfred Acton's selection to be President of the Academy, a series of pastoral moves had been set in process and was still continuing. He stated that he had asked Bishop King to represent him in effecting these moves. Those so far arranged were that the Rev. Peter M. Buss had been called to Glenview from Durban, the Rev. Geoffrey H. Howard had been called to Durban from Los Angeles, the Rev. Harold C. Cranch had been called from Toronto to Glenview to be assistant pastor, and the Rev. Geoffrey S. Childs had been called to Toronto from Detroit. The vacancies in Detroit and Los Angeles had not yet been filled. He concluded by saying that there were two matters of business that the council had to deal with at these meetings.

218


One was the nomination of an executive bishop, and the other had to do with a communication he had received from the Council of Ministers of the General Convention.
     After it had been agreed to set aside specific sessions to take up the business matters, and to hear and discuss the two papers offered by the Program Committee appointed at the 1975 meetings, the council elected to hear a paper entitled "Man Has His Use and Woman Hers" by the Rev. Kurt P. Nemitz. It stimulated a lively discussion centering largely on whether the masculine and feminine duties spoken of in the Writings could be considered as forms of use, and, if so, how and to what extent.
     When taking up the matter of nominating an executive bishop, Bishop Pendleton remarked that, when questioned about the purpose of the Council of the Clergy, he had replied that it was to provide for the government of the church. The nomination of the executive bishop gives guidance to the church and to the bishop his authority to govern. He then said that the first question was whether the council was ready to proceed with the nomination, or did it wish to have some preliminary deliberation. It was moved, seconded and carried "That it is the consensus of this council that we are ready to proceed with the nomination of an executive bishop."
     Bishop Pendleton then said that the next question was what would the council consider to be "essential unanimity," there being thirty-nine members present. It was moved, seconded and carried "That thirty be considered essential unanimity."
     The Rev. Daniel W. Goodenough having been appointed judge of elections, and the Rev. Messrs. Glenn G. Alden and Willard L. D. Heinrichs tellers, ballots were distributed for naming candidates for the nomination. While the ballots were being tallied, there was an informal discussion relating the various aspects of the process of selecting an executive bishop.
     When Mr. Goodenough returned he reported that thirty-nine ballots had been cast, and the names of the Rt. Rev. Louis B. King and of the Rev. Frank S. Rose had been offered for the consideration of the council, and that there had been one abstention. Mr. Rose withdrew his name, leaving Bishop King as the only candidate.
     Ballots were again distributed to be inscribed with "yes" or "no" according to each member's choice, and while they were tallied, the Rev. Norman H. Reuter movingly expressed appreciation for Bishop Pendleton's leadership as our executive bishop and for his great concern to preserve the freedom of the priests and laymen of the church. He concluded by saying that he felt very strongly that at all times the Lord had given His guidance in the church's selection of successive executive bishops, and in their governance of the church. At the Close of his remarks their was a spontaneous standing ovation indicating council's: approval of Mr. Reuter's eulogy.

219


Bishop Pendleton thanked the council, and recalled that fourteen years ago when he had been nominated by the council to be executive bishop, he had said he could only do his best. He too thought that the Lord does lead, and all we must do is to look to Him and to act from conscience. He added that he thought the General Church had much vitality, and reminded council that the General Church was but a human organization, but a needed one. He closed by saying that the greatest strength of our church was in its priesthood.
     When Mr. Goodenough was called upon to announce the results of the tally, he reported that of the thirty-nine ballots cast, there were thirty-eight "yes" votes, and one abstention. At the Bishop's invitation, Bishop King came forward to respond amid a standing ovation of his colleagues. He expressed thanks for the support and confidence this nomination represented. He said that since he had become assistant bishop he had been given the opportunity to assume various responsibilities with regard to both the General Church and the Academy of the New Church. In each case, Bishop Pendleton had given him invaluable counsel and help. He closed by expressing great affection for our priesthood.
     The other business matter concerned a letter the Bishop had received from the Rev. Randall E. Laako, chairman of General Convention's Council of Ministers. The letter stated that the Council of Ministers wanted to establish a means of communication between themselves and our Council of the Clergy. The Rev. Dr. Robert Kirven had agreed to serve as their liaison officer, and their council hoped that our Council of the Clergy would appoint a corresponding officer to meet with Dr. Kirven. After much discussion as to the value and usefulness of establishing such a liaison, its implications and possible outcomes, it was moved, seconded and carried "That the Bishop appoint a member of the Council of the Clergy to meet with Dr. Kirven."
     The first of the two papers offered by the Program Committee was "Our Father in the Heavens" presented by the Rev. Morley D. Rich. The essence of the paper was that priests should not teach about the Lord in a way that makes Him seem to be merely a theological abstraction. They should convey an idea of the Lord that people could grasp and love, and by which they could feel His presence. The paper also outlined how concepts of the Lord could begin with a few simple generals, and step by step be infilled with particulars that made Him real. The second offering of the Program Committee was "The Lord as Our Shepherd (Some Applications to the Priesthood)"-presented by the Rev. Lorentz R. Soneson. The essence of the paper dealt: with the many places in Scripture where the Lord is likened to or called a Shepherd, and the meaning of a shepherd, and the application to the priesthood by examining the meaning of Matthew 25:35, 36.

220


In sum: it treated of the communication of love, of the fact that a priest cared about each of his flock in every aspect of his duties, so that he could lead his sheep to love the Lord. Both papers stimulated active discussions.
     Another address was entitled "Why the Early Christian Church Divided the Father and the Son in the Godhead-The Rebirth of Babylon in the Penance Tradition" and presented by the Rev. Daniel W. Goodenough. He brought out that in the early Christian Church there was little emphasis on doctrinal development and coordination, so that whether Christ was one with God or separate was not clearcut. They regarded Christ as Divine, and that salvation and other blessings came from Him as well as from the Father. The early Christian writers also thought without hesitation that if a Christian sinned he was to repent to the Lord and desist from his sin. In time it became evident that the church leaders came under pressure to substitute something else for repentance and the leading of a Christian life that would specify how much a Christian could sin and how he could propitiate God for his sin; in other words, how a Christian could sin and still escape the wrath of God. This opened the way for the church to become dominant in deciding when an applicant was ready for baptism and had performed sufficient penance for his sins after baptism. To reinforce this dominance, we find such declarations as "God is one substance, (and) three persons," and "Christ is one person, two natures," the one nature Divine, the other human. On the plane of that human nature, the pope and the church could claim equality with Christ. As the New Church is also in early years, the subject of this presentation was of particular interest as was evident from the discussion.
     The Rev. Donald L. Rose introduced "The Sense of the Letter for General Church Adults and Children" pointing out that many of the words and phrases in the Authorized Version of the Bible which we use are incomprehensible to children and many adults. He then discussed other translations and the opinions of numerous New Churchmen. He indicated that a more accurate translation as close as possible to the style of the Authorized Version would probably be best. He closed by suggesting that if we only substituted "food" wherever it said "meat" in the Word, it would be a major step in making it more comprehensible. The Rev. Erik Sandstrom introduced the subject of rituals for Home Dedication and Blessing on Marriage. His main point had to do with the need of developing forms for these two rites that would be available to our priesthood. Both subjects drew many comments and suggestions.
     Council also heard reports on a proposed summer school for ministers by the Rev. Frank S. Rose, on the Academy by the Rt. Rev. Louis B. King, President of the Academy, on NEW CHURCH LIFE by the Rev. Martin Pryke, Acting Editor, and on New Church Home (formerly New Church Education) by the Rev. B. David Holm, Editor.

221


There was also a report of the Committee on the Council Meetings Schedule presented by the Rev. Kurt P. Nemitz.
     Besides the regular sessions, a number of committee meetings involving ministers were held during the week. These were the General Church Translation Committee, the General Church Publication Committee, and the General Church Extension Committee. There were also meetings of Traveling Ministers, of Sunday School workers, of Headmasters and of Heads of Schools.
     In addition, there were a number of social events on the week's schedule. These were a supper and social evening for ministers and ministers' wives on Tuesday evening, a social supper for ministers on Wednesday evening at which Bishop Pendleton was honored and presented a silver platter engraved with the General Church Seal in token of the council's respect and affection for him. There were also small group luncheons on Tuesday and Thursday, a reception for ministers, directors and other visitors before the Society Friday Supper, an Open House at the Civic and Social Club after the General Church Evening on Friday, and last but not least the delightful refreshments served to the ministers each morning by ladies of Bryn Athyn Women's Guild.
     The General Church evening was held on Friday, following the society supper. Bishop Pendleton introduced the two speakers, the Rev. Bjorn A. H. Boyesen and the Rev. Ragnar Boyesen. Mr. Boyesen spoke on the work of the church in England, referring to the activities of the two societies, Michael Church in London and the Colchester Society; he spoke also of the work among the isolated, especially referring to the West Country, the Manchester area, Scotland and Letchworth. He brought us up-to-date on the Colchester School, the British Summer School (with its international flavor), study weekends held for adults, the British Assembly and the cordial relations existing between the General Church and the General Conference.
     Mr. Ragnar Boyesen spoke of the work in Scandinavia. He spoke of his awareness of a growing interest in Swedenborg in this area, with especial optimism regarding the work in Copenhagen. He reported cooperation between the Convention, Dutch position and General Church groups. Mr. Boyesen emphasized the need for more translations of the Writings into the Scandinavian languages-some work is being done but much more is needed.
     NORBERT H. ROGERS,
          Secretary

222




     JOINT COUNCIL

     1. The 82nd Regular Joint Meeting of the Council of the Clergy and the Directors of the Corporation of the General Church of the New Jerusalem, held in the Council Hall of the Bryn Athyn Cathedral on March 6, 1976, was opened by the Rt. Rev. Willard D. Pendleton with the Lord's Prayer and reading from Isaiah 45 (verses 1-14).

     2. Attendance:

     Of the Clergy: Rt. Rev. Willard D. Pendleton, presiding; Rt. Rev. Louis B. King; Rev. Messrs. A. A. Acton, K. H. Asplundh, B. A. H. Boyesen, R. Boyesen, P. M. Buss, G. S. Childs, R. H. P. Cole, H. C. Cranch, R. Franson, M. D. Gladish, V. J. Gladish, D. W. Goodenough, D. W. Heinrichs, W. L. D. Heinrichs, B. D. Holm, G. H. Howard, R. S. Junge, T. L. Kline, K. P. Nemitz, O. de C. Odhner, D. Pendleton, M. Pryke, N. H. Reuter, M. D. Rich, N. H. Rogers, D. L. Rose, F. S. Rose, E. Sandstrom, F. L. Schnarr, D. R. Simons, L. R. Soneson, K. O. Stroh, D. M. Taylor; M. R. Carlson, N. B. Rogers, P. A. Rose. (38)
Of the Laity: Messrs. E. B. Asplundh, R. H. Asplundh, T. W. Brickman, Jr., W. W. Buick, G. Cooper, G. M. Cooper, G. R. Doering, B. E. Elder, B. A. Fuller, L. E. Gyllenhaal, S. D. Hill, W. S. Hyatt, J. F. Junge, A. H. Lindsay, H. K. Morley, S. Pitcairn, J. W. Rose, J. V. Sellner, S. B. Simons, B. D. Smith, R. A. Smith, L. Synnestvedt, A. A. Umberger, W. L. Williamson, J. H. Wyncoll, R. F. Zecher. (26)
Guests: Candidates W. H. Clifford and B. W. Keith. (2)
     3. The following Memorial Resolution for the Rt. Rev. Elmo C. Acton was presented by Bishop King:

     On Christmas Day, 1975, in the seventy-fifth year of his life and in the fiftieth year of his ministry, Bishop Elmo Carman Acton was called by the Lord into the spiritual world.
     Bishop Acton was born in Huntingdon Valley on the thirtieth of August in 1901. He was raised in Bryn Athyn and educated in New Church schools until his ordination into the first degree of the priesthood on June 14, 1925. Upon ordination he departed for Durban, South Africa, where he began serving as assistant to the pastor of the Durban Society in that year. In 1926 he was appointed Minister of the Durban Society. On August 5, 1928, he was ordained into the second degree and began that year to serve as pastor of the Durban Society, and as superintendent of the Mission in Zululand. In 1936 he was recalled to the United States receiving appointment as visiting pastor to the Advent Church in Philadelphia and circles in Camden and Newark, New Jersey. He began also to instruct in religion in the Academy schools during that year. In 1943 he received a call to the pastorate of the Immanuel Church in Glenview where he served for the next twenty years of his life. In 1958 he accepted the pastorate of Sharon Church as well. In 1963 Bishop Acton returned to Bryn Athyn to assume the deanship of the Bryn Athyn Church. In 1913, upon his retirement as dean of the Bryn Athyn Church, he became a special teacher of theology and religion in the Academy schools, which position he held to the end of his life on earth.
     Throughout his career as pastor he shared with others his enthusiasm for the study of the sacred languages, the philosophic works of Swedenborg and the philosophy of the Writings.

223


He delighted in the study of the history of the church, keeping alive the inspiration of the early days of the Academy movement and the principles upon which it was founded. Diligently he worked to instill the principles that education of children is the primary use of charity in the church, participating himself as an inspired teacher in at least three General Church schools, and finally in the Academy's secondary schools and theological school.
     Bishop Acton will be remembered with warmth for his friendly, competitive spirit, his analytical mind so able to penetrate literal statements of revelation and draw out concise concepts with which to provide doctrinal leadership for his colleagues, and for the strength of his conviction to stand up to innovation, ever viewing the times and changes of the present in the light of principles cherished out of the past. In all this he was indeed a faithful husbandman in the Lord's vineyard, a gentle shepherd over His flocks, and a wise counselor and teacher to his fellow priests and laymen. Our friend will be sorely missed on earth as he takes up those active and interior uses of spiritual life for which his long and appreciated stay in our midst prepared him.
     Be it resolved, therefore, that this Joint Council communicate to Mrs. Acton and her family, not only its deep sense of loss, but its profound gratitude to the Lord for the services of this man who devoted so much of his life, so completely, to the establishment of the Lord's kingdom on earth.

     The resolution was adopted in silence by a standing vote, and the secretary was instructed to send a copy to Mrs. Acton.

     4. The Minutes of the 81st Annual Meeting were accepted as published in NEW CHURCH LIFE, June 1975, pp. 276-281.

     5. Bishop Pendleton called on the secretary to read the following communication from the secretary of the Board of Directors:

March 5, 1976
Reverend Norbert H. Rogers, Secretary
Joint Council of the General Church of the New Jerusalem
Bryn Athyn, Pa. 19009

Dear Reverend Rogers:
     I have been instructed by the Board of Directors of the General Church of the New Jerusalem to inform the members of the Joint Council that at the meeting of the Board of Directors held March 5, 1976, the following Resolutions were moved, seconded and adopted:
     Whereas, the Council of the Clergy has transmitted to the Board of Directors the following communication:

     "Whereas, according to the order observed in the General Church, a Bishop, as the chief governor thereof, shall be elected by the General Assembly, but be first named in and by the Council of the Clergy, and the choice then submitted to the Board of Directors for their counsel; after which the Joint Council of both bodies shall determine the mode whereby the name is finally to be placed before the General Assembly for election.
     "Be It Resolved, that this Council [of the Clergy] now name the Right Reverend Louis Blair King as their choice as Bishop of the General Church, and that the secretary communicate their choice to the next meeting of the Board of Directors of the General Church, Incorporated"; and

224



     Whereas, the Board of Directors has considered the nomination of Bishop Louis Blair King, now Assistant Bishop of the General Church of the New Jerusalem, as the Bishop of the General Church of the New Jerusalem, now therefore be it          
     Resolved, that the Board of Directors hereby unanimously records its confidence in Bishop Louis Blair King and in his qualifications to lead our Church and to preserve freedom and order; and be it
     Further Resolved, that the Board of Directors is in unanimous accord with the action of the Council of the Clergy in nominating Bishop Louis Blair King as the Bishop of the General Church of the New Jerusalem and hereby approve such nomination; and be it
     Further Resolved, that a copy of this resolution be transmitted to the Joint Council.

     Yours respectfully,
     STEPHEN PITCAIRN,
     Secretary,
     Board of Directors

     There was a standing ovation as Bishop King came forward to respond as follows:

     Tuesday when my fellow priests initiated this nomination I expressed to them my gratitude for their support, their confidence and their friendship. And I also at that time expressed my appreciation to our bishop for his friendship, his wise counsel and his very patient leadership. In the past five years I have had five different jobs and each year, with each job, Bishop Pendleton has gradually and very patiently introduced me into these responsibilities that lie ahead.
     As Assistant Bishop of the General Church he delegated to me the responsibility for the local schools and the Educational Council. Then I was introduced into the responsibilities of the Deanship of this Society. The dean must work with the bishop as pastor of this society in this episcopal seat, which contains over one third of the membership of the church. As executive vice president I was introduced into the tremendous duties that are involved in the work of the Academy and then this year as president I have been able to work with Bishop Pendleton cooperating with him under the office of chancellorship, which indeed is a wonderful step whereby the Bishop of the General Church can hold this office in the Academy and provide guidance in the protection of its distinctiveness; he can yet withdraw from the day to day operation of that institution. I have appreciated very much this opportunity. Then, most recently, I have had delegated to me the responsibility for dealing, under the bishop, and in his behalf, with pastoral changes.
     I am very grateful indeed for this experience and for the way in which friendship has accompanied it, provided by our bishop. I will always remember that, and I am delighted that being such a young man in his retirement he is going to be depended upon for counsel in the years to come. I thank you and I look forward to working with you to preserve the distinctiveness of the New Church. I feel that the Church is going to extend numerically and I believe that there are exciting times ahead. I will do my best to uphold the trust that you have placed in me. Thank you.

     Bishop Pendleton thanked Bishop King for his gracious comments, and said it had been a very special pleasure working with him, looking forward to the day when the full responsibility would become his.

225


It was a heavy responsibility, but one that was very rewarding. Bishop King's name will be presented to the General Assembly and the change of administration will be effective September 1.

     6. Bishop Pendleton called for a report from the Chairman of the General Assembly Committee.
     Mr. Robert Asplundh reported that a mailing had just gone out to all members of the General Church inviting them to attend the assembly, giving information as to activities, costs and the like, and enclosing a reply card. He urged the priesthood to encourage those under their care, who were planning to attend the assembly, to fill out the card and return it. Because of the country's bicentennial, the committee was trying to make arrangements for those who wished to stay over after the assembly to participate in some of the planned events in the Philadelphia area.
     Bishop Pendleton thanked Mr. Asplundh, remarking that this was the fourth time Mr. Asplundh had served as chairman of General Assembly Committees, and that as the General Church has grown these assemblies have become more involved and complicated.

     7. Bishop Pendleton said that the next order of business was for the Joint Council to determine in what manner the name of Bishop King shall be presented to the assembly. He advised that in recent years the practice has been that the name of the Bishop or Assistant Bishop has been formally placed before the assembly by the Secretary of the Council of the Clergy and this has been seconded by the Secretary of the General Church, Incorporated. Joint Council may want someone else to do it; however, the nomination originated and came from the Council of the Clergy, and was taken to the Board of Directors, so that these two bodies should be represented in the presentation of the nominee. It was moved, seconded and carried "That we adopt the same procedure as in the recent past years."
     In response to a question as to whether ballots would be used, Bishop Pendleton said that ballots had been used since 1962 when the question was discussed at some length. We were not bound to use the ballot, but in 1962 it was felt that it was the only real way to preserve the freedom of the assembly. Unless there was some reason to change, the use of the ballots seemed satisfactory.

     7. The Rev. Norbert H. Rogers said that his report as Secretary of the General Church had been distributed by mail to members of the Joint Council. He moved that it be accepted as written. The motion was seconded and carried.

     8. Mr. Leonard E. Gyllenhaal was called on to give the Treasurer's Report. (See NEW CHURCH LIFE, May 1976, page 175).

226



     Commenting on his report, Mr. Gyllenhaal said that for some twenty-nine years the treasurer had reported in great detail to the Board of Directors, and then given a partial report to the Joint Council. This year he thought it would be best to discuss some of the financial affairs of the General Church and present those who were specifically responsible for some areas of these affairs. He first reviewed the budget briefly, saying that he felt it was particularly important that pastors in the field understand its salient points. A recommendation was expected to increase salaries by 646 in the United States and with accommodated rates for overseas. Several expenses would be initiated in September which might cause real difficulties in balancing the budget in 1977, and pastors were asked to help maintain the budget in their respective areas of responsibility. Traveling ministers were asked to submit estimates of their needs to meet travel costs. The moving costs of priests from one pastorate to another were expected to be heavy. It was hoped they would be covered by the $40,000.00 moving reserves, and all pastors due to move were asked to make every effort to keep their moving costs as low as possible. He then introduced the panel members who were those handling the financial affairs of the church, beginning with Mr. Robert Asplundh who, on the General Church Development Committee, was of particular value because he was able to travel throughout the church.
     Mr. Asplundh said it not only gave him a great deal of pleasure to visit the different societies of the church and to become acquainted with their members, but having an on the spot knowledge of the various societies enabled him to counsel both the particular societies and the General Church Committee in matters concerning development plans.
     Mr. Gyllenhaal next introduced Mr. James Junge by saying that he had been principally responsible for church development through the Glencairn Foundation in such places as Durban, Kitchener and Acton Park in Maryland.
     Mr. Junge said that the formation of the Development Fund was the most significant and exciting thing that has been done from a business point of view to foster the growth of the General Church. The Glencairn Foundation has played an important part in the past by default. The members of the foundation have been happy to do their part in aiding the accomplishment: of the various projects, but have always thought it would be a better way if it could be done by the General Church. He thought that through the meetings of the treasurers in the General Church there had come an increased awareness of the need for the General Church to be involved in church development work, and that this need was about to be met.

227



     Mr. Gyllenhaal then asked Mr. Bruce Fuller to stand up, saying he thought both the ministers and the members of the board knew and appreciated his work. He added that Mr. Fuller was an important part of the organization.
     Mr. Gyllenhaal finally introduced Mr. Theodore W. (Dick) Brickman who was on the Finance Committee because of his being the Chairman of the Salary Committee.
     Mr. Brickman spoke of the value of the treasurers of our church meeting together as they had been doing for the past nine years. At these meetings they discussed not only ministers' and teachers' salaries, but contribution techniques, standardized financial reports and many other applications of their financial management of the General Church. He concluded by indicating that there were many areas that still need to be investigated.
     In answer to a question as to the functions and purposes of the Development Fund, Mr. Gyllenhaal said that an outline of the basic concepts of the Development Plan to be financed by the Development Fund had been presented to the Board of Directors. The last paragraph of that outline indicated that the first task of the Finance Committee would be to determine new guidelines and procedures for the use of the Development Fund. It was intended to be a wide ranging thing not only for church development but for facilities and community development.
     Mr. Robert Asplundh added that the general idea was that instead of considering the development needs of each society separately, the Development Plan would work towards considering them all together and decide which needs could be helped, and which needed to be given further thought, and which would have to be postponed for lack of sufficient liquid funds.
     Referring to a salary supplement received in 1975, the Rev. Kurt P. Nemitz asked how the Salary Committee knew the needs of pastors? Mr. Brickman answered that the committee depended very much on reports from local treasurers, and Mr. Gyllenhaal added that it should be known that the general policy could not tailor salary plans to individual needs, but to try to meet the general needs of all.
     The Rev. Alfred Acton asked if it would be possible to have the budget prepared and available by January of each year to facilitate the planning of society budgets. Mr. Brickman answered that the problem was basically a mechanical one. To have the budget ready by January, the Salary Committee's proposals would have to be worked up and presented to the board at its Charter Day meeting. This would be difficult as it fell practically at the beginning of a new year, and before all the needed financial data could be compiled.

228


Mr. Gyllenhaal added that it would be virtually impossible to get all the treasurers together in the fall because of all the other activities that claimed their time. Besides, inflation made it difficult to plan too far ahead.
     In answer to a question, Mr. Gyllenhaal said that differences in fund allotments to different areas were determined by difference in area contributions, exchange rates and living standards.
     The Rev. Ragnar Boyesen asked if the Development Fund included building projects and translation and publication work, both of which were needed in Scandinavia. Mr. Gyllenhaal replied that the fund was not intended for such purposes, but other ways could be found to meet such needs.
     The Rev. Frederick L. Schnarr expressed appreciation for the work of the committee, especially as it has put a spirit of unity in the lay work of the church. He felt there was a need for local development work to be recorded in a central place in the General Church.
     Mr. James Junge commented that the experience gained in each society helped to solve similar things elsewhere. Mr. Robert Asplundh recommended that the committee should have legal counsel because of all the legal problems involved in church development work.
     In conclusion Mr. Gyllenhaal announced that much thought had been given to the security and welfare of ministers, and that the board had approved an increase of 15% for all pensions.

     9. The meeting recessed for refreshments served in the Choir Hall by the Bryn Athyn Women's Guild.

     10. The Rev. Harold C. Cranch presented an address entitled "Our Present Dilemma." The premise was that since instituting the minimum salary plan, which adequately provided for a grateful priesthood, an increasing strain had been placed on the financial resources of the General Church. The time would come when, to support its essential uses and adequate salaries, the General Church would be compelled to limit its ordination of trained young men to the replacement needs of the church. The result would be a static church, unable to grow and develop as much as it should. He proposed, therefore, that the General Church develop plans and training methods to enable young men called to the ministry to be wholly or mainly self-supporting while ministering to church groups and building them up.
     The Rev. Erik Sandstrom said he had been thinking along similar lines as Mr. Cranch. He gave assurance that all who enter the Theological School are made aware that the General Church was not committed to employ them, although for many years all graduates had been employed. He spoke of the large number of students enrolled in the Theological School and of a goodly number of others expressing a desire to enter it; some of them were starting to think of going into secular work for support and doing priestly work as a second job.

229


He added that we had a responsibility towards the remnant of the Christian Church that was evidencing many signs of disintegration.
     Mr. Alexander H. Lindsay expressed much appreciation for Mr. Cranch's presentation and for the idea of young men working in small groups and ministering to them. He felt that quite a few young people became discouraged when they learned of the high average per capita cost of supporting the uses of a society. He advocated developing extension courses to train young people to become lay leaders.
     The Rev. B. David Holm, expressing great interest in the subject, said that he was impressed by the thought that everything that happened in the church was in the Lord's hands, and felt that the number of theological students now in training was due to the Divine providence. Referring to a suggestion in the paper that self-supporting young men should be supplied with sermon and doctrinal class material, he felt those in the field should not rely entirely on the work of others, for priestly illustration was according to use, and young men working in the field should be encouraged to go to the Writings in a priestly way to search for the truths to teach others.
     The Rev. Geoffrey H. Howard agreed with the thrust of Mr. Cranch's proposal. He felt, however, that the young men should not be scattered about, each laboring on his own, but there should be concentration on one project at a time. He said he would like to see an expert in the field of evangelization given a sizable budget to work in conjunction with the pastor of an established society.
     Mr. S. Brian Simons said we had the choice to hold the status quo, or to try new ideas and ways. In business, when opening up a new area, it was known it would not pay for itself for five years. This applied to church work too.
     Mr. Stanley D. Hill thought this was the first opportunity for quite some time that the General Church would be able to make a direct appeal to everybody for an increase in donations for a very specific purpose in which he thought many people were interested. There was a strong desire in the church to participate directly in some use whose value could be easily recognized.
     The Rev. Douglas M. Taylor said that for many years Mr. Cranch had been an ideas man in the church extension field, and these ideas needed to be implemented. He thought Mr. Howard's suggestion that self-supporting priests work in a district under a pastor of an established society might well be the solution we were looking for.

230



     The Rev. Kurt P. Nemitz asked Bishop Pendleton what his thoughts were on the subject. Bishop Pendleton said that he was impressed by the fact that the most successful church in the world today did not have a paid priesthood as a matter of principle. This was the Mormon Church.
     Their priesthood was constituted of dedicated and zealous men who supported themselves. He did not think the General Church could go on entirely with the idea of a full-time paid priesthood. The General Church at present helped to support most of the societies. This was not right. He encouraged Mr. Cranch and said we needed to try new things and new ways, and to experiment.

     11. The Rev. Peter M. Buss said that since this was the last time Bishop Pendleton would be leading the council, he proposed that the Joint Council rise and sing "Here's to Our Friend." This was done without hesitation and in full voice.

     12. Expressing his thanks, Bishop Pendleton closed the meeting at 12:35 p.m.

          NORBERT H. ROGERS,
          Secretary
PRINCIPLES 1976

PRINCIPLES       Editor       1976

     The Writings, as given, are the supreme authority in matters of faith. It is not of right or order that council or assembly should, by majority vote or by pronouncement from the chair, decide doctrinal issues and thereby bind the conscience of the Church.
     The government of the Church is carried out with the assistance of council and assembly to allow for the freedom, progress and illustration of both clergy and laity.
     In order that a spirit of unanimity may prevail, action may be delayed at the request of a minority, but it is not the policy of the Church that an aggressive minority, or even a hasty majority, should determine its affairs. Doubtful matters are delayed for counsel and enlightenment.
     It is the policy of the General Church, except where necessity dictates, to avoid passing regulations with a view to controlling its future actions. The object of this is to encourage a free and ready development of the life of the Church as represented in its form and organization. The General Church of the New Jerusalem-a Statement of the Order and Organization. 1970.

231


NINETEENTH OF JUNE 1976

NINETEENTH OF JUNE       ROY FRANSON       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     (A guest editorial by the Reverend Roy Franson, from The Territorial, June 1915)

     Both the Old and the New Testaments abound in passages which contain the promise of a dispensation on earth in which God Himself will be the light of the world, when the "wolf shall dwell with the lamb, and the leopard lie down with the kid; and the calf and the young lion and a fatling together."* The whole Christian world is aware of this promise, and for ages many have meditated and speculated upon it; the promise of "the Son of Man in the clouds of heaven," when He shall send His angels to gather together "the elect from the four corners of the world."** Yet, few today are aware that the Lord fulfilled this promise by providing the means for the establishment of this glorious dispensation more than two hundred years ago. Moreover, few are they who will accept this joyful truth when it is presented to them.
     * Isaiah 11:6               
     ** See Matthew 24:30, 31
     After more than two hundred years only a handful of men throughout the entire world know and acknowledge that with the revelation of the heavenly doctrine for the New Church the dawn of a new day in history has become a reality. The revelation given to the New Church will forever remain the means whereby man may be in association with angels and conjoined to his Maker, but, as from the beginning of time, the life of charity and love according to one's best understanding of the truth of revelation remains forever the mode of heavenly association and conjunction with the Lord.

232



     This is one of the concepts of New Church theology which can hardly be overemphasized. It is not mutual love per se that is to be the ruling quality in the New Church-the "crown of all the churches"-but a mutual acknowledgment from the heart that love, whether thought of as charity toward the neighbor or love to the Lord, must be exercised according to one's best understanding of Divine revelation systematically and analytically studied.
     In celebrating the Nineteenth of June we should not focus our attention solely on the hope for a brighter more glorious day of universal understanding and love among men. We must also be keenly aware of the dangers implicit in the giving of more interior truths. Knowledge, however true in itself, can always be used in a twofold manner; it may be unselfishly used for the upbuilding of the Lord's kingdom on earth, or it may be used to gain greater power over the souls of men. Also, certain principles of mutual love developed by the so-called learned in the world apart from the Word, may be most persuasive, and also difficult to reject even in the light of some isolated teachings of the Writings. To guard against these and similar dangers is the primary function of the priesthood in the Lord's new and crowning church on earth. Love to the Lord and charity toward the neighbor cannot possibly be a reality among men unless the doctrines teaching what they are remain pure. For although it is true that by the purity of the church is meant purity of life, that is, an ever more perfect life of charity and use, we cannot reach that state of purity of life unless there is first purity of doctrine.
     "A church is a church from doctrine and according to it; without it a church is no more a church than a man is a man without members, viscera and organs."* "It is not the Word that constitutes the church, but the understanding of the Word with those who are in the church."** "Those who read the Word without doctrine are like those who walk in darkness without a lamp."*** "Their minds are ever wavering, and uncertain, prone to errors and pliant to heresies . . . for doctrine alone is a lamp."**** "Good takes on quality through truth, good without truths having no quality, and where there is no quality there is no force and no power."*****
     * Coro. 18               
     ** TCR 243
     *** AC 10582               
     **** SS 52
     ***** AE 209:4

233




     THE ACADEMY'S CENTENNIAL

     This June the Nineteenth sees the one hundredth anniversary of the founding of the Academy of the New Church. This significant event in the history of the General Church will be duly recognized and honored at the forthcoming General Assembly; but it seems appropriate that it should receive some acknowledgment in this June issue of NEW CHURCH LIFE. We are therefore especially glad to be able to publish the short address by Bishop Pendleton, entitled "What Does the Academy Mean to Me?"* It is particularly fitting to hear from Bishop Pendleton on this subject at this time. As he steps down from serving the church as its executive bishop, we are reminded by this article of the contribution he has made toward the cause of New Church education.
     * See page 208
     It is inevitable and useful that we should reflect somewhat on the history of the Academy at this time. We look back upon tumultuous years-particularly its earlier ones. And as we look back and reflect upon the attacks it has suffered, both from within and from without, we marvel that it has survived-let alone grown and strengthened. We see the bitter years of conflict before the break from Convention and Conference finally took place; we see the sadness of Bishop Benade's declining years and the need to separate from him; we see the public humiliation of the Kramph Will Case, the strong disagreements about the nature of the spiritual world and, finally, the break resulting from the Dutch position. All of these brought tragedy to many people. We rejoice that many of the wounds are healed and our relationships with fellow bodies of the church can now be friendly and our associations constructive.

     But how did we survive? We believe that there can be only one answer. The Academy and the General Church have survived because of a staunch loyalty to the plain teaching of revelation. We have refused to allow conflict and turmoil to turn us from our basic conviction that the Writings are indeed the Word of the Lord and that it is to them only that we can turn in times of doubt, of obscurity and temptation.
     This has been our only strength in the past, and it can be our only strength in the future. Let it be our prayer at this time that we may never turn? for one moment, from this course-the only course which can keep us from danger and destruction.

234


WHY AND HOW TO READ THE WORD 1976

WHY AND HOW TO READ THE WORD       Various       1976

Editor of NEW CHURCH LIFE:
     The article by the Reverend Erik Sandstrom under this title* was interesting and useful. A statement in it bothered me: "One clearly wrong way to read the Word would be for the purpose of confirming one's own prejudiced ideas . . ."
     * NEW CHURCH LIFE, 1976, February issue, page 65
     Since prejudice is a judging beforehand, and "one's own" can be an evil or a heavenly proprium, "confirming one's own prejudiced ideas" might be taken to include the perception mentioned in Arcana Coelestia 6222:5_". . . the intellectual of the church is to perceive and see, before any tenet is confirmed, whether it is true or not and then to confirm it."
     We may have a perception that something being taught in the church is questionable. We are allowed-even enjoined-to go to the Word to see if the teaching agrees with the truth.

. . . there must be learned the doctrinal things of the church and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true. . . . No one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born are true; for in no other way can he be enlightened.*
     * AC 6047:2

From frequent reevaluation of doctrinal interpretation, not only the individual but the church benefits and progresses in understanding.
     Even reading the Word from an evil proprium, that is, for the purpose of honor, reputation and even gain, can be a useful stepping stone. Arcana Coelestia 6247, among other numbers, states that this unregenerate affection serves to introduce man to searching for truth. Everyone at first reads the Word for selfish reasons. It is the truth of the Word that shows us how to become better and leads us to good.
     We cannot go to the Word without any preconceived ideas. The Doctrine of the Sacred Scripture 91 says, ". . . being wise consists in seeing whether a thing is true before it is confirmed, not in confirming whatever one pleases." Hopefully we will become able to confirm our ideas that agree with the truth and be willing to change those that do not. That is the real test of going to the Word to confirm our own prejudiced ideas.
     PATRICIA R. ROSE (Mrs. Kenneth Rose),
          Bryn Athyn, Pennsylvania

235




Editor of NEW CHURCH LIFE:
     I appreciate the opportunity to respond to the above comments by Mrs. Rose.
     Mrs. Rose quotes a statement of mine, says it bothers her, and then proceeds to present an argument the gist of which I agree with. But I fail to see the connection. There is no opposition between the point she criticizes and the essential point she is making, if I understand her correctly.
     As for my statement itself, however-that it is wrong to read the Word for the purpose of confirming one's own prejudiced ideas-this as I see it is what the Writings teach. Heresies arise from such a wrong reading. Sacred Scripture 91 and following numbers deal with this matter under this heading: "Heresies may be taken from the sense of the letter of the Word, but it is hurtful to confirm them." The further comment is made in the opening number, that "those confirm [whatever they please] who excel in the genius of confirming, and are in the pride of their own intelligence. . . . [These] are enlightened by themselves, and they also see falsities from the light of falsities." Divine Providence is even more severe in its language, and designates as "a third kind of profanation" the "application of the literal sense of the Word to the confirmation of evil loves and false principles."*
     * DP 231
     I said that I agree with the gist of Mrs. Rose's own proposition, which I understand to be that it can be useful to read the Word also before the regenerate state. In fact, unless it could, the way of regeneration would be closed to everyone. But the reason such reading can be useful is that it is possible for the understanding to be elevated above the proprial will.*
     * On this point see DLW 242 ff, DP 16:2, or numerous other teachings under "Elevate" in the Concordance
     This, however, is different from "reading the Word from an evil proprium," concerning which Mrs. Rose says that "even this can be a useful stepping stone." With this I cannot agree. But I think Mrs. Rose is misrepresenting herself. She is, I suggest, referring to the reading of the Word while the evil proprium is still with the man, unconquered, but while regeneration has nevertheless begun. Arcana Coelestia 1914 explains the matter in part, for it brings conscience into the picture, and says that "all who are without conscience do not think at all from the rational, since they have not the rational." Conscience is built into the man's interiors before his hereditary proprium is overcome, though it is confirmed only as a celestial proprium takes the place of the hereditary one. That is why the passage to which Mrs. Rose refers can say that "the former affection of truth prevails while man is being regenerated, but the latter, which is the new one, when he has been regenerated," and that "in the former state man is affected with truth for the sake of doctrine, but in the latter for the sake of life."*

236


The number does not say anything about reading from an evil proprium.
     * AC 6247, italics added
     We should note that the state of being affected by truth for the sake of doctrine is a mixed one, in which man is influenced from both conscience and proprium, and is at times torn between them. In this state the man is in what is often called "mediate good," concerning which see AC 4063:3 and surrounding numbers. This state is possible because of the capacity of the understanding to be raised above the native will.
     It seems to me that Mrs. Rose overlooked the difference between reading from the proprium and reading in the state of elevation of the understanding, under the influence of conscience, while the native proprium is still there.
     ERIK SANDSTROM, SR.,
          Bryn Athyn, Pennsylvania
PATRIOTISM 1976

PATRIOTISM       GAIL WALTER       1976

Editor of NEW CHURCH LIFE:
     In response to a few editorials and articles about patriotism and the Bicentennial of the United States,* I would like to express some concerns and raise some questions.
     * See NEW CHURCH LIFE, 1916, January issue, page 19, February issue, page 12, March issue, page 109
     As has been pointed out, our country is our neighbor in a broader sense than any one individual and the means for doing good to it is through charity, or use. Hopefully our whole life centers around the desire for the Lord to use us as instruments through whom He can spread His kingdom. We are taught that charity is willing what is good, and that it is the good in our neighbor (or country) that is to be loved. Mr. Pryke called patriotism "the development of good among our fellow citizens." I would like to explore some of the ways in which we contribute either to the good or the evil in our fellow citizens by looking at where we put our support. I am concerned here with the civil level of support, because within it lie moral and spiritual attitudes which, I feel, must be evaluated. A measure of how much we value those principles on which our country was founded is our willingness to live them out in everyday life.

237



     There are many ways in which we can effect change or show support of something. One is by our life's example, by allowing the Lord to work through us. Another is by joining organizations, offering financial, physical, and mental support. Joining political parties, putting energy into a cause, improving educational systems are other ways. Another very concrete way in which we support our country is through money, both by taxation and by how we choose to distribute it. How do we feel about the fact that half of our taxes go to the military, whose end result is always the destruction of life and property, when that money could be spent in the construction of jobs and homes for millions of poverty-stricken people? How do we feel about buying cigarettes, an unhealthy luxury, when that land used for growing tobacco could be used to grow food for people who are starving (and our taxes subsidize farmers to grow tobacco)? How do we feel about buying liquor, knowing that the grains used in the production of alcohol could be used to provide food for people? What percentage of our taxes pay for abortions in health clinics! I question whether any of these examples of spending contribute to the moral, physical or spiritual welfare of our country, much less conform to God's will. I wonder what the "good" is in our country that we should love, support, and obey. Is it what the government says is good, or what the Lord says is good? It seems that our patriotism often needs to draw the line between the two.
     One blasphemous example is the familiar quote from John 8:32, written on the wall of the CIA building: "Ye shall know the truth and the truth shall make you free." Obviously, from the history of corruption in the CIA, their conception of truth and God's conception are two different things. Christians in Nazi Germany felt they were being patriotic by following Hitler's conception of good, when clearly this was opposed to God's conception of good.
     We as human beings, as Christians, and as New Church people need to be aware of how our lifestyles affect our fellow citizens. We need to manifest our values in our everyday lives. We need to question, in every aspect of our lives, whether our actions are contributing to the good in our neighbor (or country), or whether they are helping to perpetuate the evil that exists. Let's make sure that we don't set our government up as an idol, that we don't passively accept its laws without question-for the law of the land and that of the Lord's kingdom may not agree. "Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands."*
     * Micah 5:13
     GAIL WALTER,
Americus, Georgia

238


IN THE WORLD BUT NOT OF THE WORLD 1976

IN THE WORLD BUT NOT OF THE WORLD       DANIEL W. HEINRICHS       1976

Editor of NEW CHURCH LIFE:
     In her letter* commenting on my address,** Mrs. Collins refers to "several assumptions" that distressed her. She does not "see how anyone, minister or layman, can know that today's modern world is worse than in many times past." In my address I did not compare the world of today with any past era, because that was not relevant to my theme. I did speak of the state of the world today, but what I said about it was not an assumption. I cited a few, out of many, passages from the Writings that describe the spiritual state of the world. These are revelations from the Lord Himself about the internal state of the world. If we doubt their validity or accuracy we would do well to recall the Lord's words to Samuel: "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."*** After citing these passages describing the internal state of today's world I presented observable evidence that is confirmatory of the truth that the world of today, in regard to the quality of its spiritual and moral life, is in a sad state. This is not an assumption, but revealed truth supported by solid observable evidence.
     * NEW CHURCH LIFE, 1976, May issue, page 187.
     ** NEW CHURCH LIFE, 1976, February issue, page 47.
     *** I Samuel 16:1
     In my address I spoke of the principle, prevalent in past generations of the New Church, that the Lord should determine the size of one's family; and of the declining birthrate in the New Church and its relationship to the declining birthrate in the world. I did not go into, elaborate on, or present a balanced treatment of the subject of birth control because that was not my purpose. I merely used this as one illustration of a problem area in the life of New Church people. In her references to this Subject Mrs. Collins has made several inferences that are not justified by what I said and are deserving of comment. She says, for instance: "Many other people feel that marital relations are important for procreation 'and for conjoining two partners as one." The implication is that I believe that the only purpose is procreation of offspring. There was nothing I said that warrants such an inference.
     In her letter Mrs. Collins asked: "Would the writer have us forget all bodily and natural things in the search for spiritual truths?" (Nowhere in my address did I even remotely suggest any such course of action or way of life. The whole emphasis of my address was that we were not to withdraw from the world, as her question implies, but live in it from spiritual principles-principles of revealed truth.

239


My object in pointing to the relationship between the declining birthrate in the church and in the world was to present evidence that the church is being definitely affected, as to its life, by trends in the world, whereas it should be governed by doctrine out of the Word. The point is this: if the lives of New Church people were primarily and fundamentally ruled by principles of truth revealed by the Lord, there would not be any discernible ratio between our lives and worldly trends which are based upon natural reasoning and expediency. I am fully aware that there are valid reasons for preventing offspring or limiting one's family, and that this is a matter of personal judgment-this has always been so, but this does not account for a trend in the church which parallels a trend in the world.
     In regard to my reference to the divorce rate Mrs. Collins says: "The couples may be divorcing for just the reasons the Writings state." I can not say with certainty or accuracy whether this is the case or not, but either way it does not testify to a completely healthy state in the church. Either a rising percentage of New Church people are breaking the sixth commandment (a trend in the world), or a rising percentage are getting divorced for reasons other than those sanctioned by the Word (again a trend in the world). My point is that, to the extent that we live according to principles of truth from the Word, there should not be any ratio between the divorce rate in the church and in the world around us.
     In her concluding paragraph Mrs. Collins says: "I think it is important not to interpret things negatively without careful examination and a definite regard for the New Churchman's freedom." The implication is that my examination of the state of the world and of the church's life in relation to it was not careful. That, of course, is a matter of opinion. I believe it was. I believe the teachings I cited are true and relevant, and my observations accurate and valid in the context.
     In reference to having a regard for the New Churchman's freedom, I am at one with her in this, but it is the truth that makes us free. One of the uses enjoined upon the priesthood by the Lord is the use of the "Watchman." This is clear from the thirty-third chapter of Ezekiel. The Lord said to Ezekiel: "Son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at My mouth, and warn them from Me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul."*
     * Ezekiel 33: 7-9. Italics added.

240



     The priesthood was established by the Lord to act as a watchman in the church. Like Ezekiel, the priest is to hear the word at the Lord's mouth and give warning, not from himself, but from the Lord. When he sees, from his study of the Word, false ideas and disorders in the church, it is his duty to give warning. Such teaching may not be popular; at times it may even offend. But it is necessary at times. The priest would be derelict in his duty if he neglected such teaching. Not only would the church and those concerned suffer from the effects of falsity and evil, but the responsibility would be the priest's for failing to fulfill his obligation. But beyond this the priest may not go. The Writings say that "priests must teach the people, and lead them to the good of life by means of truths. But they must not compel anyone."* It is the priest's responsibility to present those truths which are applicable to the church and the members of the church, and which are necessary for the spiritual welfare of the church and its members. It is the responsibility of the individual members to give heed to the teaching they receive and then, in freedom, respond to it according to their reason.
     * AC 10798
     DANIEL W. HEINRICHS,
          Lakewood, Ohio
AUTHORITY OF THE WRITINGS 1976

AUTHORITY OF THE WRITINGS       LEON S. RHODES       1976

Editor of NEW CHURCH LIFE:
     The communication from Mr. Kurt Simons on "The Authority of the Writings"* may invite a further thought. It is his observation that the fact that Swedenborg was so evidently brilliant would permit the non-believer to attribute his teachings to Swedenborg's genius rather than the miracle of the Lord speaking through an amanuensis.
     * NEW CHURCH LIFE, 1976, April issue, page 142
     As we all-too-well know, some can read Swedenborg's Writings and find them uninteresting, confusing and unconvincing, whereas others-not necessarily more or less educated or devout-readily see them resplendent with light from heaven. One reader is awed and overwhelmed with a sense of gratitude, another is unimpressed or bored-though they read the same works.
     This, of course, is one of the challenges of evangelization, for it is our earnest desire that a newcomer see in the Writings the marvelous truths that we see. Yet, for the most part, they fail to see that marvelous quality which we acknowledge to be the Lord speaking to the rational mind.

241


And, sadly, this is true not merely of the stranger or newcomer. How often a good friend, a wife or husband, a son or daughter, with all the influence we can bring to bear over a long period of time, will yet be indifferent to the Writings.
     It would seem, then, that there is an additional 'protection' in providence which, as it were, blinds some to the light of this new revelation. They cannot see it; they are not moved.
     Having experienced this, it is a natural wish that we could somehow remove the obstacles or brush aside whatever seems to cloud the truths-to somehow polish up the luster until others will see in it the same brilliance that we do. This has sometimes been reflected in wishes to adapt or translate works of the Writings into a "more acceptable" form-one which will then be clearer and more modern or more convincing. This has been suggested as taking the form of shorter paragraphs, more modern terminology or a simpler style. It has also involved suggestions that difficult sections or problem passages be deleted or modified, that the memorable relations be omitted or the powerful ideas be paraphrased in a more acceptable context.
     Perhaps we can even note some of the collateral literature which does restate the ideas of the Writings or, in some cases (C. S. Lewis or Maurice Nicoll) sets forth the ideas of the Writings but without the albatross of an eighteenth century mystic to hamper them.
     As Mr. Simons sees a providence in the relationship of Swedenborg's evident genius and the freedom to accept or reject, may it not also be true that there is an important use served by those very difficulties we try to eliminate? Perhaps we should beware that we do not assume a responsibility for improving the form of the Writings to make them more saleable.
     May this not be the sin of Uzzah who, doubting the Lord's ability to protect His ark when it trembled on the cart drawn by the oxen,* attempted to steady it, stretching forth his unanointed hand to try to help Jehovah care for His own. No matter how well intended this act was, Uzzah's punishment was swift and sure.
     * II Samuel 6
     Perhaps it would be useful to ponder this too.
          LEON S. RHODES,
               Bryn Athyn, Pennsylvania

242


REVIEWS 1976

REVIEWS       NORBERT H. ROGERS       1976

     Heaven and Hell. Emanuel Swedenborg. Translated into English by George F. Dole. Swedenborg Foundation, Inc., New York, 1976, pp. 426.

     In his Translator's Preface Dr. Dole asserts that "this present effort, then, is not an effort at 'popularization'." With this we agree. However, it gives the impression that it is directed to the general public who are unfamiliar with the common terms, phrases and doctrines presented in the
Writings of the New Church. If this be the case, he scores a number of successes for which long time readers of the Writings will also be grateful.
     For one thing, he has broken up many of the numbered paragraphs into shorter sub-paragraphs which encourages reading, although we regret that he did not identify the sub-paragraphs either numerically or alphabetically for easier reference. For another, he has been more successful than other translators that we know of in breaking up the long Latin sentences into shorter English ones.
     He scores well in translating per gradus as "step by step" in no. 3, instead of the more usual "by (means of) degrees"; cupivevunt as "craved" in no. 6 in connection with those who place heavenly happiness in glory and dominion, for cupio basically means to "desire eagerly, long for" and is associated in the Writings with natural desires and appetites. Happy, too, is his rendition as "or who took credit for them (their good deeds)" for aut appropriata sibi ut sua (literally: or appropriated (them) to themselves as their own) in no. 10; "the means and source" for per quod etex quo (literally: by which and from which) in no. 13; "angelic communities" for societates angelicae, normally translated as "angelic societies"; in no. 91 the rendition of illa quae intellectus (literally: "the things which (are) of the understanding") as "the elements of intelligence," although this is mainly because in a number of other places in the parts we examined where forms of intelligentia (intelligence) and intellectus (intellect, understanding) appear, the renditions appeared of dubious worth. Also in no. 94, as well as elsewhere, the rendition of tsomo as "person" was good, but the same rendition in other places was not so apt and meaningful.
     In his effort to avoid using old ways of translating words and phrases, Dr. Dole seems to have fallen into the pitfall of adopting different ways of translating more because they are different than because they convey the meaning more clearly and accurately.

243


For instance in his translation of the Author's Preface he renders de consummatione saeculi (consummation of the age) as "about the end of the age." Not only does "the end of the age" recall the Christian Church's mistaken concept of the end of the world, but "end" means termination, while "consummation" means completion and fulfilment. If it be deemed that "consummation" no longer conveys any clear meaning to modern readers, surely "the completion (or fulfilment) of the age" would have given a better idea of what the Writings teach.
     In no. 13 and elsewhere forms of conjungo (to join together) are translated by forms of "to bond." To us "to bond" has to do with glue or with shackles, which is not what the Writings mean. If "conjoin" is too abstruse a word for modern readers, why not "join together" or simply "join"? Again in no. 13, and elsewhere, we find bonum amoris (literally: the good of love) expressed as "the good content of love," and in no. 7 "the good content of love and the true content of faith" for bonum amoris et oeruns fidei (literally: the good of love and the truth of faith). Here the literal translation seems clear enough, so why insert "content", especially as this can imply there is also an evil content of the same love, and a false content of the same faith? Certainly the Writings teach that there are evil loves and false faiths, but we doubt that they indicate that a good love contains evil and a genuine faith falsity. Besides, in Latin the genitive case's principal uses are possessive and objective. This is true, too, of the possessive in English-a man's love of country means that the man is animated (possessive) by a love for his country (objective). Often in Swedenborg's Latin, which use of the genitive case is intended is not clear, and the translator in such cases should not decide the matter, but should leave it to the reader to determine whether the "good of love" means the good quality possessed by a love or a good object of the love.

     In no. 14 we have talis vita cuique sit, qualis ei amor (literally: everyone's life is such as is the quality of his love) translated as "everyone's love is of the same quality as his life" which leaves room for the reader to conclude that one's life qualifies his love. The Writings, however, frequently make very clear that what is internal qualifies what is external, and not vice versa. It is the quality of one's love that determines the quality of one's life. In no. 2, in speaking of angels not being able to think one thing and to say another, the Latin reads est enim ibi loquela cogitiua seu cognitatio loquens. Dr. Dole translates the clause "for they have thoughtful speech there, or vocal thought." We have no quarrel with "vocal thought," but what is meant by "thoughtful speech?" Except for an inane babbler, surely all speech has some thought content, even if it is not tremendously illuminating.

244


What then is the difference between the speech of man on earth who can say what he does not think, and that of angels who cannot? Indubitably loquela cogitiva is not an easy phrase to express in English, but I think J. C. Ager brings out the idea meant quite well by "since speech there is the immediate product of the thought, or the thought speaking."
     In communi et in parte (no. 4) is rendered as "overall and in every part"; but is that any better or more clear than the more common "in general and in particular?" In no. 12 we find "the Lord is the sum total of heaven" for the Latin Dominus sit omne in omnibus caeli (literally: the Lord is the all in all things of heaven"). "Sum total" seems to indicate some kind of compilation, while to us the Latin gives the idea of the Lord's being what is essential in everything of heaven, from greatests to leasts. In no. 86 we find the clause "people think they are smart." Normally we would be disturbed by the use of colloquialisms such as "smart" in so serious a work as is a volume of the Writings. And, indeed, we were taken aback when we came across the clause being discussed, and had to take a second look. We decided "smart" there was after all quite apt when taken in context; for what is spoken of are people who believe themselves to be intelligent when they think of God as being invisible.
     More questionable is translating status as "condition" in no. 1 and elsewhere. Not only is it doubtful that "condition" gives a clearer idea of what is meant than the more usual "state," but also "condition" seems to refer to something more external than does "state." "Condition of mind," for example, turns one's thought to whether the mental faculties are functioning properly or not, whereas "state of mind" has to do with what is in the mind and affects it. Again in no. 1, in speaking of the spiritual sense of the Word, it is taught that that sense does not treat of natural and worldly things, but of spirituala et coelestia (literally: spiritual and celestial things) which Dr. Dole translates "spiritual and heavenly matters," thus by implication excluding spiritual things from heaven which we do not believe is according to the teachings of the Writings. A translator cannot be faulted for rendering coelestis as "heavenly" when coelestis stands alone in the text. But when it is associated with spiritualis, let him use "spiritual and celestial" so as not to intrude his own interpretation beyond the limits of necessity.
     In no. 1 and elsewhere we find "insights" is used for cognitiones. Why the avoidance of "knowledges." What knowledges are does not seem a very difficult thing to grasp. Besides, "insights" connotes something subjective, a perceptiveness within the mind, whereas "knowledges" are the building blocks of the mind, enabling it in time to enjoy insights. In no. 4 agnitio is rendered as "recognition." No doubt Latin dictionaries do give it the meaning of "recognition," but it is to be noted that the dictionaries tell us it is derived from agnosco-"to perceive, acknowledge."

245


Students of the Writings cannot but be aware that they make a distinction between a merely intellectual concept of truth and good, for instance, and an acknowledgment of them. According to the Writings, acknowledgment includes the involvement of the will as well as of the understanding; it involves love and reception by the will. Recognition is more an intellectual exercise of the understanding; for the Writings teach that evil spirits in certain states can perceive and understand, that is, recognize, truths and goods in the light of heaven even as angels do, but they do not acknowledge them; that is, their love and will remain unreceptive, so that when they relapse into their own proper state they once more deny those truths and goods.
     In no. 10 we find "there are spirits who had believed" for spiritus . . . in illa fide se confirmaverunt (literally: spirits [who] had confirmed themselves in that faith). It is one thing to believe something, and quite another to confirm one's self in that belief. In the sphere of others, or in certain states, one can believe something which later on is denied. But when one confirms one's self in a belief, that belief becomes an integral part of one's self.
     We find "Divine-True" for Divinunz Verum in no. 13. Now it is a fact that both these Latin words are adjectives in the neuter singular. It is also a fact that in Latin, in the neuter plural, adjectives are frequently used as nouns. But can't neuter singular adjectives be used as nouns? None of the Latin grammars I have studied say a word about that. And certainly, in Swedenborg's Latin, neuter singular adjectives are frequently used as nouns. Neither in Latin nor in English do adjectives qualify other adjectives, only nouns or pronouns; and if the noun is not given, it must be supplied or, at least, understood. In the phrase Divinum Verum it is grammatically necessary that either the Divinum or the Venrm be used as a noun, giving one the choice of the True Divine or the Divine Truth. What the choice should be is obvious. It is interesting to note that a little later on in the same number we find verum translated as "truth," not "true," though for most part Dr. Dole prefers to render verum "the true" or "what is true."
     In no. 14 we find the "formative Divine in heaven" for Divinum in coelo quad facit illud (literally: the Divine in heaven, which makes it). To us there is a distinction between "forms" and "makes." Form connotes something more external, while makes has more to do with internal essence and quality. In no. 85 we find "all elements of the Divine which constitutes . . . heaven" for omnia Divini quad facit coelum (literally: all things of the Divine which makes heaven). Here again Dr. Dole selects a term with more external connotations than "makes" has. Indeed, in other places too he renders facit as "constitutes" instead of "makes." With regard to the Divine and heaven this is not an unimportant matter.

246


For the Writings tell us that the Divine of the Lord makes heaven, while the angels constitute it, and this in so far as the angels are receptive of the Divine which makes heaven.
     Several omissions were noted in our examination of the translation. In no. 1, between "the visible form of Divine truth" and "the coming of the Lord in the clouds of heaven" is omitted, "'the tribes of the earth' that shall mourn, all things relating to truth and good or to faith and love." In no. 5, between "Ruling heaven and earth means receiving" and "everything good" is omitted the very important phrase "from Him." And in no. 16, between "People are likenesses of Him" and "when they make the good and the true . . ." is omitted the equally important "and are conjoined to Him." In no. 85 we find "This identity of God and Man" for Quod Deus Home sit (literally: That God is Man). The "and" is no doubt an erratum and should read "as."
     We would add that we find the front cover design rather garish and unattractive. Colin Wilson's long introduction hurts rather than helps the book, though his name might sell it to those who have literary pretensions. For one thing his introduction contains several serious errors. For example, he asserts that "Swedenborg insisted that the doctrine of this New Church had been received directly from angels . . .," whereas Swedenborg solemnly avers that he received nothing of the doctrine of the New Church from any man or angel, but from the Lord alone. Mr. Wilson proclaims that "Swedenborg himself had declared that his 'New Church' does not imply that preceding 'Churches' are wrong: it is merely to point the way and to complete the revelation. . . ." It seems to us that the Writings frequently speak of the consummation of the former Christian Church, and the like, though they do state clearly that whatever be their religion and church, those who simply believe the teachings of their church and live in the good of charity can be saved. In providence, no church long exists unless it retains certain essential truths which keep the way open for those in charity to receive saving influx from the Lord. Mr. Wilson also says that Swedenborg "regards Paul . . . as an idiot." The Writings do indicate that Paul's Epistles are not Divinely inspired, and so we may conclude that they contain human errors, but the Writings also call them useful works and quote them numerous times. Besides these errors, Mr. Wilson's introduction struck us for the most part as trying to impress on readers how well read he is and how he could be ranked high in the exalted circles of the intelligentsia.
     In conclusion I can only say that, despite the several merits noted in this review, and others as well, I am disappointed with the translation, and cannot in good conscience recommend it.
     NORBERT H. ROGERS

247


REVIEW 1976

REVIEW       Editor       1976

     Lifeline published by the General Conference of the New Church. Monthly. No. 1, April 1976.

     In our May issue* we referred to the plan of the General Conference to replace the New-Church Herald with the Lifeline. The editor, the Reverend Paul V. Vickers, has kindly sent us a copy of the first issue by airmail. In his covering letter, Mr. Vickers says, "It is aimed at all those associated with us, both the committed members and those who work on the 'fringe' and in communities with us; and we look to find ways to keep thought active whilst conveying essential ideas to everyone. The New Church Magazine still continues to provide a forum for deeper thought."
     * NEW CHURCH LIFE, l976, page 193
     We assume, then, that Lifeline is intended to stir the interest of those already connected with the church and those whose contact is peripheral, but it is disappointing to find so large a proportion of the space taken up with material which has no bearing on the special mission of the New Church-including in the section for children. It is difficult to see how this can accomplish the end in view. We wish the new publication well, but fear that it will fail in its purpose. We cannot carry a message and hide the content.
MINISTERIAL CHANGES 1976

MINISTERIAL CHANGES       WILLARD D. PENDLETON       1976

     The Reverend Christopher R. J. Smith, who has been serving as the Pastor of the Pacific Northwest District, has been appointed by the Bishop to serve as Assistant to the Pastor of the Carmel Church, Kitchener, Ontario, effective September 1, 1976.
     The Reverend William H. Clifford has been appointed by the Bishop to serve as Minister to the Pacific Northwest District, Canada and U. S. A., effective September 1, 1976.
     The Reverend Brian W. Keith has been appointed by the Bishop to serve as an Assistant to the Pastor of the Immanuel Church, Glenview, Illinois, effective September 1, 1976.
     The Reverend Mark R. Carlson has been appointed by the Bishop to serve as Minister to the Detroit Society, effective September 1, 1976.
     WILLARD D. PENDLETON,
          Bishop

248


ADDRESSES UNKNOWN 1976

ADDRESSES UNKNOWN       Editor       1976

     Anyone who can supply information as to the whereabouts of the following persons is asked to communicate with the office of the Secretary, General Church of the New Jerusalem, Bryn Athyn, Pa. 19009. Last known addresses are shown.

     United States

Mrs. Joseph J. Artesi
150 Bowman Road
Foxon, E. Haven, Ct. 06512

Mrs. Troland Cleare
6614 Powhaten St.
E. Riverdale, Md. 20840

Mrs. Edith Guise
Rt. 1, Box 272
Hendersonville, N.C. 28739

Mrs. Moralph Haukaas
807 Buckbee
Rocltford, Il. 61108

Mrs. Lyle Hiersmann
G.D. M.P.O.
Las Vegas, Nev. 89114

Mr. Chris Lehne
745 Burcham, Apt. 67
East Lansing, Mi. 48823

Miss Elinor Mahler
3824 V St., S.E., Apt. 102
Washington, D.C. 20020

Dr. and Mrs. Thomas H. Nicholl, Jr.
c/o Wood's Gulf Breeze
Steinhatchee, Fl. 32359

Mrs. Charles Opperman, Jr.
14902 Memorial #303
Houston, Tx. 77024

Mr. Stephen N. Silox
442 W. Bringhurst St.
Phila., Pa. 19144

Mr. Okon Udofa
Box 435, University Mass.
Amherst, Mass. 01002

     Canada

Mr. Brian Carter
1285 Lakeshore Drive E.
Apt. 412, Port Credit
Ont., Canada

Mr. and Mrs. William R. Rempel
Box 1247, Castlegar
British Columbia, Canada

     Overseas

Mr. and Mrs. William H. Ansell
21 Boonerah St.
Albion Park Rail 6C
N.S.W. Australia 2527

Mrs. J. D. Fraser
31 Ringsborough Gardens
Glasgow, Scotland

Miss Johanna H. C. Happee
Kijkduninschestraat 209
Loosduinen, The Hague
Holland

Mr. Nun F. Witbaard
Delistr. 37
The Hague, Holland

249


Church News 1976

Church News       Various       1976

     FIDELIA ASPLUNDH DE CHARMS

     (From the memorial address by the Rt. Rev. Willard D. Pendleton.)

     "Fidelia de Charms was born the fourth child and second daughter of Carl and Emma Steiger Asplundh; her older sister was not known to us as she died in early infancy. When Fidelia was ten years of age, her father, who was the treasurer of the Academy, also passed into the spiritual world. The responsibility for the care and support of eight children fell upon his widow, and in this responsibility, Fidelia, as the eldest living daughter, took her part. These were difficult times for this courageous family, but each child in turn learned the meaning of self-reliance and mutual assistance. It was these qualities which were cultivated in childhood that characterized their careers in later life.
     "Like her husband, who was a pioneer in the Academy movement, Emma Asplundh was devoted to the ideals and principles of the Academy. She was determined that each of her children should receive the benefits of a New Church education; and we note from the record that Fidelia, having graduated from the Girls Seminary in 1910, later took courses in the Academy's Normal School. In 1915 she became the wife of the Reverend George de Charms-a marriage which marked the beginning of a long life of mutual service and devotion to the uses of the church.
     "Throughout her married life, Mrs. de Charms' greatest concern was for her husband and the use which he served. As the responsibilities which he was called upon to assume were multiplied, she was mindful of the demands upon his strength. It was in large degree her solicitous care that enabled him to sustain the increasing requirements of his office. As Bishop of the General Church, as President of the Academy, and as Pastor of the Bryn Athyn Church, his days were filled with administrative problems and priestly duties. With perception and understanding, Mrs. de Charms provided an environment within the home where her husband could enjoy the delights of family life and find rest from the demands of his office. Unlike many wives today who grow restless under what they regard as the restricted environment of the home, she found fulfillment, both as a wife and a mother, in the support of her husband's use.
     "An extremely energetic woman, who enjoyed the many social responsibilities of her husband's office, Fidelia de Charms entered with enthusiasm into the life and gatherings of the church, both here and in many centers throughout the world which they frequently visited. To this day their visits to other centers are remembered with delight by an older generation. As one who followed after them in their travels, I am continually impressed by the affectionate regard in which they are held by those who came to know them. It was through their mutual devotion to the uses of the church that Bishop and Mrs. de Charms earned the affection and respect of several generations of New Church men and women."

     CARYNDALE, ONTARIO

     The Bishop's Bowl weekend of February 14 was, without a doubt, one of the most exciting we have enjoyed in a long time. We found ourselves playing hosts to approximately ninety guests-including the Bryn Athyn C. and S. hockey teams, as well as guests from Bryn Athyn and other societies. Caryndale's hockey club was most grateful to Carmel Church hosts who opened their homes and hearts to so many guests.

250



     The tournament was played at the Plattsville arena on an excellent surface excitingly emblazoned in bold, blue letters: "BISHOP'S BOWL." The two hockey games were preceded by an exchange of gifts between the team players; then the present grand-daddy of hockey in our society, Mr. Clarence Schnarr, took the official face-off. The first game was pretty well all Caryndale's, who won it with a 12 to 3 score. That game was the decisive factor in regaining the Bishop's Bowl for Caryndale because Bryn Athyn made a valiant comeback effort by winning the second game by a 7 to 2 margin.
     During the break between the two games, the approximately 300 fans were entertained by a group of ladies from the rival societies who took part in a powder puff hockey game with Bryn Athyn winning 2 to 1. After the tournament Bryn Athyn and Caryndale players replayed the highlights of the games over some delicious refreshments at the Fred Hasens' home.
     Saturday was topped off with dining and dancing to the entertaining "Rhinelanders" band and was thoroughly enjoyed by young and old alike. Co-captains Phil Schnarr and Bill Stumpf accepted the presentation of the Bishop's Bowl during the awards portion of the evening. Awards were also presented to Stan Rose of Bryn Athyn for the Most Valuable Player, to Maurice Schnarr for his energetic coaching of the Caryndale teams, and Mr. and Mrs. Clarence Schnarr were presented with a commemorative dock in honor of their contributions to the Carmel Church.
     Much to the disappointment of all, Caryndale's Winterfest program planned for Sunday had to be canceled due to inclement weather. However, not all was lost as the Bryn Athyn guests were treated to potluck supper put on by Mrs. Maurice Schnarr and helpers. The supper was followed by open houses at Stu Eidse's, Dan Knechtel's and Ed Friesen's.
     Monday morning found us bidding our Bryn Athyn friends adieu, and the feeling was mutual that the weekend was unique and very rewarding. The first-name friendships formed as a result of the Bishop's Bowl hockey tournament weekend are solid proof that this tournament should be continued for years to come.
     TED KUHL

     BRYN ATHYN, PENNSYLVANIA

     This year of the General Assembly, plus the joint celebrations of the Academy's Centennial and our country's Bicentennial has created a mood of keen anticipation in Bryn Athyn. The combination provides a unique perspective for looking back with appreciation and forward with eager commitment.
     The society took an early leap into the Bicentennial last November with a most successful Patriots' Ball, dedicated to love of country and emphasizing the link to other lands which both our country and our church deeply share. Many of the society turned out in imaginative costumes-Benjamin Franklin and kite, Henry VIII and wives, Johnny Appleseed, Vikings and Indians-for an evening of dancing and entertainment. Included was a powerful historical presentation and tableaux, which demonstrated the impressive array of talent in the community.
     The celebration of the Academy's Centennial was also previewed at a Founders' Day banquet in January, sponsored by the Bryn Athyn Chapter of the Sons, with a nice assist from the Women's Guild. It featured a moving dramatization of the founding of the Academy, thanks to the excellent script and slider of Leon Rhodes. That served to remind us of the tremendous dedication and perseverance of the founders-a zealous spirit that has helped the General Church and the Academy to grow ever since.
     We have also been made acutely aware of such contributions by the passing of several outstanding New Church men and women in recent months: Bishop Elmo C. Acton, in the 50th year of his dynamic service in the priesthood; Amena Pendleton Haines, last child of Bishop W. F. Pendleton, known for such writings as "The Golden Heart" and "The Pomegranate With Seeds of Gold"; Wilfred Howard, a much-loved teacher in the Academy for 40 years; and Fidelia Asplundh De Charms, who devoted her life to her husband's use as Bishop of the General Church-and who was tremendously useful and energetic herself as a pastor's wife.

251


We miss their wonderful contributions to the church on earth, but rejoice at what that love and understanding must be accomplishing in heavenly uses, and look forward to what new efforts their example will inspire in the church.


     We have those same mixed feelings about the changes taking place within the General Church and the Academy this year: the election of a new Executive Bishop at the Assembly to succeed Bishop Willard D. Pendleton after his many years of outstanding leadership; the Rev. Alfred Acton assuming the presidency of the Academy in September; Mr. Donald C. Fitzpatrick, Jr. succeeding the Rev. Dandridge Pendleton as principal of the Boys School. Our sense of gratitude for past service is outweighed only by our confidence in the future.
     Within the community, much attention has been focused on preparations for the Assembly and the Bicentennial celebration. Not only are Assembly visitors expected to want to visit the historic sites in the area, but Bicentennial visitors from all over the country may be finding their way to Bryn Athyn and the cathedral. The Epsilon Society has developed a program for receiving visitors to the cathedral and a large staff of volunteer guides has been trained. Among Bicentennial activities planned in the area is an exhibit at the Willow Grove Naval Air Station saluting Bryn Athyn and the late Harold F. Pitcairn for his pioneer work in aviation. The old Pitcairn airfield is now the site of the Naval Air Station.
     The community is also looking forward to showing off a newly renovated Civic and Social Club to Assembly visitors, as well as the popular community garden, which will be sprouting for its second year. The community is also happy that it can still provide the familiar Bryn Athyn postmark for its correspondents. A move was recently afoot to close the post office as an economy measure, but the Postal Service quickly backed off when the community rose up en masse to show how important the post office is to Bryn Athyn-and how it is one of the few profitable post offices in the country.
     BRUCE HENDERSON
RIGHT REVEREND WILLARD D. PENDLETON 1976

RIGHT REVEREND WILLARD D. PENDLETON              1976

     
[Frontispiece: Photograph of WILLARD DANDRIDGE PENDLETON, Fourth Bishop of The General Church, 1962-1976]

NEW CHURCH LIFE
Vol. XCVI           JULY 1976
No. 7

     The recent General Assembly saw the selection of the Right Reverend Louis B. King to be the next executive bishop of the General Church. This means that September the first will mark the end of Bishop Pendleton's episcopate. Reference was made to this at the assembly and expression was given to the church's deep appreciation of his leadership over the last fifteen years, and to the warm affection in which Bishop and Mrs. Pendleton are held by the whole General Church. But NEW CHURCH LIFE is the official organ of the General Church, and it is therefore right and proper that some words regarding Bishop Pendleton's work for the church be recorded here as his term of office nears completion. We are happy to be able to include, in this issue, a portrait of the bishop as well as the fine address which he delivered at the assembly.
     Bishop Pendleton's term of office has seen the General Church and the Academy pass through troubled years-years of unrest, especially among our young people. We believe that we are passing out of that period-perhaps stronger and more sensitive to the needs of new times. But through all of this time, Bishop Pendleton provided a calm and sure leadership which was invaluable. As we have already noted,* his leading of the church, while firm in principle drawn from revelation, was always protective of the freedom of the individual. These things, we believe, demonstrate how the Lord provides for His church on earth, for it is He who calls men to serve in the priestly office.
     * See NEW CHURCH LIFE, 1975, page 495
     As an administrator Bishop Pendleton was called upon to lead. A priest is also to teach. We think the bishop will be no less remembered for his doctrinal stand and insight. Like his father, the late Bishop N. D. Pendleton, he showed a special attraction to the doctrine of the Lord's glorification. This in turn led him to an emphasis on the Word as the mode whereby the Lord reveals Himself to men, and to an unrelenting plea for the acknowledgment of the sole authority of the Lord in all the three forms of His Word.

254


But the Lord stands forth in His Word as to both good and truth, and Divine good is the essence from which Divine truth speaks. Hence the Bishop's insistence, oft repeated, that "truth testifies to good," and that "a thing is true because it is good." Moreover, since it is good, it looks to use. Particularly through these teachings which relate to the three essentials of the Church-the Lord, the Word, and life-the Bishop has offered us doctrinal leadership too.
     The church is anxious to extend its deep appreciation to Bishop Pendleton for his tireless efforts on its behalf and to Mrs. Pendleton whose support of his use was always present. The affectionate good wishes of the church come to them from around the globe.
NEED FOR THE NEW CHURCH 1976

NEED FOR THE NEW CHURCH       KURT H. ASPLUNDH       1976

     (Preached at the Sunday morning service of the 27th General Assembly.)

     We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come; because Thou hast taken to Thee Thy great power, and hast reigned. Revelation 11:17.

     On or about the Nineteenth day of June each year, we gather to celebrate the anniversary of the establishment of the New Church. On this occasion we give thanks to the Lord God Almighty for having established a New Church, the crown of all the churches that have hitherto existed on the earth, and our earnest hope is that we may share some responsibility in building up and spreading His church on earth.
     There are two reasons we can be thankful that the Lord has established the New Church. The church is important to each one of us and it is important to the life of the whole world. First, the church is important to us as individuals because it provides the means by which we may learn to see and overcome our evils and may come to love what is heavenly and good. Secondly, the church provides in its instruction and worship the means by which there may be a communication of heaven with earth-a vital link of communication without which the world would perish. By a communication of heaven with earth we do not mean speech of spirits with men, but the presence of spiritual influx by means of which orderly spheres and attitudes are preserved on earth.

255


"Of necessity there must be communication of heaven with man, in order that the human race may subsist, and this by means of the church. . . ."* "When there is no church," we are taught, "there is no longer any communication of man with heaven, and when this communication ceases, every inhabitant perishes."** How important it is then, to the salvation of the whole world, that the church exist, and that its use as a connecting medium between heaven and earth be preserved!
     * AC 4545:7
     ** AC 931
     Religious people everywhere would agree that the church is important, and that there should be a church on earth. What is questioned is that there should be a new church. There are many religious people in the world, and many churches but few see the need for yet another church.
     The need for the New Church is shown, particularly, in the chapter of the book of Revelation, or the Apocalypse, from which our text is drawn. The words of the elders whom John saw before the throne of God are words of praise and thanksgiving, confessing the Lord and acknowledging His Divine omnipotence in the New Heaven and the New Church.
     The Apocalypse has been one of the most puzzling and mysterious parts of the Word for Christians, for while the name "Apocalypse" means an uncovering, a disclosure, or what is revealed, interpreters have long sought in vain to understand the meaning of this book, to know what it discloses. But this has now been revealed for the New Church. In its literal sense the Apocalypse is an account of the visions seen by the apostle John while in exile on the isle of Patmos during the early days of the Christian Church. John's spiritual eyes were opened while he languished on this lonely and rugged island in the Aegean Sea where he had been banished for his testimony. Here, he saw first a vision of the Lord who told him to write down the things he would see. Next, he saw a great judgment hall, then a series of remarkable judgment scenes, and, finally, the vision of the descent of the New Jerusalem coming down from God out of heaven, prepared as a bride adorned for her husband.
     The visions are a prophecy. John introduces the book by reporting that this is "the revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass. . . ."* And he is told not to seal up the sayings of the prophecy of this book, "for the time is at hand."**
     * Revelation 1:1
     ** Revelation 1:3
     What were these things which were "at hand", which were "shortly" to come to pass? Most interpreters have looked for an application of the prophecies to a series of earthly events. But the secret of the Apocalypse is that it has nothing to do with earthly or temporal affairs.

256


It is a prophetic description of the religious spirit of mankind. It is a penetrating survey of the spirit or essence of the churches of the Christian world.
     What John saw he saw, "in the spirit"; that is, with his spiritual eyes in the spiritual world. This is why the book is indeed a revelation and a disclosure or uncovering. In the natural world many things are hidden from view: the thoughts of man, underlying motives and intent. But this is not so in the spiritual world. There, nothing is covered that shall not be made known, and nothing hidden that shall not be revealed. In the spiritual world the spirit and essence of all things is plainly seen. There can be no covering up of our real feelings and thoughts, no mask of pretense. For this reason, while no man may be judged spiritually while living on earth, he faces such a judgment after death. For then, in the spiritual world, his inner character is made known.
     What is true of the individual is true also of the church. The church is a living body constituted of men. It has an outward, or earthly manifestation in its various organizations and their works. It also has an inner spirit or quality. We see and judge of its externals. The Lord alone sees and judges its inner nature. "For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."*
     * I Samuel l6:7
     Only the Lord, then, can reveal to man the nature of his religious spirit. For while man's religious acts may be flawless, the spirit behind them may be found wanting. So, while the scribes and Pharisees of ancient times prided themselves on their righteousness and religious perfection, the Lord revealed their secret failings. They were hypocrites, making clean only the outside of the cup and platter, while evils remained within.
     It should be said that the Lord made known these things to save, rather than to condemn. Judgments must be made to preserve man's freedom. These scribes and Pharisees, so long as they thought they were perfect, were held in bondage to evils they failed to recognize. But when the Lord revealed their true inner nature, they were freed from further self-delusion. Only then could the Lord save them from the destructive influence of hell. It was out of mercy that He judged.
     The book of Revelation is a judgment of fallen Christianity, Again, the Lord has disclosed the inner failings of the Christian Church, not to condemn, but to save. He has revealed the true spirit of religious life to enable men to free themselves from the subtle influences of the hells, for the hells have invaded the spirit of the church just as they invade the spirit of every man.

257



     Therefore, that man might not perish, but find eternal life, the Lord has revealed the nature of the church both prophetically and by open description-prophetically in the Apocalypse, and by open description in the Writings of His second advent, revealed through Emanuel Swedenborg.
     One striking scene from the apocalyptic visions of John serves to illustrate this process of unmasking and revealing the true spirit of the church. It concerns two witnesses of God from heaven, and their reception by spirits. In his vision, recorded in the eleventh chapter of the Apocalypse, John saw two angels sent from heaven into the world of spirits. These angels were to witness or testify about the Lord and His commandments. Those to whom the witnesses were sent in the spiritual world were a mixed crowd of spirits all of whom were, at one time, men on earth of the Reformed Christian Churches.
     Because of the fact that these spirits were of the church, it would be expected that they would receive the witnesses with joy and gladness. But the fact was that they did not receive them, nor did they listen to their teaching. And when the witnesses fell in battle with the dragon, and lay as if dead on the ground, the spirits in that place showed joy and relief by celebrating, and by exchanging gifts. It was plain for all to see that these spirits did not universally love the Lord; nor did they wish to obey His commandments-and this, regardless of whatever reputation they may have had on the earth. There could be no mistake about it after such a demonstration.
     What John recorded about this incident was a prophecy. It was like a pageant in which a state of evil which would exist at the end of the church was enacted-a state which would not be apparent in the natural world, but in the spiritual world.
     It was this prophesied state of religious life that actually came to pass, and existed, in Swedenborg's lifetime. We could not know this but for the fact that Swedenborg, too, was permitted to be "in the spirit", that is, to observe the inner nature of life in his day by witnessing events taking place in the spiritual world. The present state of the church cannot be learned from experience, but must be revealed from the spiritual world where its essence has origin.
     The Writings tell us that when Swedenborg was studying the prophecy about the two witnesses in the eleventh chapter of Revelation an incident remarkably similar to the one recorded there happened to him. He had been teaching in the spiritual world concerning the Lord and concerning repentance. While teaching, he was seized by a feeling of apparent death, and he lay in the street of a great city three and a half days. While lying thus, as if dead, he heard the voices of spirits speaking about him and about his teachings, mocking him, refusing to bury him.

258



     This happened to Swedenborg so that it might be known that the prophecy of John had now come to pass-that spirits from the Christian Churches were such that they rejected and abhorred the very truths which are the foundations of religious life. John had seen the two witnesses mocked and rejected. Swedenborg saw, or heard, the rejection of the idea of the Lord's Divinity, and of the idea of repentance.
     This was, and is today, the spirit of the church. It does not so appear on earth, for the rejection here portrayed and enacted is the result of hidden loves of self. And these loves lie deeply hidden within every man. But in the spiritual world, where hidden loves are revealed in practice and deed, the present-day religious spirit is disclosed.
     This spirit has been disclosed in the Writings so that the good, who are commingled with the evil, may see the deceptions and hatreds of those whom they have regarded as respectable leaders. For only then can those who truly seek the Lord find Him. But this can best be understood from an examination of the spiritual sense of John's vision. By the two witnesses are represented two essentials of the church which must be received if the church is to exist and be effective in its work.*
     * AR 490
     The first essential is the acknowledgment of the Lord as the only God of heaven and earth; the second essential is a life according to His commandments. These doctrines are called, in the Writings, the two witnesses for the New Church. For where the New Church exists, these two essentials of its religious spirit must prevail.
     But the nature of the church is such that these are not readily received. This is signified by the fact that the city where the witnesses prophesied is named "Sodom and Egypt" and is said to be where the Lord was crucified. Three names actually are involved here, for the city where the Lord was crucified is Jerusalem.
     Jerusalem signifies the church, this city being the center of the church in ancient Jewish times. For the witnesses to Prophesy there means that they prophesied in the church, or, rather, among those in the spiritual world who had come from the church on earth. The nature of the church is described by the names Sodom and Egypt. These names signify two qualities of life which directly oppose the two essentials of the true church. The name Sodom and the memory of how that city was destroyed by fire brings to mind the evil significance borne by that name. Egypt, too, bears an evil significance for here the Israelites were enslaved. The Writings teach that the name Sodom signifies a love of dominating from self-love, and that Egypt signifies a love of ruling from the pride of one's own intelligence. Is it not so, that if we love self we do not love or acknowledge God?

259


And if we have pride in our own intelligence we will not heed Divine commandments, nor feel any need for repentance of life. Such qualities of spirit are opposed to the true spirit of religion. The Lord reveals that they exist today, despite any apparent goodness in the religious life of man-and that real good can exist in the church only when the Lord is acknowledged there, and men repent of sins against the Lord's commandments.
     The two evils signified by Sodom and Egypt are the two attitudes, or evils, which have undermined the church and which have turned men's minds against all religious authority. Man inclines by heredity to the love of dominion from self-love, and to a love of rule from pride of his
own intelligence. If these loves gain entrance to the mind, the spirit of the church is extinguished. These loves must be fought and conquered. But such evils cannot be fought on the external plane of life alone, or be offset there by good works. These evils are deep-seated, ingrained in man's hereditary nature. They must be rooted out by the very principles that stand as essentials of the church.
     So long as these opposing qualities stand unchallenged, the true church cannot live in man. It is for this reason that the Lord has raised the challenge, and made the judgment. Judgment reveals the hidden inner qualities of life. Judgment brings about a separation. The good separate themselves from the evil, because the good who have been deceived by the outward appearances of life now see the true nature of it.
     This provides for real freedom. For once a falsity or evil has been seen, and judged, a desire for truth may take its place. And the Lord will never fail to satisfy this desire. As a means to this end, He has established His New Church. He has revealed the essential spirit of religion anew. This is the Comforter He has sent to guide men into all truth. The judgment in the spiritual world has cleared the way, and has released all sincere and good men from bondage to false ideas. Such free men are ready candidates for acceptance of the new heavenly doctrine, and such now form the New Church in the heavens.
     It remains for the New Church to be fully established on earth. Since the time of the last judgment, men enjoy a new freedom of thought in spiritual things. However, the New Church has not grown with great rapidity. The reason is that it can grow only as that judgment, made in the spiritual world, is continued on this earth. There must be, on earth, as in heaven, a recognition of the falsities and evils of life which enslave men. Only as the doctrine concerning the inner spirit of the Christian Churches is preached with fullness and candor, and applied to our own states of mind, will the real nature of life be known. When that becomes apparent, the way will be opened to welcome, with full heart, the teachings of the Lord for His New Church.

260



     This is the general message of the whole book of Revelation. It is a prophecy of the degenerate state into which the religious life of the church would fall. In the Writings, the fact is established that the time is indeed at hand when the prophecies are fulfilled. These are hard sayings, and unpopular-for judgments are ever unpopular to those who feel their sting. Still, there is no other way to provide for the spiritual freedom that men must have if ever they are going to find true happiness. There is no other way that men who may be saved will be inclined to listen and to follow when the spirit and the bride say, "Come", inviting them to take the water of life freely.
     Therefore, let us not seal up the sayings of the prophecy of this book of Revelation. These sayings have been fully explained in the Writings. They should be openly and plainly taught to all who have ears to hear. If this is done in the spirit of true charity it will be a welcomed message. And those who hear it will rejoice with the elders which sat before God and worshiped Him, saying, "We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power and hast reigned."* Even so, come, Lord Jesus. Amen.
     * Revelation 11:17

     LESSONS: Revelation 11:1-17; Apocalypse Revealed 531 (parts).
     MUSIC: Liturgy, pages 518, 493, 506, 612.
     PRAYERS: Liturgy, nos. 107, 118.
GENERAL ASSEMBLY 1976

GENERAL ASSEMBLY       Editor       1976

     We begin the record of the Twenty Seventh General Assembly and the Centennial of the Academy in this issue with the sermon by the Reverend Kurt Asplundh, the Episcopal Address by Bishop Pendleton, and the Confessions of Faith made by the three young men who were inaugurated into the priesthood at the Assembly Sunday morning service. We shall continue the record in the August and September issues.

261


ACADEMY OF THE NEW CHURCH 1976

ACADEMY OF THE NEW CHURCH       WILLARD D. PENDLETON       1976

     (This address by the Chancellor of the Academy was delivered at the 27th General Assembly on the occasion of the Academy's Centennial Celebration.)

     I.

     When the Lord was in the world, He frequently spoke of His Father; the reference, however, is not to another person in a mystical trinity of persons but to the good of the Divine love. In reflecting on this, it should be observed that although love can be sensed, it cannot be seen. Thus it was that prior to the glorification and the subsequent revelation of the Lord in His Divine Human, men worshiped an invisible God; that is, a God of whom they could form no spiritual idea in the understanding; hence the familiar teaching that: "This New Church is the crown of all the churches that have hitherto existed on the earth, because it is to worship one visible God in whom is the invisible like the soul in the body. Thus, and not otherwise, is a conjunction of God with man possible because man is natural, and therefore thinks naturally, and conjunction must exist in his thought, and thus in his love's affection, and this is the case when he thinks of God as a Man."* This does not mean that prior to the second coming, men had no idea of God; neither does it mean that they were unable to envision a God in a human figure; what is meant is that until the Lord revealed Himself in His own Divine Human, men were unable to form in the understanding a spiritual idea of a God who in essence, as well as in person, is Divine Man.
     * TCR 187.               
     It is true that: God is a person, but to think of His person apart from His essence is to think materially concerning Him. Note well the teaching of the Writings concerning this, for it is said, "To think of His essence from person is to think materially of His essence also; but to think of His person from essence is to think spiritually even of His person."* It is in this that the Writings differ from the New Testament, for although the Lord is revealed as a person in the New Testament, a true idea of His person is dependent upon the perception of who in essence He is. This is the reason why the Writings were given.
     * AR 611
     The essence of anything is what it essentially is. Take, for example, the man whom God created in His own image and likeness.

262


Every man is a person, that is, a being possessing a distinct personality. The person, however, is not the essential man; it is but the manifestation of a yet deeper reality who in essence is the man. Man is not man because he possesses certain physical and mental attributes which distinguish him from the beast; he is man because, unlike the beast, he is a being created in the image and likeness of God, that is, a form receptive of good and of truth. Of all created forms, man alone can be affected by truth, and because he can be affected by truth, he can, if he will, do what is good. But before a man can do what is good, he must first be instructed in truths. As the Writings teach, "The knowledge of a thing must come first in order that there may be a perception of it."* It is then in and as the spiritual sense of the Word that the Lord has come again into the world; in this and in no other way can He open the sight of man's understanding to the perception of a God who in essence is good. Is not this what is meant where it is said, "I am the way, the truth, and the life; no man cometh unto the Father but by Me"?**
     * AC 5649
     ** John 14:6
     To come to the Father is to enter with understanding into the perception that God alone is good. This is the teaching of all Divine revelation, but few at this day believe it. The appearance is that man does good from himself and, therefore, that the good which he does is attributable to self. But man cannot do good from himself, for God alone is good. Yet if man will subordinate what is of self to the truth of the Word, he can, as if of himself, do good from the Lord. We can understand, therefore, what the Lord meant when He said to His disciples, "If ye continue in My Word . . . ye shall know the truth, and the truth shall make you free."* Note well that the freedom which is spoken of here is contingent upon man's willingness to be led by the Lord through the Word; that is, to enter with affection and understanding into the spiritual sense of the Word which at this day is revealed. It is then as the truth proceeding from His own Divine Human that the Lord is revealed in the Writings of the New Church. He it is who testifies to the supreme doctrine that God alone is good. Hence the teaching that although God is a person, we are to think of His person from His essence, for in this and in no other way can we think spiritually of His person.**
     * John 8:31, 32
     ** AR 611
     What the Writings are speaking of here is a spiritual idea of God. It is this which has been made possible by the second coming of the Lord. What else is meant by the memorable statement in The True Christian Religion, where 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"?*

263


Note here two things: first, the Word which is spoken of here is the spiritual sense of the Word;** second, this statement is the fulfillment of the promise which the Lord made to His disciples when He said unto them, "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."***
     * TCR 776
     ** See TCR 771
     *** John 16:12, 13
     The all of truth is that there is one God, in one person, who is the Lord Jesus Christ. This is "the stone which the builders rejected* but in the New Church is to "become the head of the corner."** Upon this doctrine, that is, the doctrine of the Divine Human, all of the Writings rest. By the Divine Human, however, is not meant that body of flesh and blood which the Lord put on by birth into the world but that body of Divine doctrine in which the Lord is now made visible to the sight of man's understanding. This is the Word which was "made flesh. . . the only begotten of the Father, full of grace and truth."*** So it is that at this day we may behold His glory which is the spiritual sense of the Word.**** se it is who has come into the world as the Spirit of Truth.
     * Matthew 21:42          
     ** Ibid.
     *** John 1:14               
     **** TCR 776

     II

     I speak of these things at this time because they are basic to the understanding of the event which we celebrate this week. I refer to the founding of the Academy of the New Church, which took place one hundred years ago in the city of Philadelphia on the nineteenth day of June, 1876. On that notable occasion the Right Reverend William Henry Benade, who drafted the original declaration, wrote, "We, who have hereunto subscribed our names . . . do hereby covenant together, and constitute ourselves into a body of the Lord's New Church . . . to the end that by mutual consent and assistance, and by united action, we may be the better prepared . . . to engage in those uses of spiritual charity, which have respect primarily to the growth and development of the Spiritual Church."* The uses referred to are the uses of New Church education, but it is evident that this declaration of purpose involved an even deeper commitment to the authority of the Divine doctrine as revealed in the theological Writings of Emanuel Swedenborg, for these things were done, it is said, "in the full and rational acknowledgment of the spiritual sense of the Word . . . as the Lord's Divine doctrine for the New Church."**
     * Original document in the Academy Archives; see also NEW CHURCH LIFE, 1917, pages 423-425.
     ** Ibid.

264



     While it is true that this event marked the beginning of a new era in the life and history of the New Church, it is to be observed that the Academy as a concept predated its formal organization in 1876. From the beginning (1770), there were those who accepted the Writings as an authoritative statement of truth. It was not until the middle decades of the last century, however, when some began to refer to the Writings as the Word, that the question of their authority became an open issue. We do not have the time here to deal with the history of that controversy which ultimately led to the formation of the Academy and fourteen years later to a division within the church (1890). One thing is certain, however, the Academy, having taken its stand, has increased both in numbers and strength.
     In reflecting on the growth and development of the Academy, we are mindful of the providence that has so far sustained our hands in the upbuilding of the New Church. We are also mindful, however, of the division within the organized church which came about as a result of the stand which the Academy took. This separation, although inevitable, was not at first intended. As Bishop W. F. Pendleton said many years later: "There was no thought in the minds of the men who organized the Academy, or wish, to separate from the existing bodies of the Church. . . .The thought of separation came later under the stress of a necessity not foreseen. For the early members of the Academy cherished the hope and expectation of being able to continue to work with the bodies of the Church then existing. We were convinced that we had a mission to perform and a message to give . . . which we believed the majority of the New Churchmen would receive . . . namely that the Lord Himself appears in [the Writings] in His Second Coming, speaking to the New Church, and teaching that those Writings are the very Divine truth itself, the very Word of God."*
     * The Academy of the New Church (50th Anniversary Publication), Bryn Athyn, 1926, page 13.
     Although at first the men who formed the Academy had no intention of withdrawing from the General Convention, the time came when mutual understanding and cooperation were no longer possible. When this point was reached, the separation took place (1890). Despite my bias, I would record that my study of the controversy has led me to believe that the General Convention exercised unusual patience toward what it regarded as a recalcitrant group. Not only did it allow William Henry Benade to establish the General Church of Pennsylvania (1883) within the structure of the General Convention, but it also permitted him to organize in accord with his own doctrinal views.

265


The result was a church organization which had little in common with the accepted policy and practices of the mother body. What was in the making was the forerunner of the General Church as we know it today. It is no wonder, therefore, that the time came when separation became the only solution to the constantly increasing friction between the two groups. Certainly history has already demonstrated that we would not countenance such basic differences within the General Church at this day.
     Whatever else may be said of this period of doctrinal and personal strife within the New Church, we may be sure that when the actual separation took place, it came as a shock to the New Church of that day. For more than one hundred years, the New Church had struggled for existence in a non-receptive world. Not only were its adherents few in numbers, but the church was widely scattered and was regarded as nothing more than a religious curiosity by a disinterested world. In those days, as distinguished from this more tolerant age, it required both courage and conviction to be known as a "Swedenborgian"; that is, as a member of what was believed to be a mystic cult. We can understand, therefore, the resentment toward the Academy on the part of many New Churchmen who regarded it as a divisive movement which could only result in a weakening of the church. It is this, more than anything else, which accounts for the strained relations which have existed between the General Church and the original bodies of the New Church in England and America over these past many years. It is true that recently efforts have been made on both sides to effect a mutual understanding through better communication, but the basic differences between us remain.

     III

     To every thinking New Churchman, the question of unity within the New Church is a matter of concern. Why should the New Church, which is said to be "the crown of all the churches," be a divided house? The answer, of course, is doctrinal differences. Yet we are taught in the Writings that doctrinal differences need not divide; not where there is charity. In this regard the specific teaching of the Writings is: "Love to the Lord and charity toward the neighbor . . . are the essentials of all doctrine and worship. . . . Such was the Ancient Church. . . . Among [them] doctrinals and rituals differed, but still the church was one because to them charity was the essential thing. . . . If it were so now, all would be governed by the Lord as one man . . . [and] each person would say in whatever doctrine he might be . . . this is my brother, I see that he worships the Lord, and is a good man."*

266


We also read concerning the many sects of Christendom that the differences among them "arise solely from doctrinals, and would never have taken place if they had made love to the Lord, and charity toward the neighbor, the principal of faith. Doctrinals would then be only varieties of opinions . . . which true Christians would leave to everyone according to his conscience. . . . Thus one church would be formed out of all these diverse ones, and all disagreements arising from mere doctrinals would vanish, yea, all hatreds of one against another would be dissipated . . . and the kingdom of the Lord would be established on earth."**
     * AC 2388
     ** AC 1799
     These are powerful teachings, and there are many others in the same vein. In reflecting upon them, we again ask ourselves why is it that the New Church, like the Christian Church, is divided? Certainly the unity of the New Church is to be desired with the whole heart. It is an ideal to which every New Churchman should be fully committed. I am not speaking here of external unity, which is a matter of organization, but of that spirit of charity which alone makes the church. I have no doubt that in the future other organizations of the New Church will arise, each with its own contribution to make; but where there is charity, these differences need not divide. Bear in mind that the first of charity is to respect the freedom of others and, where this is lacking, true charity cannot exist. In the upbuilding of the New Church, therefore, differences in regard to the understanding of doctrine must be left to the conscience of the individual; that is, to his affection for such truths of the Word as he may possess.
     This, of course, raises the question of who is a New Churchman. Obviously, it is not only a matter of faith but also of life. In treating, however, of the essentials of the New Church, the Writings are both clear and specific. What is more, the teachings concerning these essentials are frequently repeated, lest in our zeal for our own understanding of doctrine, we become intolerant of others. We read in the Arcana: "The very essential of the church is the acknowledgment of the union of the Divine love itself in the Lord's Human."* It seems to me, therefore, that anyone who acknowledges and worships the Lord as He is now revealed in His own Divine Human is a New Churchman. Who is to say that he is not? It is to be noted, however, that to this teaching concerning the "very essential" is added the following teaching: "There are two essentials which constitute the church . . . one, that the human of the Lord is Divine; the other, that love to the Lord and charity to the neighbor make the church."**

267


Wherefore, unless a New Church arises: which acknowledges these essentials, and lives them, no mortal can be saved."*** But we cannot judge of the state of the church in others. We do not know whether they are in genuine charity or not. We must assume, therefore, that if one professes a faith in the Lord's Divine Human and lives a life in accordance with the precepts of the decalogue,**** he "is a good man" and "is my brother."*****
     * AC 10310
     ** AC 4123
     *** AR 9. See also AR 485-531.     
     **** Ibid.
     ***** AC 2388
     Having established that there are two essentials of the New Church, the Writings then speak of a third essential, namely, "the acknowledgment of the holiness of the Word."* We read: "There are three essentials of the church: the acknowledgment of the Divine of the Lord, the acknowledgment of the holiness of the Word, and the life which is called charity. . . . If these three had been regarded as the essentials of the [former] church, intellectual dissensions would not have divided, but would only have varied it."** Note well here the further teachings of the Writings that in division, there is dispersion and dissipation,*** but in variety there is perfection.****
     * DP 259:3
     ** Ibid               
     *** AC 9093, 9094
     **** HH 71; DP 24; AR 66
     I am confident that there is no New Churchman who would question the holiness of the Word. There are, however, basic differences among us as to what constitutes the Word. It is this, of course, which raises the question of authority within the New Church, and it is this which accounts for the existence of the Academy of the New Church at this day. The only reason for the existence of the Academy is our commitment to the Writings as the Word. If we are to credit Swedenborg's repeated testimony that he did not take anything from the mouth of any spirit or angel "but from the mouth of the Lord alone";* does it not follow that these Writings are the Word?** Whatever the Lord speaks is His Word; it cannot be anything else. It is by means of words, and only by means of words, that the thought of the mind can be communicated to another. While it is true that affections can be communicated by means of expressions and gestures, the communication of ideas is dependent on words. Note that in this, that is in his ability to communicate by means of words, man differs from the beast. This God-given ability, therefore, pertains only to that which is human, and as the Lord is Divine Man, He is revealed in the Word which has now been made flesh in His own Divine Human. Hence the teaching of the Writings that "The Word is the medium of conjunction of the Lord with man, and of man with the Lord . . . because it is from the Lord and thus is the Lord."***
     * Verbo XIII:29
     ** See also TCR 179; AR Preface; DP 135; AE 1183; SD 1641; Inv. 28
     *** CL 128

268



     What then are these Writings if they are not from the Lord! How else can we account for them? In all the history of human thought, there is nothing comparable to them. Either they are of the Lord, or they are not; neither can we, as many have attempted to do, decide for ourselves which teachings of the Writings constitute Divine revelation and which do not. The teaching of the Writings concerning the limitations of human reason is clear, and when applied to the spiritual sense of the Word, we are reminded that we are not to part the Lord's garments.* While it is true that much that is recorded in the Writings was spoken through the instrumentality of spirits and angels, as for example, in the memorabilia, yet what they spoke was not from themselves but from the Lord through them. This applied not only to good spirits and angels but, if you will believe it, also to evil spirits, for note well the teaching of the Spiritual Diary, where it is said: "Evil spirits were constrained to utter things that were to be observed by me . . . from which it was evident that even the things I have learned through evil spirits I have learned from the Lord alone, although [it was] the spirits who spoke."**
     * Psalm 22:18; AC 3812:7
     ** SD 4034
     I can readily understand why there are some New Churchmen who, although they accept the authority of the Writings, are reluctant to refer to them as the Word. One reason for this is that the Writings do not speak of themselves where they enumerate the books of the Word;* another reason is that it is held that although the Writings proclaim themselves to be the spiritual sense of the Word,** they do not specifically state that they are the Word. Note well, however, in 1540 of the Arcana, where in treating of the internal sense, it is said, "The internal sense is the Word itself."*** Be this, as it may, it is the faith of the Academy that even as there is only one God, so there is only one Word, which is presented to man in the form of three successive revelations. In speaking of the third and final revelation, the Writings testify concerning themselves: ['The spiritual sense of the Word has been disclosed by the Lord through me."**** To this is added the remarkable statement: "Not a single iota in this sense can be opened except by the Lord alone. This surpasses all the revelations that have hitherto been made since the creation of the world."*****
     * AC 10325; HD 266
     ** Inv. 44; SS 4; AE 641:3     
     *** AC 1540:2
     **** Inv. 44               
     ***** Ibid.

269




     IV

     It is then in its commitment to the authority of the Writings that the Academy is set apart from all other educational institutions. This distinction is clearly reflected in the concepts to which we subscribe. These concepts which are directly derived from Divine revelation concern the nature of God, the nature of man, the purpose of life, and the educational process. Note well that in treating of these basic questions, the Writings insist that man is not man from himself; he is man because God is Man. Hence it is said that "the Lord alone is Man,"* "the only Man,"** and "the very Man,"*** and "man is called man from Him."**** Note also the teaching that "man is not born man but becomes man."***** But if man is not born man, how does he become man? The answer to this is found in the educational process."******
     * AC 565               
     ** AC 4219
     *** DLW 11
     **** AC 4287: 4. See also AC 168, 4839, 6626; SS 900; DLW 12, 13, 16, 18, 21, 64; AR 875:9
     ***** CL 156b; TCR 692: 6; DLW 270
     ****** TCR 417
     We are living today in a world in which education is regarded as the means to all human achievement and social progress. By education, however, men have reference to the learning process which is effected by means of instruction in knowledges of many kinds. But wherein is a man profited if through the acquisition of knowledge, he gain the whole world and lose his own soul?* The question is basic to any meaningful consideration of the purpose of education, but it cannot be resolved apart: from a prior question which was raised by the Hebrew psalmist some three thousand years ago. He it was who inquired of God, saying, "What is man that Thou art mindful of him!"** After all, how can we talk about education unless we first talk about man?
     * Mark 8:26               
     ** Psalm 8:4
     In the educational world of today, it is generally assumed that man is some kind of superior animal who, by virtue of certain advantageous mutations, developed the capacity to think and reason and therefore is educable. But, as already considered, man is not man because he can think and reason; he is man because by virtue of these two faculties, he can be affected by truth. It is in this that man differs from the beast of the field, and it is in this affection that his humanity resides. When it is said, therefore, that man is not born man but becomes man, what is meant is that this affection, although given at birth, is as yet latent, and it is not until man is capable of being instructed that he actually puts on what is human.

270


Hence the teaching of the Writings that it is "by means of knowledges that man becomes man";* for as the Writings also state, "Without knowledge, man cannot be imbued with any good."** We must distinguish, however, between two kinds of knowledges; that is, between those in which the sciences are said to consist*** and those which are from the Word. Unless the former are seen and understood in the light of the latter, the sight of the mind cannot be opened to the perception of truth.
     * AC 1616:3               
     ** AC 3701
     *** DP 335
     To see what is true is to see God; that is, to see Him as He is revealed in the Word. This is the reason why the Lord at this day has opened the spiritual sense of the Word, for apart from the spiritual sense the Word in its letter cannot be understood.* Surely, therefore, the first work of charity for the New Church is to establish an educational system in which the curriculum is ordered by those knowledges of truth which constitute the body of the Divine doctrine. Concerning this we read, "No one can be formed for heaven except through knowledges from the Word. Without these a man does not know the way to heaven; and without these the Lord cannot dwell with him . . . for the Lord cannot be with man except in what is His own in him, that is, in the things that are from Him. . . . From these things . . . it follows that a natural man cannot possibly become spiritual without knowledges of good and truth from the Word."**
     * SS 51
     ** AE 112:3
     "Man does not live by bread alone";* that is, by those knowledges of which the arts and sciences consist. It is true that these are the means by which the rational is perfected and are therefore essential to the educational process, but we are not to confuse the means with the end. The purpose in creation is a heaven from the human race, and while this may have little or no meaning to many at this day, it nevertheless is the teaching of the Word. Hence it is said, "Man does not live by bread alone, but by every word which proceedeth out of the mouth of God."** To understand the educational process, we must bear in mind that in essence it is the humanizing process; that is, the way in which man, who is born natural, may become a spiritual man. New Church education, therefore, is the logical outcome of our faith in the Writings as the Word. From this it follows that it is, or should be, our first work of charity; for if your "son ask bread, will [you] give him a stone?"*** Here the term "bread," where it is used in relation to a stone, takes on a different signification than in the previously quoted passage; the reference here is to spiritual truth as distinguished from natural truth.

271


The question, therefore, is applicable. What is it that we want for those children who are entrusted to our care? Is it an educational system which, although it provides for instruction in knowledges of many kinds, is yet devoid of spiritual values; or is it an educational system in which these same knowledges are ordered by truths from the Word?
     * Matthew 4:4
     ** Ibid. See also Deut. 8:3     
     *** Matthew 7:9

     V

     For one hundred years the Academy has devoted its best efforts to the work of establishing an educational system based upon the direct teachings of the Writings. In this the Academy is unique among educational institutions. To what degree we have succeeded in fulfilling our primary purpose, no man can say. The reason for this is that the essential mission of the Academy is not measurable by objective standards. It is evident, however, that we have been blessed in many ways: in the numerical growth and professional development of our faculties; in the gradual increase in our student enrollment; in the progressive expansion of our curricular offerings; in the emergence and development of the academy College; in the accessions to our library which serves as a repository for New Church scholarship; in the preparation and publication of various manuscripts and texts on theological, philosophical, and educational subjects; and in many other areas which are supportive of those uses which the Academy was organized to serve. We are grateful, therefore, to the providence which has led us this far in our appointed task; and our hope for the future is that the Lord will provide from among succeeding, generations those who will have the illustration and strength to accept the even greater responsibilities of continued growth and development. This, of course, will depend upon their commitment to that vision of the Lord in His Divine Humanity, which has been the inspiration of the Academy since its inception. As the Lord said, "Without Me, ye can do nothing."*
     * John 15:5
     We come then to the close of one era and the beginning of another. In looking back, we are mindful that two generations of Academicians have passed into the spiritual world, and the third is in process of transferring its responsibilities into younger hands. Like the children of Israel in the days of the Judges, there are none now who recall the early days of the Academy, when our fathers entered into a covenant of use in a land not sown. But the spirit of the Academy has not diminished; at this day it is fully committed to the use it was intended to serve. This is all the more remarkable when we reflect upon the secularization which has taken place among so many schools and colleges which were originally chartered as religious institutions.

272


In reviewing the past, therefore, it may rightly be said that in the first one hundred years of the Academy, firm foundations have been laid. Upon these foundations, those who follow may yet build a great university, for, as William Henry Benade said at the laying of the cornerstone of the old Cherry Street School in 1856, "We have this day actually begun a great work-a work . . . of immeasurable extension and untold use."* It did not matter that this first effort to establish a New Church school on principles derived from the Writings was destined to failure, for the words of Benade, like the kernel of wheat mentioned in Scripture,** fell to the ground where they found good soil and twenty years later bore fruit in the formation of the Academy of the New Church (June 19, 1876).
     * Academy Archives. See also Sons of the Academy Bulletin, 1916, October issue, pages 55-57
     ** John 12:24
     So it is that we gather here today to celebrate the one hundredth anniversary of the Academy. In reflecting on the past, we are mindful of the vision and the dedication which have characterized the history of this institution. To this cause many have given their full share of devotion, and the memory of these pioneers in the field of New Church education is with us on this occasion. Yet the purpose of this celebration is not so much to recall the past as it is to gird for the future. As we enter the second century of the Academy, we are aware of the many problems and challenges which lie immediately ahead. If, like our fathers, we are to succeed, it will require a rededication on the part of all to the work in hand. But although we speak of New Church education as our first use of charity, it is not our work; it is the Lord's work among men. As He said to His disciples, "Ye have not chosen Me . . . I have chosen you."* This is a sobering thought and one that at times we are prone to forget, but the truth involved is essential to the future growth and development of the Academy. So let us close this first century of progress with the acknowledgment that the Lord has been the source of all our blessings, and in contemplating the future, let us pray, as did David, that "The Lord our God [may] be with us, as He was with our fathers: let Him not leave us, nor forsake us; that He may incline our hearts unto Him, to walk in all His ways . . . which He commanded our fathers. And let these my words . . . be nigh unto the Lord our God day and night, that He may maintain the cause of His servant . . . that all the people of the earth may know that the Lord is God, and that there is none else."**
     * John 15:16
     ** I Kings 8:57-60

273


ORDINATIONS 1976

ORDINATIONS       Editor       1976

     Declarations of Faith and Purpose

     (Made at inaugurations into the first degree of the priesthood at the 27th General Assembly, June 6, 1976.)

     I believe in the Lord Jesus Christ, Father, Son, and Holy Spirit, as He has now revealed Himself unto us in the glory and power of His Divine Human-one visible God, omnipotent, omniscient, and omnipresent.
     I believe in the Divinity and absolute authority of the threefold Word: the Testaments, Old and New, and the Heavenly Doctrine, which is the internal sense of the Word, whereby the Lord effected His second advent. Such is the Word in its fulness, one new and everlasting covenant, through which man is conjoined with the Lord, and the Lord with man, in accordance with man's understanding of the truth, and his striving to lead a life of charity, through self examination, genuine repentance, and the sincere and faithful performance of use in obedience to the Lord's commandments.
     I believe that the Church of the New Jerusalem is a new dispensation, established by the Lord alone, and entirely distinct-externally and internally-from all former dispensations.
     It is furthermore my conviction that the General Church, as to its principles of faith, its order, organization and educational philosophy, is founded squarely upon Divine revelation, and thus is the best and most genuine embodiment of the Holy Jerusalem existing on earth at this day. In presenting myself for inauguration into the priesthood of the New Church it is my hope and prayer that the Lord will accept me as a laborer in His vineyard, and permit me to perform a use, however humble, in the establishment, preservation, and extension of His New Church.
     I pray the Lord that He will strengthen me, and teach me patience and compassion, that I may serve with faithfulness and diligence, not for the sake of my own honor and reputation, but for the sake of His church and the salvation of men.
     ARNE BAU-MADSEN

274




     I believe that the Lord Jesus Christ is Love itself, Wisdom itself, and Use itself. And inasmuch as the essence of love is "to love others outside of oneself, to desire to be one with them, and render them blessed from oneself";* therefore I believe that the Lord created men that He might render others blessed by forming a heaven from the human race. This He accomplished by endowing us with the faculties of liberty and rationality; that we may freely act, as of ourselves, according to our understanding, and thus feel life as our own. The Lord leads us by means of these two faculties to be of use to others, for it is only in a life of usefulness-freely chosen-that we can find genuine happiness. But we cannot be of use to others, unless we first look to the Lord and shun evils as sins against Him.
     * TCR 43
     I believe that "the Lord from eternity, who was Yehowah, came into the world to subjugate the hells and to glorify His human; and that without this no mortal could have been saved; and those are saved who believe in Him."* It was for the purpose of restoring order in the heavens and on earth, so that men might once again be able to freely live the life of heaven, that the Lord took on a human. I believe that by acts of redemption, the Lord glorified His human so as to unite it with His Divine, and thus acquired the power to eternally hold the hells in subjugation. I believe that He did these things from His Divine love according to His Divine wisdom, and out of pure mercy for the suffering of the human race.
     * TCR 2
     I believe that the Christian Church is spiritually dead, and has been consummated and judged. I believe that the Lord has come again to establish a New Christian Church, which church is the crown of all preceding churches and which will endure for ages of ages. I believe that the Lord has effected His second coming through Emanuel Swedenborg by means of a revelation of Divine truth from His glorified Human. I believe that the theological Writings of Emanuel Swedenborg are the second coming of the Lord, and that these Writings, along with the Old and New Testaments are the Word of God, and our sole authority.
     I believe that the Lord's New Church is spiritual, and like man, it cannot perform uses in the natural world without a body. Therefore I believe that it was of Divine providence that the priesthood should be established on earth, and that organizations should arise that would administer and serve the uses of the Lord's church on earth. I believe that the General Church of the New Jerusalem is the truest embodiment of the New Church on earth, and therefore I pledge my allegiance and support to all of its uses.

275



     In presenting myself for inauguration into the priesthood of the Lord's New Church, I pray to the Lord that I may be withheld from the pride of self intelligence and the loves of dominion, honor, gain, and reputation, and that I might have the wisdom and strength to see and do the Lord's will, and thus serve His church.
     WILLIAM H. CLIFFORD

     I believe that the Lord from eternity, who is Jehovah, came into the world to subjugate the hells and to glorify His human; and that without this no mortal could have been saved, and they are saved who believe in Him. I believe that the Lord Jesus Christ is the one God of heaven and earth, in whom is the trinity of Father, Son, and Holy Spirit, now visibly revealed in His Divine Human.
     I believe in the Divine authority of the threefold Word-the inspired books of the Old Testament, the New Testament, and the Writings. I believe that the second coming of the Lord is not a coming in person, but is in the Writings of the New Church.
     I believe that the New Church is the crown of all churches that have hitherto existed on earth, and is to endure for ages of ages. I believe that through its use as the church specific, all who belong to the church universal will be saved. I believe that the General Church of the New Jerusalem is the proper embodiment of the New Church on earth.
     I believe that in the New Church evils must be shunned as sins against the Lord, and that goods ought to be done because they are of God and from God; these ought to be done by man as if by himself, but he should believe that they are done from the Lord in man and through man.
     I believe that the priesthood is a representative of the Lord as to the work of salvation from the Divine love, and the office is adjoined to men in so far as they attribute nothing of Divine power to themselves.
     In presenting myself for inauguration into the priesthood, I humbly pray that the Lord will use me to teach men the way to heaven, and also to lead them according to the doctrine of the church drawn from the Word.
     BRIAN W. KEITH

276


EVANGELIZATION: MAKING WISE THE SIMPLE? 1976

EVANGELIZATION: MAKING WISE THE SIMPLE?       KURT SIMONS       1976

     In an article written nearly a century ago under the title, "The New Church to be Established with the Simple,"* Bishop W. F. Pendleton made some observations so pertinent to our renewed focus on evangelization of the world at large that it seems worthwhile to quote him at length:
     * NEW CHURCH LIFE, 1885, Page 5

     It is clearly taught in the Writings that the New Church is to have its beginning with the simple, and that few, very few, of the learned will receive the interior things of the Word now revealed. Still this is a truth not yet recognized by the members of the New Church at large, and some have even contended that the Doctrines are not in a form accommodated to the unlearned; indeed, we might conclude that this is the prevailing belief, since our missionary effort has been in the main directed toward the learned, or higher classes of Christendom, to the neglect of the lower. This, we fully believe, accounts for the barren results heretofore obtained; and even where there has been anything like success in missionary work, it has not been with the educated classes, but with the simple, or common people.
     The establishment of the New Church with the simple will not be an isolated fact in Church history; other Churches have had a similar beginning. This was notably true of the first Christian Church. When the LORD came into the world He was received by the simple, not by the Scribes and Pharisees, who were the learned of the Jewish nation. (A.C. 4760). "The great multitude [Authorized Version: 'common people'] heard Him gladly." (Mark xii, 31.) The Church of the Apostles, or the Primitive Church, was with the simple; it was afterward perverted and destroyed by the learned.
     It is well known that the disciples themselves were simple men, common fishermen. "It was a matter of inquiry among spirits concerning the disciples . . .why men of inferior condition, as fishermen, were chosen, but not the more learned, and because I heard them, it may be lawful to relate here that most at that time were imbued with trifles [nugis], and like things, to such an extent that they could not comprehend the things of faith, as the unlearned, who could better comprehend and believe those things, therefore they were chosen in preference to those who were more learned." (S.D. 1216.)
     The simple, with whom the New Church is to be established, are in general of three classes, namely, "children before they have received genuine truths; the simple within the Church, who know a few truths of faith, but yet live in charity; and upright Gentiles, who are in the holy worship of their gods." (A.C. 3986.) We learn that those in these three classes are in a similar state of good, a good receptive of the truths of faith, still a good not yet genuine, "because genuine truths have not been implanted in it, but which is such that they may be conjoined to it, and in which the Divine may be present."

277



     All genuine work of Church extension and establishment must have one or more of these classes in view; the seed must be sown with them, or we shall reap no harvest of good fruit. The work that is immediately before us is with the children, our own and orphans that may be given us, and with the simple among Christians, those of adult age in the Christian world, but still in simplicity of faith and life, and thus held in a state ready to receive the Doctrines of the New Church in this world or the other.
     With the simple of Christendom is the proper field of what is called missionary work: in this field we can go forward with some hope of success, and shall find in it much to encourage us. With the learned there is little hope, and all effort to teach them the truths of heaven will be for the most part vain and fruitless.
     In a number of passages in the Writings the learned are spoken of in contrast with the simple, to the effect that the simple are open and receptive, and the learned not. The learned worship nature as God, deny the Divinity of the LORD and of the Word, have destroyed common perception, are in no interior intuition of truth, deny the existence of the soul and a life after death, are for the most part sensual, and are moved by the love of fame, honor, and gain; thus their internal is closed. But the simple worship God under a human form, acknowledge the Divinity of the LORD and the holiness of the Word, have not destroyed common perception or interior intuition, believe that they shall live after death, are able to think above the sensuals of the body, are not so confirmed in worldly lusts as the learned, and so their interiors are open to heaven. The following are some of the passages where this is taught: A.C. 3428, 3747, 4760, 5059, 6053, 6316, 8783, 9192, 9394, 10156, 10201, 10492. D.L.W. 361. A.R. 812. A.E. 52.
     This is the ground upon which we base our conclusion that the missionary work of the future will be with the simple, and that work with any other class will be neither genuine nor successful. It is not contended that ii is given us to know the particular individuals who are in simple good; the fisherman does not see his fish until he has caught them; but we do contend that the LORD has pointed out to us the proper waters in which to fish, and these waters are the simple or unlearned of Christendom.
     That the simple spoken of in the Writings and in the letter of the Word are to be found mostly among the unlearned, the uneducated, or so-called lower classes, more particularly, perhaps, such as live in country places, is clear from the fact that in the numbers noted above they are in every case placed in contrast with the learned. But we are not left in any doubt. In other passages it is distinctly stated that it is the unlearned who are receptive.

     The article then reviews a variety of passages supporting this latter point and ends with a note that

it is not learning itself that has closed heaven, but the conceit of learning, in which is concealed contempt of others and malignity. The natural sciences in their proper use are an aid and not a detriment to spiritual life. . . . But the learned have made the sciences, not the means of growing wise, but insane, of perverting and destroying the rational.*
     * Ibid., page 6.

     In a second article on this matter, Bishop Pendleton notes that, in avoiding for the most part evangelization attempts among the learned, the New Church evangelist

278




will especially be able to avoid that impossible thing, namely, the endeavor to accommodate the truth to a state of unbelief; but will rather seek the truth which the Lord Himself has accommodated to a state of simple faith and present that, knowing that the simple who have been prepared by the Lord will receive it with joy of heart, while others will reject, though one speak to them with the tongues of men or angels.*
     * W. F. Pendleton. "Belief of the Simple in the Life After Death" NEW CHURCH LIFE, 1885, page 38

And, most especially, after a review of pertinent passages, he concludes:

     From these passages the teaching is manifest that the New Church evangelist, in his work of announcing the Advent of the Lord to the simple, must make most prominent the new doctrine of a life after death. . . . In this way he will take hold of the remnant of belief in another life which is with them, bring it forth, and give it a proper form and body in the understanding; and thus, with this as the groundwork, he will be enabled to lead them more and more into "the things which are of that life, which are the celestial and spiritual things of love and faith."*
     * Ibid., page 39

     On reflection, it seems useful to add a few postscripts to Bishop Pendleton's conclusions:

     1. It will be recalled in the story of the first advent that the first group to come to the Lord were the simple shepherds, not the wise men. One reason for this was, of course, that the shepherds were much closer to Bethlehem to begin with, presumably a correspondential indication of how the simple good are closer to an acknowledgment of the Lord to begin with, as the Bishop points out. Furthermore, the shepherds came "With haste"* While the wise men had a relatively long preparation for their journey** as well as the journey itself and probably did not arrive for at least 40 days.*** And finally, from a missionary point of view, is it significant that the shepherds, "when they had seen it, they made known abroad the saying which was told them concerning the child"**** while the wise men in secrecy "departed into their own country another way"?***** Are more educated people less likely (for example, from embarrassment) to tell their friends about the church?
     * Luke 2:16
     ** G. de Charms. The Life of the Lord, Bryn Athyn, Pa.: Academy Book Room (1962), page 98
     *** Ibid., p. 103               
     **** Luke 2:17
     ***** Matt. 2:12
     2. Statistical support for Bishop Pendleton's conclusions would appear to be found in the statement that, "as regards the Gentiles who are on earth at this day, they are not so wise, but are for the most part simple in heart. . . ."*
     * AC 2594 C. T. Odhner, in the article cited below, translates this passage "as to the modern gentiles of our earth, they are not so wise as those of ancient times, but in most respects they are simple in heart" (vide infra, p. 466), suggesting that this history can be reversed.

279



     3. To be an intellectual in our culture is a high-status "good thing" and this bias inevitably affects us, despite all the doctrines' warnings about the understanding being primarily oriented toward sensuals and scientifics, especially when viewed from the negative principle, as the majority of modern thought is.* Yet the validity of the warnings can be seen even in the New Church's external history. We are all familiar with the long list of famous and influential people who are supposed to have read Swedenborg. Yet in almost all of the well-documented cases, such as that of the New England transcendentalists, the interest taken was of the nature of an intellectual fad, of interest in the works of a great mind. We see this phenomenon in our own day in the worship of "experts" and the slavish following of "big minds" from Piaget to Castaneda. But the history of people who have come to regard Swedenborg's theological work as religion has been found in many, and perhaps the majority, of cases among those who could be said to be, relatively speaking, among the religiously simple. (This is a subject requiring both objectivity and charity to be viewed clearly, since our propriums object to such classification. Interestingly, the article directly following Bishop Pendleton's second article (cited above) was on "Pride of Self-Intelligence".) And the most consistently successful evangelization method found to date in the church has been the General Church's education of children, perhaps because it is the only effort that has been specifically addressed to one of the groups specified in Arcana Coelestia 3986, quoted by the bishop in his first article.
     * See AC 6316, 8628
     A further perspective on this issue is found in current statistics on charitable donations. While it is obviously an oversimplification to neatly identify those in simple good with those in the lower socioeconomic classes, it is certainly true that this must hold to some degree, especially since success in our culture is so often a product of both the negative-principle kind of learning and a highly materialistic love of the world. If we thus assume that there may be some inverse relationship between income and simple good, it is interesting to note that low income groups have been found to give the majority of their charitable contributions to religious organizations while the more wealthy make most of their donations to "higher [presumably secular] education, hospitals and [bodily] health organizations and cultural institutions."*

280


The simple good would thus appear to see much more clearly than the learned-even in the sophisticated seventies-where true charity lies. If that perception is still operational, it should also be as capable as ever of perceiving genuine truth, if that truth is presented in appropriately accommodated form.
     * P. Kihss. "Effect of Tax Deductions on Donations is Studied" The New York Times, May 11, 1975; cf. also Time, Jan. 5, 1976, p. 57.
     4. When we look at the secular movements sweeping the world around us, most notably in the form of nationalism and communism, we see an involvement of the common man without precedent in history. Politics, once the province of only kings and statesmen, has become a matter of mass "consciousness raising". Even the common foot soldier has evolved to the point where his ideological commitment is as important to his effectiveness as the firepower at his command. In sum, the as-of-self of the simple good of the world is being awakened in a truly revolutionary way.* It thus seems quite conceivable that the teachings on the importance to the New Church of reaching those of simple good that Bishop Pendleton was applying basically to the remnant of the Christian church may in fact have far wider application, involving perhaps the major basis of the New Church's spread to the many. Rev. C. Th. Odhner spoke directly to this point in an article some sixty years ago that also seems worth quoting at length:
     * Other aspects of these movements seem to provide preparation for the New Church as well. For instance, the reverence inculcated into the Chinese for Chairman Mao seems quite conceivably a preparation for reverence for a personal God, a concept not traditionally a part of their beliefs.

     We are taught in the Writings that "the gentiles are instructed by doctrines adapted to their apprehension, which differ from the Heavenly Doctrine only in this: that spiritual life is taught to them by means of a moral life, which is in agreement with the good dogmas of their religion." (H.H. 516.) "Upright gentiles are instructed in the other life for the most part, and as far as possible, in accordance with their states of life and in accordance with their religion, thus in various ways." (A.C. 2600.) Three of these methods are described and illustrated by instances, the lesson derived from each case being that "in this manner, by means of their own religion, they are brought into the knowledges of good and truth." (A.C. 2602.)
     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 the 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, admitting and exalting the beauties of Confucian ethics, but uplifting them and filling them with genuine life by pointing out the correspondence of the old natural truths with the new spiritual truths of the Doctrine of Charity in the New Jerusalem.
     In reaching the Buddhists the New Church missionary will lay hold of the central ideas of self-conquest and universal charity which constitute the very foundation of Guatama's doctrine, and show that these constitute also the foundation of the New Church Doctrine of Life, leading to a genuine Nirvana of-not the obliteration of conscious existence-but the complete suppression of self-love in an eternity of useful love of the neighbor.

281



     To the Brahmans he will bring a knowledge of the Ancient Church and the Ancient Word, together with a complete interpretation of the whole mythological system derived from the Vedas and Puranas, showing how and why all the different divinities are but so many names of the various essential qualities of the one and only God, even as all the different races and casts of men are but so many branches of the one human brotherhood. And to the Mohammedans he will denounce tritheism and polytheism as heartily as do the followers of Islam, while explaining the unity and trinity of the one and only God who, even according to the Koran, revealed Himself as Man in Jesus Christ. The Mohammedan "gismet" will afford a basis for introducing the Doctrine of the Divine Providence, and their realistic ideas of "Paradise" will afford an opening for the higher and nobler revelation concerning Heaven and its wonders.
     Thus to the believers of all gentile religions the New Church missionary of the future will bring,-not damnation and threats of hell-fire for the unbaptized,-but an infilling of spiritual light into the forms of their own ancient faiths. Such, at least, should be the first approach, according to the directions of the Heavenly Doctrine.*
     * C. Th. Odhner. "The New Church and the Gentiles" NEW CHURCH LIFE, 1913, pages 411-2

     It has been said that the major flaw of educational television is that the only people who watch it are those who are already educated. Let it never be said of the New Church that the only people to whom it can communicate are the learned products of the old Christian culture! We must certainly make known the teachings of the Writings among the educated members of our civilization. Yet since the teachings reviewed by Bishop Pendleton suggest that the majority of these people will probably not respond to our invitation, must we not also be prepared to follow the dictate of the king in the parable who, when the invited guests did not come to the wedding, instructed his servants, "Go ye therefore into the highways, and as many as ye shall find, bid to the marriage."* Perhaps in so doing me will see come to pass more aspects of C. Th. Odhner's already remarkably prescient prediction:
     * Matthew 22:9

     Judging from all past history as well as all the signs of the time, I would venture to predict that the New Church in Christendom will struggle along for two or three centuries in comparative obscurity, growing slowly but surely chiefly from within, while the Christian world is being more and more vastated not only spiritually but also socially and politically, and even numerically by the ever decreasing birth rate. In the meantime the gentile world will advance on all planes at an ever increasing pace, and when the Heavenly Doctrine once finds a foothold amongst them, it will "spread like leprosy," as a Hindu assured the General Convention a year ago. And then, as the New Church grows amongst them, and the center of civilization shifts to the world of New Church gentiles, there will be a powerful reaction from them upon the old Christian nations in Europe, America and other "white" parts of the world, accelerating the growth of the New Church among them also. But "he who lives, will see."*
     * Odhner, op. cit., page 475.

282


APOLLINARIS OF LAODICEA 1976

APOLLINARIS OF LAODICEA       JAMES S. BRUSH       1976

     The period covering the third and fourth centuries after the Lord's incarnation was a time of complex debates and contentious strife concerning the nature of the union of the human and the Divine in Him. It is a period discussed in the Writings* which includes the infamous Nicene Council with its conclusions so damaging to the fledgling church. Yet of all the voices raised proposing solutions to the problem none was clearer and more penetrating than that of Apollinaris, Bishop of Laodicea in Syria. To understand, though, the man and his uniquely rational contributions, related as they are to the doctrine of the Lord in the New Church it is necessary to present a brief historical summary of the times. The era is referred to by church historians as the period of the Christological Controversies.
     * E.g. TCR 174-177, 632-635
     These controversies had their beginnings during the third century. During that early period Christians, though under nearly constant harassments and persecutions by successive Roman emperors were beginning to evolve a complex Christology or science of the nature of the Lord. As the Writings point out, the doctrine of the primitive Christians as summarized in the Apostles Creed contained no mention of a trinity of persons born from eternity. Thus, that summary of belief among the early Christians stated:

     I believe in God the Father, Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, was crucified under Pontius Pilate, died and was buried; He descended into hell, the third day He arose from the dead and ascended into heaven, seated at the right hand of God, the Father Almighty, from whence He shall come to judge the living and the dead. I believe in the Holy Spirit, a holy catholic Christian Church, the communion of saints, forgiveness of sins and resurrection of the flesh.*
     * Italics added

     The person and personality of the Lord and His promises of eternal heavenly life were sufficient for these early Christians, who possessed a simple, but zealously dedicated, faith and consequent life. Yet it was foreseen by the Lord that the peoples to whom His church would be introduced were given to rationalistic speculation as epitomized in the Greek philosophers.


283


It was undoubtedly partly for this reason, then, that the fourth gospel of John was inspired to open with the statement that the Lord was, in addition to His other qualities, a manifestation of the Word (Logos in Greek) made flesh. It is extremely likely that without this statement the Helenistic mode of thought would have buried the doctrine of the Lord in the various contending religions of the Roman Empire including Manichaeism, Mithraism and Gnosticism, and the person of the Lord would have been worshiped as one demigod among many. Today such is His fate among certain groups of the Indian Hindus. With the Logos doctrine the trinity in the Lord began to be interpreted in an often confused manner, but yet with a strength it would not otherwise have possessed in Greek and Roman thought. For example, Kallistos, bishop of Rome from 217-222 A. D., was able to quiet two parties within the church contending over doctrinal interpretations of the Lord's nature by a compromise formula in which "Father, Son and Logos are all names of one indivisible spirit. Yet Son is also the proper designation of that which was visible, Jesus, while the Father was the spirit in Him. This presence of the Father in Jesus is the Logos." Kallistos was positive that the Father did not suffer on the cross, but suffered with the sufferings of the Son Jesus; yet the Father "after He had taken unto Himself our flesh, raised it to the nature of deity by bringing it into union with Himself, so that Father and Son must be styled one God."* Such a formula, though possessing considerable validity, lacked a truly rational structure. Under the reign of the Emperor Constantine it eventually became distorted into the antirational conclusions of the council of Nicaea in 325 A.D., fixing the doctrine of a trinity of persons from eternity for all of western Christianity. The latter formula was in reality one of political overtones and causes. Understanding the roots of this enormously fateful decision requires a brief review of the period's history.
     * W. Walker, A History of the Christian Church, Charles Scribner's Sons, New York, 1959, pages 70-71
     Constantine, prior to becoming emperor had learned a measure of toleration of Christians from his father. He had wrested control of the Roman Empire from four rivals by a series of military and political contests. Prior to the most decisive of these battles in 312 A.D., he had decided from the promptings of a dream to fight with the Christian symbol painted upon the shields and helmets of his troops. After winning this battle he formally adopted Christianity and gave full freedom to the Christians. His conversion, though, was perhaps quite superficial. After defeating his final rival and last persecutor of the Christians, Licinius, in 323 A.D. Constantine became the undisputed ruler of the empire.

284


By this victory of a nominally Christian emperor the Christians had finally won their long struggle for acceptance, but in so doing came under the control of the Roman imperial throne.
     Christianity in the third and fourth century was by no means a single entity. Constantine viewed a variety of quasi-political parties, each with a different interpretation of the Lord's Divine and human natures. Since he had resolved that the religion of the empire was to be Christianity, doctrinal division threatened the unity of the Empire. The major division was due to the interpretation of Arius, from Antioch in present day Turkey, who thought the Lord to be of a lower essence than the Father-a sort of demigod. Constantine's solution was to convene a council of Christian bishops from the whole empire at Nicaea in present day Turkey, and settle the dispute by discussions leading to consensus. As pointed out in the Writings that consensus was reached without recourse to the Word itself.* In attempting to combat the denigration of the Lord by Arius, another heresy of the Son begotten from eternity of the same substance as the Father was adopted. This formula while it saved the divinity of the Lord created the doctrine of a trinity of persons-that is three Gods, and this has corrupted the old Church until the present day.
     * TCR 633
     The Nicene formula, while it was designed to quell division within the church, was by no means universally accepted. Apollinaris, bishop of Laodicea, was a younger contemporary and friend of Athanasius, the major architect of the Nicene formula. He was an acknowledged scholar of both the Old and New Testaments as well as of Greek philosophy. In later life, in collaboration with his father, he reproduced the Old Testament in the form of Homeric and lindaric poetry, and the New Testament after the fashion of the Platonic dialogues. From this background, then, Apollinaris argued that the union between the Divine and the human in the Lord should be perfect and complete. But there could be no complete intermingling or fusion between two persons, a Divine and a human. The Divine Logos, therefore, in becoming incarnate must have taken on human nature, but not a human personality. Further he maintained that man is composed of three elements, namely, body, soul (which term he seems to use more in the sense of the natural intellect) and spirit. The spirit or mind is the active element; the flesh including both body and soul is passive. The former controls the latter and employs it as its instrument. In the spirit or mind resides the personality. Without it there is human nature, but not a human person. Body and soul are the common property of all men and make up human nature.

285


In the incarnation the Logos was the Divine spirit or mind, which was united with a human body and soul to form a Divine-human being, Jesus Christ. In the union the human was transformed by the Divine so that in Christ there was only one theanthropic or Divine-human nature. The active personal element in the Lord was Divine; the passive element comprising the body and soul, was human. Together they constituted one complete and individual person.
     Though Apollinaris' interpretation lacks much when compared to the richness of the doctrine of the Lord of the Writings, it was still a very successful resolution in essential agreement with the latter. If accepted it would have changed the course of the first Christian Church. Reasoning from its effects historically, however, it must have been felt that this elevation of the Lord's human nature to Divinity prevented doctrinal transference of his power to men. Without that transference it was impossible to arrogate that Divine authority by the leaders of the church. With such "keys of the kingdom" they had not only the power of the Roman emperor, but the power of the Lord Himself, in condemning men to hell or opening the gates of heaven.
     The doctrinal development of Apollinaris was condemned as heretical by the Second Ecumenical Council at Constantinople in 381 A.D., because it was said it denied a human nature to the Lord. It was claimed further that it was akin to Docetism-the heresy that the Lord had no real human body, only an appearance of one, and that he did not, therefore, really die upon the cross. In providence this may have been permitted because it was foreseen that, if the doctrinal arguments of Apollinaris were accepted, Christianity would eventually be rejected by the rulers of the church lusting for the possession of the Lord's authority and power.

     Nevertheless, the decision of the Second Ecumenical Council did not end the controversy, for the church in Alexandria, Egypt held tenaciously to a position very near to that of Apollinaris. It came to a head when Nestorius of Antioch became archbishop of Constantinople in 428 A.D. He attacked the Alexandrians for their Apollinarianism, claiming from his mentor, Theodore of Mopsuestia, that the Lord possessed a human like any other man as well as a Divine nature which was "of one substance with the Father". Cyril, bishop of Alexandria from 412 A.D. to 444 A.D., attacked Nestorius in turn, accusing him of heresy in dividing the nature of the Lord in two. The Alexandrian position, therefore, became known as the Monophysite (one nature) position. Through the influence of Cyril the doctrine of Nestorius was condemned as heretical and
Nestorius was banished.

286



     Historically, the Alexandrian Christians never did accept the Nicene Creed as orthodox, and their position remains to the present day most prominently among the Christian Monophysite communities of Ethiopia (Coptic), Syria and Armenia and small groups in Egypt, all of whom chose to accept the position of Cyril. The majority of the Egyptian Christians, however, were forcibly converted to Islam in the seventh century.
     Though the Writings teach that the Nicene Council and the creed therefrom effectively destroyed the doctrine of the Divine Human, still something of its truth did remain in the Monophysite position among a small minority of Christians. To Apollinaris of Laodicea then must go the major credit for its founding.
IS THERE A NEW CHURCH SCIENCE? 1976

IS THERE A NEW CHURCH SCIENCE?       GEORGE DE CHARMS       1976

     The promise of the Lord at His second coming is: "Behold I make all things new."* Does this mean that there is to be in the New Church a new science? The answer depends upon how we define the term "science." If we think of it merely as a collection of facts, of course the answer must be no. But if we think of it as an interpretation of facts with regard to use, then surely a new science will come into view.
     * Revelation 21:3
     No one who examines the Writings with an open mind can fail to note the teaching that God is immanent in all things of His creation. This is contrary to the appearance that nature is sell-originating, self-perpetuating, and self-governing. All her operations appear to be mechanical, that is, devoid of any foresight or purpose. This appearance is so strong that modern scientists find good reason to question the ascription of cause to any natural phenomenon, saying that because one thing follows after another in time it does not necessarily follow that the preceding phenomenon is the cause of what follows. This view is confirmed by the teaching of the Writings that the spiritual world is the world of causes, and the natural universe is the world of effects. Acting through the spiritual world, the Lord uses the forces of nature as tools, directing them toward the accomplishment of His Divine will. If this were not true, if the mechanical forces of nature were to operate independently, without Divine guidance, the Lord could not govern His creation and His Divine purpose would constantly be frustrated by operations of nature which are beyond His control.

287



     To acknowledge that God is immediately present in nature, and that He does actually govern all the forces of nature requires an act of faith. No scientific exploration of nature can ever prove it. For this reason, before any one will accept the teaching of the Writings on the subject, he must first of all accept the validity of the Sacred Scripture as a direct communication from the Lord to man. This is so because, as the Lord said in the parable of the rich man and Lazarus: "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."* Not otherwise will any one accept as true the Lord's miracles of healing, His feeding of the multitude with a few leaves and fishes, or His stilling of the tempest. All these bear testimony to the Lord's control over the forces of nature, but only to those who believe in the Gospels as a Divine revelation.
     * Luke 16:31
     Modern science is based on the assumption that nature is self-sufficient. This because all scientific evidence points in this direction. Nevertheless it is an assumption, not a proven fact. No one can prove that God does not, in secret ways, bend the operations of nature to His Divine will. However, if the appearance that nature is self-sufficient is accepted as the truth, all reasoning from scientific data mill seek to explain natural phenomena as purely mechanical, and as devoid of foresight or purpose. The inevitable conclusion in this case must be that all things in nature come to pass by accident. To suggest anything else is regarded as unscientific, and therefore inadmissible. Because of this any scientist, in order to be true to his calling, must hermetically seal his mind against any acknowledgment of God in nature whenever he enters a laboratory. At other times he may think from religion that God does exercise an overruling providence, without which not a sparrow can fall to the ground. But these two modes of thought are mutually exclusive. They cannot both be true. The question we are asking is this: is it really more scientific to reason from the appearance than to reason from the inner truth, when analyzing the facts of nature? What is the difference?
     As presently understood, the function of science is to determine by meticulous exploration and examination what things are. On this as a foundation one may consider how they got that way, or how they are related to other things. But such reasoning must always be on the premise that they are purely mechanical and devoid of purpose.

288


To do otherwise is to lay oneself open to fanciful explanations that are not borne out by the facts.
     What we are here suggesting as a "new science" is to recognize that the primary function of science is the discovery of the use for the sake of which all scientific data exist. Why have they been so created? What is the Divine purpose in their creation? In the answer to this question alone lies the inner truth concerning them. That this may be discovered, one must keep the mind open, even in the laboratory, to the secret operation of the Divine providence in all things of nature. So thinking one must feel unsatisfied with a purposeless mechanism. One must search for the ultimate reality which is the use for the sake of which all things have been created. Such reasoning can indeed lead to mistaken conclusions. Indeed it cannot help doing so because of man's ignorance and the very limited range of knowledge from which he must reason. It may lead to a fairy tale that is not borne out by the facts. But this will be perpetually open to correction and improvement as knowledge increases. One will be thinking "in the stream of providence" and in general accord with the truth. Such will not be the case if one accepts the appearance of self-sufficiency in nature as the final truth. In this case one will be creating the greatest fairy tale of all, namely constructing an imaginary solution of the problem that is directly contrary to the inner truth, and that cannot be improved by further knowledge because it is contrary to the whole Divine purpose and providence. To reason from the inner truth will, we contend, produce a "new science" without in the least underestimating the importance of the facts, and without distorting them. It will be a science that freely admits the thought of providence to enter into the laboratory, to guide one's reasoning in search of the inner truth concerning nature. It will revolutionize all scientific thinking in accord with the Lord's promise at His second advent to "make all things new.
PACIFIC NORTHWEST DISTRICT ASSEMBLY 1976

PACIFIC NORTHWEST DISTRICT ASSEMBLY       WILLARD D. PENDLETON       1976

     The Twelfth Pacific Northwest (United States) District Assembly of the General Church of the New Jerusalem will be held August 13 to 15, 1976, in the Seattle area, the Right Reverend Louis B. King, Assistant Bishop of the General Church, presiding.

     All members and friends of the General Church are cordially invited to attend.
          WILLARD D. PENDLETON,
               Bishop

289


PRIESTHOOD SERVES 1976

PRIESTHOOD SERVES       GEOFFREY HOWARD       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     (This guest editorial by the Reverend Geoffrey H. Howard appeared in the March 1916 issue of Western Reflections, published by the Los Angeles Society. It seems particularly appropriate at this time when many pastoral changes are being effected.)

     We are taught that the priesthood of the church is to be in the service of the Lord's Divine ends and purposes. It is to "teach truths and by means of them lead to the good of life and thus to the Lord."* To be led to the Lord by means of His revealed truths brings to each individual an awareness of the Lord's presence. When we incline favorably towards truth, we sense a feeling of strength and peace and the promise of an uncomplicated life. But the presence of the Lord with man is one thing, and conjunction with him quite another. Conjunction with the Lord results only when our thoughts, our will, and our deeds conform to Divine order. The priesthood is to serve in the promotion of these ends.
     We know that in hidden ways the Lord is working constantly for the promotion of His ends. He is in the constant endeavor to become conjoined with us in a bond of love, a bond of love which is bounded by the terms of His truth. It is only the Lord who can effect that conjunction. He can effect it only when individual men and women respond to the call of truth, truth which will lead to the good of life and thus to the Lord. The priesthood is to endeavor to work in harmony with the Divine ends. It is to be a service in the accommodation of Divine truths to the states and needs of people to the end that conjunction with the Lord may result.
     * AC 10794

290



     It should always be remembered that the priesthood is in the service of the Lord in the first place. It should further be remembered that whatever truth the priesthood may bring forth is not their truth but is always the Lord's. It is the same with the representation of the priestly office. That representation is simply adjoined to the priest. It is not his possession. Thus it is clearly taught that what should be honored in the priesthood is "the honor of wisdom and fear of the Lord" that is displayed.*
     * AC 10791
     Therefore undue emphasis upon the person of the priest is never a healthy thing. The future of the church does not depend upon persons in themselves. The future of the church depends upon the willingness of all persons, both priests and laymen, to enter into the service of the Lord. That is the only way in which the church can flourish and grow. Persons come and go from this world. The only thing that is eternal is the Lord and His Word, and our only real strength comes from Him and by way of His Word. Our dedication must be to Him in the first place and we should love others to the degree that they manifest "the honor of wisdom and fear of the Lord." Only when that kind of commitment exists can the Lord work through us to build His church securely and strongly.

     REVERENCE AND RESPECT

     Among the many laws laid down for the Israelites we find these: "Ye shall keep my sabbaths, and reverence my sanctuary; I am the Lord. . . . Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the Lord."*
     * Leviticus 19:30, 32
     We live in an era of iconoclasm-an egocentric society which emphasizes my feelings, my wants, my pleasures. Each man is his own master, his own authority. This is in contrast to the philosophy of Goethe who said that education should teach reverence for God and what is above, for the earth and what is beneath us, and towards equals in society with whom we should stand and act in combination.
     Reverence to the Lord is based on a rational appreciation of His infinite qualities-a realization that without Him we are nothing, and that all that is good and true is from Him alone. This profound intellectual conviction expresses itself in a life devoted to fulfilling His will, recognizing that in this way alone can men live peacefully and joyfully together.

291



     Our reverence to the Lord is ultimated in our traditional behavior in worship, in avoiding taking the Lord's name in vain, in treating His Word with every respect. These forms serve as constant reminders of the need for reverence in both the spirit and the daily activities of our lives.
     We cannot, however, separate reverence for the Lord from respect for man. Man created in the image of God, a potential angel of heaven, possessed of good from the Lord, is always worthy of our respect-regardless, of course, of race, creed, education or age. We cannot conceive a true reverence for the Lord which is not expressed in a respect for all the creatures of His making.
     Respect for our fellow man will come insofar as we follow the exhortation of the Writings and look for the good in him and not the evil. There are gifts of good and truth from the Lord in every man despite appearances, and these are what we should seek and nurture. Superficial acquaintance may induce contempt, but a closer knowledge brings a better understanding of what is beneath, and with this may come an abiding respect.
     "Ye shall keep my sabbaths, and reverence my sanctuary. . . . Thou shalt rise up before the hoary head, and honor the face of the old man."
CHALLENGE 1976

CHALLENGE       STEPHEN G. GLADISH       1976

Editor of NEW CHURCH LIFE:
     NEW CHURCH LIFE is devoted to the teachings revealed through Swedenborg. However, it is asking too much of the layman to always present his offering in a doctrinal way such as ministers are trained to do. I propose that NEW CHURCH LIFE become a forum where the layman may express a problem, or thought, or teaching from his point of view, and then ask or challenge the ministerial readership to answer it from their doctrinal point of view. The ministers are not currently meeting the challenges presented them in NEW CHURCH LIFE, which has recently gone out of its way to invite more comment. We cannot wait until such time as a minister decides to submit an article on a pressing or noteworthy subject. Let us bring up the problem, or question, or learning from life's experience, in NEW CHURCH LIFE so that ministers church wide have a chance to offer their interpretation of the important doctrines pertaining to that situation. There is give and take in this method; there is direct relevance to a life situation.
     STEPHEN G. GLADISH,
          Oracle, Arizona

292


WOMEN ON BOARDS 1976

WOMEN ON BOARDS       Various       1976

     (This exchange in our Communications section has now extended over a period of ten months and is closed.)

Editor of NEW CHURCH LIFE:
     The Reverend Alfred Acton's letter, "Women on Boards."* was most interesting and provocative. Quoting from the Writings, he defines the roles played, and the differences of the minds, of men and women. He points out, with unquestioned fairness, that the female mind is not necessarily inferior to that of the male; and that at times, men and women must reverse their roles (widows and widowers) and that they can do this very well.
     * NEW CHURCH LIFE, 1976, April issue, page 143
     Then Mr. Acton suggests that perhaps we have preserved the enthusiastic support of the man of the church because our bylaws have prevented women from serving on boards. He further states that each woman serving on a board would displace a man, and that this might cause men to abdicate their responsibilities. In other words, if Johnny is playing ball and Mary is allowed to play too, Johnny may take his glove and go home.
     I cannot believe that this would necessarily follow. There are many capable men in our various societies who have never been asked to serve on boards. Have all these men lost their enthusiasm? I think not!
     I hold no brief for or against women serving on boards. I merely rise to the defense of our New Church men. Surely they are not so picayunish that they will be "turned off" if women should serve on boards!*
     * We would add an editorial note to Mrs. Steven's letter. We do not believe that Mr. Acton intended to imply that men would tend to leave board work to women in a spirit of petulance, but from a sense of being extremely busy and, perhaps rather lazily, feeling that the women have more time-not, of course, necessarily true.
     BRUNA BERGONZI STEVENS,
          Glenview, Illinois

Editor of NEW CHURCH LIFE:
     The different points of view expressed in letters about women serving on boards have been quite interesting and have obviously stimulated a lot of discussion. It's fascinating to explore the differences the Lord created in us as men and women, complementary qualities which make it possible for us to become one with each other.

293



     The last two letters raised the concern that we need to keep men actively useful in the church because 1) women would end up dominating the affairs, and 2) it's good to provide opportunities which will maintain their interest.* Yes, I think we all need opportunities to serve our church, whether that means actual energy or spiritual support. One very real and important way some of us can do this is through the family, by the strengthening-through love and instruction-of its moral and spiritual values presented to us by the Lord. It seems that men, husbands and fathers, spend a great deal of time away from their families in our society. With working eight to ten hours a day and being busy with meetings at night, it seems that time spent with wives and children (I use this example since most men on the board are married) is what is left over after all other responsibilities are met. This seems an unhealthy arrangement for everyone involved-the men, the women, and perhaps especially the children. Children need more of a father than some man who just eats and sleeps in their house-in a family, everyone needs the love and support of everyone else.
     * See letters by Jeannette Stroemple and Alfred Acton in NEW CHURCH LIFE, 1976, April issue, pages 143-147.
     Perhaps we do need to reserve space on the board for men (I don't think anyone is advocating an all-female board), but I'm also concerned that we need fathers and husbands, desperately, in the home. Certainly if men and women have their distinct gifts to bring to a board, they also have equally distinct and vital energies to bring to their families and to each other.
     GAIL WALTER,
          Americus, Georgia

Editor of NEW CHURCH LIFE:
     I have been quite interested in the articles concerning whether women should participate on church boards, and would like to offer the following as a layman interested in the growth of the church.

For every one in a society must be in some work. Works produce the communion, and cause all things to be held in connection; for works contain in them all things human. . . .*
     * SD 6105

     It appears to me that the controversy concerning women's participation on church boards has been mostly an emotional stand, men saying it will detract from their rightful uses, and women yelling, "Chauvinism."

294


I certainly agree with Mr. Acton's and the editor's point that we should consider the discussion in the light of the Writings.
     I would probably be considered something of a male chauvinist by some, for I definitely believe that there are uses specific to the male, as there are uses specific to the female. However, I have been unable to find a single reference in the Writings that even implies that women are, or should be, prohibited from serving on a board with men.
     In fact, having studied the Writings on this subject, I believe they indicate that a woman (or women) would be an asset to the board. For over and over I read ". . . woman is in the affection of truth. . . ."* Arcana Coelestia 434 points out that the church is represented by a woman.
     * See AC 434
     Because of the above, I find it difficult to comprehend a discussion of church uses which precludes the woman's participation in the vital decisions that affect it. In Conjugial Love I read:

Love and wisdom exist only ideally, being solely in the affection and thought of the mind; but in use they exist really, being together in the act and deed of the body; and where they exist really, there they also subsist.*
     * CL 16

     I may not have answered the question as to what is proper to woman, and what is proper to man, but it is my understanding that the Writings teach that real truth can only come from good, that without good there is no real truth; for we read:

When a man has been regenerated, he must act from good, and not from truth; that is, he must be led by the Lord by means of good. . . .*
     * AC 8516

     I realize that to speak about the regenerated man is a little premature, when we are discussing our feelings on this subject. However, we must try to perform uses as we see them from what we regard as true or the truth. Until we are regenerated, would it not be mediate good to have women, the receptacles of good from the Lord, functioning on boards?
     RALPH C. SMITH,
Miami,
Florida

Editor of NEW CHURCH LIFE:
     As a recent member who is still learning the sociological structure of the General Church society, I find the recent discussions on the presence of women on boards a little puzzling. Neither side of the argument seems to state how the roles of men and women as outlined in the Writings apply to such a use.

295


It seems a simple thing that men should be consulted on factual matters, and women consulted on matters requiring a more affectional touch.
     The issue would seem to be, not whether men or women are important, but where the controlling vote lies. My tendency is to visualize women as advisory members, and men as the implementers of decided policy. If such a concept were initiated in board conduct, it would seem that members could be selected, and informed of their expected role, without any great difficulty. The discussion in the Writings about the consequences of a total split between love and truth does not need repeating. Each becomes sterile, lifeless, limited in perspective. The Writings do not say women should not "serve on boards," only that women should not attempt to take the place of men. A guaranteed voice in a specified time should satisfy the requirements of the possibly unheard women in our society to state their opinions, in an advisory manner. There are many ways this could be accomplished without upsetting normal board activities.
     Churches, civilizations, families do not disintegrate from too much communication, but from an increasing split between affection and truth. The fear of altering a formal structure to suit the changing needs of a new reality is the fear of falling into the dissolution of all formal structure in society. So long as we keep our eyes upon the desired end, love to the Lord as accomplished in our sphere by love to the neighbor, the decisions made should be reflective of wisdom. But to love our neighbor, we must be willing to allot some time and interest to him, or to her. Denying an altered reality does not remove the problems of change, only its forum. From such denial dissension occurs.
     JOAN STEEN,
          Philadelphia, Pennsylvania
PATRIOTISM 1976

PATRIOTISM       DAVID J. ROSCOE       1976

Editor of NEW CHURCH LIFE:
     It is difficult not to sympathize with the attitude expressed in Miss Walter's letter.* Her awareness of the problems of the world and her obvious sympathies with the innocent victims of the problems demonstrate a concern for others which we hope is the result of her religious training and background. Her exhortation to work actively for solutions to these problems is likewise admirable and one to which all New Churchmen can respond.
     * See NEW CHURCH LIFE, 1976, June issue, page 236.

296



     There are, however, two concepts which she or anyone should keep in mind. The first is not to confuse the structure of government with the temporary administration of it, any more than we would confuse the church with those who administer it. Men, being imperfect, have made decisions and taken action which is, or may seem to us to be, evil. This should not indict the system which in fact has shown itself to be remarkably responsive and flexible. The fact that wrongdoing has been exposed and can be publicly condemned would indicate that the structure is to a large extent working to prevent the worst evils from becoming permanent. The government in the final aspect is not an abstract "they, but is all adult citizens; and the evils of government to a large extent merely reflect the evils of the citizens.
     But more important, the instant or rapid eradication of the types of problems which Miss Walter cites in her letter would seriously impinge upon human freedom and, as we are told in the Writings, the preservation of human freedom is the first of providence. Not that human freedom is absolute; on the contrary, government has the duty to prevent active evil, but it cannot coerce men to do good. It is the rationale of every totalitarian state that what is being done is being done for the good of the people. There can be legitimate disagreement over what constitutes the "good of the people." While the United States was shipping free grain to India, the Indian government was spending its money on the development of an atomic bomb.
     The best solution would be to work actively for the goals. Change is possible, as can be seen from the shift in the attitudes of white America toward the black, which has occurred in the last twenty years.
     We should love our country not only for the good it does but for the ideals it upholds. It is our obligation to see that we live up to those ideals ourselves, and to work in all legitimate ways to enable the country to live up to those ideals.
     DAVID J. ROSCOE,
Bryn Athyn,
Pennsylvania

297


Church News 1976

Church News       Various       1976

     SWEDENBORG SCIENTIFIC ASSOCIATION

The Swedenborg Scientific Association held its seventy-ninth Annual Meeting in Pendleton Hall, Bryn Athyn, on Monday, April 12, 1976. Sixty-three members and guests were present. Professor Edward F. Allen was reelected as president, and the following were elected to the Board of Directors: Rev. Daniel W. Goodenough and Messrs. Michael A. Brown, Charles S. Cole. Donald C. Fitzpatrick, Jr., Joel Pitcairn, Prescott A. Rogers, Jerome V. Sellner, Paul J. Simonetti, and Tomas H. Spiers. The board met later in the evening to elect officers: vice president, Mr. Charles S. Cole; secretary, Miss Morna Hyatt; treasurer, Mr. E. Boyd Asplundh; editor, Mr. Lennart O. Alfelt.
     The president noted the passing into the spiritual world during the year of three valued members: Bishop Elmo C. Acton, who served actively on the board for several years until his death; Professor Wilfred Howard, an early member and frequent contributor of ideas and articles who served as secretary for many years; and Mr. Gustav Genzlinger, best known for his superbly crafted models of Swedenborg's inventions, two of which were on display at the meeting. Appropriate memorials will be published in the New Philosophy.
     The board was very pleased to announce the republication of seven works by Swedenborg that have been out of print for years. The editor listed some of the topics that have appeared in the New Philosophy in the past year, including phases of archeology, anthropology, language, analogical thought, the memory, degrees, psychology, meditation, mythology, and others. These indicate a wide range of scholarship in the New Church today. The articles demonstrated a confluence of specific studies of Swedenborg's works with secular research, each elucidating the other. While in recent years the growing body of scientific knowledge has led to increased specialization, it has also shown the need for cross studies bringing together various disciplines. Recognition of this need should provide an intellectual climate in which the concepts put forth in the works of Swedenborg will have opportunity to develop their full potential. In this work the scholars of the New Church have a great challenge and responsibility. The editor invited all New Church men and women to share the fruits of their studies with the readers of the New Philosophy.
     President Allen gave the address entitled, "God, Man, and the World," in which he used the clarifying device of the matrix (a rectangular array of terms or expressions) to show relationships and series. A matrix (from the Latin "womb," "mother") is a symbol that can be infilled in any number of ways. It is a seed bed into which seeds of thought may be sown; for example:

God
Man
World

     Each term can be enriched with meaning, connections between them indicated, and comparisons drawn. For instance, in Galileo's time there was general acknowledgement of all three entities: God, Man, and World. In more recent times man turned more and more away from God until it became popular to say that "God is dead." Should the word "God" in the matrix be replaced by a zero, or should the space be done away with and the matrix reduced?

298



     Professor Allen discussed the philosophical tenets of Pascal, Bergson, Dewey, Kierkegaard, and Buber. The first two were both deeply religious and also concerned with science. That is, they were concerned with the trine: God, Man, and World. Dewey, on the other hand, worked with the reduced matrix: Man and World, reserving no place for anything transcendental. Kierkegaard's matrix includes only God and Man. He emphasized man's relation to God, minimizing his relation to the world and eliminating his relation to other men. Buber criticized Kierkegaard for this, insisting that man's relation to God is dependent on his relation to other people. Buber's matrix requires entries in a second column to show the I-Thou relation between man and man. The matrix for Heidegger is reduced to the one element, "Self."
     Mr. Allen then displayed matrices showing various series from the Writings. He concluded with the thought that man as to his spirit requires the full matrix.
     Several people thanked the speaker for giving them a glimpse of something they had not seen before. They expressed appreciation for the symbolism of the matrix, in which they could see a great potential for clarifying ideas and a means for developing a perspective on philosophical systems. They also recognized that the paper contained profound ideas as well as the device of the matrix.
     The paper and a complete account of the meeting will appear in the July-September issue of the New Philosophy. Those interested are cordially invited to join the Swedenborg Scientific Association and/or to subscribe to the journal by writing to Mr. E. Boyd Asplundh, Box 11, Bryn Athyn: Pa., 19009.
     MORNA HYATT,
          Secretary

     BOSTON, MASSACHUSETTS

     The Boston Circle has been flourishing since our last report to NEW CHURCH LIFE in May 1974. We still meet every second Sunday in the beautiful Convention building in Newtonville for Divine worship and meetings. We have dinner and doctrinal class the night before in one of our homes. Children's religion classes are given by the pastor on Saturday afternoons.
     Our 1974-75 year started with a visit from Bishop King and his wife in November. Bishop King gave us a doctrinal class at the home of the Jonathan Cranchs, and preached on Sunday. We all enjoyed their visit and look forward to another one soon.
     The subject of our Sunday Children's Talks and Sunday School for 74-75 was creation, and for 75-76 it has been about key men and women in the Word. We have had great success combining Mr. Soneson's children's talks with creative projects and additional instruction in Sunday School on the same subjects. So many good projects have resulted that we are thinking of writing them up for others to use.
     The subjects of doctrinal classes for 74-75 were creation and the Lord's prayer; and for 75-76 have been the Life of The Lord, with one lecture on church history and another on the liturgy. Our classes are well attended and, considering the miles people must travel, it is a testimony to their quality. They are somewhat informal, and often stimulate interesting discussions. We also have found great delight in visiting each other's homes, and sharing each other's company over our 'pot-luck' dinners.
     Two newcomers to our group are Geoff and Marie Meyers, both of whom have added greatly to our circle. Others are Holland and Sylvia Montgomery Shaw, Chris and Joan Pendleton Lynch, and Sarah Acton who have also become active in our group. The addition of five babies born in the last two years has made our nursery even larger than it was.
     We were all sorry when our friend, Mrs. Francis Frost (Elsie Harris) passed into the spiritual world last July. She had been devoted to church and Academy uses all her life, and was one of the pioneers of the Boston group.
     It was a wonderful moment for us all in January, 1975, when we voted to change our status of group to that of a circle.

299


Feelings of the growth of the New Church and the many efforts of our people were in our hearts as we sang a toast to that moment of history.
     Our Women's Guild has been taking over more responsibilities for the Sunday School, the chancel, and group activities. We have had Christmas bazaars for two years, and used the proceeds for a new set of Holy cupper silver, a baptismal bowl, and various other uses. We are now sending out a monthly newsletter of our activities, notes of meetings, and other news. We sorely missed our president, Diana Glenn Peterson while she had her baby, but have carried on under treasurer Liz Glover Childs and secretary Wendy Soneson Hoo.
     We seem to have something to celebrate almost every month, such as baptisms, showers, and holidays. We had a wonderful Christmas this last year, with tableaux (including the Magnificat sung by Inge Rosenquist Synnestvedt), a dinner and gifts to the church from the children; the Lynchs provided beautiful decorations.
     The annual meeting this past January resulted in the re-election of Jonathan Cranch (as member-at-large) to the executive committee, and Walter Childs as treasurer. Geoffrey Meyers was also elected to the executive committee, and Wendy Hoo was made secretary of the circle. Walter Childs gave us an encouraging talk on contributions to the church, and we are making renewed efforts to build up our treasury.
     A joint service was held in April with the Convention Society in Boston, led by our pastor. We have very friendly relations with the Rev. George McCurdy's congregation. As of this time, we are preparing ideas for our June 19th celebration, seeking greater emphasis on the church's birthday, with gifts for the children and other festivities.
     We hope to welcome some of you in our area this bicentennial year in historic Boston. Some of us were able to attend our Northeast District Assembly in New Jersey last May and consider such events a tremendous inspiration.
     WENDY SONESON HOO
OPEN DOORS 1976

OPEN DOORS       HAROLD C. CRANCH       1976

     
NEW CHURCH LIFE
Vol. XCVI          AUGUST 1976
No. 8
     (Preached at the Sunday evening service of the 27th General Assembly.)

     Behold I have set before thee an open dear and no man can shut it. Revelation 3:8.

     A door, as a spiritual symbol, is easily understood. It is a means of entrance, an introduction, and an opportunity. Each day opens new doors, new experiences, new opportunities for spiritual development. The past with its achievements and mistakes is not important to us except as a guide to what we should cultivate or shun in the future. In itself the past is dead, we cannot change it; but the present is of vital importance-not the opportunities we have missed, but those that now open before us. Some doors open to things of eternal value, to responsible service and benefit to mankind. Others open to selfish desires or evil motives. Yet all can benefit us according to our acceptance or rejection of their invitation. But the door opened by the Lord is the invitation to enter into the way of eternal life. His love holds that door open always, for each one. It is our part to see that open door in our daily experiences so that we might progress in the heavenly path.
     Originally the words of our text were spoken to those in the early church, the church called Philadelphia, one of the seven churches mentioned in Revelation. This church signified those who had learned some truth, and who tried to live the Lord's teachings. But the words were not meant only for them. The teachings of the Word were given for all men in all ages. They are true always. Throughout our lifetime the Lord opens many doors for us, doors which would lead to the happiness of heaven. And no man can shut these doors to us. We alone can cut ourselves off from life and light, from usefulness, happiness, and contentment, and deep friendship.

302


All of these the Lord offers us, and never does He withdraw His offer. But we have the power to turn away from the door, and spurn His invitation.
     Every time we willingly choose an evil instead of good, every time we give in to a selfish desire or to a merely natural appetite in place of duty or spiritual development, we turn away from the door which the Lord holds open. Instead of the genuine life He offers us, we then turn to what we think will give us greater happiness. Every time we hear a new truth, in church, or worship, in study, or casual reading, a new door is opened for us by the Lord. Every truth leads to the source of all truth, to the Lord Himself. It is a door leading from slavery to freedom. For until we enter in through that door to a new life, we live in slavery to our own selfishness, to ignorance and worldly fears. We are slaves to public opinion and to hidden desires. So the Lord has said: "Whosoever committeth sin is the servant of sin, and the servant abideth not in the house forever but the son abideth ever. If the son therefore shall make you free, ye shall be free indeed."* How that freedom may be attained by entering through the door of truth He also taught, saying: "If ye continue in my Word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free."**
     * John 8:34-36               
     ** John 8:31, 32

     The man who longs for spiritual freedom should go to the Word to seek the truths the Lord there reveals, and should build his life upon them. In and by the Word, the Lord knocks at the door of our hearts, and by our willingness to receive Him we open the door. That the Word itself is the door to heaven, to all who will so use it, the Lord plainly said. So we read: "These things saith He that is holy, He that is true, He that hath the key of David; He that openeth and no man shutteth, and shutteth, and no man openeth; I know thy works; Behold, I have set before thee an open door, and no man can shut it; for thou hast a little strength and hast kept my word, and hast not denied my name."*
     * Revelation 3:7, 8.
     By the key of David, the Lord opens the door of heaven. No man can open that door, nor shut the door to hell for himself or for others. The Lord alone is He that openeth and shutteth. His Divine mercy continually leads man, opening ways to heaven, and withholding him from evil as far as man will permit. The Lord does this by the power of His Divine truth. That truth is the key of David. When the Word is read and loved, the spirit is introduced into new states of life. Only when we permit our minds to be elevated by the Lord above ordinary things can spiritual things be seen clearly. Most of the time me think in natural light. But in states of worship and devotional study the Lord can raise our thought into the light of heaven.

303


This opens the door of heaven and shuts the door of the world. Thus we read in the Heavenly Doctrine:

     Man is born natural, but he may become spiritual through regeneration. . . . The things which are in the memory of the natural man, before regeneration, are in the light of the world; but the intelligence of the spiritual man, or one who is regenerate, is in the light of heaven. As long as a man is in the light of the world only he is in hell, but when he is at the same time in the light of heaven, then he is in heaven.
     In addition to this, men who are solely in natural scientific knowledges, and therefore in no other light than the light of the world, cannot possibly believe the things which are of heaven. . . . The merely natural man at heart denies divine and heavenly things. . . .When a man cares solely for the world, heaven is closed with him; whereas when he suffers himself to be raised by the Lord, then heaven is opened with him, and the world is subjected to him. And when this is the case, hell is separated and removed from him; and then for the first time the man knows what good is and what evil is; but not before.*
     * AC 10156

     So doors as means of entrance correspond to instruction from the Word which introduces the spirit of man into heaven; and, since all genuine truth is from the Lord alone, He called himself a door. "I am the door of the sheep."
     The Lord is the door to heaven because He came on earth to manifest and teach the truths of life. So Re called Himself: "the way, the truth, and the life";* and He is said to be "the Word made flesh."** This truth, as it is received and loved by man, introduces him into heaven for it forms heaven in his heart. So we read: ". . . when man from affection lives according to the truths he has from the Word, they are then from the Lord, because the Lord flows into the man's love, and from the man's love flows into the truths which are with him."***
     * John 14:6
     ** John 1:14               
     *** AE 209
     Only the truths of doctrine which a man loves, and by which he lives, are said to be from the Lord in him. Doctrinal things in the memory only, not applied to life, are not from the Lord in man, although he may have a very great knowledge of them. Doctrinal things which we do not use in life are never truly perceived. Therefore, only by the truths from the Word which we use can the Lord open to us the door of heaven, and shut the door to hell.
     Many interior ideas are given to man from the Lord when he applies the truth of doctrine to his life and conduct, things which could not be given before. This also is meant by being raised into the light of heaven. Unless our spirit can be elevated somewhat into heavenly light, or into the spiritual affection of truth, we cannot fulfill the purpose of our existence. If we cannot see to some extent in the light of angelic wisdom, we can see only in the light of the world, and we are told that the light of the world alone is the light of hell.

304


But we are on earth to prepare for a life of good, and good is truth carried out in our daily existence. It is of no real use to know the truths of the church unless we live by them. In themselves they do not open the door of heaven.
     Just as love from the Lord opens the door to all things desirable, so by the love of His truth we enter through that door. When a good purpose is loved, the door is opened and lets in the light of heaven, and by that light truth is easily seen.
     It is the nature of the New Church to see spiritual truths rationally. We are taught that only those are truly rational who reflect upon the quality of their lives to see what aims and objectives are dear to them, and to see what Divine truths from the Word they are trying to carry out. It is indispensable to spiritual growth to read the Word and meditate upon it. This alone reveals the way of truth which the Lord wants all men to follow. It is the beginning of wisdom to see this truth in its own light, with its own authority, so we can apply its teachings. By it the door of heaven is opened by the Lord, and through it we can be led to every new and better stale of life.
     If we look to the Lord, and are willing to live according to His direction from the Word, then He will open the door of the rational mind which looks to heaven, and fill us with the love of truth which leads to all truth. He sets before all men an open door, and no man can shut it. Nothing of our own can shut out the influence of heaven once it has been opened to us.
     A strong love or affection for anything makes it easy to see the truth that will help us gain it. Such love opens new doors of ability and learning. The love of any use, or art, will lead us to learn. And we eagerly accept and apply the truths that govern it. In the same way, those who have a real love for the church and its doctrine will learn what to do for its welfare and its use, and will have little difficulty following its teachings. So the open door set before us is, in reality, the opening of heaven and the admission of our spirit into its many societies and spheres. And the key of David, which the Lord uses, is the spiritual sense of the Word which opens its interior truths to build an everlasting faith. The beginnings of genuine happiness are made when we really seek such a spiritual faith. Our doctrine is so abundant, and covers so great a field, in order that all things of life may be made new, so that our every thought, act, and purpose might be molded from the understanding of the Word newly revealed. Each truth is a new door opened by the Lord to give us entrance into a new, and more wonderful life.

305



     By this assembly and its uses the Lord has opened a new door to our spiritual development as a church. It is an opportunity to see and respond to spiritual ideas, and to ultimate the Divinely revealed truth that we might act together in a sphere of charity, and mutual love, and understanding. This is a great uniting force to the entire church.
     For us all, the Lord opens new doors leading to spiritual growth and understanding, to deeper friendships and heavenly loves in every page of the Writings. Let us pray that we, individually and as a church, will accept the Lord's invitation to enter more fully into the truths revealed in the threefold Word. Let us read and mediate upon the truths of the heavenly doctrine, for only by such a study can we enter through the door of spiritual truth to dwell in the everlasting freedom of heavenly life. Amen.

     LESSONS: Revelation 3:7-13; Arcana Coelestia 892.
     MUSIC: Liturgy, pages 498, 506, 457, 591.
     PRAYERS: Liturgy, nos. 39, 62.
ALL SALVATION IS FROM THE LORD 1976

ALL SALVATION IS FROM THE LORD              1976

     That all regeneration or new life, thus salvation, is from the Lord alone is indeed known in the church, but is believed by few, for the reason that men are not in the good of charity. It is as impossible for those who are not in the good of charity to have this belief, as it is for a camel to go through the eye of a needle; for the good of charity is the very ground for the seeds of faith. Truth and good agree, but truth and evil never: they are of a contrary nature, and are averse one to the other. For this reason, so far as a man is in good, so far he can be in truth; or so far as he is in charity, so far he can be in faith; especially in this chief point of faith, that all salvation is from the Lord. Arcana Coelestia 2343:3

306


EGYPT, ASSYRIA, AND ISRAEL: THREE STAGES IN THE DEVELOPMENT AND REBIRTH OF THE MIND 1976

EGYPT, ASSYRIA, AND ISRAEL: THREE STAGES IN THE DEVELOPMENT AND REBIRTH OF THE MIND       ERIK SANDSTROM       1976

     (Delivered at the second session of the 27th General Assembly.)

     Prophecy and Fulfillment

     A prophecy in the Word is invariably set in stark contrast with the times in which it is given. It was so with the very first prophecy recorded: "The seed of the woman shall bruise the head of the serpent." The fall had just taken place in the Garden of Eden, and it was at the time of that calamity that the mercy of the Lord was immediately seen in the form of the prophecy concerning one born of woman who would crush the evil that was the essence of the fall. And an equally great contrast was again present when Isaiah prophesied, saying:

In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: whom the Lord of hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance.*
     * Isaiah 19:23-25

     Deep trouble had invaded the lands in the days of Isaiah. The kingdom of Saul, David and Solomon had long since been divided, and the sacred record laments concerning one king after another in a long succession, both in Israel and Judah, that "he did what was evil in the sight of the Lord." Though essentially a prophet of Judah, Isaiah had lived to witness the collapse of Israel by the hand of the warrior king of Assyria; and it was only through the counsel of the Lord's prophet that the subsequent fall of Judah was stayed for a time. Babylon in the east was still waiting for its prey. In the meanwhile, however, there was little respite, for Assyria put great pressure on Jerusalem also, and on Hezekiah king of Judah. Tiglath-pileser, Shalmaneser, Sargon, and Senacherib-all mighty Assyrian kings-had sent their conquering armies to cities and countries round about, and their battering machines, chariots, and horsemen struck fear where they went.

307


So Hezekiah humbled himself and purchased peace through heavy tribute money.
     But then too the king of Judah sought an alliance with Egypt, the land from which Moses had led an enslaved people, and which was from time to time a threat to Judah's southern border. Egypt never was a true friend of Judah, nor could she now offer more than token support. To the Assyrian king, the alliance was cause for scorn. "Behold," he said, "thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him."* In his distress Hezekiah king of Judah then sent messengers to Isaiah the prophet of the Lord, and Isaiah said: "Thus saith the Lord, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed Me. Behold, I will send a blast upon him, and he shall hear a rumor, and shall return to his own land."**
     * II Kings 18:21               
     ** II Kings 19:6, 7
     Such was the political climate in which the prophet boldly promised concerning the future: "In that day shall there be a highway out of Egypt to Assyria. . . . In that day shall Israel be a blessing in the midst of the land." A contrast indeed! Instead of rivalry, plunderings and enslavement, peaceful trading and prosperity.
     The prophecy concerning the human mind is similar! Born in misery it is nevertheless created for heaven. Early in life, remains of heavenly affections are secretly, as it were, introduced into it. They are put there by the Lord to balance out the inherited inclinations which are totally selfish and totally unreceptive of heavenly life. Later truths-few with some, more with others-are brought into the memory; and these are like the prophet who sees promise where there is apparent hopelessness, a vision of light in the midst of gloom. The Word of God, if at all heard, will one day draw out those remains, and build out of them a new will, a reborn man. This is Israel in the midst of the land-not Israel the unfaithful that "did evil in the sight of the Lord"; but the remnant of the people whom the Lord would gather in His day. "Ah sinful nation," cried Isaiah in the beginning of his mission, "a people laden with iniquity, a seed of evildoers, children that are corrupters. . . ." But there, among them, he saw the hope of the future; so he added: "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah."* That remnant alone made possible Isaiah's prophecy, for only a new Israel coming out of it in the Lord's day could qualify as a blessing in the midst of the land, that is, in the midst of formerly warring peoples.
     * Isaiah 1:4, 9

308



     In the spiritual-historical development of the nations there was fulfillment at the time of the Lord's first advent. It was from the remnant of the old Israel that the Lord then formed the nucleus of His Christian Church. Egypt and Assyria figured then, not as nations, but as traits of human thinking necessary for the beginning of a new spiritual era. Egypt stands for knowledge, Assyria for reason. The Christian Church was built so to speak in the midst of both, where the spiritual Egypt was essentially the knowledge-science if you wish-of the Law and the Prophets of old, and therefore of the way of life set forth in the Old Testament. Such preknowledge with the remnant of Israel was indispensable to the Lord's mission, for He came to "fulfill the Law and the Prophets.* But indispensable too was the willingness to understand, that is, to use reason. Did not the Lord say to His early followers: "Have ye understood all these things?"** Even though the full opening of the rational had to await His second advent, a beginning of an opening certainly had to be made in the first Christian Church. After all, it is in the New Testament that we have an introduction to the revelation of the visible God, thus of the Divine Human the Lord assumed and glorified in the world. To this John testified when he said, "We beheld His glory, the glory as of the Only-begotten of the Father."*** And the beginning of a worship of the visible God is the beginning of the use of the understanding in religion.
     * Matthew 5:17               
     ** Matthew 13:51
     *** John 1:11
     For our present purposes, however, our attention turns to the prophetic fulfillment in the individual human mind. We pass therefore from the spiritual-historical sense of Isaiah's promise to the spiritual sense proper. This means looking for the spiritual Egypt, the spiritual Assyria, and the spiritual Israel in each individual man or woman. In doing this we will pursue the following line of reasoning: 1. The Divided Mind; 2. Provisions for a United Mind; 3. Man's Cooperation Through the Law of Opposites; 4. The Lord's Two Advents to the Church and to the Individual.

     The Divided Mind

     The work Divine Providence, referring back to its statements that "the Divine love and wisdom proceed from the Lord as one," and that "this one is in a certain image in every created thing,"* goes on to say the following: "It is of the Divine Providence that every created thing, in whole and in part, should be such a one; and if it is not, that it should be made so."**
     * DP 4, 5
     ** DP 7
     The human mind is not a one prior to rebirth. If it opens itself to the re-creative and saving power of Him who is both Maker and Redeemer, then it will become a one in the form of heaven, but if it repels that power, it will turn into a monstrous one in the form of hell.

309


While on earth the mind is at least for a long time divided, but it is not permissible for it to remain such in the spiritual world, except for the introductory state there. However, the essential unification process is that of regeneration here on earth. As we all know, regeneration must begin here. If then a man should enter the world of spirits with innocence at his heart, that is, a humble willingness to be led by his God, but still having some evil habits and erroneous concepts clinging to him, then these external disturbers of his peace are cleared away, and he is shown what a heavenly life is like and is instructed in the truths which he had been interiorly open to but had lacked on earth. Concerning such a man the Lord said: "Unto every one that hath shall be given, and he shall have abundance."* The ruling love of that man was from heaven, and his mind could therefore be formed into a heavenly unit. His essential love was to give and to serve. But another man who comes into the world of spirits, also with a divided mind, yet with the order of his mind reversed, is established in his evil internal and deprived of his good external. He had a heart for taking, not for giving and serving, and his goodness was a showpiece only, and his piety a form of self-advertisement. "From him who hath not shall be taken away even that which he hath."** So it is that "it is of the Divine providence that every created thing should be a one; and that if it is not, that it should be made so." And the human mind is a one when the external is as the internal, that is, when there is correspondence in the mind.
     * Matthew 25:29          
     ** Ibid.
     But how is it that there is a division in every man prior to regeneration (or prior to degeneration)? From the beginning it was not so, for early man was created in the order of life. He gratefully received his life from his Maker, and lived as of himself in innocence, without reflection and without rebellion. Yet when the "as of self" was turned into the "of self," and self-life was thus preferred to the reception of life, then the seed of evil was sown in the soul of man. This is the seed of the serpent that stands in enmity against the seed of the woman, that is, against Him who would suffer Himself to be born through a woman in order that He might reveal His Divine Human among men.
     The seed of the serpent is in the will. So that will is destroyed, and the reasonings that spring from it are of the same nature.* The only hope therefore is in the understanding, to which the visible God appeals as He instructs and enjoins. There is then a division between the will and the understanding.
     * AC 3701:2, 3021

310



     This is at the same time a division between the internal and the external, for the will is rooted in the internal mind, and the understanding is based on knowledges stored up in the external mind. By will we tend to one side, and by knowledge we are directed to the other. We recognize this as we reflect that we understand better than we do.
     But there is another division too, and one that is deeper. Ask yourselves now how it is that we are able to understand the meaning of the knowledges that we have in our own memory. Is it not in the nature of our inherited will to seize upon those knowledges and use them as tools for its own purposes? Are not the knowledges of the memory capable of being turned either this way or that, depending on the will of him who does the turning? So knowledges, if arranged in the pattern of disorder, can be used to confirm evil. While the same knowledges, differently arranged, will testify only to good and to use and to the King Himself in the kingdom of use?
     Clearly, a factor is lacking in the argument. That factor is another will, also present in the mind, and ever ready to take over, if only the choice of man were to turn to it and invite it. That will is called "conscience." It is a real will, though not confirmed and adopted as the man's will, except by regeneration.
     Conscience springs from remains of celestial affections, that have been implanted in the internals of the mind from infancy. There is "a remnant of Israel" in every individual too, and "except the Lord of Hosts should have left us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah." The truths of the memory, especially those from the Word, would lend themselves as spokesmen for these remains if summoned to do so, and the two, that is, the remains and the knowledges, join to form our conscience. In this combination the remains of heavenly affections make up the essence of conscience, while the truths of the memory form the structure of it and give it voice.
     It is important to realize that there are two wills with every man, and important too to consider that neither one is the man's own will, nor becomes such except by confirmation. But two wills there are-one the proprium, the other conscience-and between them a gulf is set. One lets in the forces of hell, the other whispers the messages of heaven. There is your real division, the division between hell and heaven in the same mind.
     Yet this is not a different sort of division than the one we first spoke of. For if we say that we understand one thing, and will another, then what we are really saying is that conscience makes us understand one thing, while the proprium tells us something else.

311


There is no thought without affection, just as there is no form without substance. We are here speaking of a real understanding, not the mere ability to remember and to recite.
     I think the case is this. Light from the spiritual sun flows down through the two unpervertible degrees above our conscious mind, these degrees being transparent. That light then shines upon the knowledges of the memory, making these discernible. At that point the question is, which of the two wills will take hold of those knowledges, and make use of them for its own purposes? A will is involved when seeing takes place. Indeed, even in physical sight it is the will that directs the eye to an object and focuses its attention on the object. When therefore the Writings say that "the will must see in the understanding,"* they are stating a universal principle that has no actual exception. The question is only, which will?
     * DP 259:2               
     Clearly the whole thrust of the Divine providence is to bring about a unity in the mind of man, where the will of conscience determines all his thoughts and all the things that go out of him in the form of actions and speech. If that cannot be done, man being unwilling, the permissions of providence will instead work towards a unity that will still serve His kingdom for use, and will therefore permit as tolerable such an existence as is possible to such a man, but now in hell. In either case a man is led to his own proper place, the place of his will or love. The work Divine Providence tells us about this:
     In the spiritual world there are actually ways which extend to every society of heaven and to every society of hell; and each person, as from himself, sees his way. That he sees it is because there the ways are one for every love, and the love opens it. . . . No one sees other ways than the way of his love. . . . [It therefore follows] that the inmost of the Divine providence is for man to be here or there in heaven, or here or there in the Divine heavenly man, for so he is in the Lord; . . . [and] so every one who suffers himself to be led to heaven is prepared for his own place there. . . . But the man who does not suffer himself to be led to heaven and there enrolled is prepared for his own place in hell.*
     * DP 601, 67, 69

     Provisions for a United Mind

     We must now approach our highway that leads from Egypt into Assyria, and look for Israel in the midst of the land. The Writings tell us many times that Egypt, in the stories of the Word, stands for what is scientific, Assyria for what is rational, and Israel for what is spiritual.*
     * TCR 200e; cf. AC 119, 1462, 4247:3; AR 503; HH 301:3; AE 313:10, 388:29
     The highway therefore leads from knowledge or what is scientific to reason. How?

312


It is essential that we bear in mind that we are here looking for the true rational, not the mere ability to reason in the sense of arguing. The Arcana warns: "Scientifics are a means of becoming wise, and also a means of becoming insane; that is, they are a means of perfecting the rational, and also a means of destroying it";* and the point is given the same stress a little later, but in different terms: "Nothing is less the part of a wise man, nay, nothing is less rational, than to be able to confirm falsities; for it is the part of a wise man and it is rational, first to see that a thing is true, and then to confirm it."** In fact, the New Jerusalem and Its Heavenly Doctrine goes so far as to deny to those who are in evil and falsity either a will or an understanding, for "instead of will they have cupidity, and instead of understanding they have [mere] science."*** The true rational is vertical as well as horizontal, that is, it is able to see both spiritual and natural values together, as well as to see the relationship of many things that are on the same level, while a spurious rational has no heart for what is spiritual, but is only playing around with latitudinous natural values.
     * AC 4156:4
     ** AC 4741e; cf. DP 168:2, 3; AC 229e
     *** HD 33; cf. AC 634, 977; AR 935, 19AE 313:10
     We see then that we are necessarily turned back to the question of the will. What will shall guide our reasoning? True order does not exist unless Israel is in the midst of the land. The alternative, not named in our special text, is Babylon-the love of dominating from the love of self. The true Assyria is (not geographically but spiritually) midway between Egypt and Israel, and Israel is spiritually speaking in the midst, that is, it is the inmost. In other words, the true rational is formed from both the spiritual in the internal man and the natural in the external man.
     The Lord provides for this to take place, before it takes place. There are the two poles: the one is Egypt, the other Israel. They are there before Assyria is built up; and Assyria, the rational mind, is the very arena of our conscious feelings and thoughts.
     Egypt, as we have noted, is the part of the mind where knowledges are stored. The Apocalypse Explained in commenting on the Isaiah prophecy gives the meaning of Egypt as both "cognitions and scientifics,"* that is, both interior and exterior knowledges. Obviously, the knowledges from what the Lord has revealed in His threefold Word are chief among them. Anything we learn and remember from Divine revelation, belongs to our Egypt. And Abraham went down into Egypt; the sons of Jacob and their families went down to Egypt; and the Lord Himself as a small child was taken to Egypt. While a man may become a slave there, a slave of his senses, for all external knowledges, including those from the Word, come to us by way of the physical sense, yet it is also true that there is no spiritual enrichment without a sojourn in the spiritual Egypt.
     * AE 313:10

313



     The other pole, Israel, consists of heavenly remains-or rather, it begins as such remains, but ends up as the new will, the reborn love, of man. Where are they stored up! "In one's natural disposition (ejus indoli), in his interior man,"* says one passage, or more specifically, "in his interior rational";** "in his memories and in his life,"*** adds another; and yet another teaching generalizes, and gives us simply "the interior natural,"**** or "the interiors of the natural mind."***** These sundry phrases are variations of the theme: remains are in the natural mind, essentially in the interiors of that mind, namely, in the rational degree of it. Their function is to introduce what is spiritual into the natural mind, which is the mind where man lives his conscious life. The "heaping up of food in the cities" under the supervision of Joseph in the years of plenty, signified such storing up of remains, "in which," the Arcana states, "the veriest spiritual life of man consists, and from which he is spiritually nourished in every case of need and want, that is, in every spiritual famine."******
     * AC 1906:2, 3          
     ** Ibid.
     *** AC 2284               
     **** AC 5135:4
     ***** AC 5297e               
     ****** Ibid
     The remains have to be in the natural mind. The spiritual and celestial degrees themselves, above the natural, are already in the order of heaven; but the natural by hereditary disposition is in an opposite order.*
     * See DLW 432
     Therefore it is here, in the realm of consciousness, that the balancing forces are insinuated. This is a prerequisite for freedom. One will here, one will there, operating simultaneously into the knowledges and concepts that the man gathers, and competing for dominion. They are kept most distinct by the Lord, as every one may know from experience, for no man need be in doubt as to whether it is conscience or proprium that speaks to him.
     And that it is the remains that speak as conscience, is implied in what is said about them respectively. As already shown the remains are in the interiors of the natural mind. So is conscience. "In the interior man conscience has been implanted by the Lord,"* We read. "In man there is interior thought that flows in from the Lord through his internal man into the interior rational with those who have conscience,"** the interior rational being "intermediate between the internal and the external man. . . .The interior or middle man is the rational man himself, who is spiritual or celestial when he looks upward, but animal when he looks downward. . . . In this interior man there is conscience with the spiritual man, and perception with the celestial."***
     * AC 978
     ** AC 1935               
     *** AC 1702:2

314



     Nevertheless, while mutually interdependent and on the same plane of the mind, remains and conscience are not the same thing. They relate generally as good and truth, more specifically as the good from which is truth and the truth of that good. There is an overlap, and there are times when one gets the impression that what is said of the one in the Writings might as well be said of the other, but the emphasis is on the affectional when remains are spoken of, and on the intellectual or form-giving when conscience is the subject. "But what are remains?" asks the Arcana, and answers its own question in terms of "the goods and truths that a man has learned from the Lord's Word from infancy," and also "states of innocence from infancy, states of love toward parents, brothers, teachers, friends, states of charity toward the neighbor, and also of pity for the poor and the needy."* We see especially the affectional here. On the other hand, the intellectual comes to view when it is said that "conscience is formed from truths of faith."**
     * AC 561
     ** AC 2053:2
     But whether we say remains or conscience, a new will, or a new will in potency, is the issue. So it is that after vastation, remains "receive life," for "they cannot be brought forward until one's external man has been reduced to correspondence."* It is this "bringing forward" of remains that produces the new will, which in its turn is also called conscience, as in the Arcana Coelestia:
     * AC 2967:2

     After the voluntary proprium had become corrupt the Lord formed in man's intellectual proprium a new will, which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with man, or what is the same, made a covenant with him.*
     * AC 1023:2

     It is in this way that the Lord provides for man, preparing for his future at a time when his native corrupt proprium is still active, still not overcome. The remnant of Israel is there, awaiting the time of fulfillment. While not silent, it is not yet recognized as a blessing in the midst of the land, nor as yet known as the Lord's inheritance. But man being willing, that time will come.

     Man's Cooperation through the Law of Opposites

     This willingness of man depends on what he does with the law of opposites (as I think it can be called). One of the most striking statements of it is in the Doctrine of Life, and reads:

     As evil and good are two opposites, precisely as hell and heaven are, or as the devil and the Lord are, it follows that if man shuns an evil as sin, he comes into the good that is opposite to the evil; and since this good and that evil are opposites, it follows that the latter is removed by means of the former.*
     * Life 70, 71; cf. AE 971:2; AC 9933

315




     Here are two points: 1. man comes into the opposite good, and 2. his evil is removed by means of that good. How can this be done through a good that he has not yet come into? But this is the very time the Lord has prepared for, because the good is there already, although it is not felt as good, that is, as delight, until the man has fought for it-and in fact from it. The weapons with which he fought were from Egypt. All his knowledges, whether from the Word, from history, or from nature, that is to say, whether setting forth the laws of spiritual life or testifying to laws relating to earthly life, in a word, everything he knows to be so, serves him as weapons in his hand. But his hand itself is guided by the remains within him speaking through the voice of his conscience. The victory therefore is the Lord's, for it was He who gave all the truths in the memory, and it was He who lent heavenly affections to a mind that by nature inclined the other way.
     Man's true rational is born in this way, and that is where all his active mental life transpires. "The human begins in the inmosts of the rational," is the teaching.*
     * AC 2106e
     Here the two secrets of Abraham in Gerar come to view, secrets involved in his words to Abimelech the king: "Truly she (Sarah) is my sister, being the daughter of my father, but not the daughter of my mother, and she became my wife."* The Arcana explains: "This signifies that the rational was conceived of celestial good as the father, but not of spiritual truth as a mother."** The negative here is as important as the affirmative. The negative-"not the daughter of my mother"-asserts that a man does not become truly rational by looking for and expecting ready-made thoughts from heaven. In the New Church there is to be no perception apart from knowledge. The teachings in this matter are specific. "No one can perceive what he does not know and believe, consequently he cannot be gifted with the faculty of perceiving the good of love and the truth of faith except by means of cognitions, so as to know what they are and of what nature."*** Heaven and Hell is even more explicit:
     * Genesis 20:12
     ** AC 2557               
     *** AC 1802:3

     The spirits who are with man, whether those conjoined with heaven or those conjoined with hell, never flow in with him from their own memory and the consequent thought, for if they were to flow in from their own thought, man would not know otherwise than that what belonged to them was his own.*
     * HH 298

     On the other hand, there "does flow in with the man through them out of heaven an affection that is of the love of good and of truth."* This affection strikes upon the affections in the remains, and tends to awaken its likeness there so that the man senses an impulse; yet only if he is on the same wavelength, only if he responds.

316


As the teaching goes on to say: "As far as man's affection agrees with the affection that flows in, so far is that affection received by him in his thought."**
     * Ibid.
     ** Ibid.
     We see therefore that there is no influx of thoughts from the spiritual world (not in an orderly state), and that the influx of affections is by similarity, not by identity. This is how the rational is quickened by celestial good "as a father," and this is how Israel is beginning to assert its place in the midst of the land. Egypt rises in response. It supplies the necessary knowledges, from which the thought is composed. As we read: "it has been provided by the Lord that nothing of truth flows in through man's internal, but only through his external";* for the rational "is not conceived of spiritual truth as a mother."**
     * AC 2557:3
     ** Ibid
     It is thus that we get a highway from Egypt into Assyria; and it is thus that Israel takes its proper place as a blessing in the midst. Evil has been removed by its opposite number in the celestial storehouse in the interiors within the rational, and the arcana of the Word and the arcana of nature have added structure to the new will that has thus been born-to Israel, the father of the rational.

     The Lord's Two Advents to the Church and to the Individual

     Twice Isaiah says "in that day": "In that day shall there be a highway"; "In that day shall Israel be the third with Egypt and with Assyria. First a highway, then the blessing in the midst. And the True Christian Religion tells us that "by the day, twice mentioned, is meant the first and the second coming of the Lord."* Also, the Lord did open up a highway in His first advent. "Whither I go ye know, and the way ye know."** But in His second advent He opened heaven itself, for the Holy City came down from God out of heaven.
     * TCR 200e
     ** John 14:4
     It is similar on an individual scale. As we read: "The presence of the Lord is perpetual with every man, both evil and good, for without His presence no man lives. But his coming is only with those who receive Him, who are those who believe in Him and do His commandments."* His presence can be compared to His first coming. "The perpetual presence of the Lord causes man to become rational, and enables him to become spiritual."** This is a coming to the understanding; it is like reformation, in which state man does good because truth tells him to, not because he loves it. But the real coming of the Lord is His second coming, which is to the will as well.

317


Then there is not presence only, but also conjunction. The Apocalypse Explained puts it this way:
     * Ibid.
     ** TCR 774

     "Assyria" is called "the work of Jehovah's hands" because the rational is what is reformed in man, for it is the rational that receives truths and goods, and from this the natural receives. The spiritual is what regenerates, that is, the Lord by spiritual influx. In a word, the rational is the medium between the spiritual and the natural, and the spiritual which regenerates, flows in through the rational into the natural, and thus the natural is regenerated.*
     * AE 585:13

     So let every New Churchman go to Egypt, and return there many times, and learn there ever more knowledge in all the areas of human pursuit of which the mind may be capable; and let him reflect in the spirit of conscience on the uses for which knowledge prepares him, so that the Assyrian may come into Egypt, and the Egyptian into Assyria, with much traffic on the highway between them; and let him invite the beauty and peace of Israel by removing the forces within himself that oppose and that would, if permitted, carry him into Captivity. Let him remember too that Israel is there all the time-a potential blessing first, an actual blessing later. It is from there that the Lord operates, to produce the true rational-"the work of His hands"-and to infill all the knowledges of the memory with His presence, so that they too will be ruled by Him, and be "His people."
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who need assistance in finding accommodation please communicate with one of the following:

Mrs. A. Wynne Acton                    Mrs. George T. Tyler
3405 Buck Road                         Box 353
Huntingdon Valley, Pa. 19006           Bryn Athyn, Pa. 19009
Phone: (215) 947-0242                Phone: (215) 947-1186

Mrs. Philip Horigan
50 Park Drive
Glenview, Ill. 60025
Phone: (312) 729-5644

318


CURRENT ISSUES AND THE TRUE MORALITY 1976

CURRENT ISSUES AND THE TRUE MORALITY       Editor       1976

     (The three papers printed here under this heading were presented to the Third Session of the 27th General Assembly.)
SPIRITUAL MORALITY 1976

SPIRITUAL MORALITY       DANIEL W. HEINRICHS       1976

     Paul Zimmerman writes:

     The old taboos are dead or dying. A new, more permissive society is taking shape. Its outlines are etched most prominently in the arts-in the increasing nudity and frankness of today's films, in the blunt, often obscene language seemingly endemic in American novels and plays, in the candid lyrics of pop songs and the undress of the avant-garde ballet, in erotic art and television talk shows, in freer fashions and franker advertising. And, behind this expanding permissiveness in the arts stands a society in transition, a society that has lost its consensus on such critical issues as premarital sex and clerical celibacy, marriage, birth control and sex education; a society that cannot agree on standards of conduct, language and manners.*
     * "Taboos in Twilight" by Paul Zimmerman; New Morality or No Morality, Ed. Robert Campbell, The Bruce Publishing Co., 1969, p. 153.

     This description of present day society is, to me, stark and alarming, but I think it is fairly accurate. There is an abundance of evidence in the newspapers, magazines, bookstores and on campuses across the country to support this conclusion. Moral attitudes have undergone a radical change in the last decade and a half, and this is true in all areas of life-in regard to the relationship between the sexes, in business, in politics and in private and public behavior.
     Why is this? What has brought on this revolution in moral attitudes and behavior? Essentially there are two interrelated causes. The first and primary cause has to do with religion-the rejection of religion by many, and the spiritual death of the first Christian Church. We know that that church was consummated two hundred years ago. Nevertheless, it continued to exercise considerable influence among people and in society, particularly in relation to public and private morality. However, with the advent of television and the proliferation of the various media of communication, and with more and more people going to college, the influence of the church on the ideas, attitudes and behavior of people was greatly reduced. Furthermore, when a church is consummated the Holy Spirit withdraws from the church, in consequence the church can no longer speak with a living voice to the problems and issues which face mankind. This is the situation at the present time.

319


The former Christian Church does not have valid, rational and consistent answers to the moral problems that face the world today. As a consequence its influence is rapidly waning.
     The result of this is that sociologists, humanists and liberal Christian theologians have developed a so called "new morality," which is more accurately defined as situation ethics, to fill the void left by the church in the field of human behavior. This new morality, or situation ethics, is being militantly taught and advocated in many of the colleges of our land, and also in increasing measure in our public high schools and even in middle schools, and it is having a tremendous impact on society and its morals.
     What are the principles of this new morality? Before answering this question I would observe that there seem to be two streams in the movement of the new morality. The one is firmly and determinedly antireligious and atheistic, the other purports to be Christian. In philosophy and in practice they are essentially the same. The first principle of situation ethics is that no act or type of behavior is good or evil, right or wrong, in itself. It is the situation in which it occurs that determines whether it is good or evil, right or wrong. The second principle, which sounds very good, is that whatever is done from love (agape) is good. We should not be governed by rules or laws in the area of morals, (legalism) but by love. If all men were regenerate this principle would be valid. Joseph Fletcher, a lecturer in ethics, says:

     Christian ethics or moral theology is not a scheme of living according to a code, but a continuous effort to relate love to a world of relativities through a casuistry obedient to love; its constant task is to work out the strategy and tactics of love, for Christ's sake.*
     * Situation Ethics, The New Morality; Westminster Press, 1966, p. 158

How does situation ethics apply, for example, to the relationship between the sexes. According to the advocates of situation ethics there are no rules. Fletcher says:

     If people do not believe it is wrong to have sex relations outside of marriage it isn't, unless they hurt themselves, their partners, or others. . . . Is adultery wrong? To ask this is to ask a mare's-nest question. It is a glittering generality. . . .One can only respond, I don't know. Maybe. Give me a case.*
     * Ibid. Pp. 140, 142

     The Christian advocates of situation ethics say that the teachings of Jesus were relevent to those times and the two following centuries and the conditions then pertaining, but in the age of modern medicine and the pill, when conception and disease can be readily prevented the old strictures have become obsolete.

320


We can be guided by the Bible in making moral decisions but not constrained by its "Thou shalt nots."*
     * Ibid. pp. 139, 80. See also "Understanding Sex in the Age of the Pill" by Gordon Clanton; New Morality or No Morality, Ed. Robert Campbell, The Bruce Publishing Co., 1969, p. 194.
     The rejection of the Word as an authoritative statement of truth, the rejection of any rules has led to the low ebb of morality in public and private life that we see in today's world. Is there a way out of this moral morass? Are there any clearly defined standards according to which moral judgments can be made? What is true morality? For answers to these questions we turn to the Writings.
     We are taught that there are three kinds or degrees of truth-civil, moral and spiritual. Civil truths relate to the affairs of the civil state and have reference to what is just and equitable. Moral truths relate to our social relationships, personal and public, and have regard to what is honest and right, and in particular to the moral virtues of every kind. Spiritual truths relate to the things of heaven and the church having reference to the goods of love and the truths of faith.*
     * HH 468

     Here we see that there are moral truths and moral virtues which can be learned, known and practiced. Surely moral judgments must be made in reference to these truths and these virtues. But the Writings not only speak of civil, moral and spiritual truths, they speak also of civil, moral and spiritual laws. (These are anathema to the proponents of situation ethics.) We read: "The laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the ten commandments of the Decalogue; in the first three the laws of spiritual life, in the four that follow the laws of civil life, and in the last three the laws of moral life."* The passage goes on to explain that all of these laws-spiritual, moral and civil-are Divine laws, and are to be lived because they are Divine, if they are to have validity.
     * HH 531
     As we study the subject of morality in the Writings one thing becomes very clear, and that is that true morality is spiritual morality. The Writings teach that he who does not live according to the commandments because they are Divine is disjoined from heaven, and not being a spiritual man is neither a moral man nor a civil man.* The following passage expresses this idea very clearly and powerfully:
     * Ibid.

     Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself, that this must not be done because it is contrary to the Divine laws.

321


When one abstains from doing such things in deference to Divine laws, he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal man is opened . . . and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word.*
     * AE 195:2

     Another passage states:

     There is spiritual wisdom, and from this rational, and moral wisdom. Spiritual wisdom is to acknowledge the Lord the Savior as the God of heaven and earth, and to acquire from Him the truths of the church-which is done through the Word and preachings therefrom,-whence results spiritual rationality; and from Him to live according to them, whence results spiritual morality.*
     * CL 293:4

     This last passage is beautiful in its simplicity: spiritual morality is living, from the Lord, according to the truths taught in the Word.
     The Writings speak of men who are moral and keep the commandments contained in the second table of the decalogue, men who do not perpetrate frauds, speak blasphemy, seek revenge, or commit adultery, because they see that these things are contrary to the public welfare and injurious to others. They also practice charity and deal sincerely with their neighbor; they uphold justice and live chastely. But they shun these evils and do these goods merely because they are evils and not because they are sins against God. Such, the Writings teach, are merely natural men. With such the root of evil remains imbedded and is not dislodged. The goods they do are not really good because they are done from self.* Speaking of such men the Writings say:
     * Life 108

     Their interiors are infernal whilst their exteriors are similar to the exteriors of those who live a Christian life. Let them know, however, that every one, when he dies, comes into his interiors, because he becomes a spirit, this being the internal man; and then the interiors accommodate the exteriors to themselves, and they become alike. Wherefore the morality of their life in the world then becomes as the scales of fish which are wiped away. The case is quite different with those who hold the precepts of moral life to be Divine, and then also civil, because they are of love towards the neighbor.*
     * AR 450

     These teachings make it very clear that merely natural morality is not really morality. The form is there but not the essence. For morality to be genuine the spiritual must be within.* But, while this is true, it is also true that the spiritual cannot exist without, and apart from, the civil and moral life. They are the foundation of spiritual life. We read:
     * See also HH 319

322




     There are men who live a civil life and not as yet a moral and spiritual life; and there are men who live a moral life and not as yet a spiritual life; and there are those who live a civil life, a moral life, and a spiritual life at the same time. These live the life of heaven, but the former live the life of the world separated from the life of heaven. This shows, in the first place, that the spiritual life is not a life separated from natural life or the life of the world, but is joined with it as the soul is joined with its body, and if it were separated it would be . . . like living in a house that has no foundation. For moral and civil life is the active plane of the spiritual life.*
     * HH 529

     We have seen that morality is not genuine unless the spiritual is within it, but this does not mean that merely natural morality has no use or value. Man does not become spiritual except by regeneration, which can only take place in adult life. The fact is that civil and moral life form the plane upon which spiritual life can be established-they are receptacles of spiritual life. In childhood and youth the truths of civil and moral life are to be learned and practiced, the moral virtues are to be learned and cultivated. Among the moral virtues mentioned in the Writings we especially cite the following: moderation, sobriety, truthfulness, benevolence, friendship, modesty, sincerity, willingness to oblige, civility, diligence, industriousness, alertness, cheerful readiness, generosity, fearlessness and prudence.*
     * CL 164
     When a person has acquired the moral life, or plane, by learning and practicing moral truths and moral virtues then, when he reaches adulthood, he will have established the foundation for a spiritual life. If, then, he shuns those evils which are opposed to the principles he has learned, not merely because they are hurtful to men and society, but because they are opposed to the Divine will and order, and does the goods of morality, not merely because they are of benefit to men and society, but because they are accordant with the Divine will and purpose in life, then life enters into man's moral and civil life-life from the Lord-and he becomes a spiritual-moral man, a man whose morality is permanent, strong and vital.*
     * DP 322; see also AE 150
     How important is this issue of genuine morality to us as a church? The Rev. Dr. Hugo Odhner, in his book The Moral Life, put it very concisely thirty-two years ago: "Our future as a church in the next generation will largely depend on our success to withstand the pressure of the world's morals upon us and our children."*
     * Op. Cit. p. 9.

323


MARRIAGE AND TRUE MORALITY 1976

MARRIAGE AND TRUE MORALITY       GEOFFREY S. CHILDS       1976

     In Hosea it is said: "And I will betroth thee unto me forever; yea, I will betroth thee unto me in justice, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness, and thou shalt know the Lord."* On interior levels, this refers to the marriage of the Lord and the church, and the marriage of good and truth within the human heart.** From these comes conjugial love,*** and so this poetry in Hosea speaks directly of the conjugial: "I will betroth thee unto me forever. . . . I will . . . betroth thee unto me in faithfulness, and thou shalt know the Lord."****
     * Hosea 2:19, 20          
     ** AC 9182:6; PP
     *** CL 60, 62, 64               
     **** Loc. cit.
     Conjugial love is the gift the Lord offers to the New Church. In it, potentially, is found the sweetness of human life. If it is received, it is a love that is to last forever, and in it husband and wife will find the Lord. This is why it is said in Hosea, "I will betroth thee unto me in faithfulness, and thou shalt know the Lord."
     The teachings in the Writings on the nature of conjugial love are not only appealing, but they contain within them, in their very context, a strong challenge. The plain statement is that conjugial love is "celestial, spiritual, holy, pure and clean above (prae) every love which is from the Lord with the angels of heaven and the men of the church."* This love excels all others in its use;** it is the "chief among the essentials of human life."*** This love is likened to a parent, and all other loves to its offspring;**** it is called the "inmost of all loves."*****
     * CL 64               
     ** CL 68
     *** PTW, Vol. IL, Swed. Found., 1928, First Index on Marriage, under Conjugiale, p.493
     **** CL 65               
     ***** SD 4405
     Conjugial love is the "chief among the essentials of human life."* This is something that we know affectionally-certainly this is so in first states of falling in love, and in later states of marriage when the perception is given. But doctrinally it is a teaching that we may underestimate. That is, affectionally we know conjugial love is vital-but is it held in the same respect in our reflective thinking? If conjugial love is not held as "above every love," then we will probably fail in truly applying this doctrine to problems of life.
     * Loc. cit.

324



     Morality in premarital states, and morality in marriage, are under attack as never before. The revealed truth concerning the value of virginity before marriage would simply be regarded as a quaint and Victorian idea in most universities around us. The sphere of pornography, of exploiting the sexual relationship to satisfy the proprium, comes at us in many forms. Certain movies and novels are full of explicit sexual pandering, without the redeeming factor of genuine affection. More and more, adultery is made not only permissible, but is presented as containing within it real love, and therefore real innocence. This attack upon genuine love, or conjugial love, is not universal-if it were our civilization would fall. There is still some perception of what love is, and this is found in certain literature. But those who hold to this insight are working against a powerful tide. The existential arguments against virginity before marriage, and against the sanctity of marriage itself, are dominantly strong in the world around us. Practice speaks louder than words, and the practice of premarital sex and of adultery is widespread. The most powerful argument for adultery is often simply to let the delight speak for itself.
     The greatest challenge to the New Church in our day is this attack on conjugial love; the frightening danger that within our church conjugial love will be undermined, and then lost. Outwardly this challenge comes because of the sociological thinking in the world around us. It is a problem more subtle than the areas of attack in the past; it is not directly a doctrinal or religious attack. It is rather a life issue that can undermine both religion and doctrine.
     What defenses do we have? First of all, none, unless we go to the Lord-both directly in prayer to shun that which opposes marriage, and directly in His Word. In the Writings there are teachings from the Lord that are of inestimable aid in protecting the conjugial-positive teachings on its priority and beauty, teachings which show that conjugial love is potentially present on every level of the heart and thought, even to the soul, in the heaven of human internals. Then also there are powerful unfoldings on the nature and quality of adultery. A good can be known fully only by seeing its opposite clearly; when the qualities within an evil can be known, that evil loses some of its disguises and power. If only the affirmative sides of conjugial love are taught, then the danger is that what is so real will be turned into what is only sentimental. Then what is sentimental can so easily be twisted into what is falsely sweet, and the hells love this, for false sweetness betrays real qualities.

     In the day that God created man, in the likeness of God made He him; male and female created He them; and He blessed them, and called their name man, in the day when they were created.*
     * Genesis 5:1, 2

325




     He who made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave unto his wife; and they two shall be one flesh. Wherefore they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder.*
     * Matthew 19:4-6

     The promise is made that-where a young man and woman look to the Lord and pray for conjugial love, and at the same time shun what is lascivious, they will be led to each other-to the discovery of the beginning of conjugial love.* There is the miracle of falling in love! This love develops in the springtime state of betrothal.
     * CL 49e

     The mind or spirit of-the one is prepared by betrothal for union with the mind or spirit of the other. . . . Upon love truly conjugial this order is inscribed . . . it ascends and descends; it ascends progressively upwards from its first heat towards the souls, with an effort to conjunction there, and this by openings of the minds continually more interior; and there is no love that more intensely labors for these openings, or which more powerfully and easily opens the interiors of the minds than conjugial love, for the soul of each intends it. But at the same moments when that love is ascending towards the soul, it is descending also towards the body, and is thereby clothing itself.*
     * CL 302

     This marriage of the spirit, with its springtime happiness, is to take place before the marriage of the body-before the wedding. During betrothal, "it is not permissible to be bodily conjoined."* This prohibition is made by the Lord not out of lack of compassion, but so that the chief of all loves can be established deeply in the heart; so that it may last eternally, and descend chaste. There are at least two passages which speak of permissions in premarital states**-and still allow for conjugial love to be discovered. But permissions are just that: permissions; and if emphasized as the genuine order, they will undermine the conjugial in the New Church. It is fidelity to the ideal that establishes conjugial love. Permissiveness to lust can destroy all hope.
     * CL 305
     ** CL 460; AC 9182
     The Writings speak realistically about states after marriage-about how first love is so often lost. But it is also said that first states of marriage can be the beginning of a deeper and deeper relationship.* It is the proprium that undermines marriage, and in the Word, Divine truths are given that expose the subtle nature of the proprium to man, and enable him to shun its devastating effects on marriage. As long as the ruling evil as known by man is shunned, the conjugial will stay within his marriage, even though at times it may seem lost. Regeneration, after all, has to be gone through! But in time, Issachar, who represents the conjugial in interiors, and then Zebulun, the conjugial fully felt, will come to man and woman; they will come as the permanent delight of delights.

326


And, it should be added with emphasis, conjugial love will come as the use of uses!**
     * CL 58, 59
     ** Cf. AC 3952e, 4606:2, 3961; AR 359; CL 68, 305; AC 2039:1
     This future state can qualify the present, if celestial loves are regarded as the goal, and as primary. Celestial loves are defined as conjugial love, love for infants, and mutual love.* Conjugial love is the principal of all, because it "has within it the end of greatest use, namely, the propagation of the human race, and thereby of the Lord's kingdom."* What powerful application this has to the questions of birth control and population expansion-the celestial principle sets the goals, with prudence as a lesser handmaid. Eternally, conjugial love and love of children shall be inmost, including the spiritual children born of conjugial partners-free, interdependent, and loving partners.
     * Ibid.
     What can help conjugial love to grow is knowing the deceits hell uses to make adultery seem good. By adultery is meant the term in its widest sense-all that is lascivious and contrary to marriage. The hells, especially the genii or lowest devils, use deceit as their favorite weapon. The genii love to appear innocent. The females take on the appearance of beautiful virgins, with a sphere of tender innocence. The genii also love to appear as infants. Evil spirits know that if evil can be made to appear innocent, then the good can be enticed and led to yield. In many ways today adultery is made to seem innocent-as touching, moving, compellingly sweet. But the Writings reveal a secret: behind adultery is not love, but hate! Adultery is an expression of hate and domination, very subtly masked. It is written through Swedenborg:

     It has been granted me to see that love (of adultery) in its essence, and it was such that within it was deadly hatred, while without it appeared like a fire from burning. . . And as that fire with its delight burnt out, so by degrees the life of mutual discourse and intercourse expired, and hatred came forth, manifested first as contempt, afterwards as aversion, then as rejection. . .*
     * AE 991

     Adultery counterfeits love, while actually within it is a hate "above every hate." The cold of adultery comes from the inmost level of the fallen will.*
     * CL 270de.
     "No one can be in conjugial love unless he becomes spiritual by combat against evils and their falsities, and unless he acknowledges the Lord and His Divine."* What then inflows, secretly and inmostly, is conjugial innocence. Conjugial love "is innocence itself."** It is also revealed that: "conjugial love is love to the Lord."***

327


This is because the Lord is with husband and wife in the conjugial. What is good in each is not theirs, but the Lord's in them, and this they love deeply in the other. In loving this, they love the Lord. This comes to effect in uses, each contributing an essential part.
     * De Conj. 31
     ** De Conj. 6
     *** De Conj. 7; cf AE 995:2, 985; SD 6051
     As man shuns adultery, the Lord comes to him with all the power of His glorified Divine Human. The truth is that: "no one can be reformed unless he shuns adulteries as infernal and loves marriages as heavenly. In this and in no other way is hereditary evil broken and rendered milder in the offspring."* If adultery is so shunned in the secret chambers of the mind, then in the church, the song we sing can come true: "Within thine inmost shrine, that holy dove, the sweet pure spirit of conjugial love, shall dwell forever and increase thine innocence and peace."
     * AE 989 MORALITY IN BUSINESS AND CIVIL AFFAIRS 1976

MORALITY IN BUSINESS AND CIVIL AFFAIRS       DOUGLAS M. TAYLOR       1976

     The parlous state of the moral virtues in our modern "with-it" civilization is all too aptly portrayed by a cartoon that appeared in the New Yorker Magazine in 1970. The scene is the annual general meeting of the shareholders, with the chairman of the board at the microphone, making his annual report. He begins by saying: "Last year, as in previous years, your company had to contend with spiraling labor costs, exorbitant interest rates, and unconscionable government interference. Nevertheless, management was able once more, through a combination of deceptive marketing practices, false advertising, and price fixing, to show a profit which, in all modesty, can only be called excessive!"
     Yes, we all laugh at that absurd picture. After all, it is full of incongruities-the incongruity of a man, anywhere else than in the second state of the world of spirits, being as honest as that, being so dedicated to "telling it like it is"; the incongruity of piteously complaining of the greed of the labor unions and of the bankers, and of the government's lust for power and control, whereby, the company is inhibited from "expressing itself" and "doing its own thing," while, in the next breath cheerfully admitting without shame to the evils of deceptive marketing practices, false advertising, and price fixing perpetrated by one's own company; also, the incongruity of invoking the moral virtue of modesty in describing the profit as excessive; in general, the incongruity and hypocrisy of condemning the greed of others but blandly admitting one's own.

328


But there are other aspects of this picture that make us weep rather than laugh. It is too true to be good. This is, of course, a caricature in which everything is exaggerated.
     But we know that whatever else there may be in labor unions, there is greed and the lust of dominion there; that whatever else there may be among bankers, there is also greed and a desire to control; we know that governments do not always act for the sake of the common good; we know that in marketing and advertising there are deceptive practices and false claims. We also know that the immoral practice of price fixing works only for the benefit of the companies that practice it; it is against the common good because it inflates prices.
     All these forms of immorality are well known to us, and are manifestly on the increase. This is hardly surprising, in view of the teaching that evil is contagious, and that evil may be breathed into the good, but not good into the evil.* In fact, things are worse than that cartoon suggests, as we can see if we consider what the chairman would probably have said in real life. He would probably have said: "Nevertheless, management by a combination of skillful marketing practices, imaginative advertising, and prudent pricing arrangements, has made modest profit that can be described as satisfactory!" At least, that is what he would have said if his speech had been written by his public relations man!
     * TCR 448
     These and other immoralities in the world of business flow forth from the loves of self and the world.

     The love of self is wishing well to oneself alone. The man who is in love of self does not wish well to others unless doing so is to his own advantage; not even to the church, to one$ country, to any human society, or to a fellow-citizen; and, if he does any service to them he does it solely on account of his own reputation, honor and glory.*
     * HD 65, italics added

     The love of the world, on the other hand, is wishing to secure the wealth of others for oneself by no matter what means. It is setting one's heart upon riches. . . . Those are in love of the world who long to secure the goods of others for themselves by every kind of artifice, especially those who employ cunning and deceit, and treat the good of the neighbor as of no account; those who are in this love are covetous of whatever belongs to others.*
     * HD 76

     When these two loves of hell prevail and predominate in a civilization, that is the end of any real love to the Lord and charity towards the neighbor. Consequently, it is also death to all genuine moral virtues.

329


It is not necessary that there be nothing else but these loves; it is only necessary for them to be the dominant motivation of most people. Whether or not this is the case in our civilization today, we can be sure of this: that the basic principle from which commerce for centuries has been conducted is that the earth is man's and the fulness thereof; that man is the measure of all things; that the goods of this world, created by man and his wonderful scientific inventions, are "up for grabs"! This humanistic philosophy seems to have prevailed from about the time of the renaissance. From this basic, proprial assumption, it is an easy step to the thought that since this is our world, we can do what we like with it. The consequence of this is that people begin to steal from the common good-to acquire the goods of this world without making an adequate return, thinking that if they surrender some money in exchange for the goods, they have fulfilled their obligation. But money is not all that is involved. Goods are frequently acquired at the expense of, for example, our natural resources, or our physical environment, or the health of others, or even the freedom of others-to say nothing of the physical, social, and spiritual welfare of future generations.
     This preoccupation with money is deadly. The Writings point out that transacting business should be the principal part, with money only as the instrument of it. In other words, the purpose of business or commerce is the exchange of goods and services. Money is only a means to this end. It is not an end in itself. But our world seems to be pervaded with the idea that the purpose of a business is to make money. It is obviously true, of course, that a business should make a profit in order to remain in existence. But, as we shall see, that ought not to be its prime purpose, the end to which all else-including morality-is to be subservient.
     The most disturbing feature of all is that after immorality comes amorality-the complete lack of any moral sense. There are those who defend a "dog-eat-dog" attitude in business with the solemn reflection that the survival of the fittest is the law of the jungle! Consciously or unconsciously, they subscribe to the belief that might is right. This is too often the assumption in civil affairs also.
     The perpetual war between labor and management is largely a matter of immorality on both sides, with each trying to outdo and outwit the other, each trying to get the most from the other with the least possible cost or surrender.
     The same basic immoralities abound in civil affairs, not only because so many businessmen go into politics, but also because the same moral myopia exists there too. Just as in business affairs the moral or ethical aspect is not the crucial factor in making a decision, so in politics.

330


Pragmatism is now the prevailing philosophy in civil affairs. The question is not whether such and such a course is morally right, but whether it is a good vote catcher. Human prudence and expediency are behind far too many important decisions. It has even come to the point where people are beginning to believe that no one can tell right from wrong in civil affairs.
     So much for where we are in the world of "is." Now let us turn to where we should be-the world of "ought."
     In the first place we should recognize that "the earth is the Lord's, and the fulness thereof."* This is true literally as well as spiritually. All the lands and seas of the world, everything on them and in them, are the Lord's. They are not ours. We therefore have a responsibility to the Lord with regard to them. We are but stewards in His household. It is not for us to squander them as if they were ours to do with as we wish. Nor is our relationship with our fellow man the only one; our primary relationship is how we stand with the Lord.
     * Psalm 24:1
     Far from striving to take as much as we can from the common good, we are to strive to give or contribute what we can. Here the teaching regarding heaven as the Greatest Man is something that can transform the world. The idea that any society or country, indeed, the human race as a whole, is a greater man, and that each one of us is like a cell in that man, each one of us having a distinctive use to perform or contribution to make; that idea is dynamic. Imagine what an increase in the moral virtues there would be if use were the criterion in business and civil affairs-use being an influence for good in the hands of the Lord.
     Imagine what a difference it would make if every business was conducted with use as the end. If the idea of providing a service, or providing a product that was needed by the community was the primary end in view, and if the means was a thorough knowledge and understanding of the techniques of production and of business and of financial matters, the effect would surely be a business that made a profit. But making a profit would not then be the primary thing, but the last thing, the effect of the marriage of the end and the means. If all businesses were conducted according to these principles given in the Writings, then there would be order, and consequently morality. When, as at present, the end is making a profit, and the means are the techniques of business, the idea of being of use or making a contribution to the common good is too often trampled underfoot and lost.
     The essence of morality is what is called the Golden Rule: that we do to others as we would have others do to us.

331


If this were applied to relations between labor and management, it really would solve our problems. If employers would act towards their employees in the way that they would like to be treated if the roles were reversed; and if employees were to treat their employer as they would like to be treated if they were the employer, then there would be cooperation for the sake of the use that the company performed for the common good. Such immoral practices as collective bargaining and its counterpart in politics, namely power politics, would disappear as unwanted scourges.
     With regard to the place of the moral virtues in civil affairs, the Writings give a number of principles from which we should think. For example, there is this thought-provoking passage on the common good:

     The common good consists of these things: that in a society or kingdom there should be (1) What is Divine among them. (2) What is just among them. (3) What is moral among them. (4) Diligence, skill and uprightness among them. (5) The necessaries for life. (6) The necessaries for all kinds of work. (7) The necessaries for protection. (8) Sufficient wealth, because these three kinds of necessaries are procured with it.
     The common good is from these things, coming not from the things themselves, but from each of the individuals there, and through the goods of use which they each perform.*
     * Char. 130, 131

     Let us note that in that Divine blueprint for a new civilization the first requirement is that there should be "what is Divine among them." This is of vital importance; it enters into all the succeeding requirements. "All justice which is justice", we read, "is Divine."* Likewise, the moral virtues that come forth from what is Divine and spiritual make genuine morality. What is Divine in a kingdom flows down even to the last-"sufficient wealth," which is the means of providing the necessaries for life, work, and protection.
     * HD 322
     Think what a transformation there would be in civil affairs if the people in authority were such as the heavenly doctrine says they should be: "Well acquainted with law, judicious and God-fearing."*
     * HD 313
     Let no one entertain the idea for a split second that the church is not relevant to this matter of the regeneration of society. The first duty of the church is to see that "what is Divine (is) among them." It must continue with worship, instruction, and leading to the good of life-that is, leading to the Lord. But there is something additional that it will have to do more than in the past; it will have to make a thorough study of the sociological teachings in the Writings, which are more numerous and extensive than we usually suppose.

332


Our scholars, both priests and laymen, are called to this use. The church is not to enter actively into politics as if it were a political party. It is to render unto God the things that are God's. But it must teach the ideals from which come the moral virtues in civil affairs. Otherwise we may lose our ability to recognize the vices which are opposite to them.
     But the individual member of the Church can indeed-in fact, must indeed-enter into economic and political matters. For he is both a would-be citizen of the Lord's kingdom and at the same time an actual citizen of Caesar's realm. He has to render unto God the things that are God's and unto Caesar the things that are Caesar's.*
     * Matthew 22:21
     There is no escaping this obligation. We do so at our peril. The church is dependent upon the state for protection and freedom. Let us not try to ignore these social evils, hoping that someone else or some other age will deal with them. The time for action is now.
     What, then, can we do? We can persist in presenting the ideal-even if our words seem to fall on deaf ears. We can be sure that the Lord is with us in the battle. We can protest to those responsible for what offends against the moral virtues. We can write letters to the press, to business houses, to television and radio stations, and to our elected representatives. We can join forces with the remnant of the good in the Christian world, who, together with us, likewise deplore the moral myopia of our present age. Let us never underestimate the effect of a constant flow of letters, and a constant flood of protests, and a ceaseless proclaiming of the ideals.
     In the words of the well-known proverb: "Better to light one candle than to curse the darkness".

333


JOURNAL OF THE TWENTY-SEVENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEMHELD AT BRYN ATHYN, PENNSYLVANIA, JUNE 5-9, 1976 1976

JOURNAL OF THE TWENTY-SEVENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEMHELD AT BRYN ATHYN, PENNSYLVANIA, JUNE 5-9, 1976       NORBERT H. ROGERS       1976

     First Session-Saturday, June 5, 8:00 p.m.

     1. The first session opened with the singing of Anthem 8, p. 598, and a brief service of worship conducted by Bishop Louis B. King, the Lesson being John 14:1-14.

     2. Bishop King, presiding, introduced Bishop Willard D. Pendleton to give the episcopal address. Bishop Pendleton first welcomed those gathered for the General Assembly and expressed appreciation for the fine response of the church to the call for the Assembly, the purpose of which was twofold: 1. The election of a Bishop; and 2. The celebration of the centennial of the Academy. He then gave his address on "The Academy of the New Church-100th Anniversary." (For the address see NEW CHURCH LIFE, 1976, p. 261)

     3. Bishop King then called for the Minutes of the Twenty-Sixth General Assembly. The Rev. Norbert H. Rogers, Secretary, moved That the Journal of the Twenty-Sixth General Assembly as published in NEW CHURCH LIFE, 1973, pp. 462ff, be accepted as the Minutes. Seconded and carried.

     4. The session closed at 8:58 p.m.

     Second Session-Sunday, June 6, 2:30 p.m.

     5. The session opened with the singing of Hymn 4, p. 424, and a short service of worship led by the Rev. Kenneth O. Stroh, the Lessons being Isaiah 19:18-25 and TCR 200:4.

     6. Bishop Pendleton, presiding, introduced the Rev. Erik Sandstrom, Dean of the Theological School, to give an address on "Egypt, Assyria and Israel: Three Stages in the Development and Rebirth of the Mind." (For the address see NEW CHURCH LIFE, 1976, page 306).

334



     Participating in the discussion following the address were the Rev. Kurt P. Nemitz, Denver, the Rev. Daniel W. Goodenough, Bryn Athyn, Mr. Elmer E. Simons, Milford, Connecticut, Dr. William R. Kintner, Bryn Athyn, the Rev. Ragnar Boyesen, Stockholm, Mr. Cedric King, Bryn Athyn, and Bishop Willard D. Pendleton.

     7. The session closed at 3:53 p.m.

     Third Session-Monday, June 7, 10:00 a.m.

     8. After the singing of Hymn 17, p. 438, the service of worship was conducted by the Rev. Norbert H. Rogers, the lesson being Wis. XII:5 (1).

     9. Bishop King, presiding, presented the following Resolution on Absentee Ballots adopted by the Joint Council of the General Church at its meeting on March 8, 1975:

Be it resolved: That in the event that a member of the General Church cannot attend a General Assembly, an absentee ballot for the selection of a Bishop and/or Assistant Bishop be accepted; provided application for such ballot be received by the Secretary of the General Church six weeks prior to the Assembly, and be returned to the Secretary individually by mail ten days prior to the first session.

     The Resolution was moved, seconded and carried by a voice vote.

     10. Bishop Pendleton went to the lectern and said it was proper for a General Assembly to have a part in the selection of the Editor of NEW CHURCH LIFE as the Editor had a kind of pastoral relationship to the whole General Church. When the Rev. W. Cairns Henderson suffered his fatal stroke in January, 1974, the Rev. Norbert H. Rogers filled in as Acting Editor until a replacement could be found. The Rev. Martin Pryke was willing to serve as Acting Editor beginning in September, 1914.
     Since taking that office, Mr. Pryke has discharged its responsibilities with distinction, maintaining the high quality of content and format the magazine has enjoyed for many years. But now Mr. Pryke wished to be relieved of the editorship in order to take up other duties in the Academy of the New Church. The Bishop then nominated the Rev. Morley D. Rich for the office of Editor of NEW CHURCH LIFE.
     The nomination was seconded and confirmed by a voice vote.

     11. Bishop King then called on the Rev. B. David Holm for the report of the General Church Extension Committee.
     After giving his report, Mr. Holm introduced the Rev. Douglas M. Taylor to report on the Extension Committee's project of broadcasting services of worship weekly from an F-M station in Portland, Maine, Mrs. Robert Klein to speak on the work of the Bryn Athyn Epsilon Society, Mr. Craig McCardell to describe the activities of the White Horse Society, the missionary group on the Rochester campus of the Oakland University in Michigan, and the Rev. Harold C. Cranch, founder of the original Extension Committee, to speak of his plans for the missionary work he was about to take up in Glenview, Illinois.

335


(For these five presentations see NEW CHURCH LIFE, 1976, September issue)

     12. Bishop King announced that the next matter to be brought before the Assembly was the presentation of the subject "Current Issues and the True Morality" by a panel of three priests. He introduced the Rev. Daniel W. Heinrichs, Pastor of the Ohio District, who would speak on "Spiritual Morality."
     The second speaker was the Rev. Geoffrey S. Childs, who was presently the Pastor of the Detroit Society but who would soon be leaving that pastorate to become the Pastor of the Olivet Church in Toronto. His subject was "Marriage and True Morality."
     The third speaker was the Rev. Douglas M. Taylor, Assistant Dean of the Bryn Athyn society, whose subject was "Morality in Civil and Business Affairs." (For these addresses see NEW CHURCH LIFE, 1976, p. 318 ff.)

     13. The session closed at 12:14 p.m.

     Fourth Session-Monday, June 7, 8:00 p.m.

     14. The session opened with the singing of Hymn 9, p. 429, and a service of worship conducted by the Rev. Norman H. Reuter, the lesson being AC 3776.

     15. Bishop Pendleton presiding, introduced the subject of "Distinctiveness" which was to be presented by a panel of three priests, the first of whom was the Rev. Dandridge Pendleton, retiring Principal of the Academy's Boys' School, whose subject was "The Challenge to the Distinctive New Church Home in Today's World."
     The second speaker was the Rev. Donald L. Rose, Pastor of the Pittsburgh Society, whose subject was "Worship."
     The third panelist was the Rev. Frederick L. Schnarr, Pastor of the Washington Society in Mitchellville, Maryland, who spoke on "Our Distinctive New Church Communities." (For these addresses see NEW CHURCH LIFE, 1976, September issue)

     16. The session closed at 9:16 p.m.

     Fifth Session-Tuesday, June 8, 10:00 a.m.

     17. After the singing of Hymn 16, p. 437, the Rev. N. Bruce Rogers conducted a brief service of worship, the lesson being from AC 1438.

336




     18. Bishop Pendleton, presiding, reminded those assembled that one of the main purposes of this General Assembly was the selection of an Executive Bishop. He then called on the Rev. Norbert H. Rogers, Secretary of the General Church and of the Council of the Clergy, to present the name of the Council of the Clergy's nominee for the office.
     The Rev. Norbert H. Rogers:

     "Bishop, Members and Friends of the General Church;
     "For the record of this 27th General Assembly of the General Church of the New Jerusalem, I refer you to page 223 of the June, 1916, issue of NEW CHURCH LIFE, where, in the body of the Minutes of the March 6, 1916, meeting of the Joint Council of the Council of the Clergy and of the Board of Directors of the General Church, is published the letter from the Secretary of the Board of Directors conveying the Boards unanimous support of the Council of the Clergy's nomination of the Right Reverend Louis Blair King for the office of Executive Bishop of the General Church of the New Jerusalem.
     "According to our order it is, therefore, my privilege as Secretary of the Council of the Clergy to present to you the name of the Right Reverend Louis Blair King, and move that he be selected as Executive Bishop of the General Church of the New Jerusalem."

     Mr. Stephen Pitcairn, Secretary of the Corporation of the General Church:

     "Bishop, Members and Friends of the General Church,
     "The Council of the Clergy has named the Right Reverend Louis Blair King as its choice for the office of Executive Bishop of the General Church of the New Jerusalem, and the Board of Directors, at a meeting held March 5, 1916, has wholeheartedly supported this choice.

     "As Secretary of the Corporation of the General Church of the New Jerusalem, I have the honor to second the nomination of the Right Reverend Louis B. King as Executive Bishop of the General Church of the New Jerusalem."

     There was no response from the floor to Bishop Pendleton's invitation for comments or questions. The Bishop then announced the following Judges of Election:

Paul J. Simonetti, Chairman                Bryn Athyn, Pa.
William B. Alden                     Lakewood, Ohio
Gosta Baeckstrom                     Meadowbrook, Pa.
Gregory L. Baker                     Huntingdon Valley, Pa.
Donald R. Haworth                     Lincoln, Neb.
Dirk Junge                              Bryn Athyn, Pa.
Robert D. Merrell                     Mission Viejo, Calif.
Fred E. Odhner                              Glenmont, N. Y.
Cameron C. Pitcairn                     Bryn Athyn, Pa.
Philip S. G. Smith                     Huntingdon Valley, Pa.

     Ballots inscribed as follows were distributed and collected by the Judges of Election:

337




     Do you support the nomination of the Rt. Rev. Louis B. King for the Office of Executive Bishop of the General Church of the New Jerusalem?
               YES                 NO

     Bishop Pendleton announced that the results of the balloting would not be reported until after Bishop King's address scheduled to be given at 11:00 a.m.

     19. As there was time to fill before Bishop King's address, Bishop Pendleton asked the Rev. B. David Holm to introduce the subject of the Extension Committee's Report for discussion from the floor.

     Participating in the discussion were Mr. Garthowen Pitcairn, Huntingdon Valley, Pa., the Rev. Ragnar Boyesen, Stockholm, Mrs. Foster Brancalasso, Philadelphia, Mrs. Edmund Blair, Pittsburgh, the Rev. Douglas M. Taylor, Bryn Athyn, Mr. Richard R. Gladish, Bryn Athyn, the Rev. Erik Sandstrom, Huntingdon Valley, Pa., the Rev. Kurt P. Nemitz, Denver, Mr. Dario Dos Santos, Rio de Janeiro, Mr. Brian Schnarr, Bryn Athyn, Dr. Andrew A. Doering, Huntingdon Valley, Pa., Mr. Leon S. Rhodes, Bryn Athyn, Mrs. Henry Mellman, Tamarac, Fla., Mrs. David R. L. Frost, Mansfield, Mass., the Rev. Martin Pryke, Bryn Athyn, and Miss Creda Glenn, Huntingdon Valley, Pa. Recess was declared.

     20. Bishop Pendleton introduced the Rt. Rev. Louis B. King to deliver an address entitled "Abraham: Divine Perceptions in Infancy and Childhood."
     Participating in the discussion from the floor were the Rev. Norman H. Reuter, Huntingdon Valley, Pa., Mr. Dean Smith, Mitchellville, Md., Mr, Louis McCoy, Tucson, Ariz., and Mrs. Frank Norman, Huntingdon Valley, Pa.

     21. Bishop Pendleton called for the report of the results of the balloting. Mr. Paul Simonetti reported that 694 ballots had been cast. Of these 682 had been marked YES, 9 NO, 2 abstentions, and 1 left blank.

     The results of the balloting were greeted by a standing ovation.
     Bishop King responded by thanking the Assembly for the support and expression of confidence given him. He looked forward to working for the General Church. He felt that an Assembly invited influx from the Lord, which we must receive and respond to. The Lord builds the church, but through men. There was much work to be done, but he has confidence in our priesthood, laity, young people and children.
     Bishop Pendleton closed the Assembly by stating that we had now completed a selection process begun four years ago. For the sake of the record, he declared the Rt. Rev. Louis B. King to be the Executive Bishop of the General Church, effective September 1, 1976.

338


He added that he was confident the Lord would uphold Bishop King's hands in the years to come.

     22. The session came to an end at 12:04 p.m.

     Respectfully submitted,
          NORBERT H. ROGERS,
               Secretary
ASSEMBLY NOTES 1976

ASSEMBLY NOTES              1976

     Some General Impressions

     Two general reactions to the 27th General Assembly seemed to be dominant at its conclusion: "How marvelously smoothly this Assembly has run!" and "What a positive and optimistic sort of sphere seemed to pervade all the sessions and gatherings!"
     The first reaction is not difficult to account for. A large group of talented, dedicated, and experienced organizers anticipated just about everything the guests could want and need, and the weatherman did the rest. As a consequence, there was an air of unhurried ease about the arrangements that masked all the strenuous efforts that everyone knew lay beneath that tranquil exterior. From the Academy's Commencement Exercises, which saw 114 diplomas and degrees awarded, to the two sunrise services of worship held on Cairncrest lawn, from the housing, catering, and bussing arrangements for the guests, to the remarkably dramatic and powerful pageant of the life of Abraham held on the east lawn of the Cathedral on Sunday evening, everything seemed organized to foster a spirit of friendship and common purpose.
     Certainly the various committees that tended to all these details were aware of the need to provide for various interests and tastes within the framework of the Assembly, and this awareness was doubtless one of the major reasons for the universal sense of satisfaction with the events. The sunrise services were attended by a large number of people of all ages, there was a young people's luncheon and open houses for the young at the Civic and Social Club, discussion groups met after the main sessions of the Assembly, specific times were allotted to those involved in special projects-everyone seemed to feel involved and reached.

339



     This sense of involvement was clearly a major reason for that other, less well-defined but most vital, reaction to the Assembly noted above. Set against the celebration of the Academy's centennial year (an anniversary underlined in Bishop Pendleton's Episcopal Address in the opening session, and serving as the theme of the Assembly Banquet), was the sense of the church's moving into a new era, confident of the dedication of its priests, of the strength of its schools and teachers, and of the desirability and feasibility of New Church community life. The doctrinal studies presented by Bishop L. B. King and Dean Erik Sandstrom, and the panel presentations by six priests revealed both the wealth to be gained from study and contemplation of the Word and the sort of applications to be made from these studies on the moral and civil planes.
     It was in this sphere of fond awareness of past blessings and full hopes for the years to come that a new executive bishop was voted into office and a retiring bishop was warmly applauded for the years of his faithful and enlightened stewardship. As the two bishops and their wives drank a mutual toast from an historic Academy loving cup at the banquet on the final evening of the Assembly, they were joined in that powerfully symbolic act by the 1240 guests. And that gesture seemed to characterize as well as anything during those five days the special spirit of this Assembly.
     ROBERT W. GLADISH

     Worship Services

     An alarm clock and cold weather did not deter 176 people from attending the sunrise service on Sunday morning. The congregation gathered before an altar of twelve stones set in the open field that runs south of "Cairncrest." A printed sheet was distributed to help the Rev. Lorentz R. Soneson conduct a simplified service. The singing was led by a small choir and a guitar.
     A second sunrise service, conducted by the Rev. Frank S. Rose, was more favorable to the congregation of 158. The sun was seen! In this service a flute blended very well with a guitar, and for the postlude the people watched a girl in flowing robes coming down from the distant woods in a running dance.
     The Sunday sunrise service was followed in the same place by a service conducted entirely in Greek. The congregation of 13, consisting primarily of college students, heard the Rev. Daniel W. Goodenough read three lessons from the New Testament.

340



     In the regular Sunday children's service, the Rev. Geoffrey H. Howard noted that the gathering of the people throughout the world to this Assembly could be compared to the gathering of people when the temple was dedicated by Solomon. At the heart of such a gathering is the desire to follow the Lord, to hear the teachings of the Word, and to remember that obedience to the Ten Commandments each day of our lives is to let the Lord write His law on our hearts.
     Those attending the adult service witnessed three men being inaugurated into the priesthood. Young men presenting themselves for the use of the salvation of souls is a happy confirmation of the fact that the Lord is establishing His New Church. This service will also be memorable for those who tried to sing Psalm 45 from the Psalmody!
     After the Sunday evening service, the congregation gathered on the east lawn of the Cathedral to watch pageants depicting the life story of Abraham. With participation by 40 college students, the pageants were directed by Mrs. E. Bruce Glenn, with the assistance of her husband and Mrs. Robert Gladish.
     The panoramic setting was skillfully used to give a feeling for the drama of the literal story. Having been absorbed in the power of these pageants cannot help but give one greater delight in understanding the internal sense. The story of Abraham tells how the Lord made His Human Divine and His Divine Human, showing a visible God-the foundation stone of the New Church and the goal of all its education.
     CHRISTOPHER R. J. SMITH

     Assembly Banquet

     Superbly catered, a sparkling banquet toastmastered by the Rev. Martin Pryke, celebrated the Centennial of the Academy of the New Church. Spiced and interlaced with a pleasing variety of speeches and features, it fittingly brought to a close the forensic part of the Assembly (followed by the Holy Supper Service the next morning).
     The principal speeches were by the Rev. Alfred Acton (Our Base), Prof. Richard R. Gladish (Our History), and Dean E. Bruce Glenn (Our Present). Interspersing these fine speeches were toasts delightfully introduced by the Rev. Kenneth O. Stroh to the church; to the priesthood by Mr. Donald C. Fitzpatrick, Jr.; to the Rt. Rev. Louis B. King on his being chosen as our next executive bishop, introduced by the Rev. Norman H. Reuter; to the Academy by the Rev. David R. Simons; and to the Rt. Rev. Willard D. Pendleton by the Rt. Rev. Louis B. King in tribute to Bishop Pendleton's years of service in promoting and protecting the elements of order and freedom in our church.

341



     Impressive were the large, solid-silver loving cups shown on the head table, commemorating various memorable events of the Academy and General Church. And it was touching when, at the direction of the toastmaster, one of the four cups was filled, and the presiding bishop and his wife, and the incoming bishop and his wife all drank out of this cup in turn.
     And charming it was, also, when, under the tutelage of our musician-priest, the Rev. Kenneth Stroh, the Academy whistle was revived.
     In his remarks closing this memorable occasion, Bishop Pendleton said that he had no great fears for the future of the Academy and the General Church. For, in looking over the past records, he had been impressed with two very reassuring features of the years, one being the steady, ongoing work and achievements of these institutions, and the other being the unmistakably devoted labor of their staffs and faculties throughout this one hundred years.
     And so closed this pleasantly memorable event, with the singing of "What Name Resounds," and "Our Own Academy," followed by the benediction.
     MORLEY D. RICH

     A Tribute

     The following is quoted from the remarks made by Bishop King at the Assembly Banquet, when he proposed a toast to Bishop and Mrs. Pendleton and presented them with a handsome crystal bowl, and an attach? case, from the men, women and children of the General Church:

     It is my privilege this evening to propose a toast to Bishop and Mrs. Pendleton, voicing our heartfelt thanks for the sincere, faithful and just performance of the highest office in our church.
     More than any of their predecessors Bishop and Mrs. Pendleton have visited the societies, circles, and groups of the General. Church, carrying their personal warmth from the center to the circumference. Through policy development and implementation our Bishop, over the past few decades, has developed in us an attitude of General Church-mindedness. The kind of communication and mutual support he has fostered has resulted in the unity and harmony of the many active segments of the General Church, working together for the establishment of the Lord's kingdom on earth.
     In all this Mrs. Pendleton has been a gracious lady, particularly concerned with the welfare of the individuals in the church and supportive of her husband's usefulness.

342


In addition to many unknown personal attentions to individuals Mrs. Pendleton has been active in the promotion of libraries for children in our local societies, and of domestic and civil uses in our community and civil state, contributing that distinctive strength to the whole which can only originate in that particular part which is the New Church.
     As for Bishop Pendleton, he has promoted the distinctiveness of the New Church through the study and presentation of doctrine, particularly that supreme doctrine relating to the Lord. He has preserved order through his office as chief governor of the church, insisting upon the prominence of the office of the priesthood in governing the ecclesiastical uses of the church. Finally, Bishop Pendleton's profound concern for the freedom of the church to respond to its government through counsel and assembly. accounts for much of our church's strength at this time.

     Young People's Luncheon

     Following the final session of the Assembly, 164 young people, along with assorted faculty members and clergy, met in the deliciously cool C. and S. Clubhouse, for a spaghetti and meat balls luncheon. The Rev. Frank Rose interrupted our chattering to lead us in the singing of the blessing before we started our buffet meal.
     After lunch was over, the Rev. Mark Carlson introduced the afternoon's program. He explained that, since this Assembly marked the Centennial of the Academy's foundation and of the beginning of the history of the General Church, the first half of the program would focus on the three schools of the Academy, and the second half on the General Church itself. Our first speaker was Dr. Greg Baker who used slides to give an entertaining tour of the Academy College. Miss Janna King spoke about unmarried women teaching in the Girls' School, a subject that was enthusiastically received by the audience. Mr. Stephen Cole then presented a humorous picture of the Theological School (and its P.E. Department) as it is at present, and then a more serious account of its past, with an emphasis on the scholarly essential of this school. In his talk, Stephen mentioned several leading people in the growth of the Theological School, some of whom were identified in two films taken way back in 1943.
     At this stage, some of the audience found it necessary to leave, at the risk of retribution at the hands of the Rev. Bruce Rogers, who presented the second half of the program. The remaining stalwarts were again taken on a slide-tour, this time around the world. We visited the various societies and circles of the General Church, and their people, pastors, and buildings.

343


It was indeed an appropriate way for us to end this Assembly of New Church people from around the world.
     ROSLYN TAYLOR

     Theta Alpha Meeting

     Approximately 250 members and guests of Theta Alpha International (T.A.I.) attended the General Church Assembly Meeting. After a worship service conducted by the Rev. Harold C. Cranch, the meeting was called to order by President Alice Fritz. The President of T.A.I. introduced either the local presidents or their representatives from the following Theta Alpha Chapters: Naomi Gladish Smith, Glenview; Doreen Lumsden Keal, Hurstville; Anne Bruce Heinrichs, Kitchener; Barbara Potts Schoenberger, Pittsburgh; and Nancy Gladish Wyncoll, Toronto.
     On recommendation of the Girls School Faculty, T.A.I. presented silver replicas of the Alice Henderson Glenn award to Catherine Grace Asplundh, Jennifer Ruth Brewer, Sharon Gaye Fuller, Shanon Junge, and Kristin King. These young women are 1976 graduates of the Girls School.
     In the College the Alice Henderson Glenn award was presented to Suzanne Victoria Bernhardt. Monetary gifts of fifty dollars each were awarded to Suzanne Victoria Bernhardt, Elsa Beth Lockhart, and Kathleen Elizabeth Smith. These ladies are entering the teaching profession in New Church elementary schools.
     Christine Brock Taylor, on behalf of the Religion Lessons Tapes Committee, played portions of a representative tape produced for pre-schoolers.
     Anne Bruce Heinrichs, President of the Kitchener Chapter, introduced a program dealing with "Isolation" and how we each respond to it in our daily life. This idea was taken from a letter written by an isolated young wife who asked for response in the Theta Alpha Journal. Rita Kuhl Brueckman, Patricia Kuhl, and Louise Barry Rose, all of the Kitchener Chapter, addressed themselves to answering aspects of the letter, for a most interesting program.
     Christine Grote Uber from Pittsburgh directed comments to the importance of high school students availing themselves of existing college testing services.
     After adjournment the ladies betook themselves to the home of Mrs. Carl. Hj. Asplundh, where a lovely social gathering was thoroughly enjoyed.
     ELIZABETH HASEN SELLNER,
          Secretary. T.A.I.

344




     Sons of the Academy Meeting

     A worship service led by the Rev. Ormond Odhner preceded the sixty-eighth Annual Meeting of the Sons of the Academy. President Fred Hasen convened the meeting in the capacity-filled Pendleton Hall auditorium. Secretary Denis Kuhl read the minutes of the previous meeting. Thirty-five new members were accepted into the organization.
     In his report, the president reviewed aspects of his administration, commenting specifically on: closer liaison with the Academy, better communication through open executive meetings held in the various church centers, and the Sons Bulletin.
     The Secretary reported on last year's activities and followed the progression of the past three years for this executive committee, from initiation, through continuation, and on to completion.
     Reporting for the treasurer, President Hasen noted that not only had $9,000.00 in scholarship funds been turned over to the Academy this year, but substantially more is anticipated through donations. Over $800.00 has been received, mostly from non-chapter members, in response to the special solicitation mailed with the last issue of the Sons Bulletin.
     John Hotson expressed appreciation for the opportunity to serve as Bulletin Editor. He discussed not only the wide range of viewpoints among readers, but also the complex issues involved in publishing an issue of the Sons Bulletin which is acceptable to everyone.
     On behalf of ex-students of the Boys School, a Smith-Corona portable electric typewriter was presented to the Rev. Dandridge Pendleton in appreciation for the use he served as Principal of the Boys School during these past years.
     The following were elected as the new International Executive Committee: Officers:
     Robert Heinrichs, President; Robert Frazier, Vice President; William Zeitz, Secretary; Kenneth York, Treasurer. Members-At-large:
     The Rev. Norman H. Reuter, Bryn Athyn; Walter Childs, Bryn Athyn; John Rose, Pittsburgh; Dan Lindrooth, Glenview; Leonard Hill, Kitchener; Keith Frazee, Toronto; and Bruce Elder, Detroit.
     JEROME V. SELLNER,
          Academy Liaison Officer

     Church Music Meeting

     This meeting was held in response to a circular from Mrs. Douglas Taylor, acting chairman, and aimed to elect a Communications Center Committee for church music.

345


The following speakers took up these subjects: the Rev. Martin Pryke-the use of music in worship and the leadership of the clergy in church music; the Rev. B. David Holm (Tape Recording Committee)-increase of good music tapes for the isolated; Mr. Chris Simons (Academy music instructor)-the need for more high school time in church music; Mr. Cedric King-early teaching of music from the Word; Mrs. Robert Carlson-help for organists.
     The following needs and goals were then discussed: transposing and rearranging current church music, composition of music, tapes for the isolated, help for organists, lists of simple voluntaries, help to school teachers, education of congregations and the production of a newsletter. A motion to elect a committee with power to co-opt was carried and acted on.
     SARAH BRUELL

     Greetings Received

From the President of the General Convention:

     On behalf of the General Convention, I wish to extend to the General Church as it meets in General Assembly, our very best wishes for a fruitful and inspirational meeting. The society of which we are a part is experiencing upheaval and change as all of the forces and the power of the Lord's second coming press in upon it. We are, therefore, challenged to take our place of responsibility as the New Age emerges. This requires on our part a willingness to confront ourselves in our New Churchmanship, opening ourselves to that life which flows from the Lord and keeping before us both the ideal and the reality of the New Jerusalem. It is our hope and prayer that all who participate in your Twenty-seventh General Assembly will be encouraged in the life of the church and discover newness of spirit.
     ERIC ZACHARIAS

From the President of the New Church in Australia:

     It is with the greatest of pleasure that I write, on behalf of The New Church in Australia, to extend to you and all members of The General Church warm and fraternal greetings in your celebration of New Church Day. We trust that your meetings and worship to mark this great event will be a source of great inspiration and delight to all.
     The great proclamation that we know so well, made in the spiritual world on 19th June, 1770, was that "The Lord God Jesus Christ reigns." In conjunction with there words it is noteworthy that in Apocalypse Revealed, 469, it is stated that the doctrine "that the Lord is the God of heaven and earth and that His Human is Divine. . . is the very essential of the New Church".

346



     In the churches around us we find increasingly the many who look only to what is sometimes called "the social doctrine," caring simply for man's worldly needs, while this in turn is sadly contrasted by the growing tide of agnosticism and atheism outside the churches.
     How necessary it is, therefore, for us to go back again and again to what the Lord has revealed as the heart of true New Churchmanship.
     On our New Church Day, then, we shall meet humbly to offer our thanks and praise to the Lord Jesus Christ for what He has now told us of Himself. And as we do this, may we open our hearts and minds yet again to His call to us spoken through the prophet Isaiah (45:22): "Look unto Me and be ye saved all the end of the earth: for I am God and there is none else".
     JOHN E. TEED

From the Colchester Society:

     The Colchester Society sends fraternal greetings to the Assembly.

From the Durban Society:

     Warm greetings to the General Assembly from the Durban Society.

From Michael Church, London:

     Affectionate greetings to the Assembly from Michael Church. From the Pastor of the Hurstville Society, Australia:

     Please extend my happy regards to all at the General Assembly, my confidence and best wishes for a most rewarding and enlightening Assembly, as well as my regrets that I am not able to participate. I am sure that it will be a most interesting week.
     MICHAEL D. GLADISH

347


CENTRAL DOCTRINE 1976

CENTRAL DOCTRINE       Editor       1976


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

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

Acting Editor                    Rev. Martin Pryke, 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.
     During the forty years of wandering in the wilderness, and during some further four hundred years after the Israelites came into Canaan, the ark containing the two tables of stone was kept within the tabernacle-a movable house of curtains. By the time that David, the second of the kings, was secure on the throne, the Israelites had ceased to be a wandering tribe and had become established as a nation with their own land and their own king. For such a people, it was not fitting that their God should dwell in a tent, and so David sought to build a more permanent home for the ark, a house for the Lord, saying, "See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.*
     * II Samuel 7:2
     Thus he made a vow: "Lord remember David, and all his afflictions: how he sware unto the Lord, and vowed unto the mighty one of Jacob; Surely I will not come into the tabernacle of my house, nor go up unto my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty one of Jacob."*
     * Psalm 132:1-5
     In the internal sense, this treats of how a man of the external church is to conduct himself if he is to be of the church proper-the church specific. He is not to come into the tabernacle of his house, nor go up into his bed, but he is to find out a place for the Lord, an habitation for the mighty one of Jacob.

348


That is to say, that in the matter of doctrine, he is to go first to the central doctrine of all, and then may turn to the others in the light of the first.
     It is easy for us to pick here and there amongst the doctrines, taking those which appeal to us the most without seeing an essential order among them; seeing only disconnected scraps instead of a complete whole. Yet we can never see the order of anything unless we first see what is central, what is most vital, that upon which the rest depends. In the doctrine of the church, the center is clearly the doctrine of the Lord-He whom we worship; He who created us and may save us. The doctrine concerning the Lord and concerning His incarnation and glorification is the foundation for all other doctrines; it is the "place for the Lord and the habitation for the mighty one of Jacob."* Everything else must first be left, in order that this may be gained. The holy things of the church (meant by "the tabernacle of my house") and the lesser doctrines (meant by the "bed") must be forsaken for the time being. After the central fundamental is seen and acknowledged, then can we return to our house and our bed; then can we see the holy things of the church and its doctrine. Now we can see these things aright in a true light; they are no longer distorted by our proprial interests or inclinations, for they are brought into order and illuminated by the most interior doctrine of all-the doctrine of the Lord's Advent.
     * AE 684:26
     This exposition of this verse makes it plain why so much of the Writings (and why so much of the teaching of the church) deals with this one doctrine-the doctrine of the Lord. It is the pearl of great price for which we must sell all that we have, so that we may acquire it.
     No religion has meaning unless the object of its worship (its god) is clearly seen and known, and his purposes understood. Every other teaching, be it of marriage, of the life after death, of regeneration, hangs upon this. Such is the pattern in which our life is to be molded.
     A sense of urgency is required in order that we may indeed become an habitation for our God. That is the clear purport of the text: no sleep for our eyes, no slumber for our eyelids. We do not learn the central fundamental doctrine of the church, much less do we apply it in our lives, except by constant effort; certainly not by default. Regeneration is not the result of a negative state or indifference; it is the fruit of continual vigilance, ceaseless struggle. We cannot look back; we cannot stay still. Each day must bring its own progress; each hour its own use performed.

349


Church News 1976

Church News       Various       1976

     THE SWEDENBORG SOCIETY

     The 166th Annual Meeting was held on Saturday, 15th May, 1976, at 4:00 p.m. Forty-four members attended. The President of the Society, Mr. D. F. C. Mann, was in the chair and the meeting was opened with the Lord's Prayer, led by the Rev. Dennis Duckworth.
     After the secretary had read the notice convening the meeting, the president referred to the recent death of Mr. G. P. Dawson, DFC, RIBA, who had been a member of the council for eight years.
The meeting rose to a standing vote.
     The Council's Report for 1975 was presented by the Chairman of the Council, Mr. Norman Turner. Referring to the work of the Advisory and Revision Board, Mr. Turner said that the new translation of the Arcana Coelestia would be its main task for many years to come. The Rev. J. E. Elliott is continuing this work but there has been a delay in producing a final manuscript owing to the fact that the new consultant, the Rev. Dr. George F. Dole, had only just been appointed. It is hoped that the work will now go forward more quickly. The society is fortunate in having the services of Dr. John Chadwick who has continued his work on the Lexicon of Swedenborg's Latin. The new volume of Small Theological Works and Letters of Emanuel Swedenborg was finally issued at the end of 1975. Mr. Turner paid tribute to the work of the Advisory and Revision Board.
     Referring to the renewed advertising on the London Underground system, he said that the society is grateful to Mr. Poland Smith for the design of the posters and went on to say that there had been a slight increase in the membership.
     After thanking the staff for its work during the year, Mr. Turner concluded his presentation of the report by saying that the society would profit from the support and encouragement of more new members.
     The Honorary Treasurer, Mr. F. B. Nicholls, read the Auditor's Report and presented the Accounts and Balance Sheet. He drew attention to the substantial deficit on the Income and Expenditure Account of ?3395. In spite of this deficit, the General Fund had increased over the year, due to generous gifts and legacies. The society, in common with other charities, had been adversely affected by the rate of inflation which now shows some signs of decreasing. Mr. Nicholls then went an to say that next year the society's expenditure on the property would be considerable and that very large printing bills may be expected in view of the projected program of work. For the first time for many years, it will probably be necessary to sell investments in order to have sufficient cash to meet these bills.
     Mr. Owen Pryke proposed the adoption of the Report and Accounts. This was seconded by Mr. P. L. Johnson and carried unanimously.
     During a discussion on the Report and Accounts, the Rev. and Mrs. J. E. Elliott expressed the view that the Society was not charging enough for its publications, in particular Small Theological Works. It was pointed out that in fixing the price, the size of the work had to be taken into account, so that the prices of the different books should remain comparable. Several members expressed their views on this subject. The Misses E. R. and M. Acton asked if it was proposed to reinstate the portraits of New Church worthies in the hall. The Rev. C. H. Presland said that he considered that the portraits, many of which belong to the General Conference of the New Church, should be kept for exhibition but should not be rehung in the hall.

350


After some discussion the president said that the matter would be considered further by the council who would no doubt take account of the various opinions expressed.
     Mr. Michael Hiller asked if anything more could be done to implement the objects of the society which are to be found at the end of the Annual Report. Mrs. F. G. Griffith pointed out that these objects are included in the work permitted to the society but are not obligatory, and that if further financial help was available, more would no doubt be done.
     The Rev. C. H. Presland said that the society performed many more uses than could be included in an annual report and that whenever an invitation was received, the council always provided visiting speakers an Swedenborg and the work of the society.
     The president referred to the work of the staff during the year and a vote of thanks was passed.
     Mr. D. F. C. Mann then moved the council's nomination of Mr. Norman Turner, BSc, MRAeS, as President of the Society for the ensuing year and this was carried with applause. Mr. Turner thanked the meeting and said he would be happy to serve. The retiring President, Mr. D. F. C. Mann, was then formally elected Vice-President.
     It was proposed by Mr. Mann and seconded by Mr. Dan Chapman that Mr. F. B. Nicholls, FCIIS, be elected Honorary Treasurer once more and this was carried unanimously with applause.
     The Scrutineers' Report having been received, it was announced that Mrs. F. G. Griffith, Mr. John Cunningham, the Rev. E. E. Sandstrom, Mr. R. H. Griffith and Mr. Dan Chapman had been elected to the council.
     The president then gave his address, entitled 'Communication', the closing paragraphs of which are here quoted:
     "There are two points which can be made about the Writings in relation to the present age. The first is that the reader who is unfamiliar with the works is likely to find some sections comparatively simple to understand and appreciate. Be will find other sections, however, which require a considerable degree of concentration and perseverance to read and certainly present difficulties in understanding to the general reader. In these circumstances it would be natural for the society to take the view that it would be better to concentrate on the publication of excerpts and paraphraser of Swedenborg's works in the hope of reaching a wider audience than on the publication of the original works themselves.
     "My second point about the Writings leads, however, to a different conclusion. This is that there is no substitute for the original text, or as near to the original text as expert translators can achieve. It is noticeable that when people explain the doctrines and revelations contained in Swedenborg's theological works, putting these into their own words, there is a loss compared with the original Writings. In making this comment I am in no way decrying the many excellent works which have been written on the basis of Swedenborg's revelations, or the constant endeavor of ministers and laymen in the New Church to interpret and communicate the essentials to people both within and outside the church organizations. This is valuable and essential work which, it may be hoped, will encourage more people to study the Writings themselves. But this society's role is the translation and publication of the works or Swedenborg, keeping as faithfully as possible to the original texts, and the society is right not to be diverted from that important function by current fashions in communication. Widespread literacy, greater leisure and, I believe, a developing appreciation of the needs of human beings for spiritual knowledge and life, provide the conditions within which this society's work can grow and become increasingly effective. It is our responsibility to ensure that it continues successfully to fulfil a purpose essential to the growth of the New Church."
     Mr. Norman Turner moved a vote of he thanks for the president's paper and for his conduct of the meeting and this was approved with acclamation. The meeting was closed with the benediction pronounced by the Rev. E. E Sandstrom.

351




     THE ACADEMY OF THE NEW CHURCH

     Joint Meeting

     The Annual Joint Meeting of the Faculty and Corporation of the Academy of the New Church was held in the Assembly Hall at Bryn Athyn, Pa., on the evening of May 21, 1976. In attendance were 293 persons, including adult visitors and students.
     Chancellor Willard D. Pendleton opened the meeting with a short service of worship, followed by acceptance of the minutes of last year's meeting and the adoption of two memorial resolutions-one for Mr. Wilfred Howard, a member of the faculty for forty years until his retirement in 1954, and one for Mr. Nathan Pitcairn, a member of the corporation from 1950 and a director from 1956 to 1970.
     The Rt. Rev. Louis B. King then presented his report as President, which he began by remarking that the past year had been by all accounts a good one. He then noted several departures from posts in the Academy, to take place before the beginning of the next school year: of Bishop Willard Pendleton from the office of Chancellor; of the Rev. Dandridge Pendleton from the office of Principal of the Boys School; of Mrs. Virginia Lockard from part-time teaching in physical education in the Girls School; of Mrs. William (Mollie) Zeitz from the post of Housemother in the college women's dormitory; of the Rev. Mark Carlson from the teaching of religion and other duties in the secondary schools; of Mrs. Scott (Gall) Cooper from part-time teaching in Latin in the secondary schools; of Mrs. Leigh (Pam) Latta from managing the Dining Hall; of Mrs. Nicholas (Cindy) Walker from part-time teaching in social studies in the Girls School; and of Prof. Eldric S. Klein from the post of Archivist. President King added a special word of appreciation to Mr. Klein for his valuable work in this post.
     President King then reported the following additions to the faculty and administration next year: the Rev. Alfred Acton II, in the office of President; Miss Hilary Pitcairn, to teach Latin in the secondary schools; Mr. Cameron Pitcairn, who will be adding the teaching of English to his present part-time teaching in mathematics in the secondary schools; Mrs. Noel Griffin, to assume duties in physical education; Mr. and Mrs. Louis Synnestvedt, to manage the Dining Hall; Mr. and Mrs. Eric Carswell, to oversee the college women's dormitory; and Dr. William R. Kintner and Mr. Larry Havercamp, who have been engaged as visiting professors to fill offerings in political studies and economics in the fall term in the college.
     President King also reported that the Philosophy Committee had been recognized as a Department, with Prof. Edward F. Allen as its head; and that a decision had finally been made not to enter interscholastic sports for girls, but to improve the present program instead. He concluded with a brief statement regarding the importance of the office of chancellor as a link between the Academy and the General Church.
     Received also was the annual report of the Secretary of the Corporation, Mr. Lachlan Pitcairn, reviewing the activities of the Corporation and Board of Directors for the past year. At the end of his report, Mr. Pitcairn then introduced Mr. George Woodard, who read a resolution adopted by the board that very afternoon expressing affection and appreciation for Chancellor Pendleton's many years of leadership. In response, Bishop Pendleton recalled that on graduating from the Academy he had wondered what he could ever do to repay the Academy; then providence provided a way in some measure. The Academy had always been dear to him, he said; it is the right arm of the General Church. Would we have a General Church, he asked, without the Academy? If so, it surely would not be the church we have today. It has been a pleasure and a privilege, he concluded, to have been able to serve. These remarks were met by a standing ovation in approval of the resolution and in testimony of the affection and appreciation also of those assembled for Bishop Pendleton's leadership.
     (The two memorial resolutions presented, the reports of the President and the Secretary of the Corporation, and the last resolution adopted by the Board of Directors will be found published in the Annual Number of The Academy Journal for 1975-1976, together with other administrative reports for the year and the complete minutes of this meeting.)

352



     There followed next a presentation on the Theological School by members of its faculty with help from the students. After a song in which all assembled joined ("Then together let us stand, priests and laymen hand in hand . . ."), Dean Erik Sandstrom reviewed the general purpose and program of the school, its special relation to the Bishop of the General Church, the length of the program, the students' practical and academic assignments outside the classroom, and the present faculty and next year's enrollment (14!). The Rev. Ormond Odhner then spoke of the priestly use, to study the doctrines in humility and to lead by their truth to the good of life, after which he described the courses of study in doctrine and church history. And the Rev. Martin Pryke completed the presentation by outlining the homiletics courses (sermon writing), the instruction in speech which every student receives, and the four courses in applied theology. The presentation ended with a resounding rendition of the Theological School's new song, performed by the entire faculty and student body of that school: "Make Strong Thy Priests, O Lord!" (words by the Rev. C. Th. Odhner, music by Miss Creda Glenn).
     Several questions about various aspects of the Theological School were then asked from the door, which Dean Sandstrom answered, and Chancellor Pendleton concluded the evening with a word of tribute to the Theological School and those who have served as its Deans. (A fuller report of this program and the discussion afterward will be given in the minutes of the meeting, to be published in the Annual Number of The Academy Journal for 1975-1976, to which the reader is referred.)
     N. BRUCE ROGERS,
          Secretary


     Commencement

     The ninety-ninth commencement of the Academy of the New Church war held in the Asplundh Field House on the morning of June 5, 1976. An unusually large attendance included those gathered in Bryn Athyn for the 27th General Assembly; in addition there was a record number of graduates-a fitting situation at a time when we celebrated the centennial of the Academy.
     Commencement began with the traditional opening service conducted by the Chancellor, the Rt. Rev. Willard D. Pendleton. The lessons were read by the President, the Rt. Rev. Louis B. King. The commencement address was given by the Rev. Frank S. Rose, pastor of the Kitchener Society, and held the attention of all.
     Diplomas and Certificates were awarded to forty-four seniors of the Girls School by the Principal, Miss Sally Smith. The class valedictorian was Mary Schoenberger. Thirty-eight senior boys came forward to receive their diplomas from the Rev. Dandridge Pendleton (retiring Principal)-the valedictory was given by Robin Childs.
     Dean E. Bruce Glenn presented Associate in Arts Degrees to twenty-one Junior College Students, and Brian Horigan spoke on their behalf. Bishop Pendleton then awarded Bachelor of Science Degrees to eight graduates from the college; one other student had received his degree in November, 1915, and another at this time but in absentia. Kent Junge (an expert who had been valedictorian for his class in eighth grade, secondary school, and junior college) now completed his record as his class completed their undergraduate work.
     Two graduates from the Theological School were awarded their degrees. Brian W. Keith of Detroit gave the valedictory. Those attending felt that all the valedictories were outstanding and bore testimony to the sound work of the Academy, as well as serving to encourage their teachers and administrators by emphasizing the high use to which they have been privileged to be called.
     Bishop Pendleton responded to the valedictories with words of encouragement and great hope for the future of the church.

353


He then announced the granting of Glencairn Awards which are noted below. Commencement closed with the customary singing of "Vivat Nova Ecclesia" before the faculty, corporation and student body marched out to greet and congratulate one another.

     Awards 1976

     The following were the diplomas, honors and awards made at this year's commencement exercises:

     Theological School

     BACHELOR OF THEOLOGY: William Harrison Clifford III, Brian Walter Keith.

     Senior College

     BACHELOR OF SCIENCE: Cum Laude: Donna Zeitz Carswell, Lisa Hyatt, Cedric King, Melissa Kate Pitcairn, Lawson Merrell Smith.
               
     BACHELOR OF SCIENCE: Richard Frederick Gardam (Received November, 1975), Kent Junge, Ronald Kent McQueen, Kathleen Elizabeth Smith, Zamokuhle Thabani Zungu.

     Junior College

     ASSOCIATE IN ARTS: With Distinction: Suzanne Victoria Bernhardt, Melodie Susan Haworth, Kaye Junge, Laurie McQueen, Jennifer Diane Smith, Elaine Synnestvedt, Helga Roslyn Taylor.

     ASSOCIATE IN ARTS: Miriam Alden, Lars Sigurd Hans Boyesen, Dean Frederick Carley, Linda Gruber, Nina Gunther, Brian Scott Horigan, Patrick Shawn Horigan, Ian Knowlson Keal, Brand Erickson Odhner, Freya Odhner, Richard Crary Odhner, Julie Rankin, Lawrence Russell Rinaldo, Joel Hyatt Schoenberger.

     Girls School

     DIPLOMA: With Honors: Elise Alden, Catherine Grace Asplundh, Jill Noelle Asplundh, Dawn Lenore Caldwell, Cathlin Davis Cole, Shanon Junge, Kristin King, Elizabeth Rose.

     DIPLOMA OR CERTIFICATE: Kendra Jean Asplundh, India Brown Blair, Jennifer Ruth Brewer, Lise Brush, Michelle Louise Coffin, Amy Gladys Crampton, Beverly Jean David, Jaquiline Louise Echols, Suzanna Echols, Joanne Edmonds, Sharon Gaye Fuller, Delinda Graham, Lise Thowsen Gram, Janna Gunther, Glenda Heilman, Judith Johns, Jennifer Frances Keegan, Sherry Ann Klein, Lauren Kuhl, Dorothy Ann Lee, Grace Amy Nelson, Stephanie Elaine Nicholson, Marianne Price, Mary Meredith Schoenberger, Neena Smith, Tami Carol Snyder, Cynthia Soderberg, Joan Marie Stoecklin, Carolyn Synnestvedt, Gaylin Synnestvedt, Jeannette Synnestvedt, Lili Synnestvedt, Lynn Tyler Edith van Zyverden, Glen Weaver, Kimberley Hough York.

     Boys School

     DIPLOMA: With Honors: Daniel Thomas Allen, Richard Grant Fehon, Wayne Edward Hyatt, Wynne Thomas Hyatt, Jefferson Edgar Odhner, Timothy Grant Rose, George Brett Runion

     DIPLOMA OR CERTIFICATE: James Mason Adams, Ian Lester Asplundh, Scott Martin Asplundh, Wayne David Austin, Daric Wade Blair, Stephen Paul Bochneak, Harris Ernest Campbell, Justin Childs, Robin Childs, Shawn James Finkledey, Daniel Fitzpatrick, Andrew David Gladish, Dion Richard Gladish, Brian Kirkland Herder, Joseph David Maddock, Dudley Todd McQueen, Willard Brian Merrell, Nicholas Keith Morley, Richard Stewart Nash, Stanley William Needle, Peter Roy Nickel, Dan Matthew Odhner, Clark Darrell Pitcairn, Dean Crockett Pitcairn, Grant Ronald Schnarr, Michael Angelo Sellet, Grant Merrell Smith, Kirk Thomas Steen, Robert Alan Weaver, Charles Frederick White IV, John Gerhardt Wille.

     Theta Alpha Awards

     The Theta Alpha "Alice Henderson Glenn" award was given by the faculty of the College to Suzanne Bernhardt.
     The Theta Alpha pin was awarded to the following seniors in the Girls School: Catherine Asplundh, Jennifer Brewer, Sharon Fuller, Shanon Junge and Kristin King.

354




     Sons of the Academy Awards

     The Sons of the Academy award to outstanding male student(s) in the senior and junior college was granted to John L. Odhner.
     The Sons of the Academy gold medal was awarded by unanimous vote of the Boys School Faculty to Richard Fehon and Jefferson Odhner, and the silver medal to Daniel Allen, Robin Childs, Timothy Rose and Brett Runion.

     Glencairn Awards

     Glencairn Awards were made to Mr. Ariel Gunther in recognition of his creative accomplishments in the production of the stained glass used in the windows of the Bryn Athyn Cathedral, to Mrs. John Schoenberger for her many achievements as a teacher in the Pittsburgh New Church School, to Miss Venita Roschman for her accomplishments as a teacher in four New Church schools, to Miss Beryl Briscoe for her creative work in the documentation and preservation of Swedenborgiana, to the Reverend Morley D. Rich for his contribution to the work of compiling, editing, and publishing the annals of the Academy and the General Church, and to the Reverend Jose de Figueiredo in recognition of his devoted services over a period of many years to the work of the General Church in Brazil.
ORDINATIONS 1976

ORDINATIONS       Editor       1976

     Alden.-At Bryn Athyn, Pennsylvania, June 6, 1976, the Rev. Glenn Graham Alden into the second degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Bau-Madsen.-At Bryn Athyn, Pennsylvania, June 6, 1976, Candidate Arne Johannes Bau-Madsen into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Clifford.-At Bryn Athyn, Pennsylvania, June 6, 1976, Candidate William Harrison Clifford III into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.

     Keith.-At Bryn Athyn, Pennsylvania, June 6, 1976, Candidate Brian Walter Keith into the first degree of the priesthood, the Rt. Rev. Willard D. Pendleton officiating.
PACIFIC NORTHWEST DISTRICT ASSEMBLY 1976

PACIFIC NORTHWEST DISTRICT ASSEMBLY       Editor       1976

     The Twelfth Pacific Northwest (United States) District Assembly of the General Church of the New Jerusalem will be held August 13 to 15, 1976, in the Seattle area, the Right Reverend Louis E. King, Assistant Bishop, presiding. All members and friends of the General Church are cordially invited to attend.
     WILLARD D. PENDLETON,
          Bishop

357


TWENTY-THIRD PSALM 1976

TWENTY-THIRD PSALM       WILLARD D. PENDLETON       1976


NEW CHURCH LIFE
Vol. XCVI          SEPTEMBER 1976
No. 9

     The Lord is my shepherd; I shall not want. Psalm 23:1.

     Throughout the Old Testament there are many references to shepherds and their flocks. In the story of the patriarchs, in the book of Psalms, and in the prophets, the shepherd and his flock provide a basis of understanding of the relationship which existed between Jehovah and His chosen people. So it was that in speaking of Jehovah's concern for His people, David said, "The Lord is my shepherd; I shall not want" and in Isaiah we read, "(The Lord) shall lead His flock like a shepherd: He shall gather the lambs with His arms, and carry them in His bosom, and shall gently lead those that are with young."* We can understand, therefore, why it was that when the Lord was in the world, He took up this representation, saying, "I am the good shepherd: The good shepherd giveth His life for the sheep, but he that is an hireling . . . whose own the sheep are not, seeth the wolf coming . . . and fleeth . . . because he is an hireling and careth not for the sheep. I am the good shepherd, and know My sheep, and am known of Mine."**
     * Isa. 40:11               
     ** Jn. 10:11-14
     Nowhere in Scripture is there a more reassuring illustration of the Lord's love for man. Like sheep, which are dependent upon the shepherd, so man, whether he acknowledges it or not, is dependent upon the Lord. So it was that in instructing His disciples, the Lord said unto them, "Without Me ye can do nothing."* It is, however, only in time of temptation, that is, when man comes into states of despair, that he is fully aware of his own inadequacy. In all other states man acts from the appearance of self-life. What is more, this is as it should be, for the appearance of self-life is given in order that man may exercise freedom of choice.

358


Were it not for this appearance, man would not be man; yet if in the exercise of his freedom, man confirms himself in the appearance that he lives from himself, he rejects the Lord's leading and turns what is good into evil in himself. This, we are told, is the origin of all evil.**
     * Jn. 15:5
     ** CL 444
     As stated, therefore, our text is a declaration of faith in the Lord, that is, a confession of confidence in His Divine providence. As noted, however, there are times when our faith is afflicted, not only by intellectual doubts but also by even more devastating doubts in regard to His providence. The reason for this is that although we believe, we are not prepared to accept a providence which looks only to what is eternal and to temporal things only insofar as they agree with what is eternal.* To all appearances, the life of man consists in what is delightful to self, but in so far as what is delightful to self does not agree with the Divine purpose in creation, man is denied. While intellectually we can perceive the reason for this, in reality we resist and resent those circumstances which seem to restrict our freedom and prevent us from doing those things in which we delight.
     * DP 214
     So it is that although we acknowledge that there is a Divine providence, what we frequently fail to perceive is that, despite all appearances to the contrary, the primary concern of the Divine providence is that man may be free. Hence we are taught in the Writings, "In order that man may be in freedom, the Lord places him in equilibrium between evils and goods."* Were this not so, man would irretrievably be held in bondage to evil and would be incapable of being led by the Lord. To understand the operations of the Divine providence in our lives, therefore, we must bear in mind that the Divine providence is not only in universals but also in particulars. The circumstances of our lives are not the product of fortune or chance but are either provided or permitted by the Lord with the view that man may be held in a state in which he can act in freedom according to reason. Concerning this, note well the teaching that, "Whatever man does from freedom, whether it be of reason or not, providing it is in accordance with his reason, appears to him to be his."** Nothing is permitted, therefore, which deprives man of this appearance; if it were, man would not be in spiritual equilibrium.
     * AC 5982
     ** DP 74
     Let us have no illusions in regard to the Lord's providence, for although His ways are not our ways, His ways are best. With a solicitude which far exceeds our human comprehension, the Lord provides for our needs. Our text, as slated, is true: The Lord is our shepherd, and, spiritually speaking, we shall not want. He it is who, while man is as yet in infancy and childhood, provides those tender states of affection which are the wellspring of spiritual life; He it is who, while we walk through the valley of the: shadow of death, defends us from all evil; He it is who, having brought us out of temptation, "maketh [us] to lie down in green pastures, and leadeth [us] beside the still waters."*
     * Ps. 23:2

359



     Nowhere in Scripture is there to be found a more moving and comprehensive statement concerning the Lord's Divine providence than in the twenty-third psalm. It is attributed to David, who as a youth tended his father's sheep in the hill country of Judea. But whoever the psalmist was, it is apparent that he knew from experience the nature of the relationship which exists between the shepherd and his flock. The beauty and inspiration of the psalm, however, is not only found in the sense of the letter but also in those interior truths to which it attests. Here we find one of those passages of Scripture in which the spiritual sense shines through the letter and imparts power and glory to the words of the text. Indeed, we believe that this psalm, which so deeply stirs the affections, is an illustration of the celestial sense, which is also contained within the letter, but, as the Writings say, "cannot without difficulty be made plain because it does not fall so much into the thought of the understanding as into the affection of the will."*
     * SS 19
     For more than three thousand years, this psalm has been a source of comfort to the afflicted. In states of despair, that is, when man is reduced to the realization that of himself he can do nothing, he instinctively places his hope in a source which is higher than self. While it is true that at this day there are few who can form any meaningful idea of the nature of God, nevertheless, we are told in the Writings that, "There is a universal influx from God into the souls of men of the truth that there is a God, and that He is one."* With many, however, this truth is not perceived, and if perceived, it is not understood; but when to all appearances, there is no other hope, the way is opened for a renewal of faith. Granted that with many this is only a temporary state, which is brought on by fear for self; but it is not without significance. The operations of the Divine providence in its particulars are inscrutable; nevertheless, we are told, we should, "know about it and acknowledge it."** So it is that at this day the universals, that is, the laws of the Divine providence, have been revealed; and man, if he will, can now enter with understanding into the perception and acknowledgment of the Divine government.
     * TCR 5               
     ** DP 175
     In all the history of theology, there is nothing which can be compared to the work Divine Providence.

360


Unlike many of the other works of the Writings, in which the doctrines of the New Church are compared with the doctrines of the Christian Church, we find relatively few references to Christian theology in the work Divine Providence. The reason for this is that, apart from a few passages in Scripture which give assurance that the Lord will provide, we find no definitive statements as to how or in what way He provides. In the spiritual sense of the Word, however, even the laws of the Divine providence are revealed, and this in such a way that even the natural man can comprehend them if he wills. Nowhere do we find more convincing evidence of the Divinity of the Writings, as may be evident from the fact that no man could, of himself, have conceived of these laws. When we reflect upon these laws, we can but marvel at the mercy and wisdom which are contained within them.
     When considered in the spiritual sense, therefore, the twenty-third psalm takes on a meaning that it does not otherwise possess. As a shepherd, the Lord does indeed bring us into green pastures or, as translated in the Writings, into "pastures of herbs," by which are signified those knowledges of truth and good* which are found only in the Lord's Word. He it is also who leads us beside the still waters or, as translated in the Writings, to "waters of rest." By waters of rest is meant waters at rest; that, is, truths that are undisturbed by the winds of falsity, which, the Writings say, "rush in and cause dispute about truths, [and] make it impossible for anything of truth to be seen."** What is referred to here, therefore, are those states of peace and tranquility of mind in which man delights in the truths of the Word.
     * AE 374:34
     * AE 644:2
     It is then in those states of peace which follow temptation that the Lord restoreth the soul. Hence it is said, "Yea, though I walk through the valley of the shadow of death, I will fear no evil."* In states of temptation, that is, in states of spiritual unrest, man is beset by many fears. Herein we find the peculiar fewer of the hells, which is the power to induce upon the human mind doubts concerning the Lord's Divine Providence. These doubts are afflictions which take many forms; yet the inner truth of our text is that we are not to fear evil, for it is the Lord who fights for man in states of temptation. As the psalmist said, "Thou art with me; Thy rod and Thy staff they comfort me."**
     * Ps. 23:4
     ** Ibid.
     The rod of the Lord is His Word; He it is who comforts us. So it was that on the eve of the crucifixion, when all seemed lost, the Lord addressed His disciples, saying, "I will not leave you comfortless: I will come to you";* for, "I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth . . ."** "and He shall teach you all things."***

361


By the Spirit of truth is meant spiritual truth, which is the spiritual sense of the Word. "Let not your heart be troubled [therefore], neither let it be afraid."****
     * Jn. 14:18
     ** Jn. 14:17
     *** Jn. 14:26
     **** Jn. 14:27
     Truly the Lord has set a table before us, for it is He who nourishes man in all good. What is more, if man will come to His table, his cup will run over, for by a cup is signified the natural man who in coming to the Lord's table is receptive of truth. Surely, if we do this, bringing no merit of our own, the Lord's goodness and mercy will indeed follow us in the doing of those goods which are of use and, as stated, we "will dwell in the house of the Lord forever."*
     * Ps. 23:6
     So it is that the twenty-third psalm, which begins with a confession of confidence in the Lord's Divine providence, ends with a declaration of purpose. In committing ourselves into His hands, we reject as untenable those reasonings from the appearance of self life which take form as doubts concerning His providence. While it is true that there is much that we do not understand, there is a reason for this; for, as stated, "If the operation of the Divine Providence were made evident to man's perceptions and senses, he would not act in freedom according to reason."* Hence we are also told that, "It is granted man to see the Divine providence in the back, and not in the face; and to see it in a spiritual state, and not in his natural state."** To the natural man, therefore, the workings of the Divine providence are as incredible as they are inscrutable; yet the truth remains that whatever transpires is either of the Lord's will, of His good pleasure, of His leave, or of His permission.*** Not even a sparrow falls to the ground without thy Father's permission.**** "Fear not, therefore, ye are of more value than many sparrows."***** Amen.
     * DP 176               
     ** DP 181
     *** AC 2447               
     **** Matt. 10:29
     ***** Matt. 10:31

     LESSONS: Jer. 31:1-10, Ps. 23; Jn. 10:1-18; DP 175.
     MUSIC: Liturgy, pages 488, 348, 582, 618, 495.
     PRAYERS: Liturgy, nos. 23, 58.

362


PERCEPTIONS OF THE LORD IN CHILDHOOD 1976

PERCEPTIONS OF THE LORD IN CHILDHOOD       LOUIS B. KING       1976

     (The first of three parts. This study was the basis of Bishop King's address to the Fifth Session of the Twenty-seventh General Assembly.)

     Worship of the visible God is to be the destiny and delight of the New Church.* Visible, in this context, means visible or understandable subjectively and objectively within the human mind. The Lord is visible or understandable only to the spiritual sight which transpires in the ideas of man's rational. Knowledges from the Word in its threefold form provide mirrors in the rational mind that objectivity may be provided for our vision of the Lord. If the Lord had not come into the world, assumed a human, glorified it and then, in all its power and glory, revealed it to us in the "crown of revelation," an objective vision of the Divine person of the Lord would not be possible.
     * TCR 109
     To see an object either with the natural eye or the spiritual eye there must be light surrounding that object. So influx out of the New Heaven brings the warmth of the affection of good and truth which sheds light in the rational mind seeking to behold the visible God in His Word. This brilliant light or mediate influx of the Divine of the Lord through the angelic heavens would not be possible in its present brilliance if the Lord, while He was in the human in the world, had not subjugated the hells, removing interposing clouds of falsity and ordering the heavens so that channels of influx might be restored to the Divine order in which they were created.
     Finally, and most importantly, to behold a visible God there must be the spiritual eye itself empowered by the Divine inflowing immediately to see, subjectively as of self, those ideas drawn from Divine revelation into the mind and ordered into a vision of the Lord Jesus Christ in His Glorified Divine Human*
     * AC 1953
     Spiritual sight is rational understanding. To worship a visible God is to understand with increasing precision and clarity the essence of Divine love and wisdom in order that from this understanding we may approach the person of the Lord in visible form within the objective ideas of the rational mind. And since the mind with which we would behold the visible God is finite we must approach the Divine essence and person of the Lord from those human rational ideas which we are capable of comprehending.

363


In other words, if we are to understand what the Divine human is in its glorified form, we must come to appreciate what it was prior to glorification; then in following the Writings' account of this development in the Lord, we may come to have insight regarding the Divine Human as it exists today, the Divine Love in human form.
     In the Arcana Coelestia, particularly in the exposition of the stories of the patriarchs, a revelation of the glorification process which transpired in the Lord while He was in the world is given step by step. The whole of the Word treats of the Lord, but this particular portion deals with the natural degree or the human which the Lord put on, which He successively formed into the Divine truth and ultimately made the Divine good.
     We are instructed that the glorification of the Lord provides the supreme pattern according to which, in image and likeness, we are to undergo our spiritual rebirth or regeneration. It would seem then that even as the Lord came into the world and glorified His human in order to save mankind, so the very knowledge of the glorification which remains with us in the Word serves as a means to that end, namely, regeneration. But it should be noted that as man regenerates, according to the grand pattern prefigured in the Lord's glorification, he does not become less concerned with the knowledge of the glorification. On the contrary, this supreme doctrine becomes increasingly important to him, for in studying the regenerative process itself, illustrations are given enabling him to understand better the glorification. Also, as man regenerates he comes into new states of enlightenment which enable him to perceive more acutely the wonders of the glorification process.*
     * HD 300; AC 3043, 3138, 3212, 3296, 3490, 4402, 5688, 10021
     Even when a man has fully regenerated and enters the heaven of his ruling love, the study of the glorification and reflection upon its profound truths continues to serve as a supreme source of delight and wisdom to the angelic mind. The more angels reflect upon the knowledge of the Lord's human as it was put on and glorified when He was in the world, the more perfect becomes their understanding or spiritual vision of the visible God and thus the more ardent and satisfying their worship of Him. This is particularly so when men in the world read the Old Testament stories with affection, especially when they read in the light of what the Writings teach concerning the inmost spiritual sense as it relates to the Lord's glorification.
     It is according to a man's idea of the Lord in heaven that his environment is structured, his human relationships established, and the quality of his conjugial love perfected and shared with his partner.

364


Continuous reflection upon this supreme doctrine, to eternity, increases angelic understanding concerning the Lord and hence His visibility according to which He may be loved and worshiped.

     What was the Human Assumed?

     The human which the Lord put on by Divine conception and finite birth was essentially the loves, ideas, perceptions, thoughts and affections which comprise the plane of conscious life in the natural world. These planes of conscious life from the most corporeal to the highest rational are included in the natural degree of human life. In other words, the Lord put on a human finite body and a finite conscious, natural mind. He assumed a finite vessel composed of both natural and spiritual substances even as any man does by birth into the world. The Lord was from birth both God and man, the Infinite and the finite, the source of life and its receptacle in one person. Whereas with finite man the soul is a finite receptacle of life from the Lord which thence inflows into and imparts life as of self below, with the Lord His soul was life itself. Nevertheless, when the life of His infinite soul was received in the finite receptacle which was His organic mind, or natural human degree, there was conscious life as of the human. As the human, finite conscious mind of the Lord was instructed by knowledges out of the Word through the senses, the life of His infinite soul descended into that finite human mind, not only imparting natural human thought, but endowing the Lord's consciousness, in states of mental elevation, with a perception or growing awareness of the Divinity of His soul. The Lord's conscious mind, then endowed with life as of the human but from the infinite soul, received not only a growing awareness of the infinite Divine above but became imbued, though at first in a limited way, with the Diving love for the salvation of the human race. The human mind of the Lord consciously, therefore, grew to look outward towards the salvation of the human race, and spontaneously reached upward to be conjoined with the Divine soul itself.
     So we have the marvelous reciprocal relationship between the Lord's soul and His conscious finite mind as expressed by the dual phrase throughout the glorification series, viz., the Divine descended to unite Itself to the human and the human ascended to unite itself with the Divine. The infinite soul, called the Father, continually endeavored to descend into the human finite mind of the Lord, not just to impart conscious life on that finite plane, but to act in and through the human as if from the human to uplift the Lord's conscious mind to union with the Divine.

365


And this the Divine soul accomplished by successive revelations or states of perception which it provided for the conscious mind as the conscious mind received instruction from the Word from without. The human, then, which the Lord glorified and made Divine is the natural degree or Diane of human conscious life.* We would emphasize, for the sake of this study, that the human was a thing, an entity, a, natural degree, both finite created vessel and conscious life resulting from the reception of the Divine in that vessel. Now some will immediately raise the question as to the teachings of the Writings that the human from the mother was put off and that a Human from the Father was put on. Such teachings, we would suggest, refer to the quality of forms induced upon that natural degree, the one [maternal] by heredity, the other [the human from the Father] put on from the Word. But the essential human which was glorified was the natural degree of conscious life, together with its recipient vessels, which existed in the Lord potentially prior to His descent into the world but in actuality after His glorification.**
     * TCR 109; DLW 233
     ** AC 5078
     In support of this particular approach, note that the Latin word "humanum" is a neuter adjective. It is used throughout the Writings in two ways; (1) as an adjective denoting an infirm quality (the maternal human), and thus put off, and (2) a Divine quality (the human from the Father), put on by truth from the Word. The term humanum is also used to mean the natural degree or the human which was put on and retained as glorified, so that the Divine natural could exist in actuality instead of in mere potency as it was prior to the glorification. So we are told that prior to the Lord's glorification the trinity did not exist inactuality.*
     * Can. IV
     To distinguish when the word humanum is used as an adjective to describe quality or a substantive to describe an entity, one must pay close attention to context. The human which the Lord retained by glorification was an entity, the natural degree. The human which He put off was the human quality from Mary. The human from the Father which He put on was the quality imposed upon the natural degree by means of knowledges from the Word until the very mind of the Lord became the Word itself, the very form of Divine truth, and yet it was as yet a receptacle. So it is said, "the Lord cast out the human [quality] from the mother until at last He was no longer her son . . . also, . . . He made the human [natural degree or entity] Divine by His own power, even until He was one with the Father."* Again, we read, "When the Lord fully glorified His human [the natural degree or entity] He put off the human [infirm quality] from the mother, and put on the human [the quality-the Divine truth of the Word] from the Father, and therefore He was no longer the son of Mary but the son of God from Whom He came forth."**

366


Again, "When the Lord fully glorified His human [natural degree-entity] He put off the human [infirm quality] from the mother, and put on the human [quality-Divine truth] from the Father, which is the Divine human [quality-Divine truth]."***
     * AC 2574:2
     ** AC 10830
     *** HD 295
     When we come to see the different contextual usages of the word humanum, namely, as a quality (infirm or Divinely true) and an entity (the natural degree), we can better appreciate why the Writings provide us with an apparent contradiction concerning the human from Mary. In most instances the Writings speak of the human from Mary being put off and in each such case the reference is to humanum as an adjective (human quality which is infirm). However, there are a few references to the human from the mother being glorified or united to the Divine. Obviously the usage of humanum here is in reference to the entity (substantive), or natural degree. Such a passage is this:

     He was His only begotten son; and because the inmost was the Divine itself, was not this more than in any man able to make the external which [was] from the mother, an image of itself, that is, like itself, thus making the humanity which was external and from the mother, Divine?*
     * AC 6716:3

     If we are to understand anything concerning the nature of the perceptions which the Lord had in childhood, we must have a clear picture of the human degree of conscious life which He put on as a receptacle by being born into the world, the receptacle into which His infinite soul as life itself might inflow imparting consciousness or life as of the human and then purifying that vessel by removing infirm hereditary forms (the human from Mary which was put off) and receiving forms of truth from the Word into the mind (the human born of the Father). Until the last breath upon the cross his human [the natural conscious mind] was a finite receptacle. To be sure, it was the most perfect finite receptacle ever to exist, for it had become as to its very form the Divine truth or the Word made flesh. With the final temptation upon the cross the human or natural degree which had become the most perfect receptacle of the infinite life was glorified and became life Itself. "Father, into Thy hands I commend My spirit."* The spirit or receptacle which had become infinite truth in finite form was now uplifted into the Divine, being united and hence one with the Divine love. The introduction of this Divine natural into union with the Divine celestial and spiritual caused the trinity to exist in the one visible God Whose Divine Human would ever after be the Divine love in human form.
     * Lk. 23:46

367



     It is essential that we think of the Lord's human before glorification as the natural degree of conscious life. From the corporeal to the rational, all planes of conscious life, together with their recipient vessels, comprised the natural degree. Without recipient vessels, the natural planes of conscious life could not exist.
     Furthermore, we must visualize the Infinite Soul or Life Itself descending into this natural degree and causing it to live as if from the human, thus having a proprium.
     When we think of the Lord being attacked by the hells in His conscious thoughts and thence coming into doubt as to the ends of His loves, namely, the salvation of the human race and consequently the love from the human to be conjoined or united with the Divine soul, we must think of the Lord as having proprium.*
     * AC 2636, 256, 1988, 1906, 6720, 1616

     What Was the Lord's Proprium!

     Like the Latin adjective humanum with its two distinct usages (as a noun and as an adjective), so the Latin adjective, proprium, falls into the same category. Literally translated proprium means own. What is man's own? What belongs to him and can be predicated of him? In general there are two sets of teachings. One set describes man as a receptacle or vessel of life. The context of such teachings does not refer to the dead vessel itself, but the vessel when it is in a state of receiving life which inflows. The very esse of man is a state of receiving. This esse or individuality commences with the first breath of life when consciousness is established and with it the as-of-self. Apart from any quality good or bad, that which is man's own and from which his individuality springs, and upon which he builds every quality that can be predicated of him thereafter, is the appearance of self-life.* It is because of this, the presence of the infinite in the finite as if it were man's own, that reciprocal conjunction with God can be established and the end of creation realized. Proprium, then, used as a noun referring to an abstract entity, describes the appearance of self-life in man. So we can describe man's proprium as anything and all things which he feels to be his own. But proprium is used also as an adjective per se, to wit, man's proprium is nothing but evil. Man's proprium is evil itself.** "Man's proprium is something filthy to be replaced by new seed from the Lord."*** AC 1937 and 1941 speak of a new proprium or heavenly proprium implanted in the elevated understanding, which supplants the old proprium, or the love of self and the world.
     * DP 1761, 294:2, 541, 219; AC 4001, 4008, 8497(e); TCR 438, 466(e), 658
     ** AC 154               
     *** AC 1438:2

368



     But how is the term proprium applied to the Lord? When thinking of the Divine of the Lord it is said that "the Lord alone has proprium."* And this is because He alone lives. All creation has come forth out of and from the Divine. From Him all good and truth exist, and from Him alone is all life. In this sense the Lord alone has proprium. That which inflows and which man feels to be his own is called proprium. In a sense, proprium describes that in man which is not his own but which he feels as his own.
     * AC 149:2
     When the Lord was in the world, however, He had not only proprium itself, that is, the life of His infinite soul inflowing from above, but He had also conscious human life in the natural degree which appeared to originate in the human. In this sense, He had proprium as man has it by virtue of that finite receptacle which comprises and is comprised of the natural degree. If the Lord, in states of humiliation and thence in states of apparent separation from His infinite soul, had not fought as if from the human, He could not have suffered doubt as to the ends of His Divine love.
     So the Lord had two propriums simultaneously or alternately. That proprium which was from the Father, the presence and effect of the Divine soul inflowing into his conscious mind and imparting perception, and that proprium from the human which was produced by the life of the soul in the human as if originating in and from the human and thus in appearance responsible for the salvation of the human race. So it is said, "the Lord came to unite the Divine celestial proprium to the human proprium, in His human essence, so that they could become one in Him."* When it is said that the Lord fought alone and from that which was His own against the hells, reference is made to the human proprium, or the presence of His Divine life in the human as if in appearance originating in the human and thus subject. to the frailties of human appearances of truth and human affections of truth.**
     * AC 256
     ** AC 1902, 2636
     It is obvious, and so we are taught, that the Divine could not suffer temptation, could not oppose and fight against the hells directly, but only in and through the finite human, appearing to the Lord's consciousness as if from the human, the Divine soul itself in such states apparently far away and above.
     When it speaks of the Lord suffering desperate doubts while fighting alone against the hells, the reference is not to the Divine itself fighting from itself, but the Divine in the human as if from the human so fighting and so doubting. How else can we conceive of the Lord struggling, doubting, and conquering?

369


The Lord's own or proprial power from which He fought was from that life in Him which was apparently from the human and thus subject to those fierce doubts induced upon His consciousness by the hells. As successively and successfully He sustained these doubts and combats from His own human consciousness, that natural degree of His finite consciousness was elevated and became increasingly the temple of His Divine soul so that at the end what appeared to be the case, namely, that He overcame from the human alone became increasingly true as the human was united with the Divine.
     The term proprium is also used in reference to the Lord while He was in the world with regard to qualities both infirm and Divine. In these instances the term proprium was used properly as an adjective describing quality. Insofar as the Lord's conscious thinking was affected by the hereditary evils acquired from the mother, He had a proprium from the mother which had to be put off. But insofar as the truths from the Word formed His conscious opposition to the hells, His proprium was qualified by the Father.

     General Thesis

     We have spent so much time getting into our subject because of the necessity we feel for an understanding of what the human essence with the Lord was in the beginning. It was a natural degree of human life based upon a finite receptacle, enlivened by the influx of His infinite soul, resulting in a human proprium or conscious life as of the human with the Lord. Gradually this human mind of the Lord became aware of the infinite soul, receptive of its love for the salvation of the human race, responding reciprocally with a desire as if from the human, not only to save the human race, but to be lifted up into conjunction and thus union with the Divine. The human mind of the Lord could only gradually become aware of the presence of the Infinite as its soul, become aware of the need of the human race to be saved, and thus become aware only gradually of the intervening frailties of the human and the effect of the hells through these frailties. This gradual awakening or coming into consciousness concerning the tremendous task of redemption and glorification was effected by the Divine from within and from without. As the Lord's conscious mind received knowledges from the Word from without, these knowledges formed the receptacle for the infinite soul to descend and impart perception or gradual revelation or states of awareness of, reflective thought concerning, the conditions that existed in the human race both in the natural and spiritual worlds, of the condition of the human which He had put on and its frailties, and of the necessity of union with the Divine.

370


CHALLENGE TO THE LIFE OF THE CHURCH-DISTINCTIVENESS 1976

CHALLENGE TO THE LIFE OF THE CHURCH-DISTINCTIVENESS       Editor       1976

     (The three papers printed here under the above heading were presented to the Fourth Session of the 27th General Assembly.)
DISTINCTIVENESS IN THE NEW CHURCH HOME 1976

DISTINCTIVENESS IN THE NEW CHURCH HOME       DANDRIDGE PENDLETON       1976

     I read an article recently by a so-called "social scientist" titled "The Demise of the Nuclear Family. The title intrigued me, partly, I suppose, because I live in a family that is definitely nuclear; it is always on the verge of blowing up. Many of you are familiar with the phrase "critical mass" in reference to nuclear reaction. This phrase refers generally to nuclear components in that stage of their relationship where they trigger an explosion. In my nuclear family, "critical mass" is reached on an average of thirteen and one half times per week.
     Seriously, the term "nuclear family" refers to the family status in the traditional Christian concept: a monogamous marital situation, with one resident husband-father and wife-mother and anywhere from one child on up. In this regard, let us be clear on two things. First, the assault on the nuclear family by today's pseudo-scientific writers is a very real and a very potent one. It is something to which our children-yours and mine-are more likely than not to be powerfully and persuasively exposed in their college experience. Second, the nuclear family-one husband-father and one wife-mother with a child or children under their home centered care and upbringing-is the only orderly form of the family. This is made abundantly dear in the Writings and is not, to
my mind, a matter of serious debate in the New Church-that is, not if we are following the teachings of the Writings on the subject. The nuclear family is the orderly family-form on the civil and moral plane, because it is the orderly family-form on the spiritual plane.
     I propose to devote the remainder of my allotted time to a discussion of the ideal of the husband-father/wife-mother relationship and its vital effect on their children. This effect, for good or ill, is (or should be) operating continuously. It is an effect which may operate the most strongly when all external appearances indicate to the contrary. Conversely, it is a relationship that may be operating the least effectively when the external appearance is one of harmony and success.

371


I will not go further here with this particular aspect of the subject than to compare it to the many teachings of the Writings that spiritual development is taking place with a man (by "man" I mean man "Mr." or "Miss", or "Mrs.") at those times when he is the least conscious of it-in fact, when every appearance to him is just the opposite-namely, in states of intensive spiritual temptation. External peace and harmony within the family structure, for both parents and children, are indeed to be desired and promoted; but they are not necessarily indicative of the true, inner state of things. Unless we are keenly aware and observant, such external appearances of order may in fact mask internal states of disorder that desperately need our attention. This is not to say that fighting is beautiful; it isn't! It is simply to warn against a prevailing sentiment, in an increasingly externalized culture, of what I call "comfort at any price." It is, in effect, a warning against judging the gift by its wrapping. To bring it back to the teaching of the Writings themselves: There are those marriages in which there is no appearance of conjugial love, and yet it is there; and there are those marriages in which there is an appearance of conjugial love, and yet it is not there.* This teaching, while it is made in direct application to the state of a marriage between a husband and wife, has, I believe, a legitimate application to their activities in relation to their children. For children are part of marriage. Yes, if you will, children are part of the marriage covenant. Not necessarily the number of children, but certainly the love of children.** And it is this latter-the love of children-that lies exposed to mortal danger from the prevailing sentiment toward limiting one's family size. This sentiment has grown swiftly and militantly within the past few years. Given its extension, we can expect governmentally supported punitive measures against those who go beyond the approved, and finally the permitted number of children in the not-far-distant future. Indeed, these punitive measures already exist as proposals in legislative committees on both the federal and state levels. Love is not necessarily measured by number in this regard; but our attitude in. and toward number does correspond to our love. How much, usually without our realizing it, are we a product of the general philosophical environment of the world at any given time! The stance of a church militant-a fighting church, one that is willing to stand on the foundation of its religious teachings against popularly accepted positions of a world no longer religious at base-is not a peaceful stance. It is not "comfortable," to quote a popular word in today's sociological lexicon, not when it comes to recognizing, acknowledging, and standing firm against falsity, regardless of whether that falsity be the falsity of evil or the falsity of ignorance.

372


For either kind of falsity, regardless of the quality of its source, is equally destructive of a church if its members accept it as truth and incorporate it into their lives. It does no good to say of a man that his falsity is a result of ignorance, and therefore we should excuse him, if in the excusing we partake of his falsity and thereby destroy the truth of the church with ourselves.
     * CL 531               
     ** CL 385 ff
     In reference to our children I would here make several observations, then close with a few reflections on the quality of the husband-wife relationship in its interior effect on those children.
     First, I believe that we, as New Church men and women, should have a concept and conviction that has, until recently, been one of the mainstays of the Catholic Church: namely, that one of the primary obligations of husband and wife is to bear and educate children for the sake of the church and heaven. This love, as indicated earlier, is not necessarily measured by the number of children we have (although, if we are not careful in our self-analysis, it may become so measured). For it is a primary truth leading from the teachings about conjugial love that this love (the conjugial) cannot exist apart from a love of children.* This love of children with us needs an objective above and beyond our own sense of self-fulfillment, which objective surely is that the church may grow in both numbers and quality, and that the interior uses of the heavens may thereby be enhanced. In order that this objective may be attained, after our children have been born into the world, let us return to a real and living conviction of the fact that the children born to us belong to the Lord; they are not ours to do with as our propriums dictate and see fit. We must fight our propriums in relation to our children, just as we must in relation to our marriage. We have a sacred obligation to lead those children back to the Lord, who is their Divine Creator and Father. Ii this leadership on our part involves a certain amount of stress, certain times in which we feel failure even to despair in relation to our fulfillment of this sacred trust, so be it. That is our primary job, and let's not forget it!
     * Ibid
     One of the most important ultimates that we can give to our children is the philosophy and obligation of work. They cannot comprehend use as the Writings teach it; but they can comprehend and be required (if not inspired) to work, even though they may grumble about it. Without this latter as a basis of their thought and action, grounded in a habit formed from childhood, use will be a meaningless word to them; indeed, it may become totally falsified in their minds, becoming regarded as a beautiful reward shimmering in the sky, attainable without any real work on their part.

373



     Finally I would call your attention to what I consider to be the most challenging of all the issues facing the New Church home in today's world. It is a challenge, interestingly enough, that is contained within a contradiction-a contradiction that I have yet to see pointed out by any writer on the subject (and there are many people, male and female, who are writing on the subject). We know that a house does not necessarily make a home. The active presence and atmosphere of a father and mother in that house is what makes it a home; and the quality of that atmosphere is measured, at its heart, by the quality of the relationship that exists between the father and mother as husband and wife. An increasing number of articles, some of them based in considerable research, have been and are being written on the vital and irreplaceable effect of the father in the lives of his children, both girls and boys, and of the deep deprivation in the lives of those children due to a technological society's removal of the father from the home, except for a tired end-of-the-day and an often artificially contrived set of weekend activities, these in turn conflicting with "extracurricular" demands on the father's time that tend to place the whole relationship in an atmosphere of hurry and tension. This lack and the seriousness of its results are increasingly being acknowledged and studied by sociologists. At the same time, the one solid parental base that has been there for the children-the mother-is now being urged to leave the home as much as possible, in order to do something called "finding herself," with all kinds of plausible rationalizations as to why she should do this. How she can do this and then, coming home from the work-a-day world as tired as her husband, create there an asylum for him is difficult for me to understand. But my real question is, "With Dad out engaged in the knock-about exercise of bringing home the bacon, and Mom out 'finding herself,' who finds the children?" Baby sitters! The day nursery, with its questionable activities and personnel? I don't mean to say that a mother should stay home 24 hours a day, any more than a father should put all his time into his forensic job. Both need relief and release from their daily work and from the children. As a matter of fact, the children on occasion need a bit of relief and release from their parents also. But essentially, it is, and must ever be, the wife-mother who provides the central love and atmosphere around which the home builds and deepens. If she cannot find herself essentially in relation to this most important of all uses next to the conjugial itself, she will not find herself anywhere else-not her real self; rather will she lose herself-that is, her essential use as the home creator-and, in so begging her essential role as the mother of her home, she will lose something that is beyond price for both her husband and her children.

374



     As I have said, it is a strange contradiction of modern day intellectual thinking, or non-thinking, that urges the mother to join the father in putting less time and attention into the home, while at the same time pointing out (as several writers have recently and cogently done) that perhaps the greatest single contributor to the weakening of the home, and the consequent weakening of our children's very foundation, is the fact that the father is away from the home too much, and that the nature of the demands on his energy while he is away leaves him with little time or creative energy for the home when he is in it. In short, we are in a situation presently where for both father, and now mother, home is becoming a place to leave. The children's attitude, in such a case, cannot be far behind.
     I will here quote very briefly from two present-day students and writers on this aspect of the subject. The first of these is a sociologist, Sheila M. Rothman of the Center for Policy Research in New York. She writes:

     The fundamental assumption (from the founding of the nation and well into the 20th century) was that the good order of the society depended finally on the good order of the family, its ability to instill discipline and regularity in its members. Success in this mission augured well for the safety of the republic. Failure jeopardized the experiment that was democracy.

     But she adds that that view has changed. What she calls the "discovery of personhood" leads often to the notion that happiness rests not with the family unit, but perhaps in opposition to it. The rapidly changing sense of women's proper roles, the uncertainty over children's rights, doubts about the very worth of having and rearing children, the ever-loosening legal bonds of marriage-all these have brought into question, in her words, "the legitimacy of the family." And she concludes, "The challenge confronting social policy toward women, children and the family over the next decades is awesome. There is little reason to be confident about the future."
     The second author is Urie Bronfenbrenner, professor of human development and family studies at Cornell University. He is widely regarded as one of the country's leading experts on the problems of children and the family in American society. In a recent interview on this subject, Prof. Bronfenbrenner summed up Sheila Rothman's concern when he said, "The movement toward unisex is going to make not only for unhappier women, but also [unhappier] men, children and old people."
     In closing I would like to bring your thoughts back to the marvelous ideal of the home and the family that is inherent in the entire teaching concerning conjugial love between husband and wife. The world does not have this teaching, and therefore it cannot be expected to have this ideal. But we do have this teaching; and therefore we can and should have the ideal.

375


I think that we are in one of the most challenging times in this regard that has yet faced the organized New Church; and we must therefore exert the most discriminating care that we formulate our ideal from the Word, not from the errant philosophies and opinions of the world at large.
     My final comment in this brief treatise on the subject of the home and challenges which face it in today's world, is contained in two quotations. The first one is this:

     But the primary things which confederate and consociate the souls and lives of two partners, and gathers them into a one, is their common care for the education of children. In this the offices of the husband and those of the wife are distinct, and at the same time conjoint. . . . These offices, regarded in their separation and in their conjunction, make one home.*
     * CL 176

     The second quotation is from the Spiritual Diary: "Man would have no need to establish such artificial systems of knowledge and to learn them, nor to write so many books respecting the training of infants and children, if he had been in the love of true faith."*
     * SD 4059

     Author's Note: This paper was one of a three-part panel presentation at one of the Assembly sessions. It had been requested that each paper be no longer than 15-20 minutes in length. The subject of the home and family is a very large one, and only a fete fundamental aspects of the subject could be covered within the time limit. These fundamentals inevitably raise many questions of application and qualification which there simply was not enough time to bring out in the paper itself. I feel it is important that my readers should not be left with the feeling that I do not think there is anything further to be said on the subject. There is more, a great deal more. All I really had time to do was to speak to the most basic issue of all in reference to the subject, the issue of our attitude toward children, and parenthood.
     I would be most happy to enter into discussion of the above-mentioned questions of application and qualification, either personally or through the pages of the New Church Life.

376


DISTINCTIVENESS IN NEW CHURCH WORSHIP 1976

DISTINCTIVENESS IN NEW CHURCH WORSHIP       DONALD L. ROSE       1976

     It is indeed a challenge to take to heart the things the Lord says to us in the Writings, and to face up to their implications. For example, consider this statement:

It has been necessary that of the Lord's Divine Providence some revelation should come into existence, for a revelation or Word is the general recipient vessel of spiritual and celestial things, thus conjoining heaven and earth; and without it they would have been disjoined, and the human race would have perished. And besides it is necessary that there should be heavenly truths somewhere by which man may be instructed, because he was born to come among those who are heavenly.*
     * AC 1775

     How real the danger is that the Lord's Word will come to be regarded as "a worthless writing"* and that people will lose a sense of its holiness and so the reverence and the very conjunction with heaven will be diminished!** For the New Church, the acknowledgment of the holiness of the Word is central to worship, and that is why the open Word is the focal point of formal worship from the smallest gathering to the largest Assembly. The concept of the open Word in a church, we derive from the vision of the Nunc Licet temple, in which every detail signified something vital belonging to the New Church.*** And the sanctuary of that temple signified "the conjunction of that church with the angelic heaven."****
     * TCR 200
     ** Ibid
     *** TCR 508
     **** Ibid.
     It may be truly said that the very purpose of the church is conjunction with heaven. The church on earth is instituted for the sole end that there may be communication of the world, or of the human race, with heaven.* The statements of the Writings are direct on the mind-challenging theme that without the church the human race would perish.**
     * AC 10500:2
     ** See AC 468, 637, 4545, 10542, 10500
     The church exists specifically where the Word is, and where the Lord is known thereby, and thus where Divine truths are revealed.* In witnessing the pageant at this Assembly we were moved, because we have known the Lord through the Divine stories opened as to their internal sense. The church may exist with us, and this to the extent that we respond to the challenge to which this session of the Assembly is devoted.

377


Let us speak specifically of the state of worship,-more an invitation than a challenge.
     * HD 246
     The state of worship is a distinct state, like a mountain which we are invited to ascend regularly in our lives. In that state we are enabled to see life as we do not see it in other states, and, evidently enough, our affectional response to life is then different from other states. What the Lord has revealed for the New Church provides the basis for an ascent that is altogether like going up a tower or climbing into a mountain. Those of the Most Ancient Church actually held their worship upon mountains, with the correspondential idea that mountains are "elevated above the earth and nearer as it were to heaven to the beginnings of things."*
     * AC 795
     The very idea of height, or going on high, represents holiness.* would like here to quote for you certain short passages in the Writings in which the view from a mountain is spoken of, that you may consider it in the context of worship as we are called to it in the New Church. Arcana Coelestia speaks of a man climbing as it were to the top of a mountain and viewing the things which lie beneath. "He can then comprehend in one view innumerable things more than they who stand beneath or in the valley."**
     * AC 1430
     ** AC 3882
     To look upon life from the Divine purpose and end is compared in the Writings to looking from a lofty vista in which we see for miles, as contrasted with that day-to-day view which only sees so many steps ahead. To quote: "This is like one who is on a high mountain, in a watch tower, who is able to look around for many miles upon the things below; while they who are below, especially if they are in a valley or in a forest, can scarcely see as many paces."*
     * AC 2572:3
     One of the benefits of the ascent to the mountain-top is the opportunity to see how limited our view has been, how short-sighted our cares are. Even doctrinal discussion and argument can sometimes be like a valley or a thick forest. It is vital that we should regularly have that calm state of worship that puts these things into perspective. As one striking passage says, "My friend, go to the God of the Word, and thus to the Word itself . . . and you will be enlightened; and then as from a mountaintop you will see for yourself the goings and wanderings, not only of the many, but your own also previously in the gloomy forest below."*
     * TCR 177e
     Again from the same work we read, "The man who lifts his mind to God and acknowledges that all the truth of wisdom is from God, and at the same time lives in accordance with order, is like one who stands upon a lofty tower and sees beneath him a populous city and all that is being done in its streets."*

378


This is contrasted with one who looks only from ground level and sees but the wall of a single house and how the bricks are joined.**
     * TCR 69
     ** Ibid.
     The comparison is made also of the internal man to the external man. "Internal men are like those standing on a mountain in the midst of a plain . . . or on a lighthouse at sea; while external men are like those standing in a valley at the foot of a mountain . . .or in a boat at the foot of the lighthouse, seeing only what lies nearest to them."* In the New Church the opportunity is there to look upon life as it is in the kingdom of heaven, the life intended for us compared to which life on earth is but a few days. Man is born for heavenly things, and after the life of the body ought to come among those who are heavenly.**
     * TCR 839
     ** AC 1775
     The state of "holy worship" is one in which we are, "lifted up toward heaven,"* and we instinctively speak of being uplifted. But what has this elevated state to do with humility? Any enquiry into the Writings on the subject of worship must leave one impressed with humility as being essential. This is the reason why we kneel in worship. The humility of worship can be most uplifting, for in worship there is an approach to the Lord in His Divine Human. Really this is what is important, that we worship the Lord in His Divine Human. To say that He is human or has taken on the human is to say that we can approach Him or come near to Him.
     * AC 2411
     One of the recurrent themes of the Writings is approaching the Lord, coming into His presence, going to Him, drawing near to Him. Various Latin words are used,-accedere, adire, appropinquare, and approximare. The usual translation is "approach" as in the saying, "every man ought on his part to approach God."* But we also have the saying that we should "go to" the Lord, as in the passage already quoted, "My friend, go to the God of the Word . . . and then as from a mountain-top you will see . . ."** And when the Writings say that "the Lord continually invites every man to come to Him" they say that we should "go to the Lord.***
     * TCR 126
     ** TCR 177(e)
     *** TCR 358
     As we go to the Lord, or approach Him, which we can do, because He is Divinely human, a kind of comparison is possible, and in a way is inevitable. For we compare love as we know it to His love, and wisdom as we know it to His wisdom. This brings us to our knees.

379


"Divine worship consists in the exaltation of the Lord relatively to one's self, which is done according to the degree of self-humiliation before the Lord."* Since the Lord's Human is Divine, the comparison brings us to the realization that all love and life are His. This is the truth about life and love, that we are recipients and have none of ourselves. This is something we cannot focus on in day-to-day states, but we can in states of worship. "And I fell at His feet as dead."** Here we read, "Humiliation before a man produces a bowing down, according to our estimation of him; but in the presence of the Divine it produces a total prostration, especially when man thinks that the Divine in respect to power and wisdom is everything, and man in comparison nothing."***
     * AC 8271
     ** Rev. 1:17
     *** AE 77
     But then the Lord touches us, or lays His right hand upon us. We are uplifted with the realization that the source of love and life is He who wills to give love and life to us. As it was with John on Patmos, so it was with the disciples on the mountain of transfiguration. The Lord touched them and said, "Arise, be not afraid."*
     * Matt. 17:6
     When the Lord was risen the disciples climbed a mountain where the Lord had appointed to meet them. They "went into a mountain where Jesus had appointed to meet them. And when they saw Him, they worshipped Him."*
     * Matt. 28:16, 17
     We may say that the Lord has made appointment with us to meet with Him in the mountain of reverent worship. This is the invitation before us in the Lord's Coming. The humility of worship, we know, must be of the heart, not merely of the mouth;* but it is very clear that we have to have some externals of worship. We may vary those externals, but externals there must be. For the Writings say:
     * AC 1153

By external worship internal things are excited, and by means of external worship external things are kept in holiness, so that internal things can flow in. And besides, man is thus imbued with knowledges, and is prepared for receiving celestial things, and is also gifted with states of holiness, although he is unaware of this; which states of holiness are preserved to him by the Lord for the use of eternal life.*
     * AC 1618

At this day man cares not what is taking place within him, because external things possess his whole attention, and internal things have no importance to one who is wholly occupied with external things, that is, in whom they are the ends of life.*
     * AC 5224:2

     The ability to lift our thoughts is certainly there, and we are challenged to use it. In one passage we are asked to "consider whether we could not three hundred times in a week think of the Lord and the spiritual things of the church."*
     * TCR 480

380



     The Writings tell us not only of a lack of interest in spiritual things, but even an aversion for them. They speak of a focus on this life alone. But then they say,

And yet the fact is that man is in this world in order to be initiated by his activities there into the things which are of heaven, and that his life in this world is hardly a moment in comparison with his life after death, for this is eternal. But there are few who believe that they will live after death; for this reason also, heavenly things are of no account to them.*
     * AC 5006:4

     The truth before us is quite simple. The Lord has come in His Divine Human, the Writings have been given. If the Writings had not been given we would not be gathered here. But we are among those who know about them and are affected by them and are challenged by the teaching:

     It has been necessary that of the Lord's Divine Providence some revelation should come into existence, for a revelation or Word is the general recipient of spiritual and celestial things. . . It is necessary that there should be heavenly truths somewhere, by which man may be instructed, because he was born for heavenly things.*
     * AC 1775 DISTINCTIVENESS IN NEW CHURCH COMMUNITIES 1976

DISTINCTIVENESS IN NEW CHURCH COMMUNITIES       FREDERICK L. SCHNARR       1976

     When we review the historic record of the groups and organizations that have espoused the theology of the New Christian religion, we find that from the very beginning some have desired to form New Church communities. In all countries where the Church began to be received, there generally followed a similar pattern of development. First the scattered receivers in a given area would take turns meeting in their homes. This usually meant considerable travel and time. If the group continued to grow they would endeavor to find a rented hall or church centrally located to the majority. The desire for regular services of worship, for adult instruction, and social contact, and the restrictions and confusions which most rental experiences involved, would lead to the effort to build or buy a church facility. With the establishment of a center for church uses, many other church uses would begin to grow, including a Sunday School, education programs for children and youths, missionary activities, and a whole variety of other church related functions. Such growth and multiplication of uses would lead people to move closer to the church, and closer to each other.

381


At this point the stage was set for the development of New Church communities.
     As early as the middle of the last century a number of New Church groups were experimenting with programs to form such communities. In an article in NEW CHURCH LIFE for 1951, our past friend and historian Dr. William Whitehead reviews two such early efforts in the United States.* In 1845 the New Church Society of Canton, Illinois moved out of town to a large farm and began a community in which they sought to re-establish the spirit, the way of life, and the customs of the early Christian communities. Property and possessions, labor and rewards, were shared equally by all, together with the activities of social life and religion. I mention religion last, because the effort to form this and other similar communities seemed to rest not so much on the distinct nature of the doctrines of the New Church, but rather on ideals of Charity, government, and principles of life drawn from the theology of the former Christian Church.
     * NEW CHURCH LIFE, 1951, page 106
     The Canton experiment was followed shortly thereafter by a similar experiment in Iowa. In 1851 the New Church Society of St. Louis, Missouri, decided to move to a remote area of Iowa and establish a distinct community, which they called the Jasper Colony. After a few years both of these efforts collapsed amidst much confusion and disunity. The same fate overtook all other early community efforts.
     The desire to form New Church communities did not find fulfillment in any meaningful way until the early years of the General Church. In the years 1893 to 1895 we find families of the General Church making an effort to establish communities in Glenview, Illinois and in Huntingdon Valley, Pennsylvania. In reviewing the reasons for establishing such communities, however, we find a very different emphasis than that which seemed to exist in earlier efforts. The emphasis was on freedom; freedom to bring forth distinct forms of New Church worship and instruction, of education, and of social life. Wherein lay the greatest freedom to develop these uses? Many answered that such freedom could only exist where New Church people formed themselves together into communities. Communities offered the maximum freedom for that communication and association which seemed necessary for the full growth of church uses. Besides this, it was felt that the sphere of a community in a common conviction would do much, not only to nourish and protect the young, but also to provide for all the social delights of mutual friendship and brotherhood in the church.
     The history of the General Church makes it evident that such reasons for forming New Church communities were in the minds of many.

382


In 1909 the members of the General Church in Baltimore purchased land in Arbutus, Maryland and began a community, that while small, existed for many years. In 1930 at an Assembly in England under the chairmanship of Bishop Tilson, we find members from England, France, and other countries, discussing the desirability of a New Church community in England. While all expressed affirmation, the economics of such an effort seemed impossible.*
     * NEW CHURCH LIFE, 1930, page 195
     While the desire for New Church communities remained strong with many, it seemed for many years that the complex problems of modern civilization, coupled with major economic considerations, would leave Bryn Athyn and Glenview as the only communities of the General Church. Such an outlook, however, suddenly changed in the 1960's as first the Kitchener Society, in Canada, and then the Washington Society in the District of Columbia began communities. Nor did the surge of development stop with these new centers, for early in the 1970's the Durban Society of South Africa began a community; and now in 1916, the Detroit Society of Michigan is formulating plans for a large community.
     While such communities are now part of the historic record of the General Church's development, everyone is aware that there have always been in our church many different ideas and attitudes about New Church communities. Some wonder whether they are necessary to the uses and life of the church. Others wonder whether they do not in fact stifle and limit the uses and life of the church, turning the church in upon itself rather than out to the world. Some believe that New Church communities tend to foster a spirit of exclusiveness, rather than distinctiveness, and to encourage narrow minded and bigoted attitudes. That New Church communities may develop such unpleasant qualities certainly is possible, particularly if the members of any given community begin to fail and grow weak in their effort to seek those spiritual qualities from the Lord which contain the only meaningful distinctiveness there is. What is distinct is the Lord's goodness and truth; and man, or any gathering of men, is only distinct so far as these are received from the Lord. Whatever may be the limitations and failings of our New Church communities, it is nevertheless the belief and the hope that they look to the Lord in His Word, and seek enlightenment and guidance therefrom in all things.
     While the quality of any New Church community is a matter of judgment that will vary somewhat with each individual, the reason for such developments is clear. It is a rational conclusion from the primary thesis upon which the General Church has existed from the beginning as a distinct body of the New Church.

383


Bishop de Charms spoke eloquently of this in a series of classes he gave to the church in 1944. He said:

     The vision of the Lord in His Divine Human now given in the Word of the Second Coming introduces a totally new phase of human development . . . The religion that results is not a mere return to the worship of the Lord that was known in preceding churches . . . It is not merely a restoration of the love to the Lord that has characterised sincere Christians. In it is a distinguishing quality unknown in the former church. It is a new religion-new to the angels of Heaven as well as to men on earth-a distinctly different kind of religion, because of a different kind of love to the Lord, now made possible for the first time in the history of the world. This is the real reason why the New Church is and must be distinctive.*
     * NEW CHURCH LIFE, 1944, pages 160, 161

     The late Bishop Elmo Acton stated in a series of classes on distinctiveness in 1958, that all our idea of distinctiveness comes from the revelation of the Lord's Divine Human, but especially from two teachings that immediately follow therefrom, that the Writings are the Word of the Lord in His second coming, and that by the last judgment the former church has come to an end, it's spiritual uses having been transferred to the Lord's New Church. From these two teachings, Bishop Acton declares, arises the origin of every idea of distinctiveness in the General Church, in its organization, in its worship, and in its life. See an article on New Church communities by Rev. Gilbert H. Smith, NEW CHURCH LIFE, 1929: pg. 399.
     There are indeed strong teachings in the Writings which seem to require that there be a separation between the former churches and the New Church, not only theologically, but also in the ultimates of life. We have time here to refer only to one of many such teachings.

     The faith of the New Church cannot by any means be together with the faith of the former church, and if they are together, such a collision and conflict will take place that everything of the Church with man will perish.

     The reason is . . . because they do not agree together in one third, no, nor even in one tenth part . . .These two cannot be together in one city, much less in one house, consequently they cannot be together in one mind; and if they should be together, the unavoidable consequence must be, that the woman would be continually exposed to the anger and insanity of the dragon, and in fear lest he should devour her son.*
     * BE 102, 103

     The inclination of many General Church people to form themselves into communities has received much comment both from other bodies of the church, and from some within the church. A historic review of the various journals of the church shows much scepticism, and sometimes harsh criticism of the wisdom of such efforts.
     What the quality of life is in any New Church community, is of course, a matter of judgment.

384


Coming together for the sake of the freedom to develop spiritual and natural uses of the church, also has its difficult aspects. An anonymous writer in NEW CHURCH LIFE for 1926 comments somewhat humorously about this:

     The members of the church are brought into dose intimacy with one another. Where people meet and shake hands only once a week after Sunday service, it is comparatively easy to be charitable to the neighbor, but when they are all practically next-door neighbors it is quite another thing. This feature of community life seems to be of greater value than anything else, because it provides an important aid in the regeneration of its members.*
     * NEW CHURCH LIFE, 1926, page 356

     Whatever may be the affirmative and negative aspects of community life, let us be clear that our thinking concerning it rests upon the prior commitment of what is really important, the distinctiveness of the New Church itself. There is a distinctiveness that is of the highest Divine order. It is a distinctiveness that is from the Lord, that is as a beacon that lightens the entire world. It is the spiritual form of the New Jerusalem descending from God out of Heaven. Where it is received, whether by an individual, a group, or a community, there alone is what is new and distinct from the Lord.
     No one knows whether such a distinct: life is with the natural organization of the Church, because no one can make such spiritual judgments. What we do know, is that no one can be in the spiritual Church without first having the knowledge of it. And it is this first and absolutely essential requirement that brings us into a mutual desire to develop those uses that are supportive to this new doctrine and life. This is not a matter of looking for a heaven on earth, or of fleeing to a safe refuge from the storms of this world's life. It is a matter of what is of the greatest importance to the birth and growth of the Church with us.
     If there are differences of opinion about the value and place of communities, let us not allow these differences to confuse the belief in those precious things from the Lord that are of first importance, nor to infringe on each others' freedom in allowing for the development of different external means of ultimating the life of the Church.
     As far as one can judge from external signs, the growth of the General Church seems to have taken place primarily from its communities. The communities have developed as centers of uses, and have become as hearts and lungs to the different areas of the church. Certainly this has been true in reference to worship, education, and social life. We would believe, however, that the time has come when our communities, without losing anything of their essential distinctiveness, must do more to pump new life and breath into the world that surrounds them, and bring that world back to the center for nourishment and growth.

385


The work of extending the life of the church to others, is surely a Divine work. In it the community has the means of looking outward, not from self or for the sake of self, but from the Lord and for the sake of the spiritual uses of His New Church. This is the only distinctiveness that has any meaning or endurance. If this distinctiveness is what is held as our only guide, the various uses of the church will come together in a harmony of function, of order, of nourishment, and protection-for the Lord will rule therein.
REPORT OF THE GENERAL CHURCH EXTENSION COMMITTEE TO THE TWENTY-SEVENTH GENERAL ASSEMBLY 1976

REPORT OF THE GENERAL CHURCH EXTENSION COMMITTEE TO THE TWENTY-SEVENTH GENERAL ASSEMBLY       B. DAVID HOLM       1976

     CHAIRMAN'S REPORT

     At the last General Assembly in June of 1973, the General Church committed itself to the principle of active evangelization. A promise was then given by Bishop Pendleton to take the Extension Committee out of the Council of the Clergy and form it as an active committee of the General Church. That promise was fulfilled in March of 1974 when the Council of the Clergy released the committee and it became an official part of the General Church.
     That was just two years and four months ago. We are a young committee representing a new use of the church. But, most definitely, a beginning has been made. A commitment has been formed. As a church organization we are beginning to heed the Lord's last command to His disciples, "Go therefore, and teach all nations. . . ."* As a church we have begun to issue that invitation given in the Writings: "An invitation to the New Church made to the whole Christian world, and an exhortation that they should worthily receive the Lord."** We have begun this Divinely commanded use.
     * Matt. 29:15
     ** Consummation of the Age. Title Page, See IV
     There is excitement in this commitment and a sense of fulfillment, but also a sense of humility and a realization of our own finiteness. How can we finite mortals spread the evangel which is intended for the healing of the nations? We simply cannot of ourselves.

386


"Except the Lord build the house, they labor in vain that build it."* Yet, if we subjugate our propriums, the Lord can use us as instruments in the upbuilding of His renewed Kingdom. This must be our commitment.
     * Ps. 121:1

     Primary Uses of the Extension Committee

     The Extension Committee must take the lead in preparing and gearing the church and its individual members for missionary work. We sense that there is a great willingness and even eagerness on the part of many laymen to enter into the missionary use, but a number of them feel inadequate and hesitant about actually doing the work. The Extension Committee must prepare and indeed train our people as effective missionary tools in the field.
     At the same time the committee must learn how to go out into the world and get our message across on a wide scale-rationally and effectively-so that many in the world have some acquaintance with the Writings and know of the New Church. Such a general knowledge of the New Church will help prepare the ground for productive and individualized evangelization later on.
     These two uses-getting the church ready for more widespread missionary work, and getting the world ready to receive our message-must go on simultaneously. We have to begin in a small way and grow from that. We believe the Extension Committee has made such a start. Our foremost responsibility is to spread the church, but at the same time protect it. Great damage could be done to the church by unwise missionary work. The purity of our doctrine could be undermined. Our distinctive values and life could be destroyed if large numbers of people entered into our structure without understanding or accepting our theology and way of life. The best way to avoid this is the continued development of a doctrine of missionary work from revelation and a proper follow-up system-a follow-up which will help lead a potential convert from first contact to final and full acceptance of our principles and practices. This will involve a well-developed organization, a system and structure throughout the church. Again, a beginning has been made in this, but only a beginning. It has become very clear that if we are to progress, we will need the support of the whole church. This is a use that goes beyond any one committee.

     Makeup of the Committee

     But what has the Extension Committee of the General Church accomplished in the two years of its life? First, it has organized itself.

387


At the present time the Committee is made up of the following men: the Revs. Peter M. Buss, Harold C. Cranch, Norbert H. Rogers, Donald L. Rose, Erik Sandstrom, Frederick L. Schnarr, Douglas Taylor; Messrs. Edward Cranch, Sanfrid Odhner, Leon Rhodes; and the Rev. B. David Holm, Chairman.
     These men will be glad to talk with you about the Extension Committee. Organizing the committee and setting principles, policy, and goals took some time. Also, in the first year there were not many requests for our help. But with a little publicity and a little time, things have changed. The people of the church are looking to our committee more and more. Correspondence and requests are increasing to the point where the part-time chairman keeps busy. Keep it up! We're now organized to help you.

     Current Missionary Efforts

     But what about current missionary efforts in the General Church? The Extension Committee knows of a number of such activities. We cannot go into great detail, but there has been missionary work this past year in: Atlanta, Columbus, Denver, Detroit, Erie, Fort Worth, Glenview, Los Angeles, Kitchener, Portland, Springfield and Toronto.
     There are probably other places which we do not know of. These activities are varied in nature although quite a few involved the running of ads for the Writings. Active help by the Extension Committee was given in the following places: Atlanta, Detroit, Erie, Fort Worth and Springfield. Recent help has been given to Columbus, Dawson Creek, Glenview, North Ohio and Washington.
     You can see that the Extension Committee is beginning to get involved in local missionary work throughout the church. We are willing to help in any reasonable effort-within our limited budget.
     Within the last year, new local missionary groups and committees have been formed in Atlanta, Erie and Washington. Also the missionary group in Glenview has been reactivated. All this is progress!

     Radio Program in Portland, Maine

     Probably many of you have heard about the radio broadcasts which the Extension Committee has been putting on in Portland, Maine. This is a most interesting experiment in which a full Cathedral service is broadcast weekly to some 7,000 listeners. The Reverend Douglas M. Taylor will tell us more about this in a few minutes.

388




     Distribution of Books

     Because local budgets for missionary activities are so limited, the committee has found it necessary to stock missionary copies of the Writings and collateral books and pamphlets. Where there is need for them in the field, we send them out on consignment, with the proceeds eventually coming back to the committee. In the last four months we have distributed well over 500 books and pamphlets. If you are interested, write to us.

     New Church Books in Bookstores

     The committee is promoting the sale of our books in bookstores. We have, with the help of the women of the Bryn Athyn Epsilon Society, set up a regular promotion pitch and system of doing this. Mrs. Robert Klein will tell us all about this later in the program. We will say just this much: these books are selling and it is a cheap and easy and effective way of distributing the Writings. Also the women of the church can enter into this part of missionary work perhaps more efficiently than men.

     Development of Advertisements

     One of the uses which the Extension Committee has entered into is the sponsoring of ads for the Writings in newspapers here and there in the country. Where approved ads, ones prepared by professionals, have been used, there has been good success. We do have a few proven ads, and are in the process of making up more to try. If you are interested contact us. We will share our experience with you. However, do not make the mistake of thinking that just anyone can write a good ad. They can't!

     Missionary Memo

     A number of you are receiving the Missionary Memo-the little newssheet which the Extension Committee has been sending out. It contains items of interest to those who are involved in missionary endeavors. We have great hopes for this publication-hopes that it will stimulate real missionary enthusiasm in the church.

     Newcomers' Newsletter (KAINA)

     The committee has just begun another publication. This one is intended for newcomers to the church, that is, from the time a contact shows a definite interest to the time he finds his permanent place in the church.

389


It is called KAINA, which is Greek for "new things." Its purpose is twofold: to help introduce the newcomer to the concepts and life of the church, and at the same time to serve as a forum for the newcomers to share ideas and experiences.

     Newcomers' Questionnaire

     Last January, the committee developed and has circulated a questionnaire for newly baptized adults. Its purpose is to get statistical data to be used in determining missionary policies and practices. Some searching questions are asked, such as, "Did anything attract you about New Church people?" Also, "Did anything repel you about New Church people?" A number of the replies have been very interesting, even enlightening. Our friendliness attracts them. Our efforts to commit our religion to life attracts them. However, our tendency to talk too much about relatives and friends whom the newcomer has never heard of irritates some. Also without exception, so far, all have been greatly impressed by Swedenborg the man, once their initial interest in the teachings was aroused.

     The Spread of the New Church in Ghana

     As some of you no doubt know already the Swedenborg Foundation has in recent years sent (upon request) thousands of copies of the Writings to individuals in Ghana. This is truly an exciting venture and the Foundation is to be congratulated on all the faithful work they have done in this field. It has been a labor of love. Some of the members of the General Church have become very interested in this spread of the New Church in Ghana, and have asked the Extension Committee to try to investigate the whole picture. We have been trying to do so, and have learned a great deal. There are some very sincere receivers of the heavenly doctrine in Ghana. How many? This is very difficult to determine. However, three or four apparently devoted leaders are emerging. We are in contact with these men.
      It must be stressed that the General Church is not officially involved in this movement in Ghana, nor is it likely to be. The Extension Committee is merely investigating on behalf of interested individual members of the General Church. We have found it advisable to work in close connection with the British Conference in regard to Ghana, for they have had contacts there since 1967. We hope some uncertainties can be cleared up in the near future, for Mr. Jeremy Simons has joined the Peace Corps, and has been assigned to Togo which is an African nation contiguous with Ghana.

390


He plans to visit the New Church people in Ghana and he will report to us about what he discovers. We will report further on all this in the Missionary Memo.

     Future Uses

     From this brief overview (which of necessity has left out a great deal) you can see that the Extension Committee has been busy. And it is going to get busier if you-the members of the General Church-take up the great challenge that evangelization offers. There are uses which the committee must take up in the near future. Travel to the centers of the church is really needed to help set up and train missionary groups. The chairman needs expert training himself to learn how to train these groups effectively. We must develop efficient techniques, proven techniques, which will successfully transmit our message to the world. We also need to work on truly effective pamphlets. There are many more things we need to do. Before long a full time chairman will be necessary, for the work of the committee is rapidly increasing although in another sense our work has barely begun.

     Conclusion

     We have talked about missionary work long enough in our church. Now is the time to go out into the world and do something. We urge each one of you to become an active part of this use. The Extension Committee cannot do this work by itself. For the committee must work through groups and individuals of the church who have so many contacts in the world. Our committee will be effective only insofar as a true missionary spirit spreads throughout the church. We can organize, direct and train such a spirit. But the spirit depends on you-each one of you.
     We urge you to become an active part in this great use, which will so deeply affect the future of our beloved church. This troubled world desperately needs what the New Church has to offer, "the healing of the nations."* Let's share what we have and eagerly offer to the world a rational religion, genuine values, and a spiritual way of life.
     * Rev. 22:2
     When you have a missionary opportunity, or a question, or if you desire to do something for this use, communicate with the Extension Committee. We need you in this work; an expanding church needs you; the world needs you. Truly, "the fields are white with harvest, but the laborers are few."*
     THE REVEREND B. DAVID HOLM
     * Jn. 4:35

391


WHITE HORSE SOCIETY 1976

WHITE HORSE SOCIETY       CRAIG MCCARDELL       1976

     The question of whether or not evangelization is an important use to the church has already been answered to those who are active and interested. Now, the most prominent question is, how and where an individual can best perform this use. My part of this program is to attempt to draw a sketch of one of these wheres and hows as it is taking form on the campus of Oakland University, in Rochester, Michigan.
     Obviously, every college is structured differently, and the way that one may organize an effort will depend largely on that structure. So what is important here, is not the history and structure of the White Horse Society of Oakland University, but the people that we have encountered through the society. I am speaking now of the prototype for a different kind of missionary work-that which concerns the intellect found at a university, a place where minds are changing and growing at a high level and a rapid rate, a place where the Writings may be presented to open minds, and accepted as a rational answer to many modern questions.
     Our work has already taught us a few lessons, one of which is to be very careful in the use of generalizations. We have accepted and rejected many methods for presenting our beliefs, but no method works on everyone! So as we have gained experience, our most important "rule of thumb" has become evident to us, that is, not too many people want to buy their religion from a salesman. Religion is an important issue to most, but in many cases "church" was considered to be a negative word. The more that people sense the death of the Christian Church, the more this attitude will be found, especially at a university. Here, many feel as if they've been cheated in some way, although many don't know how.
     Our purpose, then, as a student organization, became to learn about, and make available the Writings of Emanuel Swedenborg, to whoever should find an interest in what they had heard of our views. There was one very important and difficult question yet to answer. How can we let them know that we exist without appearing to them like another church trying to increase its membership? Several times we sat at our specially reserved table in the student center, passing out material, and talking informally to anyone who stopped. They seemed to enjoy this, and so did we. So we advertised, and held our first sponsored meeting. Still, this remains the most challenging aspect of our work; one aspect, I might add, that still remains in question after testing several methods in the past year.

392



     In the coming year, we have set several goals for ourselves to achieve. Some of these goals are close to success now, while others have yet to be started. Most important of these goals is to establish a group of new inquirers with whom we can repeatedly share the excitement of having found a genuine source of truth. Although our group plans to do even more in the coming year, last served as our introduction to many. Some are already interested in meeting weekly. It is those people whom we cannot afford to break contact with. As Mr. Holm has stressed to me many times, follow-up is always of utmost importance. It's not fair to spark interest in an individual, then leave him to find his own way.
     The Extension Committee was an undying support to our effort. They were always there to help with materials, finance, and counsel. Yet their methods were never forced on us in any way. By the end of the winter semester, most students had heard of us in a favorable way, the library was equipped with a full set of the Writings, and the University bookstore carried a stock of each of six different paperbacks to be offered on the consignment plan.
     The point that I am attempting to make with this sketch should be evident. There is a whole world of minds ready and willing to find something genuine and true. There are universities all over the world which are most likely as adaptable to such a program as Oakland is, if not more so. The university effort lacks one essential-people to perform the use. Now that the Epsilon Society is stronger than ever, and missionary work is gaining interest with the people of the church, everyone can take part. There are New Church students in universities all over the country. Many have told me what a nice experience it is to share what we have, and they want to do more. Society does not belong to Oakland alone, but to all universities, no matter how it takes its form.
     We picked our name with a specific purpose in mind. I quote:

     by a horse is signified the understanding of the Word; and by a White Horse, the interior understanding of the Word; and as this is signified by a horse, and the spiritual sense is the interior understanding of the Word, therefore this sense is here signified by the White Horse. The reason that this is the Advent of the Lord, is that it manifestly appears by means of this sense that the Lord is the Word; and that the Word treats of Him alone; and that He is the God of heaven and earth; and that from Him alone, the New Church comes forth.*
     CRAIG MCCARDELL
     * AR 820

393


BRYN ATHYN EPSILON SOCIETY 1976

BRYN ATHYN EPSILON SOCIETY       LAURETTA C. KLEIN       1976

     In the last few years the Bryn Athyn Epsilon Society has concentrated on placing copies of the Writings and collateral works in bookstores and libraries. We started with 25 local libraries, and to date have placed copies in over 50 libraries from Maine to California. Much more could be done.
     Next we successfully placed 1,132 books in 16 different bookstores. The total number of books, including hardbacks and paperbacks, given to libraries was 366. In the past year, we have distributed an approximate total of 1100 books and pamphlets. The record number of books and pamphlets distributed for one year was 1,777. This report does not include figures for books distributed to college students, servicemen, university professors and teachers, and seminary students, but we have distributed a large number to people in these categories. This work could not have been done without the help of the Swedenborg Foundation, the Cairncrest Foundation, and individual Epsilon Society members who paid their dues and provided transportation.
     How can we make the New Church known in the world? We feel that having the Writings in bookstores and libraries of all types, school, community, college campus, college chapel and seminaries, will help. Already a few incidents can be related. A student came recently to the cathedral carrying with him the Cathedral Book which he had taken out of the Warminster library. He was writing a paper about our religion for his school. A young family from Elkins Park came to visit the cathedral after reading the book, and talked with one of our cathedral guides. A young man and his sister found a copy of Heaven and Hell in a Texas library-we had donated books to 9 libraries in Texas. I don't know if we had placed that particular copy of it, but the point is that it was there to be found!
     What a challenge this is to do some work for the church. It's fairly easy and fun, and you may make some new friends in the process. One young woman found the Writings in the Davisville Book Store and is now attending Inquirers' Classes with her husband.
     If you are interested in placing books in libraries and bookstores, why not call on the General Church Extension Committee for help or form your own Epsilon Society? A family enterprise can do the trick.
     Other ambitious activities of the Epsilon Society are the Bicentennial tours of the cathedral, and regular tours as well. Mr. Leon Rhodes has worked very hard on this, and we've had over a thousand visitors this spring. Many of them purchased books and collateral works. Hopefully we'll find some interested persons who may ultimately become members of the church.

394


Since some of our guests are out-of-town visitors, it's possible that we can direct them to other church centers. Already there are possibilities for Maryland and Ohio. Additionally, 11,000 Welcome brochures have been handed out to visitors in less than a year. Not only does this brochure give the times for services, but there are two pages giving a taste of the doctrines as well.
     Taking some inspiration from the past, we may remember Bishop Elmo Acton, who gave wise counsel and leadership to the Society for many years. The Rev. Karl Alden was another New Church missionary, who traveled all over the country; and I know he paid attention to details such as writing letters to isolated people. Mr. Otho Heilman was a dedicated man who never lost an opportunity to talk to a visitor, and was the type who tried to be a real friend to those he met. Mrs. Llewellyn David, our former postmistress, was very interested in newcomers. She wrote them letters, and would sit with visitors at church and doctrinal classes.
     There are many others with missionary hearts both past and present, young and old alike. We look to the future with exciting things such as radio broadcasts in Maine and new efforts in Atlanta, Erie, Ohio and other places. We believe there's an awakening of this missionary spirit, and are looking ahead to new uses.
     LAURETTA C. KLEIN (Mrs. Robert F. Klein)
REPORT ON THE RADIO WORK IN PORTLAND, MAINE 1976

REPORT ON THE RADIO WORK IN PORTLAND, MAINE       Rev. DOUGLAS M. TAYLOR       1976

     This project began in September, 1975, with Miss Suzanne Synnestvedt, who is the Program Director of WDCS-FM, the good music station in Portland. She learned that one of the churches in Boston which had been supplying a taped church service every Sunday evening was not going to renew its contract. She asked the Extension Comm. if tapes of the cathedral services here in Bryn Athyn could be made available, a fee of $55 per week being charged by the station.
     The Committee decided to experiment with this opportunity, and we gratefully received a contribution that made it possible to meet the expenses involved, which included not only the fee to the station, but also the cost of tapes, their production, and postage as well.
     We began on Oct. 26 of last year. And it was my task to select the tapes to be used.

395


In general, it was necessary to listen with a newcomer's ear, and to select those sermons that could be understood by one unacquainted with the Writings. This sounds like a relatively simple thing to do, but in fact there were several complications. For one thing, the entire session, with opening and closing announcements, had to be exactly 59 minutes. Our first thought was that evening and summer services, being less elaborate, would be best. But they were all too short, requiring filling out with additional hymns, etc.
     In the preparation of the tapes, Mrs. Anne Finkeldey of the Sound Recording Committee has been invaluable. Without her skill and obliging spirit, we could not do it. She copies the opening and closing announcements, and the service tape itself, onto a master tape that is sent to the station. Since the entire program has to be exactly 59 minutes sometimes a long Psalm or interlude has to be replaced by a shorter one, and this has to be dubbed in. Recently, Mrs. William Welch has helped in the production of the tapes.
     The station's phone number is given for those who wish to phone in for a copy of the sermon. Although we expected no requests for the first month or so, we actually did receive one from the first broadcast, and two from the third. However, after that, there was a long drought until March, when we had two; in April there was one, and three in May. There has been one second response, and he has bought Heaven and Hell.
     Suzanne Synnestvedt advertises the broadcasts in her own session, and encourages us with the estimate that we have several thousand listeners. We are now arranging to place an advertisement or two in the Portland papers, and to supply the bookstores there with paperback copies of the Writings and collateral literature.
     THE REV. DOUGLAS M. TAYLOR
MISSIONARY PROGRAM FOR THE CHICAGO DISTRICT 1976

MISSIONARY PROGRAM FOR THE CHICAGO DISTRICT       Rev. HAROLD C. CRANCH       1976

     In the Psalms we read: "Except the Lord build the house they labor in vain that build it."* The Lord alone can build, for only He knows the interior states of men, and when they can be led to the truth without harming their spiritual life. But He works through men. Our part is to make sure the truth is available when it can be received. Bishop W. F. Pendleton wrote: "The work of the evangelist should be constant and continuous, a permanent endeavor to be done by individuals, and by trained speakers; and experts should direct the work and bring it to fruition, the whole church co-operating."**

396


There are many people in the world who have heard of Swedenborg, or read some of the Writings distributed by the Foundation. These are being prepared by the Lord to accept the church, for all writing and printing were provided by the Lord for the sake of the Word*** that it might be made known to all men, and the Word is made living by evangelization and worship.****
     * Ps. 127:1
     ** Topics from the Writings, p. 197
     *** AC 9353
     **** AC 9925:2
     There are three kinds of evangelization: to grow in understanding, to raise our children in the church, and to convert gentiles and the remnant. The most fertile field is our children. Unfortunately many have interpreted this to mean it is the only field. But we would be a dying church if we did not grow both from our children and from the world.
     Today, the General Church is doing more external evangelization than ever before. The most recent step is the development in Glenview and the Chicago district. Many years ago, a New Church radio program, "The Voice of the New Church," presented by the Rev. Gilbert Smith, had thousands of listeners, some of whom considered it their only church. Although no appeal for funds was made, listeners contributed a substantial portion of the costs of broadcasting. Since then, we have not been able to place a minister in charge of a development program in that area. Now there is a new effort; the Midwestern Academy has obtained an FM radio station to broadcast our doctrines. An active Epsilon Society will cooperate, and there are circles, groups, and individuals interested in developing the work of the church in their areas. If with the radio we consistently use techniques already developed with careful follow-up , we should develop a new group of readers of the Writings and eventually new growth in the organization. The program will require close cooperation between all the pastors and ministers, the societies, and circles, the Epsilon Society and the book-room distribution center. All must work together if the effort is to be successful.
     The radio has a great many possibilities. Our station will be limited both as to the area it can reach, and the amount of air time. To compete with major FM stations, we must try to build a listenership by special programs and public service. We will need a planning committee and volunteer workers including students and teachers from the school. But many uses are possible. With about four hours of broadcasting a day we can have local announcements about activities in the community, good music programs varying from the classics to light opera, and since high school students will be involved, possibly a special period of the best in modern music.

397


A service broadcast every Sunday would serve the general public and our own members who were unable to be in church. Brief missionary talks would be given each day and regular courses such as one on understanding the Bible with printed lessons provided for those who write in. We could present a high school course, and occasional programs which treat of the joy of religion, emphasizing things proper and right on the social plane which are often condemned by other churches. Many suggestions are being prepared for presentation to a local committee which could lead Glenview residents to identify with the station as their community station. This should build an affirmative audience.
     But we must also advertise the Writings, follow up individuals who buy books, print sermons to be sent at regular intervals to the mailing list, make personal calls after a given number of books or sermons have been received, write personal letters on a random basis to those on our mailing list, and give public, illustrated lectures in libraries and halls. In Toronto, lectures, advertising, and personal letters have gained some regular readers of the Writings, many are purchasing the full set, book by book, and library lectures have proven quite successful in gaining new readers. We hope a coordinated program such as this may be brought to all the circles and societies in the American mid-west to inspire them to provide a consistent, continuing program that will keep the New Church before the public and make it possible for those whom the Lord has prepared to come to the New Church.
     THE REV. HAROLD C. CRANCH
REALITY OF THE SPIRITUAL WORLD 1976

REALITY OF THE SPIRITUAL WORLD       GEORGE DE CHARMS       1976

     It is written "The kingdom of God cometh not with observation: neither shall they say, Lo here! or lo there! for behold the kingdom of God is within you."* So also in the heavenly doctrine we read: "The states of the interiors are what make heaven, and heaven is within every one, and not outside of him."** From this many have supposed that, until there were spirits and angels to inhabit it, there could be no heaven, nor indeed any spiritual world. This would seem to be confirmed by the teaching that all the wonderful things that appear around angels and spirits are nothing but reflections of their inner states.

398


They are not permanent, being created in a moment and dissipated in a moment.*** This is true although in outward form they appear so similar to objects in the natural world that no one can tell the difference.**** On the other hand we are taught that although "the angels taken collectively are called heaven, for they constitute it" still "that which makes heaven in general and particular is the Divine proceeding from the Lord which flows into the angels and is received by them."***** The Divine proceeding is the spiritual world itself. It is outside of the angels, and completely independent of their changing states. "The spirits are angels and are heaven in the measure in which they receive goods and truths from the Divine proceeding of the Lord.****** This is because:
     * Lu. 17:20, 21               
     ** HH 33, 35
     *** Wis. VII:5               
     **** Ibid.
     ***** HH 7               
     ****** Ibid.

     The Divine Proceeding, Together With All Things In It, Is Created and Finite.*
     * Of course the Divine Proceeding in its essence is infinite; but in its operation by means of atmospheres, it is finite. Only by means of created substances can the Infinite be accommodated to reception by the finite. Therefore the infinite proceeding to the angels in heaven is by means of atmospheres which are created substances. For this reason the atmospheres are called the Divine Proceeding. DLW 290:2; AC 5331

     We are taught that "In God-Man infinite things are distinctly one."* Note here especially the terms things and distinctly. The same number continues:
* DLW 17

     The Infinite, without infinite things in Him, is not infinite except in name only. . . . A man therefore on account of the natural idea which belongs to him, cannot by sublimation and approximation come into a perception of the infinite things in God; but an angel, because he is in a spiritual idea, can by sublimation and approximation transcend the degree of man, and yet he cannot attain to the thing itself.

     God is Infinite, but all that proceeds from Him is created and finite.
     The first of the Divine proceeding is the sun of heaven. From this proceed three atmospheres in successive order whereby the heat and light of that sun are tempered or accommodated to reception by the angels, and ultimately by men also on the earth. Because these atmospheres are created and finite they contain "indefinite things distinctly one." This indefinite of heaven is an image of the infinite of God.* In the first or highest atmosphere, these indefinite things are accommodated to reception by the celestial angels. In the second atmosphere they are accommodated to reception by the spiritual angels, and in the third atmosphere they are accommodated to the angels of the first or lowest heaven, and to some slight degree, also to men on earth.

399


These are the things that make heaven. They are Divine goods and truths infinite forms of indefinite numbers. They were present by Divine creation in the three spiritual atmospheres, before there were any angels or spirits to receive them. They are heaven itself. Therefore we are told in Genesis that "in the beginning God created heaven and earth, and the earth was without form and void; and darkness was upon the face of the deep."** By the "earth" here, which was "without form and void" is meant the appearances surrounding the spirits and angels. These as yet were non-existent; but the "things" in the atmospheres of the Divine proceeding were heaven itself, and indeed the spiritual world itself into which spirits and angels were to come.
     * AC 1590
     ** Gen. 1:1, 2
     These spiritual "things" which proceed from the Lord are the Lord Himself in heaven. They are the Word as to its internal sense. They are the Lord as He appears to the angels, a Divinely Human God, who in the Lord's prayer is called "Our Father which art in heaven." They are God made visible to angels, spirits and men. They are "real" and indeed "the veriest reality, and such a reality that all things come forth from it."* They are eternally fixed, permanent, and unchanging. Taken together they make a limitless spiritual universe in which spirits and angels can live, and from which they can receive love and wisdom from the Lord, in increasing measure to eternity.
     * AC 6880
     This is because, as we read, "Man's esse (or his essential being) is nothing else than a recipient of the eternal which proceeds from the Lord; for men, spirits, and angels are nothing but recipients of life from the Lord."* Just so far as they receive spiritual things from the Divine proceeding they have heaven within them; but this they receive from the heaven, or the spiritual world that is outside of them. The spiritual world is outside of the angels, and completely independent of their changing states, even as the world of nature is outside of men, and independent of their states of mind. Men, spirits, and angels are created to perceive by manifest sensation the innumerable things in the Divine proceeding. They perceive them by sight, hearing, taste, smell, and touch, just as men on earth perceive material objects, except that this spiritual sensation is far more vivid, distinct, and delightful than are physical sensations. Nevertheless, all the forms of spiritual objects seen by spirits and angels in their environment, are derived from sensations experienced during the life of the body, and retained in the memory. Indeed the very purpose of the material universe is to supply a clothing or embodiment under which spiritual things may be perceived. This is why nature "is a theater representative of the kingdom of heaven."**

400


Men on earth learn from the Word, or from Divine Revelation, to recognize the spiritual things to which all the objects of sense experience correspond. This is especially true as the internal sense of the Word is unfolded for them. By this means they receive heaven and the church into themselves, even while they live in the body, and are thereby prepared to enter into the spiritual world, and into heaven after death. There is no other way. To this end men are born, and for this purpose they are called upon to live for a time on earth. For this reason there is no spirit or angel who has not first dwelt in the natural world. And during this time, so far as they receive spiritual things, that is love and wisdom from the Lord, they have the kingdom of heaven within them. When they enter the other life through the gate of death they will continue to receive the things of heaven into themselves from the whole spiritual world, which exists outside of them, in the Divine proceeding.
     * AC 3938               
     ** AC 3518 and many others
     Knowing this we can perhaps begin to understand the marvelous phenomena of the spiritual world. Changes of state in that world correspond exactly to changes of place in the natural world. When a person moves from one place to another he regards the world about him from a different point of view. This causes the world about him to appear in a different form. At times such a change in appearance may be drastic and sudden, yet we take it for granted, and think nothing of it. If, for instance, one is looking at a house from the front yard or garden, he will have one impression of it. But if he walks around to the side of the house, at some point the front completely disappears from view, and he sees only the side of the house, retaining only a memory of how the front looked. The same thing will happen if he walks to the rear, and then to the opposite side. In each case the appearance of the house is drastically changed, and this with some suddenness. If now he enters the house, the view of the outside is completely and suddenly obliterated, only the memory of it remaining. He now sees the inside walls, the ceiling, the floor, and the furniture, of which before he had had no knowledge. As he passes from one room to another, new things appear and former things are obliterated, leaving only a memory behind. Yet the house has remained stationary. It has not changed in the least. Consider how different it will look if he steps into an airplane, and views it from a height of ten thousand feet.
     Let us now consider an angel who is contemplating the "things" in the Divine proceeding. If he "changes his state" it is just as if on earth he should change his place. He will look upon the spiritual objects from a different point of view. The appearances around him will change accordingly, perhaps suddenly, in what one on earth would consider impossible, and in astonishing ways.

401


Yet in the other world such changes are taken for granted, and cause no astonishment. The things in the Divine proceeding, to which he is directing his gaze, do not change in the least. Only his point of view has changed, while nothing remains but the memory of the way they looked a moment ago. This explains many otherwise seemingly impossible things related by Swedenborg. The real spiritual world is not the shifting scenery, but the permanent "goods and truths" by means of which all the wonders of the Lord's heavenly kingdom are seen. In fact, the Divine of the Lord, or the Divine proceeding, is a limitless spiritual universe to be explored. Here is the real spiritual world, constant and unchanging. It is the "veriest reality" because it exists in the Lord, independently of men, spirits and angels with their perpetually changing states. It is the world to which the Word is the gate of entrance, that spirits and angels may receive more of the love and wisdom of the Lord into themselves, and so become angels to an ever more perfect degree, as images and likenesses of the Lord.
     The following are a few of the many confirmatory passages we have examined in the heavenly doctrine:

     1. Changes of state correspond to changes of place: AC 1463.
     2. Accommodation is accomplished by putting on something finite: (AC 8443, 8644, 8760, 8920, TCR 370:3.
     3. Spiritual "things." AC 3241, 8864. AE 639. DLW 299.
     4. Angels and men "receive" these things: AC 7200, 4809:2, HH 474, 139.
     5. Real: AC 630, 1116, 1970, 3485, 3726, 4623, 5272:2, 6880.
     6. Proceeding: AC 5044:5, 6290. DLW 114. AE 746:9DLW 299.
     7. Appearances: HH 175.
HOUR OF DEATH 1976

HOUR OF DEATH       DONALD L. ROSE       1976

     When the Writings speak of "the hour of death," it is often with reference to those who imagine that one can be saved by death-bed repentance.* "States of imminent death" are mentioned as states of compulsion when promises of repentance do not represent a free determination.**

402


One such passage mentions those who expected to die and seemed to return to religious faith, but who then recovered.***
     * AC 4352, 437, 7278, 7779, DP 339
     ** HD 168; see also DP 140
     *** SD 5974
     Our interest in this article is in the hour of death as a special state in which there may be clarity and insight. The Writings indicate that remains stored deep within may come forth at certain times, including "the hour of death."* There are times when externals are subdued "during misfortunes, sickness and grief of mind."** "The like happens at the hour of death, when corporeal things begin to be extinguished."*** External passions become quiescent "especially at the moment of death."*** When someone close to us is dying or has died, it often brings a wise state of reflection. A man who has loved his wife and children says within himself when they are dying or have died, "that they are in God's hand, and that he will see them again after his own death, and will again be conjoined with them in a life of love and joy."***** The Writings invite us to think of the subject of death, not just theoretically, but personally. They say to the man inhibited by false doctrine, "Think of your own state, or of the state of your friends, or of the state of your infants after death."***** When we think rightly, we realize that there is no such thing as death. The angels cannot think of death, but only of newness of life, and we can think of death in a positive way devoid of apprehension.
     * AC 268
     ** Ibid               
     *** AC 857
     **** AC 2041:3               
     ***** CL 28
     ***** CLJ 6               
     Actually there is implanted in everyone a rational conception that he will live after death as a human being. When the Writings state this, they add most interestingly, "Does anyone when dying think otherwise?"* This passage seems to indicate that the thoughts of a dying person may serve as evidence upon which we may base valid thinking. The simple truth about life after death may be seen from the common faith of good people, "especially from their faith in the hour of death, when they are no longer in worldly and corporeal things, in that they believe they will go to heaven, as soon as the life of their body departs."**
     * DP 274
     ** LJ 19
     In the pages of this magazine last year a physician is quoted as follows:

     Having witnessed not only countless patients die, but some resuscitated from cardiac arrest, I think I now have some inkling of what the last seconds of life are usually like. How? Because of the well-known fact that even after cessation of the heart-beat, it still takes three or four minutes for the brain to die; and certain patients, if questioned early . . . can recall what the experience was like.*
     * NEW CHURCH LIFE, 1975; 439

     This physician, writing in 1974, relates that many experience a surpassingly peaceful passing.

403


He goes on to say, "In accord with other doctors' experiences, I have now heard the same or similar descriptions from enough patients to almost accept it as a fact." And so Dr. Marshall Goldberg's faith in life after death is in no sense diminished by a scientific approach.
     Methods of resuscitation have been so developed that there are now far more examples than ever before of people "returning" from a state of-what shall we call it?-clinical death. Recently Dr. Elisabeth Rubler-Ross, an internationally respected expert on the psychological aspects of dying, has related the experiences of many people who have virtually been "dead" for a few moments. She says, "Not one of them have ever been afraid to die again." She feels that she has actual proof that there is life after death. What impresses her is that patients who have lost apparent consciousness and have no heartbeat or respiration demonstrate that they are aware of what is going on in the room.
     This observation, particularly as described by Dr. Raymond Moody (of whom more below), may give us a new angle on this unusual passage:

     I have heard from heaven that some who die, while they are lying upon the bier, before they have been resuscitated, think even in their cold body, and do not know but that they are still alive, except that they are unable to move a particle of matter belonging to the body.*
     * HH 433

     Are these new insights good? They have the evident good use of giving people comfort and hope. And really that is good enough. Incidentally, a man at the University of Iowa, Dr. Russell Noyes, has been doing studies of people who nearly escape death by accident. His findings are comforting. Our affections come from the spiritual world, and it seems likely that at times when we might expect to feel terror and dismay, we receive from the angels a calm sense of well-being. "Who does not comfort a sick person, or one appointed to die, by the assurance that he will shortly come into the other life? And he who is in the agony of death and is prepared, believes no otherwise."*
     * AC 5078:5
     Apart from the use of giving comfort and hope, one can see in these researches something that may restore a balance in a skeptical world. People ought to think of immortality,* How many today are like the man described thusly:
     * AC 8939, 8981:3, HD 269

     He was asked whether he had ever thought about eternal life. He said that he had not believed in it, and that he had rejected everything of the kind, because he saw so much confusion, the righteous suffering, and the wicked glorying, with other such things; also because he saw that brute animals have similar senses and life, also discernment and sagacity; thus he believed that he would die as they do.*
     * AC 6484

404




     The preoccupation with worldly things that prevails with many comes from sensuous spirits who keep the mind on mere externals. And we are told that such spiritual association not only takes away interest in the subject of eternal life, but even causes aversion to hearing about it. The passage describing this concludes, "In order for a man to be uplifted from these spirits, he must think about eternal life."*
     * AC 6201
     The Lord sometimes breaks the grip of worldly preoccupation by allowing sickness and calamity.* We do observe that people who would otherwise show no interest in the Writings seem to be prepared, perhaps by the death of a friend or even by a narrow escape, for a new view of life which is receptive to truth. External traumas can "determine and uplift the thoughts to interior and religious subjects."** Of course that moment "when their life is in danger" does not actually bring faith."*** It may promote serious thinking, however. Perhaps these studies may be used to help people to a more balanced perspective in which there will be greater receptivity to the things revealed in the Writings. In states after trauma man may "see and apprehend these things, because then the dominion of the external man ceases."****
     * AC 857, 933:4, 3147
     ** AC 762               
     *** AC 9242
     **** AC 5127:3
     The book that seems most deserving of wide attention now is Life After Life, by Dr. Raymond Moody (Mockingbird Books, 1975). The author holds a doctorate in philosophy as well as a medical degree. He describes with disarming frankness the similarities in the experiences of people who have been resuscitated from seeming death. In one section of the book he relates these findings to four sources: the Bible, Plate, the Tibetan Book of the Dead, and Emanuel Swedenborg. This book ought perhaps to be reviewed in this journal. It is enough now to commend it to the attention of readers. Let us hope that it is widely read.
     Lest a spirit of denial that prevails especially with the learned should corrupt the simple, the Lord granted Swedenborg's intromission into the spiritual world. And as he was given to experience the dying process, or rather the process of awakening in that world, he observed "that the angels at first tried to ascertain what my thought was, whether it was like the thought of those who are dying, which is usually about eternal life; also they wished to keep my mind in that thought."*
     * HH 449

405


EDITORIAL NOTES AND COMMENTS 1976

EDITORIAL NOTES AND COMMENTS       Editor       1976


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

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

Editor                         Rev. Morley D. Rich, 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.
     From your new editor of the NEW CHURCH LIFE, greetings to all subscribers, readers and contributing writers!
     If you will excuse a small, personal note, I would like to express a few things which time did not permit at the Assembly meeting. Gratified to be accepted as editor by the Assembly, I hope to justify and earn your expression of confidence. Considering it an honor and a privilege to serve in this capacity, I very much hope at least to equal the performance of my industrious predecessors.
     Also, I take this occasion to make the customary editorial appeal for literary contributions. And I find I cannot improve on the following one, made by the Rev. W. Cairns Henderson when he assumed the editorship in 1951:

     Past issues of New Church Life are a testimony in seventy volumes (note, 95) to the faithfulness with which these uses have been performed. Those volumes are the product of many and varied minds. The use has been sustained through the contributions of many writers. And the success with which it is continued, even expanded or perfected, will depend upon the cooperation of the writers in the church and upon a widening of their circle. For this reason, appeal is made for a generous flow of material,-sermons, articles, talks to children, communications, news notes, and historical items,-with special emphasis upon the desire to hear from the laymen of the church as well as from the clergy. Every sincere student of the Writings receives from the Lord individual gifts of interior insight and understanding, and has a responsibility to share these spiritual treasures with others in the church. There is need, of course, for confidence in the fairness and competence of editorial judgment, but potential contributors may be assured of the greatest freedom consistent with the states and purposes of New Church Life. If the cooperation is given, and if readers feel free to offer suggestions and constructive criticism, this journal can continue to serve as the expanding organ of a growing Church.*
     * NEW CHURCH LIFE, 1951, page 21.

406



     Your present editor would add to this only that, in the special appeal to laymen above-quoted, the women and young adults, of the church are most definitely included.
     There are a few things which have developed in the past two years, under the acting editorship of the Reverend Martin Pryke, which we hope will continue. Two of these are: an increase in subscriptions and readers. And a third one which is just as encouraging, and perhaps even more important, is an increase in letters and other literary contributions from laymen. Keep them coming! And do not be inhibited by thinking you have to submit a perfect manuscript; that is the editor's job. If he does not have anything to edit, then he does not have anything to publish.

     Your editor has had occasion recently to examine this periodical (NEW CHURCH LIFE) most closely through the 95 years of its life. (Yes, it will be 100 years old in 1981). In such an examination, it emerges as an awesome document in its historicity, detail, and general accuracy, as also and most importantly, an on going expression of doctrinal development, and even, sometimes, of doctrinal concensus. We can even dare to say that it is unique amongst church periodicals, and undoubtedly so in the field of New Church magazines in general.
     This can lead us to reflect upon the causes and reasons for this. And it can lead to the inescapable conclusion that the legitimate ambitions of the natural man could not have been the exclusive, or even the major, motivation. (After all, how much scope is there for natural aspirations in a small constituency of a few thousand souls?) Consequently, one is strongly led to the belief that there has also been a considerable spiritual motivation present,-of love for the church, of a desire to fill this office with fidelity and justice and sincerity. The result has been the production, perhaps largely unrealized, of a remarkable record,-accumulated unobtrusively, steadily, with notable consistency, and possibly but rarely reflected upon by its contributors and editors.

407


Church News 1976

Church News       Various       1976

     GEOFFREY PELL DAWSON

     A staunch and steadfast member of the Michael Church, London, and an architect by profession, Geoffrey P. Dawson passed into the spiritual world on May 4, 1976, in his 53rd year. We quote from the British Newsletter for June, 1916, p. 4:
     Our loving affections go with our friend and companion in his elevation to higher uses, and also go out to Nancy his wife in her loss.
     Geoffrey is known to all of us as a silent, persevering and precise worker. In everything that he put his hand to, one could rest assured that the end-product had received a most thorough appraisal, and would be seen through with utmost regard for detail and finesse. It is for these qualities, and for his humility and affectionate nature, that we all love and respect Geoff, whether it be in his contributions to the church and related affairs, or in the business of his calling. Throughout, his contributions have been either of practical value, or of sound theological perspicacity. The Lord in His providence regards only what is infinite and eternal from Himself in finite man, especially in such things as concern man's salvation.* Let us strive to see our finite loss as a fulfillment of the infinite and eternal ends of the Lord's providence.
     * DP 55

     TORONTO, ONTARIO

     Following the Canadian National Assembly in October the Olivet Church enjoyed its usual pleasant events of Thanksgiving and preparation for the Christmas season.
     In November a society meeting was called to hear interim plans for a scheme to make financial help possible for young people wishing to find homes in the Toronto area. Keith Morley and Frank Raymond are the committee members working on this plan. When you are ready to join us they are the people to contact!
     After the lovely celebration of Christmas with our family Christmas party, inspiring tableaux and uplifting Christmas services the holiday season ended with a most successful buffet dinner and dance on New Year's Eve.
     With January, and the beginning of a new year, came the first intimations of changes in the air. Our pastor, the Rev. Harold Cranch, announced his intention of retiring in the summer of 1977. That seemed a comforting distance away but almost immediately the timetable was changed. Mr. Cranch accepted a call to Glenview and we began the process of choosing and calling a new pastor.
     Bishop King was visiting us over the International Sons' meetings and he presided at a society meeting at which we chose a committee. A week later Bishop King returned and, with the unanimous approval of the society, the Rev. Geoffrey S. Childs was called as our new pastor. Mr. Childs accepted our call and we are looking forward to welcoming him and Mrs. Childs in October. It is always a sad thing to separate from a loved pastor and an equally loved pastor's wife but changes must take place and providence provides blessings with each change of state both in our own lives and in the life of a society.
     As if changing our pastor were not sufficient adjustment to make, our dear friend and teacher, Mrs. Selma Hiebert who has been teacher of the Intermediate Room for the last nine years, announced her retirement also. We will miss her sorely but also look forward to knowing Miss Kathy Smith who comes to us in September.

408



     An outstanding series of events during the winter was a course of six illustrated lectures given by Mr. Cranch at our local library. These were entitled, "Archaeology and the Bible". They were quite well attended and resulted in the contacting of a number of interested people. In January the baptism of Robert (Roj) Miller was a cause for rejoicing. We have had, also, no fewer than ten Confirmations of our young people which is a most heartening thing to see. Weddings have been plentiful too, with six so far since last October. Two new babies have added to our numbers, a son for the Rev. and Mrs. Ottar Larsen and a daughter for Mr. and Mrs. Ken Tait, while two of our older members have passed into the spiritual world, Mrs. Reginald Anderson and Mr. Gerald Bellinger.
     We have been fortunate to hear a number of visiting pastors preach; Bishop Louis B. King in February, the Rev. Erik Sandstrom on Easter Sunday, and the Rev. Erik E. Sandstrom in May.
     The Nineteenth of June was celebrated by a very enjoyable banquet which was held on June 18th. The next morning a special New Church Day service was held, followed by a family picnic. The picnic was scheduled for the church grounds but was forced inside by poor weather. However it was thoroughly enjoyed in spite of the change of place.
     School closing on June 23rd really sees the end of our year's regular activities. This year the closing entertainment took the form of a program of songs, instrumental music and dances performed by the whole school. Mrs. Hiebert has been our music teacher during her sojourn with us and it was delightful so see some of the results of her fine teaching, although it made us even sorrier to lose her.
     GWEN CRAIGIE

     GLENVIEW, ILLINOIS

     Greetings to the readers of New Church Life from the Immanuel Church Society in Glenview.
     The Assembly in Bryn Athyn this June made us realize our need to be part of a large whole. At the commencement exercises as well as at the meetings and at the cathedral, we met friends old and new from other societies old and new. Many thanks to our host society of Bryn Athyn for the wonderful hospitality, the kindly zeal, and a program to think about and work for.
     With appreciation of Bishop Pendleton's work for the church, we would give Bishop King our best support as he assumes the leadership.
     Many changes have taken place in Glenview since our last report. The Rev. Alfred Acton is to be succeeded by the Rev. Peter Buss as Pastor of the Immanuel Church. The Rev. David Simons will be followed by Mr. Charles Ebert as Principal of the Midwestern Academy. The Revs. Patrick Rose and Brian Keith will also minister to our needs, while the Rev. Harold Cranch will take care of the extension work in this area, as Assistant Pastor.
     A one-page chart of the organization of church work here shows three general uses: worship, instruction, and support of the uses. We can see how many people are taking part in the performance of these uses, both for the society and for the General Church, but we don't see so much of what a work-load is involved for the Pastor. Among the many classes provided for various ages and interests is the Arcana, Class, attended by senior citizens. The Assembly pageant of the Life of Abraham reflected this series from the Arcana. If it were necessary to curtail some of our ministers' work-loads, we would miss this class. Another series of classes given to the women at Guild and Theta Alpha meetings was on the subject of Conjugial Love, with such specific topics as Education for Marriage, Similitudes, and others.
     The Sons, in lighter vein, entertained us with a "Las Vegas night," and had their best counterfeiter engrave the portraits of well-known church leaders on the currency used. Some of it should be in the archives. Our new treasurer admits there is an element of gambling involved in meeting our responsibilities.
     Other happenings come to mind, such as the swift emergency work on the beating system which saved the Christmas festival from being upset.

409


The Sunrise Easter Service beside the pond helped us to feel the unexpected joy which is in the Easter-story. Gifts for the children were given at the 19th of June as well as at Christmas. The Rev. Horand Gutfeldt, from Urbana, addressed us, and Prof. Sigfried Svnnestvedt described the missionary work of the Swedenborg Foundation and General Convention in Ghana, Africa.
     The farewell banquet for the Alfred Actons and the David Simons, included a presentation of some unknown facets of their pasts in a feature called "This is your Life. Many more good times beyond my telling were also part of our life this year.
     We are looking forward to the arrival of the Rev. Peter Buss and his wife and children in the near future. Welcome to them and to the Charles Eberts. May you be happy here!
      SUSAN B. HOLM
CHARTER DAY 1976

       Editor       1976

     All ex-students, members of the General Church and friends of the Academy are invited to attend the 60th Charter Day Exercises, to be held in Bryn Athyn, Pa., Friday and Saturday, October 15th and 16th, 1976. The Program:
Friday, 11 a.m.-Cathedral Service with an address by the Rev Douglas M. Taylor.
Friday afternoon-Football game.
Friday evening-Dance.
Saturday, 7 p.m.-Banquet. Toastmaster: Mr. Robert Johns.
MIDWESTERN ACADEMY FOUNDERS' DAY 1976

MIDWESTERN ACADEMY FOUNDERS' DAY       Editor       1976

     The members and friends of the Midwestern Academy of the New Church are cordially invited to attend the Third Annual Founders' Day Celebration, to be held at Glenview, Illinois, September 24-26, 1476.
CHARTER DAY BANQUET TICKETS 1976

       Editor       1976

     In order to avoid confusion and embarrassment, those who will be guests in Bryn Athyn homes for the Charter Day weekend should order their Banquet tickets in advance, by mail, unless they have made other specific arrangements with their hostesses.                         
     The date is October 15. The regular ticket price is $6.25. For all students, including those not presently attending the Academy, the price is $3.50 per ticket. Checks should be made payable to The Academy of the New Church.
     Orders should be sent to the attention of Mrs. R. Waelchli, The Academy of the New Church, P. O. Box 278, Bryn Athyn, Pennsylvania 19009, before October 6th. Please mark clearly on envelopes "Banquet Tickets." Tickets will be carefully held at the switchboard in Benade Hall for pick-up either by you or your hosts. No tickets can be sold at the door because of the need for advance arrangements with the caterer.

411


LOVE OF COUNTRY 1976

LOVE OF COUNTRY       B. DAVID HOLM       1976

     
NEW CHURCH LIFE
Vol. XCVI          OCTOBER 1976
No. 10

     Delivered on the Two Hundredth Anniversary of the United States of America, July 4, 1976.

     Blessed is the nation whose God is the Lord. Psalm 33:12.

     Today is the two hundredth anniversary of our beloved country. This memorable day is cause for great celebration and joy throughout our land. The concept of liberty and justice under God has been kept alive and has grown for two hundred years. This is just cause for celebration. But it is also cause for individual soul-searching and rededication to the concepts of freedom and order, lest these God-given privileges be harmed or distorted. And most certainly this historic day is cause for deep gratitude to the Lord, who is truly the "Author of Liberty."
     Two hundred years ago today the founders of our nation-men who were dedicated to the concepts of freedom and rationality-gathered together to sign one of the great documents of mankind-the Declaration of Independence. It is a document based upon an implicit belief in God and a profound respect for reason. It testifies to the inborn love of freedom which is a Divine gift to every man.
     Liberty and rationality are the twin faculties of the human soul. The Lord endows man with these faculties, and without them no man could be said to be truly human. From them every person has the capacity for freedom and reason in the will and understanding. Therefore it is born in him to strive for these and defend them. We see this on the individual level, on the community level, and certainly on the national level. It is for this reason that nations have been formed, that the attainment of freedom and reason and use be promoted and assured.

412


Thus the protection and development of freedom and reason is the very purpose of the nation and its civil government, for in this way its citizens are provided with the opportunity to attain to true freedom by reasonable means, and thus to enter into the uses of life. Insofar, therefore, as a nation preserves civil freedom and promotes the cause of rationality, and provides its people with the opportunity to perform uses, it performs its function well.
     But this freedom, reason and use can never be achieved without a strong and enlightened civil government. Civil law and order are fundamental to all higher forms of freedom and rationality. Indeed the Writings teach that even spiritual freedom and reason depend upon civil justice and fairness.* In truth, civil good is the ultimate or basis, and is the receptacle of what is genuinely spiritual and moral.**
     * HH 468; Life 12
     ** Life 12; DP 322
     A life according to civil law and order is the first actual good a man is introduced into and required to live. From this basic civil good, a man can be introduced into moral good and at last into spiritual good.* From these teachings we can see the fundamental necessity of civil government with its laws of justice and fairness. And when these laws and the consequent order which comes forth from them are truly "under God" then the nation is in its Divinely appointed function. "Blessed is the nation whose God is the Lord."
     * Ibid.
     For two hundred years the leaders of our country and its common citizens have kept alive this concept of freedom-at times through most difficult periods. This is a cause for special gratitude to the Lord, but at the same time we can feel a justifiable sense of national accomplishment and of national pride. At such a time of celebration we should be filled with a genuine love of our country and a rededication to the principles for which it stands. As New Churchmen we should pause and reflect on what the Heavenly Doctrine teaches about love of country and patriotism. They are strong, indeed sublime teachings, for they give a new dimension to this love. We read:

     That one's country should be loved, not as one loves himself, but more than himself, is a law inscribed on the human heart; from which has come the well-known principle, which every true man endorses, that ii the country is threatened with ruin from an enemy or any other source, it is noble to die for it, and glorious for a soldier to shed his blood for it. This is said because so great should be one's love for it.*
     * TCR 414

     But why should our love of country be such a strong and powerful influence in our lives?

413


The answer is simple: "because it is like a parent; for one is born in it, and it has nourished him and continues to nourish him, and has protected and continues to protect him from injury."*
     * Ibid
     The fourth Commandment, "Honor thy father and mother," in its broadest natural sense "means that men should love their country since it supports and protects them. Therefore it is called 'fatherland' from lather."* Truly, our country is our parent, our "fatherland," our "motherland," which is to be honored and obeyed.**
     * TCR 305
     ** AC 8900e
     Our nation is also our neighbor which is to be loved and served. This is the explicit teaching of the Writings.* Because it is our neighbor, a neighbor in a higher degree than a society or community, it "is to be benefitted from love according to its needs."** These needs are physical, civil, moral and spiritual.*** In the ascending degrees of the neighbor, our country comes above the individual and above society smaller and larger-and this because it consists of many communities and is thus a larger neighbor.****
     * AC 6821
     ** Ibid.
     *** Char. 86
     **** HD 91
     True, there are still higher degrees of the neighbor, which are the Church, the Lord's kingdom, and above all the Lord Himself who is Neighbor Itself. But notice that love of country comes in the middle of the ascending degrees of the neighbor. As such it serves as a link between the neighbor in the natural sense and neighbor in the spiritual sense. When we realize this we can see what is meant when it is said, "He who loves his country and from good-will benefits it, in the other life loves the Lord's kingdom; for there the Lord's kingdom is his country. And he who loves the Lord's kingdom loves the Lord."* Within an unselfish love of country, then, there resides the highest of loves.
     * AC 6821
     Love of country is an essential love, essential to the higher loves, for our life in this natural world must be safeguarded so that we can prepare for life eternal. The function of the nation, then, is to safeguard not only natural freedom, but also freedom in spiritual things-freedom to worship and serve the Lord and freedom to perform uses and exercise rationality in the Lord's name.
     "Blessed is the nation whose God is the Lord." The natural sense of this text means that a truly blessed land is one that is founded upon a belief in God.

414


In the spiritual sense, however, our text does not refer to a nation, but rather to the goods and truths of worship, thus to the Lord's kingdom or Church upon earth.* The Lord's kingdom is ever the "nation of Jehovah." Still, these two meanings of the text are not so separate as we might first imagine. For what is a nation if it is not its people and the government established by them? And what is a government if it is not the civil and moral law by which a people is ruled? And what is civil and moral law other than a mockery, if it does not stem from the Divine law which is summarized in the Ten Commandments? For as the Writings point out, "Scarcely a nation exists so barbarous as not to have prohibited by laws, murder, adultery with the wife of another, theft, false witness, and injury to what is another's."** So it is that the civil and moral laws of a just and genuine nation are also Divine laws, which are the laws of good and truth, of charity and faith and of worship, thus the laws of the Lord's kingdom. It is these very Divine laws which are represented by "nation" in the Word.
     * AC 1258, 1416:2
     ** DP 322
     Thus where there is no religion there is no genuine nation, for it has failed in its primary function which is to protect the higher forms of freedom. And among these is freedom of religion. Certainly the Church and the state are distinct and even separate-even as what is internal is distinct from what is external. But Church and state must not be severed one from the other. The state is to protect the freedom of the Church. The lower is to serve the higher. One of the very cornerstones of our great country is its guaranteed freedom of religion-the freedom to worship and obey the Lord according to individual conscience.
     The nation that does this is the nation whose government has respect for Divine things-the things of the Church-and protects them and tries to formulate its national life according to them. This effort is the spiritual good of a nation, and its moral and civil good stems from this spiritual good. This is a most important teaching, for one's nation is the neighbor which is to be loved and served according to the quality of its good-spiritual, moral and civil.* Even when there is a failure of spiritual good in our country, we are still to love and serve its moral and civil good in so far as it is good. Our country is our neighbor according to the quality of its good. Thus our love of country is not to be patriotic sentimentality. We are to be aware of both its strengths and weaknesses, but at the same time avoid the pitfalls of mere fault-finding. When we see weaknesses in our native land, we are not to despise it, nor desert it in times of trial. We are to do what we can to help it, strengthening its good.
     * AC 1258, 1416:2

415



     But how are we to love and serve our country? What exactly is to be our attitude towards it? We are taught that he who loves his country does good to it from good-will, with no thought of reward, and grieves when the opportunity is taken away. He loves and serves his country in return for what it has done for him-allowing him to serve the Lord in freedom, protecting him from injury, and providing him with the opportunity to perform his daily uses towards his fellow men. But it is otherwise with those who serve their country merely for the sake of self. They serve the nation for the sake of the benefits and honors they might receive. Such place themselves before the country, and are said to be sordid.* They are in reality parasites and instead of strengthening their country they weaken it. From all this we can see that a person should take pleasure in the uses which he can perform for his country, and not merely take pleasure in the uses which the country performs for him.**
     * AC 3816:3
     ** AC 5025
     The Writings add a very important teaching to this instruction. They say that the attitude we have developed towards our country in this world is taken with us when we die and becomes the attitude with which we regard the Lord's heavenly kingdom.* If we have been earnest in our efforts to serve our country here, then we will be earnest to serve our eternal country. If we have been listless and lazy as to our country here, the same will be true after death. And if our service to our country here has been insincere and self-seeking, so will it be in the other world. Thus our place in the Lord's eternal kingdom is, at least to some extent, determined by the attitude we have cultivated towards our country here on earth.
     * AC 3816e
     This means that we must do all that we can to serve our country well. In times of war or threat we are to defend it with courage and love. But our duty goes far beyond times of national crisis, for we must also serve it in the many undramatic ways of day to day peacetime existence. We must daily abide by its laws from principle, honor its offices, support those of its uses that we can, take an active part in national life. Added to all this, the Writings make specific mention of fulfilling our financial obligations to our country-paying our taxes cheerfully and with good will-shunning all thoughts of shirking and fraud.*
     * TCR 407e, 430
     New Churchmen, because they have these truths about love of country and service towards it, should, by living them, become strong, loyal, and useful citizens of their land. Patriotism, from spiritual conviction, should be one of the hallmarks of the New Churchman.

416


Let us, therefore, pause in the midst of the happy, national celebrations going on today which mark our country's entrance into its third century-let us pause and soberly take stock of the quality of our own individual citizenship. Let us rededicate ourselves to the cause of civil liberty and justice. Let us, with enlightened patriotism, view our nation as truly our Fatherland. And let us ask ourselves what we can do to help and strengthen our nation's spiritual, moral and civil good.
     But let us also express gratitude to the Lord for all the benefits of our great land-the benefit of being founded upon a concept of God, the benefit of religious freedom in which the New Church has prospered and grown, the benefit of self-determination and the free performance of use. These are benefits and blessings indeed. They are from the Lord in whose presence alone is true freedom and liberty.
     "Blessed is the nation whose God is the Lord."
     "If ye be willing and obedient, ye shall eat the good of the land."* Amen.
     * Isa. 1:19

     LESSONS: Ps. 33; HD 91-97
     MUSIC: Lit., pp. 434, 594, 425, 423.
     PRAYERS: Lit., nos. 76, 53.
MINISTERIAL CHANGE 1976

MINISTERIAL CHANGE       LOUIS B. KING       1976


     The Reverend Bjorn A. H. Boyesen, Pastor of the Colchester Society, England, has been appointed by Bishop Willard D. Pendleton to serve as the representative of the Bishop of the General Church in Great Britain, effective Sept. 1, 1976, as announced at the British Assembly in July, 1976.
     LOUIS B. KING,
          Bishop

417


SWEDENBORG AND THE AMERICAN REVOLUTION 1976

SWEDENBORG AND THE AMERICAN REVOLUTION       CLAYTON PRIESTNAL       1976

     (A Bi-centennial Address. The Rev. Clayton Priestnal ministers to the East Thirty-fifth St. society of the General Convention in New York City.)

     During this Bicentennial year much has been said about the Spirit of 1776 and the signing of the Declaration of Independence. The full significance of this historic act has not been generally appreciated by the succeeding generations of American citizens. The Declaration of Independence was the very first document in the long history of mankind which expressed explicitly the right of a people to choose their own form of government. Those who lived in the most settled areas of the North American continent resolved to be no longer a part of the British Empire. Bear in mind, however, the birth of our nation came eleven years later when the Constitution was drawn up, signed, and ratified by the required number of States and Commonwealths. Thus when we designate the revolutionary period in our country's history, it spans at least two decades, perhaps more.
     In this year-long celebration historians, orators and commentators, have recounted the anxieties, agonies, and hopes which accompanied the emergence of a new concept in government, a government "of the people, by the people, and for the people," to borrow the familiar phrases from Lincoln's Gettysburg Address. In this newly-conceived form of political administration, freedom and human rights were not peripheral, but at the very heart of its Constitution. Admittedly some of the ideals and principles set forth in the Bill of Rights have been excruciatingly slow in being fulfilled, but they are still the lode-star guiding our country into the future.
     For the most part men of high purpose, men of integrity, men who recognized the dignity of human beings, were instrumental in molding a group of dissident colonies into a single viable nation. Perhaps we are not sufficiently aware of the enormity of this task, for jealousy, suspicion, sectional differences, both economic and cultural, created high and formidable barriers which only eloquent persuasion and a grave sense of urgency could break down; in addition, considerable numbers of people maintained a loyalty to King George III.

418


We are the beneficiaries of the labors of these early leaders, and it is appropriate for us to pay tribute to their vision, courage, steadfastness, and dedicated service to a unique and noble cause. In passing, we must ruefully observe that similar far-sightedness, fidelity, and self-sacrifice seem to be woefully lacking in public life today.
     Historians have traced in great detail the sequence of events which led to the War of Independence. They have chronicled the moderate but odious levies placed on molasses, tea, and other basic commodities; they have pointed out the neglect and inefficiency of the colonial government, and have analyzed the difficulties in administering a country from a distance of some three thousand miles across the sea. But impartial scholars recognize that England was not so inconsiderate and autocratic as many people think. Compromises were made to satisfy the spirit of unrest in America. A general conclusion reached by constant study and research is summarized in the Encyclopedia Britannica by this statement: "If the right to revolution cannot be established on historic grounds, it nevertheless rests solidly upon moral ones." This is significant. One must look beyond inept policies and some degree of indifference on the part of the Crown to discover the basic influences which led to the Declaration of Independence.
     But what had Swedenborg to do with the American Revolution? Although he traveled often and widely on the European continent, Swedenborg never set foot on American soil. Perhaps his closest relationship with this part of the globe lay in the fact that his father's bishopric embraced the Swedish colony in Delaware. It is interesting to note that Jesper, Swedenborg's younger brother, came to America around 1719 and remained nearly five years, teaching school in the Swedish settlement known as New Sweden. Upon his return to his homeland, Jesper wrote to his brother asking his advice as to whether he should return to the New World. His father and namesake, Bishop Svedberg, urged his son to continue his career in America; what Swedenborg's response was we don't know. In any event, Jesper spent the remainder of his life in Sweden.
     Where was Swedenborg when the American colonies were hardening their resolve to break away from the British Empire? What was he doing? Was Swedenborg aware of the spirit of democracy fast developing in a far-away land? At the time, the British officials had resorted to general search warrants in Boston to permit them to enter at will all places where smuggled or contraband goods were suspected of being stored. This was in 1761, when Swedenborg was in Stockholm continuing the work on his theological writings and taking an active part in the proceedings of the Swedish Diet.

419


We wonder whether the stirring words of James Otis, questioning the legality of the search warrants, were ever discussed along the corridors of the House of Nobles. In those days news was not published instantaneously around the world; it was long before the electronic age. About a year and a half after the Boston Massacre, which occurred in 1770, Swedenborg traveled to London, his eleventh trip abroad, where he died on March 29, 1772, four years before the signing of the Declaration of Independence.

     Certainly during Swedenborg's sojourns in Amsterdam, and particularly in London during these troublous years of revolution, there must have been conversations in diplomatic, social and scientific circles regarding the ferment in America. But no mention is made of these political developments in Swedenborg's addresses to the Diet, in his personal correspondence, nor in his voluminous writings. We suspect Swedenborg was too preoccupied with a mission which transcended political turmoil and the crises confronting temporal governments to follow events in a land far across the Atlantic, nor matter how important they might appear to be. Even so, it is possible to relate Swedenborg with the unique history which was unfolding in the New World; we can associate him with the Spirit of 1776.
     Did Swedenborg's religious philosophy play any part in the planning and formation of our particular system of government? It was in the year 1748 that John Lewis, a London printer, began to publish the Arcana Coelestia. He inserted an advertisement in a newspaper, and this was the first time the public's attention was called to the Heavenly Doctrines. The work was issued volume by volume until completed in 1756. Interest in this new approach to an understanding of the Scriptures and the Christian faith was not even nominal; it was virtually non-existent; the number of copies purchased was very, very small. The circulation, too, was extremely limited, although at his own expense Swedenborg had copies seat to a few college professors and leading churchmen. During the 1750's and 1760's, were any of Swedenborg's theological writings brought over to America by travelers journeying between England and this country? It is known that three signers of the Declaration of Independence, Benjamin Franklin, Robert Morris and Thomas M'Kean, subscribed to the first American edition of True Christian Religion. But this work was not issued by Francis Bailey of Philadelphia until 1789; in fact, the second part of the two volume work was not available to the public until 1792, which was well over a decade after Thomas Jefferson penned his historic document.

420


There is, we believe, in the Boston Atheneum, a copy of True Christian Religion which was a part of George Washington's library. To what extent these subscribers and possessors of Swedenborg's writings read or were influenced by his teachings we do not know, perhaps very little. Certainly they did not express openly either approval or disapproval of the doctrines. Unless some copies of the writings arrived on these shores before the box of books sent by Robert Hindmarsh to James Glenn, in care of Bell's Bookstore in Philadelphia, there could be no possibility that the men who initiated and formulated our democratic government were directly influenced by Swedenborg.
     Overly-enthusiastic Swedenborgians, or casual interpreters of history, are often led to draw wrong conclusions from known facts, especially if they have a strong desire to confirm some preconceived idea. For Near Churchmen there is always the temptation to over-emphasize the influence Swedenborg had on some of the notable figures of history. To illustrate the point we have just made, we can turn to Benjamin Franklin who, as we stated earlier, was one of the subscribers to the first American edition of True Christian Religion. When President Styles of Yale College wrote to Franklin in 1789, asking for statement of his religious faith, the venerable Philadelphian replied, "You desire to know something of my religion. It is the first time I have been questioned upon it. But I cannot take your curiosity amiss, and shall endeavor in a few words to gratify it. Here is my creed. I believe in one God, the creator of the universe. That he governs by his providence. That he ought to be worshiped. That the most acceptable service we render to him is to do good to his other children. That the soul is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental points in all sound religion, and I regard them as you do in whatever sect I meet with them."
     One might easily become convinced that it was from True Christian Religion that Franklin derived the essence of his faith. He died, however, in 1790, in his eighty-fourth year, as Swedenborg did, and the initial volume of Bailey's edition of True Christian Religion was not published until 1789, the very year Franklin wrote to President Styles. It is quite doubtful whether he ever read Swedenborg's work, although a subscriber to the first volume of T.C.R., and even more doubtful whether it helped to form his religious convictions. Although there is no record of it, Franklin might have seen a "Summary of the Heavenly Doctrines" printed by Bailey in 1787 for free distribution as an introduction to future publications he had in mind. Actually, Franklin was a deist; he did not believe in any kind of divine revelation, nor did he view Jesus as God incarnate.

421


He was not drawn into any denominational affiliation. But most of the particulars of his creed a New Churchman could readily and enthusiastically embrace.
     As an additional testimony of the truly remarkable intuitive insights Franklin had into spiritual truth, we quote a few sentences from a letter he wrote to his niece in 1756 on the death of her young brother: "I condole with you. We have lost a most dear and valuable relation; but it is the will of God and nature that these wasted bodies be laid aside when the soul is to enter into real life. Existing here on earth is scarcely to be called life. It is rather an embryo state-a preparation for living; and man is not completely born until he is dead. Why, then, should we grieve that a new child is born among the immortals, a new member added to their society? We are spirits. That bodies should be lent to us while they can afford us pleasure, assist us in acquiring knowledge, and in doing good to our fellow-creatures, is a kind and benevolent act of God." Few New Churchmen could express this view of death with comparable compassion, reassurance and strong faith.
     The same year Jesper recrossed the Atlantic homeward bound in 1724, young Benjamin Franklin sailed for England where he found employment in printing establishments and thereby broadened his knowledge of that trade. This was over a decade after Swedenborg first visited London to pursue his scientific studies. Franklin, too, had a talent for inventing mechanical devices and sought out, as Swedenborg did, those prominent in the realm of the natural sciences. It is interesting to observe that on this initial visit Franklin met Sir Hans Sloane, President of the Royal College of Physicians. Sir Hans and his successor as head of the College, Martin Folkes, were the central figures in a memorable relation.* Franklin was invited to the home of Sir Hans, which was located on Bloomsbury Square. The Swedenborg Society has had its headquarters for a long time on this same Square in London.
     * DLW 344
     At this point let us indulge in a bit of fanciful speculation. From 1757 to 1775 Benjamin Franklin was in London as an unofficial ambassador and spokesman for the American Colonies. So eminent had he become, especially in exploring the nature of electricity, that in 1756 he was elected a member of London's prestigious Royal Society. A year after Franklin arrived in the British Capitol, Swedenborg made a return visit to that city to supervise the publication of five of his theological works. It could have been that Swedenborg and Franklin passed each other many times on the street, or brushed against each other while browsing in a bookstall. Did they have mutual friends? Maybe.

422


If Swedenborg had not relinquished his scientific pursuits to give full attention to an exposition of the Scriptures and the recounting of other-world experiences, it is quite likely a shared interest in mechanical devices and scientific theories would have brought them together. Although Swedenborg was by no means a recluse, no doubt his total preoccupation with his labors as "a servant of the Lord" limited somewhat his social contacts. Franklin was conspicuously gregarious and constantly attended social and public events.
     The American did not leave London until three years after Swedenborg's death. Such was Swedenborg's fame as a seer that Franklin must have heard the accounts of the Stockholm fire, the lost receipt, and the encounter with the queen of Sweden. We wonder whether what he heard prompted him to subscribe to the first American edition of True Christian Religion. These speculations regarding possibilities and probabilities could open up a new and interesting field for historical research. Did Franklin in his voluminous correspondence from England ever mention the name of Swedenborg? The large collection of Franklin's letters now in the archives of Yale University could give us the answer.
     Even though there exists up to the present time, at least to my knowledge, no evidence that the architects of the New World were familiar with the theology of Swedenborg, he cannot be entirely disassociated from the Spirit of 1776. The event which we commemorate this year, two hundred years after it became a fact of history, is an outcome of something which happened in 1757. Swedenborg was the only mortal witness to what took place. No recognized historian has ever attributed the never revolutionary spirit in the American colonies to its proper and basic cause. Some say it was the eloquence of Patrick Henry when he thundered in the Virginia House of Burgesses, "Give me liberty or give me death." Others maintain that Samuel Adams was the gadfly who prodded and cajoled the Colonists, especially in New England, into open revolt. Only someone who is familiar with Swedenborg's account of the Last Judgment can understand the sudden and intensified sense of identity and desire for complete freedom which began to take possession of people in America, and in other parts of the world, as well. Before the eighteenth century ended, the French Revolution erased the feudal system in that country, and deposed and beheaded the king.
     It might enable us to view more clearly the inevitability of 1776 if we understand what the Last Judgment involved and what its effects were on mankind. We shall refrain from becoming too theological, although that would be necessary in order to grasp fully the significance of what happened in America in 1776; nor shall we quote passages from Swedenborg or single out sections of the Scripture to substantiate what was wrought by the Last Judgment.

423


Those who wish to pursue this matter thoroughly can do so by reading the Book of Revelation and studying Swedenborg's Apocalypse Revealed. We will attempt to cover this vital subject in a word or two, recognizing that our brevity will not do justice to it.
     From the time of the Lord's incarnation to the middle of the eighteenth century there had been accumulating in the world of spirits great numbers of souls who possessed external virtues and considerable religious knowledge, although as to their interiors they had not become regenerated.
     Why they were permitted to assemble and organize spurious heavens without being judged, and thus find their proper and ultimate place in the afterlife, is an interesting aspect of this question; but we will not go into it at this time, although Swedenborg provides a rational explanation. These spirits, organized into societies, impeded the influx of spiritual life from the Lord into the world. The Last Judgment consisted of the dispersal of these false heavens; the interiors of the inhabitants were opened and exposed, and each found his or her place, either in the heavens or the hells. In this way order was reestablished in the intermediate world of spirits, thus removing an impediment to the inflow of spiritual life which proceeds from the Lord through the heavens and world of spirits into the mind of man.
     In a, recent issue of the Saturday Review, which was devoted to discussing the impact America has had on the world, two statements made by two influential writers, one the editor of the magazine, Norman Cousins, and the other, an eminent historian, Henry Steele Commager, are of particular interest, and should be especially so to New Churchmen. Mr. Cousins in an editorial wrote: ". . . the idea that ultimately may have the greatest single impact on the world is that human beings are capable of designing a rational future. . . . The American idea that government could be constructed as an act of intelligence and free-will has inspired countless peoples." Mr. Commager expressed a similar thought: "They believed in sovereignty of reason and in the universality of those laws which reason dictated as just and sound." These two outstanding authorities singled out two basic elements which were behind the new concept of government, namely freedom and rationality. To the readers of Swedenborg the words "freedom" and "rationality" are most familiar, for they are the essentials needed for any individual or a people to be truly human. Only while in a state of freedom can man fulfill his potential as a constructive, whole and viable person.

424




     Let it not be assumed that before Swedenborg's enlightenment and the Last Judgment no one recognized the importance of the power of reason or the primacy of the right of self- determination. Certainly wisdom was central in the philosophy of ancient Greece. Throughout history there have been sporadic outbreaks of rebellion against tyranny. Early in the thirteenth century King John of England was forced by powerful barons to sign the Magna Carta at Runnymede. This document guaranteed feudal rights and privileges from future encroachments by the Crown and insured some degree of protection and justice for the common man. Although this beginning of English constitutional law had many virtues and was indeed revolutionary, its main purpose seems to have been the preservation of a privileged class of lords, nobles and dukes. In contrast the founders of our nation considered first the common man, for they were men of wide knowledge, intelligent men who read history with a discerning eye. Some of them were familiar with the great philosophers of the past, especially the ideas advanced by John Locke. No doubt Jefferson, as he penned the Declaration of Independence, kept in mind the main theme of Locke's Two Treatises on Government which was a plea for liberty for the individual. Also, the same philosopher's Essay Concerning Human Understanding was undoubtedly influential in shaping Jefferson's thought, for that work defends the right of the individual to arrive at his beliefs from his own personal experience. Thus one can hardly claim that Swedenborg introduced the concepts of "freedom" and "rationality" to the world. But what we can say with utmost confidence is that in Swedenborg's theological writings there is found a far more perceptive way of looking at these two God-given endowments. The Founders of our nation saw freedom and rationality as essential to man's functioning as an efficient citizen, and as aids in the "pursuit of happiness." Swedenborg, early in life, recognized the need of political freedom and an educated mind; but later, as he fulfilled a divinely appointed mission, he added a new dimension to these two precious divine gifts. Swedenborg saw them as the necessary means for preparation for life eternal. Permanent regeneration is possible only when the spirit is free and capable of rational thought.
     One must exercise restraint in singling out this or that event as the direct result of the Last Judgment. The Christian Church was involved in this definitive reorganization of the world of spirits. But Swedenborg cautions his readers that the effects of the Last Judgment would not be immediately visible in changed rituals, altered creeds, or in external structure, but rather in a new sense of freedom in the individual.*

425


From Swedenborg's observation in respect to the church, we can infer that the same would be true of governments. The concept of the new American republic was radically different from all previous governments, it is true, but even today, over two centuries after the reorganization of the World of Spirits, half the people living on the earth do not have free press, the dissemination of information is rigidly controlled by autocratic rulers. Yet the Spirit of 1776 was made possible and found its impetus from a greater degree of purer influx from the World of Spirits. To those who are unfamiliar with Swedenborg's total theological system, and thus do not fully understand or appreciate the intimate relationship between the natural world and the invisible spiritual realms, much of what we are saying will seem esoteric and extremely fanciful. But the ability of these detractors to doubt and to reach a contrary conviction can also be attributed to the effects of the Last Judgment.
     * LJ 73
     Critics of Swedenborg may ridicule the idea of a Last Judgment by pointing to the present increasing incidence of crime, world-wide poverty, the unhealthy state of society, and the general sickness of the economy. Yet these grievous conditions are a consequence of the 1757 event. It is no problem to accept the Spirit of 1776 as an aftermath of the Last Judgment, for the establishment of a democratic government is universally viewed as a significant forward step in human history, but one might be hesitant to attribute Hitler's ruthless exercise of diabolical power to the divine gifts, freedom and rationality. Still it is true. All that we abhor in present-day human conduct can be attributed likewise to the Last Judgment. What we are witnessing today with anxious eyes and an anguished heart are gross misuses of the reestablished freedom with which mankind was endowed over two hundred years ago. External restraints which had heretofore held in check evil passions have now been lifted, and hence come the subsequent outpouring of lawlessness, a disregard for moral and spiritual values, and an indifference to Divine precepts.
     Were Swedenborg living in the world in these latter years of the Twentieth Century he would without question grieve over the deplorable state of mankind, but he would not be surprised. Freedom is bound to give full rein to all the emotions, both good and bad, which arise in the heart of man. This is quite necessary, for buried hostility and greed, and all the wantonness found in the human spirit, must become manifest before they can be recognized, conquered, and replaced by wholesome qualities of unselfish love.

426


The Spirit of 1776, as seen from a perspective of two centuries, is clearly one of the constructive results of the Last Judgment, although the revolutionary movement was not without its share of human frailties. Freedom and the capacity to reason do not of themselves regenerate an individual, or a society; they merely provide the means. Perhaps what would sadden Swedenborg more than anything else, were he a contemporary of ours, is that the present generation of Americans who are commemorating the Bicentennial of the Declaration of Independence have not learned more from history and thereby made better use of their freedom and rationality.
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who need assistance in finding accommodation please communicate with one of the following:

Mrs. A. Wynne Acton     
3405 Buck Road          
Huntingdon Valley, Pa. 19006
Phone: (215) 947-0242     

Mrs. George T. Tyler
Box 353
Bryn Athyn, Pa. 19009
Phone: (215) 947-1186

Mrs. Philip Horigan
50 Park Drive
Glenview, Ill. 60025
Phone: (312) 729-5644

427


PERCEPTIONS OF THE LORD IN CHILDHOOD-II 1976

PERCEPTIONS OF THE LORD IN CHILDHOOD-II       LOUIS B. KING       1976

     (Part II of three parts of the basis for an address to the Fifth Session of the 27th General Church Assembly.)

     The Abraham Stories

     The stories of Abraham contained in the Old Testament and as expounded in the Arcana Coelestia describe step by step the putting on of the finite human essence, the successive descent of the Divine into this human with an infinite longing to conjunction and thus union with it, and a gradual enlightening by successive revelations or perceptions consciously received in the human whereby the human became aware of all that was necessary to effect redemption. And as this awareness of the human successively developed, it acquired gradually the loves and ends of the Divine soul, but only obscurely and thus in limited measure which could be tempted, attacked and opposed. Successively, however, by perceptions from within to match the knowledges imbibed from without this human mind with its proprium, sometimes Divine from the Father, sometimes finite from the mother, gradually became the Divine truth in form. It was not the Divine truth as it is in itself for even this could not be tempted, but Divine truth in the human form, that is, Divinely ordered within a finite receptacle and thus subject to the frailties of apparent or limited concepts of truth and human affections of it. Divine truths cannot be tempted nor can they oppose the hells except when in appearances, that is, when adjoined to human limitations. Otherwise the Lord could have redeemed the human race, conquered the hells, and ordered the human race from above the heavens. There would have been no need to take on a finite human and subsequently glorify it. But let us proceed to the subject of perceptions with the Lord in His childhood.
     We may begin with a most cogent statement:

The Divine was in the Lord from conception. This was His Being, for He was conceived from Jehovah, and therefore His perception was from the Divine, but it was according to the state of the reception by His human, because He made the human in Himself Divine by successive steps. Hence it is evident that as the Divine, or God, was in Him, by the words, 'God said to Him' is signified perception from the Divine.*
     * AC 4571.

428




     Again we are taught that perception is predicated of the interior man seeing in the external.* Again we are told that perception becomes more and more interior in the degree that the external man is conjoined to the internal. And finally, and most importantly, "The Lord's perception was Divine and human reciprocally, for the Divine was lowered to Him and the human elevated to the Divine."** The perceptions of the Lord commenced in His boyhood and progressed throughout His life.***
     * AC 1701               
     ** AC 2131
     *** AC 1440
     In the Assembly pageants we witnessed the simple but moving scenes from the story of Abraham's life. The Arcana Coelestia explains that Abraham represents the Lord's development during His infancy and childhood into adolescence. And since the first of a series is always a summary of what will follow, as we study the Abraham stories we not only see a particular sequence of the perceptions through which the Lord developed His humanity, or His natural mind during infancy and childhood; but we see a general forecast or summary of that which the Lord accomplished throughout His life on earth. Little is said in the New Testament concerning the states of the Lord in infancy and childhood. But the story of Abraham as expounded in the Arcana Coelestia reveals a whole world of tender things concerning the innocence and profound beauty of that relationship which existed between the Father and the son, between the Divine and the human essence in the Lord during His childhood, including the efforts toward union with the human on the part of the Divine, and reciprocally of the human with the Divine.
     In the twelfth chapter of Genesis, God calls Abraham to leave Haran and to journey into a land which God has promised him. This call by God of Abraham represents the first mental turning of the human consciousness to the Divine, the first mental awareness of the presence of the Divine and with this first awareness of the Divine there is revelation, or an innocent urgency to leave worldly and corporeal things and progress to heavenly things.
     This was the first dawning perception in the Lord's early childhood which enabled Him to sense with keen awareness something of the mission that lay before Him.
     In obedience to this influx of perception from His soul the Lord opened His conscious human mind to the reception of celestial things of love.

429


The implantation of the celestial things of love out of heaven and into the interior natural mind of the Lord, because of His reception of, or obedience to this influx from His soul, is represented by Abraham and Sarai and their nephew Lot leaving Haran and entering the land of Canaan, the latter representing that which is of celestial love. That they made their camp in the land near the Oak-Grove Moreh represents the perception into which the Lord next came, namely, the need of knowledges from the Word concerning celestial and spiritual things which might bring them into actuality in His conscious human mind.
     So Abram, Sarai, and Lot, because of a famine in the land, that is, representatively speaking, a lack of knowledge to bring perception into conscious thought, journeyed southward (into enlightenment) to be sustained in Egypt.
     A marvelous number deals with perception and how it can only come with the conjunction of the internal man wherein affections lie and the external man wherein knowledges are stored.* The bringing down of affections into knowledge is represented by Abram and Sarai going down into Egypt from the Oak-Grove Moreh. Their sojourn in Egypt represents the acquisition of knowledges from the Word which took place with the Lord in early childhood. For we are told that the Lord willed to be imbued with knowledges from His Word alone. That He learned knowledges from nature there can be no doubt. But He willed to be imbued with those knowledges from the Word because these alone could receive the influx of Divine affection and then be uplifted and implanted in those celestial things of love, resulting in the formation of a conscious thought in the human from the Divine, a conscious thought that could look outward to the human race to save mankind, to order the heavens and to subjugate the hells, as if from its own or proprial power.
     * AC 1661
     Abram calling Sarai his sister and the near tragedy of Pharaoh taking her to wife represents the first inclinations of the Lord in childhood, while being instructed in knowledges from the Word, to be possessed by a love of knowledges for their own sake, a tendency which He derived hereditarily from the mother and into which the hells entered.
     Leaving Egypt much enriched, and proceeding again northward represents the elevation of knowledges and the implantation of them in the celestial things of love. Thereby there is a conjunction of the internal man with the external and hence perception of a clear nature, from which there can be thought concerning the salvation of the human race, even with the Lord in His childhood.

430



     This particular instance of the bringing down of celestial things into knowledges from the Word and then the uplifting of those knowledges and implanting them in celestial things on a higher plane gives a general picture of the whole process of the glorification, namely, the descent of the Divine into the human and the reciprocal effort of the human from the Divine to strive upward into union with the Divine. This also illustrates how the human put on proprial power from the Divine so that the Divine in the human might work in and through it as if from the human, and thus the Lord by means of the human might redeem the human race and then be united with the Divine and thus glorified. "The Lord conjoined His Divine essence to His human essence in order that His human things might also be made Divine."*
     * AC 2649
     Throughout the Arcana treatment we should note the two conjunctions referred to, namely, the Divine with the human and the human with the Divine. So there is a conjunction of the internal to the external and of the external to the internal. Likewise, there is the conjunction of good with truth and then of truth with good. And there is the descent of affection into knowledges and then the uplifting of knowledges for their implantation in good and thus conjunction.
     We see this reciprocal conjunction illustrated in the broad series of the letter of the Word, as for instance, Abraham going down into Canaan and thence into Egypt only to return into Canaan. Again, from Canaan he and his son Isaac alike journeyed into Gerar and then returned from Gerar into Canaan. At a later date Eliezer went northward to Haran for Rebekah and then brought her back to Isaac. Jacob still later journeyed to Haran for Leah and Rebekah, returning again to the land of Canaan. The sons of Israel left Canaan and went down into Egypt only to return into the land of Canaan to possess it, bringing back with them even the bones of Joseph who had lived and prospered in Egypt. In the New Testament we have the Lord's journeys to and from Jerusalem.
     Returning to the Abraham story, his going down into Egypt represented the bringing down of celestial things into cognitions from the Word. His return out of Egypt with his family, much enriched by possessions gathered there, represents the lifting up of cognitions into celestial things, or the implanting of knowledges in the affections of love. Leaving Egypt represents leaving behind empty scientifics learned for their own sake. That Abram, Sarai, and Lot returned to the place where they had been before between Bethel and Ai, where the altar of first worship had been established, represents bringing knowledges into love, thus an elevation within the Lord's natural mind or consciousness, made possible by the acquisition of knowledges and uplifting them into the affections of love.

431


To return to the altar which had previously been built in the land represents the state of worship which had become more interior because of instruction in knowledges from the Word. In this state of worship with its clear perception, accruing to the Lord's conscious mind because of influx into the knowledges, the Lord perceived obstructions in His external mind which had to be removed before the human essence might be further conjoined to the Divine essence.
     So we come to the thirteenth chapter of Genesis containing the story of the separation of Abram from Lot. Abram represents the interior consciousness of the Lord enlightened by perception from the Divine soul, realizing that Lot the corporeal nature with its obscurities would have to be separated.
     Because of His willingness to separate the cupidities of the corporeal man from the conscious human, the Lord was given to perceive what His natural man might become if conjoined to the Divine. This perception and vision is represented by Abram instructing Lot to lift up his eyes and to see the plains in all their beauty. The ugliness that might result in the natural if not purified and conjoined was signified by the cities of Sodom and Gomorrah nestled in the lowest portion of that plain.
     Lot chooses the plains of the east and separates himself, Abram returning to the oak-grove Moreh which is now called Mamre or plural for oak-groves. Here the Lord promises to Abram the land as a possession to his seed forever. This is the perception and promise that when conjunction had been effected between the external and the internal in the Lord, all power to save the human race would be given to Him.
     At this point, at the close of the thirteenth chapter, the six states of the Lord's development in early childhood are enumerated whereby He progressed from an obscure state into a knowledge and then a perception of celestial things, from here into the light produced by these perceptions when received by knowledges from without; from knowledges He again was elevated in His consciousness into a state of worship in which He recognized the need for separating corporeal infirmities adhering to Him from the mother. And after the initial effort to separate these He returned to Mamre, or the oak-grove, signifying the perception in which the Divine revealed to him that when the external and internal man were conjoined all power would be given unto Him to save the human race. This set the stage for the Lord's first genuine temptations in childhood.
     Lot makes his home in the cities of Sodom and Gomorrah, in the midst of the kings of the south who are held under tribute to northern kings led by Chedolaomer.

432


In the thirteenth year of paying this tribute, it is said that these kings of the south rebelled, picturing how the hereditary inclinations to evil in the Lord's external man, derived from the maternal human, appeared on the active plane of the Lord's external mind. Immediately apparent goods and truths in the Lord's external mind were pitted against these rebellious and recently active tendencies to evil, namely, the affection to dominate through the persuasions of evil and falsity. That the bells introduced and thus activated these states in the Lord there can be no doubt. That these brought into doubt the Lord's love for the human race as it existed obscurely in His external conscious mind, there can be no doubt. And the Lord responded from the goods and truths which He had received actively in the thought of His external man and opposed these evils. Such combat from apparent goods and truths is represented by Chedorlaomer and the kings of the north coming down and punishing the southern kings for their rebellion, but then carrying them away together with Lot.
     Carrying Lot away captive represents the way in which the Lord's external man was carried away by means of apparent goods and truths. The AC describes these apparent goods and truths as being not entirely Divine. It is explained that it appeared to the Lord that these goods and truths originated in and from the human and that therefore He had to fight and overcome from the external mind itself. Whenever man employs good and truth to combat evils with a conviction that these goods and truths originate with himself, they cease to be genuine goods and truths and become instead apparent goods and truths; and man is carried away with a persuasion that he does this battle from himself.
     That Abram hears of Lot's plight and comes to his rescue with trained servants, represents the perception from the internal of the Lord in the rational, seeing the state of the external man and the need for freeing it from the persuasive dominion of apparent truths. So Abraham pursues the kings of the north, defeats them and returns Lot to Sodom.
     The wars described in this chapter depict the Lord's temptations in childhood. The proprial power established in His external human consciousness by previous instruction and perception enabled the Lord to fight from apparent goods and truths against hereditary inclinations to evil. When apparently victorious from the apparent goods and truths, but in reality coming under the persuasion of these appearances, the Lord was rescued by Abraham representing the internal man and working through the rational, bringing back Lot or the Lord's external man into proper relationship to the internal and receiving the blessing of Melchizedek, the high priest who had administered the Sacrament of the Holy Supper and who in so doing represented the Divine soul inflowing through the rational and blessing even the corporeal in the Lord's external man.

433



     Temptation is an attack upon love. The Lord's love for the salvation of the human race, and consequently His love for the union of His human essence to His Divine essence, were attacked. These loves were present in the Lord's external consciousness even in His boyhood. They had been brought into the light and thus sensed as a perception because of knowledges taken out of the Word which enabled the Lord to feel the presence of Jehovah or the Divine in His human and delight in that perception. This is what was attacked during His boyhood, and the temptations or attacks were fierce and devastating. The hells attacked the Lord in his childhood, striving to destroy in Him this new love that was growing in Him, namely, a love for the human race, its salvation, and for uniting the human to the Divine.
     We are told that with those who have conscience, temptation produces a dull grief or pain, but with those who have perception it is an acute grief and agony.*
     * AC 1668

     In a continuous series things follow from the things which precede, and in a continuous series they connect with those which follow. In the things which preceded it has been treated concerning the Lord in His instruction, further concerning His external man, which was to be conjoined to the internal by means of scientifics and cognitions; but because His external man was such as has been said, that out of the hereditary from the mother it had in itself those things which impede conjunction, which still first had to be expelled through combats and temptations before His external man could be united to the internal, or His human essence to the Divine essence, wherefore in this chapter it is treated concerning those combats.*
     * AC 1659

     Again and again we should reiterate in our thoughts that the Lord's human was not Divine from birth but had to become so. Such purification could only be effected through the dual temptations described. The Lord overcame the hells by His own power, in the sense that He did so from His Divine and not from someone else. In the beginning, however, the Lord's external man did not overcome the hells from its own power but from the power of His internal man, yet as if from the human. It appeared to the Lord at that time as if He did it from Himself, that is, from the external man, or the human essence. Because of this appearance the Lord fought from His own power, that is, from His external man or human essence, causing those goods and truths (which really were from the Divine) to be called apparent goods and truths and therefore not genuine. However, as the human was successively purified and united to the Divine it was true that He overcame them from His own power, even in the human.

434



     The temptation to rule over others,* and the love of becoming great by the means of the holy things of the Word instead of becoming good thereby, is a desperate evil. Each time we persuade ourselves that the common good makes one with our own proprial desire for advancement we give in to such evils.**
     * AC 1600
     ** AC 1673
     Such was the rebellion of the kings of the south which represented the surfacing of these hereditary inclinations in the Lord's external man.*
     * AC 1666
     It should be noted that with the Lord while there were these hereditary evils and falses they never became actual. That these evils entered into a sphere of operation in the Lord's external, we cannot doubt, for without such an acquired sphere of cupidities and falsities no temptation is possible.*
     * AC 1667
     We should carefully note here that the sphere of evil acquired was a sphere in the thought but not interiorly in the will. Such is the difference between those who have paternal or interior love of self and the world which cannot be eradicated, and the Lord, Who possessed only maternal hereditary evil which enabled the sphere of evil and falsity to enter into the thought or understanding alone.
     Abraham having rescued Lot returns to his own home and it is said that the Word of the Lord appeared to him. This is the first mention of the Word of the Lord and it connotes the inmost revelation of perception to the rational mind of the Lord. After the Lord's temptations, or spiritual combats in the external man and His victory by means of apparent goods and truths, and afterwards the release of His external man from the persuasion of these apparent goods and truths, a new plane of consciousness was opened in Him, the rational. From this new plane of consciousness opened up after combats had taken place in the external man, the rational could be opened whereby from that higher plane of consciousness the external could be looked upon and appraised as to all those infirmities and obscurities which impeded the joining of the external man with the rational. Not only was this new plane of consciousness in the rational realm opened to behold the external below, but it was now possible to look outward toward the human race and to perceive the quality of the human race. In beholding the great work before Him, namely, the salvation of the human race and the uniting of the human essence to the Divine essence, the Lord also realized that the Divine soul itself or Jehovah would guard Him in all combats. So it is said that Jehovah would be Abram's shield and reward.*

435


By this is meant victories in temptation, and that the human would be united to the Divine. The salvation of the human race and the unition of the human essence to the Divine essence were the only rewards to which the Lord looked in all His life on earth.
     * Gen. 15:1
     In regarding the human race, the Lord longed for an internal church in which men could live in a state of conjunction with Him, receiving and reciprocating His Divine. Viewing the state of the human race, the Lord fell into deep anxiety and despair concerning its salvation* and therefore prayed for a spiritual church. This is represented by Abram's request of Jehovah that he might have an heir. How could the great land of Canaan become his and his seeds after him if he had no heir? How could the Lord save the human race if there were no internal church or state of receptivity amongst it?
     * AC 2222
     Abram's plea for an heir represents the Lord's perception in childhood that the human race could not be saved unless a Divine rational would come into existence a Divine rational because the human has its beginning in the inmost of the rational. The birth, or coming into existence, of the Divine rational would be the first result of the union of the Divine and the human essence in the Lord, thus the beginning of a Divine Human.
     That the Lord longed for this is represented in this sixteenth chapter.
     It should be noted that the representation of Abram and Sarai changes here. From representing the human in the Lord, they now represent the Divine of the Lord as it was perceived in the consciousness of the human. Specifically Abram represents the Divine good of the Lord's soul, while Sarai represents the Divine truth of the Lord's soul, which is called intellectual truth. From intellectual truth the Lord perceived that there could be no Divine rational until the evils in His external were removed. Why was this? Because the rational can never be conceived and born or formed apart from scientifics and cognitions through the external. And since there were hereditary and infirm inclinations in the maternal human, these first had to be met and cast off. So the Lord perceived from Sarai (intellectual truth) that a first rational, or human rational, would have to precede the Divine human, or Divine rational. Therefore Sarai gave Hagar, who represents the life of the affection of scientifics and cognitions in the external man, to Abram. From this union of the Divine good of the internal man with the life of the affection of scientifics, there was born the first rational, or human rational. So it was that Ishmael had to be born before Isaac. The Divine good as a father, and Divine truth as a mother (Abram and Sarai) were to give birth to the Divine human eventually, but this could not be done until evils and falsities in the human could be met by the Lord and overcome.

436


The birth from the human maternal with its infirmities had to precede the birth of the rational from the Divine maternal (Sarai) in its purity.
     When Hagar had conceived, her mistress was despised in her eyes. Here the Lord's thought from perception revealed how little the human rational regarded the quality of intellectual truth. The human rational could not appreciate intellectual truth, for it believed in and lived from appearances, namely, that the good and truth it received from the Word and which it understood in part by virtue of the influx of the soul, originated in the human.*
     * AC 1914, 1917
     The Lord's realization that dependence upon appearances of truth because of the presence of an external affection for these truths, had to be cast out. Therefore Abram allowed Sarai to deal hardly with Hagar, who then fled.
     But the Angel of the Lord appeared to Hagar in the wilderness and commanded her to humble herself under her mistress' hand. This appearing of the angel represents perception by the Lord from His interior man concerning the necessity of humbling His purely human rational thought from appearances. The appearances of truth in the first rational must humble themselves to serve intellectual truth, namely, the perception that all truth and good with man is from the Lord, and in the Lord's case before glorification, that He should acknowledge that all good and truth originated in His Divine, and not in the human.
     Because we are considering profound doctrinal things with regard to the perception of the Lord we tend to forget that these perceptions were taking place in the Lord's boyhood. His perception of what his human rational would be like if not humbled was represented by Ishmael as being a wild ass man, his hand against every man, and every man's hand against him. It should be noted that this description was not a description of the Lord's first rational, but a perception on the part of the Lord of what would have been the case had He not humbled the first rational.
     So it was that by means of the first rational coming into existence with the Lord, evils and falsities which prevented the birth of the Divine rational could be present and attack the Lord, be seen and overcome by Him from His own power.
     The next stage of development of the Lord's human conscious mind is described in the seventeenth chapter of Genesis. This whole chapter is one of perception and revelation to the Lord concerning the end to which His human and its glorification should look. Whereas the previous chapters dealt with the Lord in His human combating against the hells, this chapter involves a Divine perception in the Lord's consciousness, predicting the union of the Divine and the human, and the human with the Divine by virtue of the birth of a Divine rational through which the human race would be saved.

437


In this chapter Jehovah appears to Abram. The Divine can never appear to any man but to the Lord alone. This transpired inwardly within the Lord during His boyhood. It was not the vision of a man standing before his spiritual sight, but rather the perception, revelation and consolation concerning what would happen in the future. The covenant of circumcision is established by Jehovah, representing that the conjunction between the Divine and the human, and the human and the Divine in the Lord could transpire only after the Lord from His proprial power would remove the infirm obstruction arising out of the Mary human. There was further perception with the Lord that through the glorification of the human there would be eternal conjunction with the human race, provided of course the human race would uphold its part of the covenant represented by circumcision, namely, the shunning of evils as sins so that there could be acknowledgment of the Lord as the source of all life, al good, and all truth.
     Abram was ninety-nine years of age, representing a state just prior to one of fullness of remains which would be the age of one hundred. Remains with the Lord were the Divine goods acquired by His own power through which He united the human essence to the Divine essence in Himself.* Remains are celestial states of love implanted throughout life. The Lord's state of remains was almost a state of fullness and therefore He was on the threshold of the birth of the Divine Human or Divine Rational in which the first of the Divine Human would take its origin.** The changing of the name of Abram to Abraham and of Sarai to Sarah, was again prophecy of what would come to pass, namely, the Divine would be united to the human, and the human to the Divine. The promise of the birth of Isaac was the promise that the human would be made Divine and that the human race would through this be conjoined to God eternally. To the Lord the inmost joy was the salvation of the human race which He regarded in His union with the Father.***
     * AC 1988, 1906          
     ** AC 1992-regarding temptations
     *** AC 2034
     Such a perception or sensing of the presence of the Divine with its promise of union with the human and the salvation of the human race was absolutely necessary to prepare the Lord's mind for the first state of union which was the birth of the Divine rational.
     In the next chapter Abraham and Sarah are dwelling in their tent under the oak-groves, Mamre. Remember that Mamre, which is the plural of Moreh, was the oak-grove which signaled the beginning of the Lord's perception. Now the plural is used to represent the intensification of this perception which the Lord now possessed.

438


Instead of a dawning awareness of the Divine in His consciousness, He now had perception and almost open communication with the Divine itself. This is represented by the three angels visiting Abraham as he sat in the door of his tent in the heat of the day. So many beautiful things are said about the representation of the heat of the day as love in that state,-a desire or urging of the love in His human to be conjoined to the Divine. The angels, we are taught, perceive the Divine things in these numbers as most lovely and delightful.*
     * AC 2049
     The Lord's communication with the Divine in this state when He was a boy is described.* The Lord's real presence with us is from within through the inmost.**
     * AC 2135, 2136
     ** AC 1999
     The angels acknowledge this and yet although they see the Lord within, He appears to them in the sun of heaven outside.*
     * DP 162
     So will the Lord appear to us objectively in heaven according to the way in which we have seen and now see Him within the rational ideas of the mind. His inmost immediate presence is through the soul, enlightening and giving the power to perceive as in mirrors (the mirrors of truths taken in from His written Word) His essence, His love and wisdom, and all those qualities which constitute His Divine love in Human form. So in this world, to see God as visible is to see from perception by enlightenment of the Lord's immediate presence from within, that wonderful picture of Him which can be derived from the truths of revelation which have been gathered into the mind as vessels of spiritual sight or thought.
     The three men appearing to Abraham and Sarah as they sat under the oak-groves of Mamre represent the Divine of the Lord, the Divine Human, and the Divine proceeding, entering into the consciousness of the Lord. That the Divine, the Divine Human, and the Holy proceeding would be one in Him was the most exalted revelation He could receive in that state of boyhood.
     As the Lord in this state was in continual combat with the hells, seeking to subordinate His first rational thought or rational human to the Divine, the Divine itself inflowed and gave him the perception or sensing and assurance that the Divine itself, the Divine Human, and the Divine proceeding would be united in Him. This was the first of three perceptions which the Lord enjoyed in boyhood and which are signified by this eighteenth chapter of Genesis.
     The second perception which the Lord received in this state was a sensing that the rational should put off the appearances which were merely human, so that the natural degree itself might become Divine.

439


So the angels spoke to Sarah and told her that she would have a child, Isaac. Thirdly, the Lord perceived in this state that the human race, which was in such direful evils and falsities must be saved. The Lord's anxiety over this from His love for the salvation of the human race, as this Divine love was received in His human consciousness, caused Him to despair of the possibility of the human race being saved.* But the Lord desired this salvation above all else, and therefore Abraham interceded with the angel, as the latter departed, to save Sodom and Gomorrah if there were therein but ten righteous men.
     * AC 2222
     We are instructed concerning three degrees of perception, natural perception, rational perception, and one still more interior which is called interior, or Divine.* The Lord alone was able to enjoy interior perception. Natural perception is a sensing or seeing of natural objects both in the world outside of us and in the ideas of the mind. Rational perception is the seeing of abstract entities and qualities drawn from the experience and imagination of natural things. Internal perceptions are from intellectual truth or the perceiving that truths are true because Divine. We are told that the angels of the highest heaven have something of this internal perception in that they can sense the influx of the Divine into their lives revealing as it were that all good and truth are from the Lord. In more regenerate states we can be instructed by the Writings that all good and truth are from the Lord and, to some extent, feel and sense that this is so. But never can we feel the influx of the Lord into the inmost of our souls which enables these fleeting perceptions. The Lord alone, we are told, was able to think from intellectual truth, or from these perceptions which He enjoyed in childhood. That Sarah laughed in this instance represents the inability of the human rational to perceive intellectual truth.** It is for this reason that the rational is not to be consulted concerning the authority of revelation but that revelation itself must be acknowledged as so because the Lord declares it. Then the rational can be employed to illustrate and confirm that acknowledgment.
     * AC 2171
     ** AC 2216

440


CIVIL CHURCH 1976

CIVIL CHURCH       ERIK E. SANDSTROM       1976

     (Author's Note: It was observed that "The Civil Church" casts the Church as something less than we normally assume. The phrase "The Civil of the Church" might be better. However, I beg to retain "The Civil Church" in this publication, since it does not demean the spiritual quality of the Church, but rather demonstrates its foundation and resting place in civil life. The very worship of the Lord is in civil life. (cf AC 7038))

     (Delivered to the British Assembly, Colchester, England, July 17, 1916.)

     Introduction

     Civil matters along with politics, economics, business etc., are usually put in the lowest category of life in the Church, and are deemed to be least important as far as the health and vigor of the New Church are concerned. And indeed religion and politics have mostly been kept divided, leaving political inclinations rightfully to the privacy of each New Church mind.
     But let us examine the matter: where do civil concerns stand in the New Church hierarchy of values? Do we, as New Church men and women, have any civil duties to fulfil?
     It is in answer to such questions that I have titled my Address, "The Civil Church." I hope this title will be clear by the end of it.

     The Just and Honourable Life

     The spiritual life that leads to heaven is constantly placed above the moral and civil life which belongs to the world. Everyone has the capacity to become a civil and a moral man, the Doctrines teach; but he can also become a spiritual man. In the capacity of becoming a civil and moral man, "one man excels another." What is involved in a moral life, is the "understanding and perception of what is honourable," and in the civil life, the "understanding and perception of what is just."* Some have greater understanding and perception than others.
     * AC 6598
     What is honourable and just? To honour is really to love, and justice is to exercise good.* Therefore, from love to exercise what is good defines both morality and civility.

441


For in the Doctrines, honour is always linked with morality, and justice with civility, so much so as to become synonymous. The civil man is just and equitable; the moral man is honourable and becoming.**
     * SS 67; AC 2372
     ** AC 2915, 8257; DP 322
     But we are to become spiritual men through regeneration, and not just moral and civil men. And even in the spiritual capacity of wisdom and intelligence, one man excels another.* How, from being a civil man, does one become a spiritual man? I quote in answer:
     * AC 10227

     As regards the perception .f what is just and equitable in civil life, those in the world who are rational have this . . . By no means do such men for this reason have the perception of the goods and truths of faith, because this perception is higher and more internal and flows in from the Lord through the inmost of the rational.*
     * AC 2831:4

     So we see that it is easy to be a citizen of the world. By no means does this qualify man for heaven. Being a citizen of the world is merely to be in civil good from civil law-as for example obeying traffic regulations, or completing one's income tax returns. Such things are not spiritual goods, unless man is also loving those things spiritually. Civil good thus receives its true being from spiritual good.* Consequently a spiritual man also obeys traffic regulations, and fills out his income tax, but honestly and faithfully.**
     * Life 13
     ** TCR 430; DP 322
     What is the spiritual good which infills civil good? In one word, charity (Love towards the neighbor). Civility is not charity, in fact it is as far removed from charity as politeness is removed from friendship. Nevertheless the more civility derives from charity, the sounder is that civility.*
     * AC 1158
     Now it stands to reason, that since the New Church is to be a spiritual church, whose main loves are to be love to the Lord and charity towards the neighbor, it needs its own form of civil life. The question is: what is the civil life of the New Church; and where does that form of civil life, or the Civil Church, belong?

     The Literal Commandments

     The civil life of the New Church is quite simply the literal obedience to the Ten Commandments. We are reminded that the commandments, although containing a spiritual, celestial and indeed Divine sense, are still altogether to be observed and done as to their literal sense. Perhaps we tend to forget the literal obedience to some commandments, always being directed to their spiritual sense.

442


So we now pursue what the Heavenly Doctrines teach concerning the literal sense of the fourth, fifth, sixth and seventh of the Ten Commandments, which are: "Thou shalt honour thy father and thy mother; thou shalt not kill; thou shalt not commit adultery; thou shalt not steal." These relate specifically to the civil life.* To honour father and mother, is for children to honour their parents for providing food and clothing, for introducing them to the world, for teaching them manners, and for teaching them about heaven.**
     * HH 531
     ** TCR 431
     For adults, it is to honour the royalty of one's country, i.e. the King or Queen, or regent of other titles; but especially it is to honour magistrates and thus the law agencies of the land. In the broadest sense, it is to honour the father or mother-land, one's country, which acts as a parent to all its citizens.* To obey literally the fourth commandment is in short to be a decent citizen and parent.
     * TCR 305
     Not to kill, or murder; in its literal or civil sense, means not only what it says, but also not to wound mortally, or torture another; nor to injure anyone's name or fame, since-note well-"fame and life go hand in hand."* In its broadest literal sense, it means not to show enmity, hatred or revenge. This commandment in short, means to be a decent neighbor and friend. (To kill in warfare is a separate issue.)
     * TCR 309
     Not to commit adultery, means not only what it says, but also includes not to will or do obscene things, nor to think or speak about lascivious things. "To lust is to commit adultery, for it is of the will," we read "and then it becomes as it were a deed."* Lusts condemn. Allurements however are milder, and enter only the understanding,** and this by itself does not condemn. Of mercy, man can be allured to what he does not lust after. Here is a possible principle for censorship,-but also a clear warning as to the life of New Church men. The obedience to this commandment thus means to be a decent partner, or supporter of monogamous marriages.
     * TCR 313
     ** Ibid.
     Finally, not to steal on a civil level means not under any pretext to take away anyone's goods secretly; not to use imposture, not to make illegitimate gains by interest or exactions; to refrain from fraudulent practices in paying taxes or in discharging debts. It also enjoins on man honest workmanship, the use of correct weights and measures, and ensuring that one's accounts are in order.*

443


The obedience to this commandment means in short to be a decent employer or employee.
     * TCR 317.
     Some New Churchmen may here object, that it is fairly common practice to be decent citizens, parents, neighbor, friend, partner or employer. How are New Churchmen special? But let us recall, that to be merely civil by no means makes man also spiritual.* Many who are rational in civil things may be insane in spiritual things. The New Church is given the encouraging command by the Lord, telling us how from civil men we may become spiritual: "Live these commandments not only as civil and moral laws," we are told, "but also as Divine laws, and you will be a spiritual man, and become a spiritual civil and moral man."** Indeed every new church in its first state, is in what is just and equitable as to civil life, and in what is honourable and becoming as to moral life; the Lord can then be present in what is just and honourable, and build His spiritual church within civil and moral good*** when man lives His civil commandments as Divine laws.
     * DP 322
     ** AC 2831:4
     *** AC 2915

     The Church Uses

     So the civil life of the New Church is based on the literal observance of all commandments, but especially the civil commandments. Yet even with this knowledge, is there a reluctance among us to make the connection of the Doctrines taught at Church and class with the daily civil life of our employment or office? Do we, or do we not, feel put off by the direct application of Doctrine to the life we lead, and regard it as an invasion of our privacy! Yet, on the other hand, are we not told often enough that man is regenerated in his use, thus in his employment and in his home? But somehow it is still assumed that man is at the pinnacle of his use when he is attending Church or church activities!
     But this is a fallacy. The Doctrines declare, "Regeneration is one thing, and worship is another."* Indeed we cannot be regenerated just by coming to Church. We are regenerated Monday to Friday, and in our homes, thus not at Church. In fact, man's worship in Church is according to his state of regeneration reached out of Church.** Perhaps this doctrinal fact is at the root of our reluctance to connect spiritual and civil things in our own lives. Spiritual doctrine is one thing; civil life quite another!
     * AC 10206
     ** Ibid.
     Concerning this reluctance, we find a fascinating passage which reads:

444




     The few who are being regenerated . . . separate spiritual life from civil life so widely, that they do not dare to draw any ideas of the one from the other. That the spiritual life is represented in the civil life, they know not at all, and some do not even allow a comparison, when yet the case really is that no idea can be had of spiritual life except from the things that are of civil life. Therefore if the latter is set aside (civil life) the former falls to the ground (spiritual life), until at last it is no longer believed that angels associate and converse as men do on earth.*
     * AC 4366:2

     Do we feel this is true? Do we also separate spiritual and civil life that widely? Do we deny any comparison between them? Is this describing our reluctance to apply doctrine to life? If the answer is yes, then apparently we are among the "few who are being regenerated"!
     Why should our states of regeneration be accompanied by reluctance to connect spiritual and civil life? Perhaps it is so that we can get on with it, without having to stop business just to think what one is doing. For other teachings make it dear that man can be regenerated without thinking much about truth. Some are just so busy with worldly cares that they don't have time to learn the truths of the Word; yet they have led a heavenly life in their business or trade, and receive the missing. truths after death.* Heaven is therefore received-sometimes in complete ignorance-by a life in the offices and businesses of the World.**
     * F 30
     ** HH 528
     To whatever extent heavenly life is present, then, it is to be found within the structure of our civil society. For if the basis of civil society is set aside, heavenly society falls to the ground. A heavenly, or spiritual man, needs also to be a civil man. The spiritual man who worships faithfully on Sundays, is regenerated in the civil and domestic forum. And his worship is according to his state of regeneration.
     Now although regeneration is one thing, and worship another, there is a daily kind of worship which man can enter into at his work-a kind of work ethic we read:

     The very worship of the Lord consists in performing uses . . . of discharging aright his duty in his station, thus from the heart being of service to his country, to societies and to the neighbor, in dealing sincerely with his fellow, and in performing kind offices with prudence in accordance with each person's character.*
     * AC 7038:1

     Is not this a description of the life of charity? This life, it is clear, is not only worship, but also regeneration, and thus the way to heaven as well. Heaven is thus received as man lives in the office and business of the world. The wide gap between spiritual and civil life is bridged by this daily worship, or work-ethic.
     We have answered the question of what the civil life of the New Church is. We now consider the question of where this life belongs in the New Church?

445



     The world of business, or the employments and offices, in which all New Churchmen engage the same as the rest of society, is a world which is largely unknown to the ministers of the New Church. We may know the name of your occupation, but we have not done it as if our livelihood depended on it. The question always seems to crop up: How can a minister tell a layman how to do his job? The answer in short is, he cannot. That old reluctance is awakened. Doctrine is for the Church, but life is for living. 'Don't tell me what to do.'
     And yet the Doctrines do instruct the layman how to do his job so that it is also a use to society. The minister can only instruct the layman in those doctrines.
     There is a fine divide between doctrine and life. Ministers are experts in doctrine, but they are relatively amateurs as to the business life. Laymen on the other hand are experts in the business of their calling, but are relatively amateurs in doctrine. And yet the layman has a direct access to doctrine by personal reading, which the ministers encourage. Therefore he may, if he will, seek out for himself the doctrines which he feels are necessary to live an appropriate civil or business life. Thus he forestalls ministerial instruction
     But do not ministers also have a direct access to the business of civil life? I do not mean traffic regulations or tax fulfillments; but the ecclesiastical government of the New Church which has its own civil and economic structure and functioning. Ministers lead in doctrine, but they also administer the civil uses of the Church as a whole.*
     * HD 311-325
     When we talk of the civil, organizational and business affairs of the New Church, we think of the little booklet, "The Order and Organization of the General Church." This provides a nucleus for a New Church political philosophy and civil structure. A more recent publication, called "Operating and Fiscal Policies," gives an outline of the economic structure of the New Church.
     For example, the nucleus for a political philosophy is found in the method whereby a Pastor is given charge: of a Society. The Bishop asks a minister if he is willing; the name is submitted by the Bishop to the Society for approval; and after the approval, the Bishop appoints the minister as Pastor of that Society. Order and freedom are thus maintained. The fiscal policies of the Mew Church aim for that same order and freedom.
     We have already the civil basis for the New Church. To love the Church is to love its civil bases. If ever a nation or country were to adopt the New Church as its religion, then the Civil Church would be instead of constitutions or charters, and the Heavenly Doctrines would be its laws.

446



     But to return to our Church today: we have the time-tested policy of delegating non-ministerial uses to laymen, such as secretaries and treasurers, who are democratically elected by societies. Greater lay responsibilities in the civil functions of the New Church may come when the priestly leadership has succeeded in ordering the office or employment into a well-defined use. The ministers build the use, then the laymen perform it. This method does not bind the conscience of future generations; for it is the Doctrines themselves which determine which uses can be thus delegated.
     Even so, laymen given functions in the Church may from time to time introduce questionable practices from the business world. To what extent can or should a minister instruct, prevent, veto or fire him! Both are New Churchmen, so private consultation should solve the problem. Both ministers and laymen are fallible. Just being a member of the New Church does not make one perfect, even though it should make one completely trustworthy and honest.
     It is clear that priestly administration and instruction will continue to enter into all areas of the Civil Church-indefinitely. But the aim should be to become the passive guardians of the civil uses of the Church.
     A clear meeting-ground for priests and laymen is suggested by two passages: "Religion alone renews and regenerates man. Religion occupies the highest seat in the human mind and sees beneath it the civil matters pertaining to the world."*
     * TCR 601:e

     Spiritual things ascend into the highest region of the mind and there take form. . . The Lord's entrance into man with Divine truths and goods is there, and that region is like a temple in which He resides. But because civil and political things belong to the world, they occupy the lower region of the mind, and some of them become there like little buildings around the temple, and some like vestibules through which there is entrance.*
     * TCR 494

     Those little buildings and vestibules around the temple seem to point to the civil and business concerns of the New Church, It is outside the temple that the money-changers can do their work-for they too perform uses. Was not the servant who buried his talent in the ground told harshly that he should at least have put his money in the bank to earn interest! To earn interest, or usury, signifies to acquire for oneself spiritual life and intelligence.*
     * AE 193:10
     So we are to use the 'talents' which the Lord gives us.

447


We are to render our taxes willingly to Caesar, since they are for the functioning of the Government, and the protection of the land; but we are also to earn interest by rendering into God the things that are God's, namely by acquiring from the Word spiritual life and intelligence.
     This intelligence is now freely available to all in the New Church, for now it is permitted to enter with the understanding into the secrets of the Word. However, without priestly guidance, enlightened to teach the Doctrine of Genuine Truth, who would of his own accord read the Word; or who by reading would understand correctly what they read? No faith is to be concocted out of self-intelligence. Therefore no layman should leave himself continuously without priestly instruction. The consequences would be terrible:

     First the understanding is closed from above, and gradually below as well, until theology is not only despised but obliterated from the mind. Then the understanding abides only in political matters, which have regard to man's life under the government, and in civil matters pertaining to his employment, and to domestic affairs of his own house. In all of these he constantly kisses nature.*
     * TCR 508

     Our Civil Church

     It is clear then, that the kind of Civil Church we now have, is one in which spiritual things in general are seen to apply to civil things in general. To the regenerating man of the Church, the connection between the two worlds will seem obscure for the simple reason that haven is fully represented in the civil life; but it is never seen to be heaven on earth! Therefore man is reluctant even to allow a comparison.
     The kind of civil church we could wish for, is one in which spiritual things in particular are seen to apply to civil things in particular. Surely the wide gap between spiritual life and civil life must be bridged with open eyes. Can heaven be seen as financial security; or angels as competent business managers? We need to see the practical values of heaven, namely that angels converse and discuss and associate as men do, reason about civil and moral things, see hear and explore one another, join together in societies and dwell together just as men do, but more perfectly.*
     * AC 4366:2
     One arch in building this bridge between spiritual and civil life, is some attempt to equate the Doctrines with the experienced situations of civil and domestic life. Almost every New Churchman at some time or other feels that he or she has not yet started their regeneration. I would submit that the reason for this is that the Doctrines describe regeneration in spiritual terms, but we experience regeneration in oh such natural settings! In other words, there is no tag or label to tell us that the experience we have just passed through, is what a particular passage of Doctrine abstractly describes.



448



     As a consequence of this gap, the "regeneration gap," there has developed a sort of "futurology" in the New Church which says roughly, "All is yet to come, I have not even started, and I am worried, I must be so evil that I might as well not begin at all."
     Well, of course, there is the possibility that it is true! But the gap between spiritual and civil life is bridged by correspondences, so that spiritual life is completely represented in civil life.* It is in the employments and offices of one's chosen use that everyone is regenerated, either in the civil or in the domestic forum.** And if we have doubts that we are being regenerated, those doubts may themselves be part of our spiritual temptations, thus of our salvation.***
     * Ibid.
     ** TCR 580
     *** AC 2334

     Conclusion

     We see then that spiritual loves can and do exist in civil and domestic concerns. There is a Civil Church, namely the Church which is in the heart of each individual when he or she performs the function of their office or employment, at home or at work. The civil church reaches out into the world at large under civil government where it is business as usual. It reaches into the financial, legal and business matters of the church under ecclesiastical government.* It reaches into the home to the extent that adults and children display a New Church attitude to the Word. The spiritual man is also a civil man. The obedience to the letter of the Ten Commandments, to what is just and honourable, the willingness to be subordinate, and to partake in social gatherings,** all these things are marks of the civil church.
     * HD 311, ff
     ** Char. 187
     We close with a passage "Concerning a civil state" which shows how a civil church lives, and what kind of life on earth takes men to it. Let this passage be seen to apply to the New Church in its civil uses:

     There are those in the other life who live in a so-called civil state, which is pleasant and agreeable, and in which I was for some time. Living in their own agreeable and pleasant sphere, they fear no one, and when any (other) spirit not good approaches, they speak civilly with him as with one who is too good to say or do aught that is amiss. Such (other) spirit is then himself reduced into a civil state, and either demeans himself as good, or departs, for the mind or disposition of the one affects the other. They never in that state say to any (other) that he is bad; though still this is not a state of dissimulation, but of sincerity; for they speak from civil promptings. This is the state of those who in the world had lived happily and well in the conjugial relation, and have loved children.*
     * SD 4107

449


FREEDOM AND REASON 1976

FREEDOM AND REASON       Editor       1976


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

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

Editor                         Rev. Morley D. Rich, 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.
     The Lord teaches us fully and manifestly in His Second Coming that all freedom to will and act, and all ability to think and reason, stem directly from the twin faculties of liberty and rationality which He implants in the inmost mind.* Every man and woman is born with these two faculties. Whether or not, and how, he chooses to exercise these in the conscious pursuit of true freedom and reason depends upon many factors, but ultimately upon his own choice.
     * DP 98
     Among the factors, however, which may inhibit and even stifle the exercise of liberty and rationality, is a lack or suppression of civil and political freedom. Indeed, it was this condition which held the human race in thrall for ages after the Fall. And further, it made the attainment and exercise of spiritual freedom, freedom in spiritual matters, virtually impossible.
     It was from a growing, though limited perception of these things, climaxed and further stimulated by the Last Judgment, that men began to strive and struggle for a variety of freedoms,-civil, political, scholastic and scientific, also cultural and ecclesiastical.
     But, in so doing, they came into painful contact with two further necessities: (1) a Proper restraint of power, and (2) provision for full knowledge to all, by which alone could any rational system of government be sustained.

450



     Realization of the first necessity, spurred by great fear of the current and established power-systems of the world, led American leaders to attempt to devise an instrument and system of government which would provide a balance of powers, so that no one person, group or party could assume or capture the entire power. While devoted to the cause of liberty and rational government, they were also thoroughly realistic when it came to the tendencies of human nature. They knew, by anguished experience and observation, what happens to a person or persons when vested with great or unlimited power in human affairs, as also what happens to the freedom and reason of others under them. In fact, as one historian observes, "they did not even trust themselves" with such power.
     They also saw that a rational system of government could not survive or be supported effectively by any but an informed people. And the reader of the Writings knows especially well that the full exercise of the reasoning powers can come only from a condition of knowledge, as likewise does any rational exercise or restraint of the will to attain the spiritual freedom to do the Lord's will. It can be said that the ultimate base of reason and civil freedom is the simple knowledge of the three R's. So also is it the basis of all spiritual freedom and rationality.
     In sum, the attempt was to provide for as much individual freedom of thought and action as possible and consistent within the bounds of reason and mutually protective order.

     In this year of our Lord, 1976, we have heard and read a great deal about love of country. All readers of the Writings are quite familiar with the truth that this love is the necessary beginning of any future love of the Lord's country. Anyone who is deprived of it is in sad and bereft condition. As may be familiar to us, every natural or earthly love, if it is to be worthy of the name, must become reasonable and just. Love of country is said to be the highest of all natural loves, in relation to the degrees of the neighbor. Yet even so, and as with the other earthly loves of man, it must be brought under the control and direction of truth and reason. If we grant that this is so, then we are set free to ask certain questions, to exercise examination and judgment, to reflect on our own country in realistic appraisal in relation to her actions and possible motivations. This is not possible when in a blind love, any more than a true understanding is possible in a condition of blind faith.
     As examples: Have you ever had anyone ask you the question, "What is a country?"

451



     Do the principles of self-examination and repentance apply to a country as-they do to the individual?
     A person, examining himself, discovers errors and evils, often unwitting ones, and then admits them to himself and to the Lord, not necessarily to others or openly. Is any of this possible to that complex unit called "a country?"
     As with every man, every country is in the tendency to justify its own evils and glorify its own virtues indiscriminately. We can see that in loving the goods, the ideals of our country, we can have greater understanding and love for the goods and truths of the Lord's country. Is it possible, also, that in seeing the imperfections of an earthly kingdom or complex a man can be led to glory and rejoice in, to love, respect and adore the perfections of the Lord's kingdom above all else except the Lord Himself?
DEMOCRACY AS A RELIGION 1976

DEMOCRACY AS A RELIGION       GEORGE DE CHARMS       1976

     In a book by E. B. White I came across an interesting bit of philosophy, as follows:*
     * Points of My Compass, published by Harper and Roe, 1954, p. 44.

The matter of 'faith' has been in the papers lately. President Eisenhower has come out for prayer, and has emphasized that most Americans are motivated by religious faith. The HERALD TRIBUNE headed the story, "PRESIDENT SAYS PRAYER IS PART OF DEMOCRACY." The implication in such a pronouncement, emanating from the seat of government, is that religious faith is a condition or even a pre- condition of the democratic life. This is all wrong. A president should pray whenever and whether he feels like it, but I don't think a president should advertise prayer. That is a different matter. Democracy, if I understand it at all, is a society in which the unbeliever feels un-disturbed and at home. If there is only half a dozen unbelievers in America, their well-being would be a test of our democracy, their tranquility would be its proof. The repeated suggestion by the present administration that religious faith is a pre-condition of the American way of life is disturbing to me, and I am willing to bet, to a good many other citizens.

     Further on the same page he says, "I hope that belief never is made mandatory." And again, "Democracy itself is a religious faith."*
     * Ibid., p. 46
     We fully subscribe to the view that religion should never be made mandatory, but we wonder whether there should not be concern for the feelings of believers equally as for those of the unbelievers. How about a teacher in our public schools who believes in an all-wise and loving God as the Creator of the universe? She is charged with the education of children for life. She must prepare them to understand the world in which they live.

452


Yet she is required to teach nothing of religion except as an historic fact. She cannot transmit to her pupils the wonder and awe she herself feels in the providence of a loving God who in His wisdom has provided, and does provide, the marvelous beauties of the world in fulfilment of His Divine purpose to bless His people with eternal life. Instead she must present a picture of the world as a mechanical machine without foresight, or purpose-a mechanism of perpetual motion that begins with atomic energy, and produces its marvels by accident, leading to no visible goal. Must such a teacher not feel "disturbed" under the restrictions of the Supreme Courts decision in regard to prayer in the public schools? Can she feel "at home" under the necessity of omitting all reference to God? We suggest that the "religion" of democracy should have some regard, not only for the feelings of the teacher, but also for the children thus starved of the bread of heaven, and for the world which will come under their government in the years to come.
     GEORGE DE CHARMS
LAUSANNE, SWITZERLAND 1976

LAUSANNE, SWITZERLAND       NORBERT H. ROGERS       1976

Editor of NEW CHURCH LIFE
     In supplying information we asked for concerning the death of one of our General Church members in Switzerland, M. Philippe Galland, President of the New Church Society in Lausanne, advised me that their minister, the Rev. Alfred Regamey, had died in December, 1975. Since then the Society has been without the care and leadership of a minister. A committee of laymen are now in charge, one of whom conducts one service of worship a month at 10:00 a.m. on the last Sunday. M. Galland adds that the New Church members of the Society in Lausanne would be very happy to receive or be of help to any member of the New Church. He also advises that it would be preferable to communicate with his office. The address is 3, rue St-Pierre, CH-1003, Lausanne, Switzerland.
     NORBERT H. ROGERS
Huntingdon Valley, Pa.
NEW SWEDENBORG STUDY GROUP 1976

NEW SWEDENBORG STUDY GROUP              1976

Dear Swedenborg friends . . .
     We are pleased to inform you that a new SWEDENBORG STUDY GROUP has been launched recently to operate primarily in the West Coast (Gothenburg) area of Sweden but with links also in Copenhagen (Denmark) Oslo (Norway) Stockholm and Jonkoping (Sweden).

453


This Group will arrange lectures, discussions, meetings, distribution of informative literature and in all possible ways spread information about the EMANUEL SWEDENBORG Writings and revelations which we think have a special meaning in our ("New Age") time. Also a mail-order book-shop will be operated from the same address. Our meetings etc. will take place in a large privately owned house at SARO, a sea-side resort 30 Kms south of Gothenburg (actually the house where the old King of Sweden, Gustaf V, stayed when he played tennis at Saro). Our first two lecturers have been (1) Rev. Brian Kingslake (Bath, England) and (2) Rev. Ragnar Boyesen (Stockholm, Sweden) We have about 150 people on our mailing list and the active attendance at the meetings has been around 55-60 heads. Secretariat, Office and Book-Shop are operating from the address given below.               
     We invite correspondence from Swedenborg groups and individuals in all parts of the world. New Church members and other "Swedenborgians" visiting Sweden are cordially invited to contact us and will be met and guided to Swedenborg sites of interest in the Gothenburg-Skara- Varnhem area. Sightseeing and contacts in Stockholm can be arranged. Please mention this in your Newsletters, Magazines and other periodicals. Please send samples of all your periodical Prints and book-lists to us, to be circulated to our membership. Sincerely, P. A. Atterbom, Secretary, P.O. Box 206, S-43401, Kungsbacka, Sweden
REVIEWS 1976

REVIEWS       Various       1976

Life After Life, Raymond A. Moody, Jr. 126 pp. The Investigation of A Phenomenon-Survival of Bodily Death. Forward by Elisabeth-Rubler Ross, M.D. Published by Mockingbird Books, Box 110, Covington, Ga. 30209. $2.95.

     The experiences related in the major portion of the book provide confirmation of life after death. Raymond Moody, a Ph.D. in Philosophy and an M.D., has interviewed about 150 people who have been resuscitated after having been clinically dead or who have come very dose to death. These reports are organized into 15 different categories, such as, through the dark tunnel, approaching the border or limit, and coming back.

454


These ineffable experiences testify to a state of existence beyond normal natural consciousness. There is a universal report of a "Being of Light," a being of indescribable brilliance, a person of warmth and love. This being directs the person entering the new state of existence to evaluate their life, or as one report put it, "The first thing he said to me was that he kind of asked me if I was ready to die, or what I'd done with my life that I wanted to show him." And this without threat or anxiety.
     The author takes great pains to point out that such facts are not scientific proof of life after death. Dr. Moody asks only that we keep our minds open to possible explanations of these phenomena. In one short chapter he offers four diverse sources, The Bible, Plate, The Tibetan Book of the Dead, and Swedenborg, which give "parallels" (similar reports) about the beginning of life after death. For example, The Tibetan Book of the Dead relates that spirits do not know that they have died and left their earthly bodies, a fact which Swedenborg also relates.
     The eight references from Swedenborg are quoted from the Compendium (Boston, 1853). We are not made aware of either the Writings or Swedenborg's mission as revelator, possibly because Dr. Moody is not aware of them himself.
     We thank: Dr. Moody for collecting these reports of the state between the end of earthly life and the beginning of heavenly life. His cautions and qualifications are symptomatic of an age which discounts spiritual reality. And yet facts continue to accumulate which can be explained by the laws of a two-fold creation, spiritual and natural. It is the knowledge of such facts, clearly organized and presented, which may lead men to the Writings and Swedenborg. Then we will be challenged to distinguish clearly between Swedenborg the philosopher-scientist and Swedenborg the servant by whom the Writings were given.
     MICHAEL A. BROWN

     Small Theological Works and Letters. Selections from the writings of Emanuel Swedenborg, with English translation. Edited by the Rev. John E. Elliott. Published by the Swedenborg Society, London, 1975. Cloth. 338 pages. L2.00.

     This volume has been several years in preparation, and it represents the combined efforts of a number of able and devoted New Church editors and translators. Its prime purpose, as stated in the preface, "is to make available all those short "theological" documents that came from the pen of Emanuel Swedenborg [which] are not readily accessible in their original language or in English translations."

455




     It includes:

De Domino (Concerning the Lord), a forerunner to The Doctrine of the Lord, based on a manuscript copy by Augustus Nordenskjold, the original having been lost.

De Justificatione (also known as Justification and Good Works), notes and extracts on justification from The Canons and Decrees of the Council of Trent, followed by notes on a conversation with Calvin and fifty of his followers (= Conversation with Calvin), plus notes on "God the Saviour Jesus Christ," and a "Specimen and Sketch" of the Doctrine of the New Church (Sciagraphia).
Index ad Formulam Concordiae (An Index to the Formula Concordiae), now published for the first time in any language.

De Praeceptis Decalogi (The Precepts of the Decalogue), a forerunner to The Doctrine of Life.

Summaria in Explicatione Apocalypseos (Summaries in Explanation of the Apocalypse), now published for the first time in the original Latin, and translated only once before into English, in New Church Life for 1922, pp. 568ff.

De Conjugio (Concerning Marriage), here consisting of two separate pieces distinguished as De Conjugio I and De Conjugio II; the first being a very brief outline of an otherwise unknown work, now published for the first time in Latin, and translated only once before into English, again in New Church Life for 1922, pp. 577f.; and the second being the work commonly known heretofore as De Conjugio.

Quinque Memorabilia (Five Memorable Relations), based on a manuscript copy by C. Johansen, the original having been lost.

Colloquia cum Angelis (Conversations with Angels), brief notes on a variety of subjects.

Historia Ecclesiastica Novae Ecclesiae (also known as Sketch of an Ecclesiastical History of the New Church), notes for a work apparently never pursued.

And a number of letters written by Swedenborg to some of his contemporaries regarding his new revelations, including his "Reply to Ernesti" and the "Reply to Ekebom." These letters or epistolae make up about a third of the volume.

     With the exception of the reply to Ernesti, none of these selections was published by Swedenborg himself; and of those that were later published by others, most have not been published more than once in their original languages; and that in the last century.

456


Copies of most of the Latin texts, and, in the case of many of the letters, of the Swedish texts, have therefore indeed been hard to come by, if not impossible, and for their appearance alone now in the present volume the editor and those who assisted him are owed a debt of gratitude. Students may now be in a position to check what English translations they have, and to explore more fully those documents which may shed light on the heavenly doctrines and afford insight into Swedenborg's method of working.
     But that is not the only point for which this volume is to be commended. The texts are printed on left-hand pages, with English translation on the facing pages to the right. At the bottom of the pages to the left, then, below the text, there is given for each selection a critical apparatus-notes on variant readings and emendations-which the editor has tried to make as complete as possible This apparatus is professionally done. It is clear, and it appears to be quite full. It will enable the student not only to see what changes have been made and what readings have been considered possible, but to put himself as it were in the place of the editor and make his own decisions. For this information, too, the editor and his assistants are due thanks, and it is to be hoped that they have set an example which will be followed by future editors and publishers of Swedenborg's writings.
     The impression should not be left, however, that this new volume is only for scholars. Each selection is, as said, accompanied by an English translation, and though several people apparently contributed to their production, these translations are uniformly clear and straightforward, presented in language that is at once idiomatic and yet suited to the style of the original. The translators have not interposed their own personalities and mannerisms, but have allowed the texts to speak through them-not always an easy task, as any translator knows. And if on occasion a statement seems strange or unclear, with only a little bit of Latin or Swedish and a good dictionary, the reader can consult the text opposite for clarification. No more hunting for a copy of the original!
     All in all, this volume is a very welcome entry into the list of publications of Swedenborg's works and writings. Carefully conceived and well executed, it achieves its purpose of making accessible material much of which was really not accessible before, and it does so in a highly competent fashion, at a very low price in the bargain. A first-class effort, it is a must for every Professional student of the Writings, above all those linguistically inclined, and it should prove of interest and profit to most New Churchmen everywhere who are on the lookout for easily readable documents by which to expand their knowledge of their religion and the man through whom the revelation was given.
     N. BRUCE ROGERS

457


CHARTER DAY 1976

       Editor       1976

     All ex-students, members of the General Church and friends of the Academy are invited to attend the 60th Charter Day exercises, to be held in Bryn Athyn, Pa., Friday and Saturday, October 15th and 16th, 1976. The Program:

Friday, 11 a.m.-Cathedral Service with an address by the Rev. Douglas M. Taylor.
Friday afternoon-Football game.
Friday evening-Dance.
Saturday, 7 p.m.-Banquet. Toastmaster: Dr. Robert W. Gladish.
ANNOUNCEMENT 1976

ANNOUNCEMENT       Editor       1976

     The Reverend Bjorn A. H. Boyesen has been appointed by the Bishop of the General Church to serve as his representative in Great Britain, as announced to the British Assembly in July, 1976.

459


WHERE IS THY GOD? 1976

WHERE IS THY GOD?       MORLEY D. RICH       1976

     
NEW CHURCH LIFE
Vol. XCVI NOVEMBER 1976
No. 11
My tears have been my meat day and night, white they continually say unto me. Where is thy God?
As with a sword in my bones, mine enemies cut me, as they say unto me, Where is thy God? (Psalm 42:3, 10).

     The forty-second Psalm is a moving expression of the waverings of the human heart and mind, and of the peaks and valleys of man's faith and love in the vicissitudes of earthly life.
     It is a picture of the mind and heart of a person desperately seeking his Maker and Savior, straining the eyes of his understanding to find the final purpose of life, to arrive at a vision of God which he may love with his whole heart and with clear comprehension. Perhaps he has been deceived may times by those who said, "Lo, here is God, or there."* He thinks that the elements of time and space have no real relationship to the Infinite; He has been disheartened by the seemingly vague and unfulfilled prophecies of the Word.
     * Matt. 24:23
     "Where is my God?" he exclaims in dismay and despair. And yet, afterwards, he reminds himself almost plaintively, "I went with the crowd . . . to the house of God with the voice of joy and praise, with a multitude that kept holy day. (So) why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him for the help of His faces."*
     * Ps. 42:4, 5
     Again he goes down into the valley of death's shadow, and says to himself, "I will say unto God my Rock, Why hast Thou forsaken me? Why go I mourning because of the oppression of mine enemies? As with a sword in my bones, mine enemies mock me, as they say daily unto me, 'Where is thy God?' (But) why art thou cast down, O my soul?

460


And why art thou disquieted within me? Wait thou for God; for even yet shall I praise Him, Who is the health of my countenance, and my God."*
     * Ps. 42:9-11
     When we recall our own states and questionings in this matter, we easily relate to these words. How many times have we asked ourselves these very questions and expressed these same doubts? "Who is God, and where is He? Can I see Him, feel Him, sense Him in any way? Do I really believe He exists? How am I related to Him! Do I really love Him, and what does it mean to love Him?"
     Truly, these are most vital and necessary matters of human life and of heavenly life. According to a person's ideas and beliefs as to these questions, so is the quality of his inmost life; and such likewise is the manner, the quality and the pattern of his outward life in the natural world.
     This is why we are told that a man's idea and love of a god make up the inmost, organizing factor of his future life. It is why it is written, also, that the teaching about the Lord is the inmost and central truth of the New Church, as it has been in every former church. And it is perceived commonly in the learned world that there is an inmost core of the human mind which is its organ of life, which bears the image of its inmost drive, which often is the image of a sun, and which determines the routing of the lower human emotions and patterns of thought.
     In ancient times, the prevailing inner picture of the Divine Being was that of a circle or a representation of the spiritual sun of which we are told. And, while the ancients thought of the Divine as a man, this was a secondary thing, not included in the Sun. The Lord had not yet come in His own Human form. And so, we are told, previous to His coming, the ancients essentially worshipped an invisible Deity. Indeed, this continued for many centuries after the Lord's coming, and may be the reason why, even today, the ancient symbol of a sun still prevails in the inmost minds of the human race. For the New Age is just beginning to dawn, and all its blessings are still shadowed by the darkness of former ages.
     Perhaps this is why, even with New Churchmen, the image of the spiritual sun is a favored one. By knowledge from the Writings of the Lord's Second Coming, we indeed see the Divine Essence as a spiritual sun; and we can know that it is the Essence of God, which is the Divine Love and Wisdom. Love we can have some human idea of, no matter how primitive, and likewise wisdom; they are, indeed, the highest qualities which the finite mind can grasp. Yet the concept is still an abstraction, and tends to lapse into invisibility. Consequently, sometimes we see it, and then again it eludes our grasp. And, in any case, it is a remnant, a carryover, a remaining tendency from ancient times when, as to its Essence, the Divine was an invisible entity to mankind.

461



     In this light, we can see more clearly the purposes of the Lord in giving His written Word, and in coming in His Human. Thus, a primary purpose of the Lord was to personalize Himself, to become a living, visible, knowable, loving Person to the human race. It was to gift the human mind with an inner vision of Him which would serve as a focus of His influence, and as a true and effective organ by which all of men's affections and thoughts might be re-formed, re-fashioned, and patterned in God's image and after His likeness, and with full consciousness thereof. Also, and more specifically, contained in all of this, was the intent of the Lord to establish a relationship with men never before possible-i.e., the relationship of a father and his children. That is why, for the first time, He introduced this relationship by teaching men to pray to "Our Father Who is in the heavens."*
     * Matt. 6:9
     Our Father in the heavens . . . We may be reminded now of the revealed truth that the Lord frequently appears to the angels as a Man in the midst of the spiritual sun; and even more intimately, that he often appears in Person, though by aspect, in the societies of heaven.
     Let us briefly trace the wondrous progression of this vision in the written Word. It begins in the Old Testament. There we may see the first steps of the Lord in establishing a personal and human idea of Himself. And He begins by showing Himself in ways which are most simple, primitive, sometimes even gross,-even as capable of anger, of revenge, of harsh tyranny, of favoritism, of rewards and punishments, of law and merely external order, of personal and capricious love, as One Who can be diverted and bargained with,-in short, as One reflecting in appearances all the limitations and crudities of the human race, and especially of the Jewish race at that time.
     Though this may trouble us momentarily, we can see by reflection, that there was no other way by which the Lord could first begin to make Himself a Person in the eyes of the human race. He but followed His own Truth and Law,-namely, that it is always necessary to begin with the known and familiar in order to teach and learn of the unknown. The human mind must begin with a system, an order, no matter how gross and primitive, before it can be led to grasp other systems and orders, and finally the Divine Order itself.
     All of the Divine effort shown and seen in the Old Testament was a preparation for the culmination and climax,-the birth and life in the world of the Divine in the Person of Jesus Christ. This was the Incarnation, the fleshing of the Divine Love and Wisdom in a Human form which could become the inner vision of the human mind, in a fulness and life never before known to men.

462


In single focus, men could now understand and worship one Lord God, a Divine Father-image, with Whom they could walk hand-in-hand in His Way.
     Finally, in His Second Coming, He infilled this image with the highest abstractions of His Truth. And so the lines of His Human became clear and sharp, full-fleshed and glowing,-a vision through which something of Infinity, of Eternity and Immensity, can be glimpsed, by which human understanding and awareness of the Divine Love and Wisdom can be made permanent, not elusive, but an eternal, organic vision which will be all-powerful in re-fashioning, reforming and regenerating the human spirit for the life of heaven.
     So it is that the Lord becomes to us our beloved Father in the heavens, to Whom we can pray most personally, to Whom we can take the deepest troublings of our hearts and the doubting lapses of our faith, upon Whom we can lay our distressful burdens when these become more grievous than our limited strengths can bear, to Whom we can call in the depths of temptations, "Father, into Thy hands I commit My spirit."*
     * Lu. 23:46
     Such a vision is not quickly or easily won. It grows but slowly in the mind. When first presented in the pages of the Lord's Second Coming, the factual terms and phrases in which it is couched, the abstruse and unfamiliar straight lines of truth presented, the necessarily labored rationale of high concepts contained by logic and implication,-these daunt the limited human mentality at first. Yet the rewards of persistent effort and meditation are so great that they cannot be expressed; and they cannot be appreciated, much less learned, by the lower, sensual nature and mind of the unregenerate man.
     For, let us reflect, what is the final purpose of the Lord through all of this? It is not the mere announcement of truths as an end in itself, not a kind of barren imparting of interesting information. The underlying purpose is that the human spirit, by these hard-won concepts, may be led to a heart-enlarging vision of Good itself, of that Divine Love itself delineated by Truth, which will change man's stony heart into one of heavenly love and charity, which will transform his understanding, and which will affect in some way and measure even the qualities and forms of his earthly way of life. In other words, the purpose is that every person may attain to a picture of that Human Whose inmost essence is Divine, to a moving feeling and thought wherein all the Lord's attributes and qualities are brought together, focussed into, a clear vision of one Person, our Father in the heavens.
     A merely human idea of God is comparatively easy to come to. But, as may be known, this is by no means firm or permanent, as is shown by the history of the first Christian Church. It is easily turned aside and distorted, even destroyed, by the clevernesses of learned men, of confirmed atheists and agnostics.

463


And so it is, as the Lord knew, that the human idea must be infilled by the revelation of the Divine Being within, of the Essence of God which is the Divine Love and Wisdom, finally of His Existence as manifested by the Lord Jesus Christ, the glorified Divine Man Who became and is now our Father in the heavens.
     When and as such knowledge and understanding of the nature of the Divine are added to and meshed with the human idea of Him, then indeed does a man not only receive "the consolation of the Gospel," of the good news, but above all, he may come to slates of deep joy and adoration almost insupportable. This is the absolute necessity of his very life; it is the superstructure of his future life. By it, he can be led to surrender his own proprial life, the everyday, outward life of his natural man, for the sake of eternal, inner life-the life of heaven.
     Every person's vision and love of God is as personal to him as is his vision of the true New Church, and his life in it. Both require nourishment, for if we seek the Lord where He may be found,-in His Word,-then we learn the need for meditation, and for a life consciously founded upon His commandments.
     We are shown something of the results in that Memorable Relation which recounts what happened with some spirits and angels on a certain occasion.* And perhaps we can sense a little of their deep feelings in it.
     * TCR 187
     By an angelic spirit Swedenborg had been led to a place where was a great crowd of spirits who were in the state represented by the dragon of faith alone, the beast and the false prophet of the Apocalypse. And there was seen their temple which outwardly appeared magnificent, but inwardly was an ugly, tumbled down but, with horrible images within. But presently an east wind swept this away, exposing a great stone beneath which was the Word. A warmth like that of spring was felt, and then on the stone appeared a simple tabernacle representing the state and faith of the natural heaven.
     It was then given to open the spiritual heaven and its light; and in place of the simple tabernacle there appeared a truly magnificent temple, with precious stones. It also rested upon the rock beneath which was the Word; and of course, it was a representation of the inner vision of the spiritual man, with its knowledges and truths.
     But the climax came when the celestial heaven was opened. For its light again transformed the scene. The temple vanished. And there appeared a single Figure, the Lord Himself standing upon the foundation-stone of the Word, appearing as He is described in the Revelation of John. And this was a vision from the words, "I saw no temple therein (the New Jerusalem), for the Lord God Almighty is the temple of it, and the Lamb."*
     * Rev. 1:12; 21:22

464



     In response to this staggering experience, it is said that the angels' inner minds were so filled with the feeling of holiness that they were impelled to fall upon their faces in utter humility and adoration. In other words, they were so completely overcome by awe, by their love for and inner knowledge of our Father in their heaven, by their sense of unworthiness and complete gratitude, that they virtually fainted on that holy ground. It was too much for them to sustain. And so the third heaven was closed by the Lord, whereupon the temple once more appeared.
     It is well with us, our Heavenly Father's children, it is vital to our spiritual life, if at times we say to ourselves, "I will lift up mine eyes unto the mountains from whence cometh my help; my help is in the Name of the Lord."* Let us go unto the mountain of the Lord. Let us do that which He urges,-raise our minds above time and space, above the mud and debris, the confusions and trifles of earthly life and thought. He will teach us His way, and we will walk in His paths. With goodness will we follow His way, guided by the signposts of truth, and arriving at the life of heaven.
     * Ps. 121:1
     And nevermore shall our spiritual enemies taunt and trouble us with the mocking question, "Where is thy God" Amen.

     LESSONS: Psalm 42. True Christian Religion 181.
     MUSIC: Liturgy, pages 430, 406A, 422, 432.
     PRAYERS: Liturgy, nos. 39, 93.
MINISTERIAL CHANGES 1976

MINISTERIAL CHANGES       Editor       1976

     The Rev. Frederick L. Schnarr has resigned as Pastor of the Washington, D.C. Society, effective Aug. 30, 1977.
     The Rev. Daniel W. Heinrichs has accepted a call to the Pastorate of the Washington, D. C. Society, effective Sept. 1, 1977.
     The Rev. Kurt H. Asplundh has tendered his resignation as Principal of the Bryn Athyn Elementary School, effective Aug. 31, 1977. He will devote his full time to the Deanship of the Bryn Athyn Church in the future.
     The Rev. B. David Holm has resigned as Chairman of the General Church Sound Recording Committee, effective Oct. 15, 1976.
     The Rev. Douglas M. Taylor has accepted appointment as Chairman of this Committee as of Oct. 15, 1976.
     The Rev. Peter M. Buss has accepted appointment as Bishop's Representative in the Midwestern District of the United States, effective Sept. 1, 1976.

465


PERCEPTIONS OF THE LORD IN CHILDHOOD-III 1976

PERCEPTIONS OF THE LORD IN CHILDHOOD-III       LOUIS B. KING       1976

     (Part III of the basis for an address to the Fifth Session of the 27th General Church Assembly.)

     Before leaving chapter eighteen of Genesis, in which the angels appear to Abraham, let us reflect once more upon the profound implication of the Divine, the Divine Human and the Divine proceeding appearing to the Lord in His finite human in childhood with the perception that this trinity would be received in His natural conscious mind when that natural mind was united to the Divine and Glorification completed. Then all power to save the human race would be in the hands of the Divine Natural of the Lord.
     It is a familiar teaching in the New Testament that no man hath seen the Father at any time except the Son. Literally this was true in the case of the Lord in His boyhood. He alone beheld the Divine of the Lord, His own soul as it descended into His conscious human. We must not think naturally of this vision, regarding it as some objective picture of an approaching being with arms, legs, nose, and mouth. But we must think of it as a communication, perception and inmost revelation of the presence of the Divine love and wisdom itself drawing near and flowing into His conscious mind.
     As other men, we approach the Divine of the Lord through His human, as we conceive of it from knowledges drawn from the Word, but never do we see the Divine or sense its inflowing as did the Lord. Without these perceptions on the part of His human during the Lord's childhood the Divine could never have been united to the Human and the Human to the Divine.

     The Lord's perceptions and thoughts therefrom now turn to the human race and its need of salvation. As a boy the Lord next perceived that when the human would be united to the Divine and thus be glorified, it would be from that human and the Divine truth proceeding from it, that He would approach the church to bring judgment upon it, saving those in whom there is charity and effecting the separation of those in whom there was no charity. The approach of the Divine human by means of the proceeding Divine truth in all judgment is represented by the two angels entering into the streets of Sodom and Gomorrah, as described in the nineteenth chapter of Genesis.

466


Lot sits in the gate specifically representing the spiritual church in whom there is something of charity. Really this charity is in externals whereas the internals are corrupt, represented by the men of the city. The ensuing story whereby the angels are sheltered in Lot's house against the evil intent of the men of that city, how the angels take Lot, his wife and his daughters by the hand and lead them out of the city forcefully, describes the judgment upon the spiritual church which the Lord effected when He came into the world. The four states, of stages, whereby the evil and the wicked of the spiritual church were destroyed are signified by the actions of the men in the city culminating in the fire and brimstone descending upon the city to destroy it. The six states, or stages, whereby the good were led out and preserved are represented by Lot and his family fleeing to Zoar and thence to the mountains.
     Lot's wife looking back and becoming a pillar of salt represents the waning, even to destruction, of the affection of spiritual truth in that church. The drunkenness of Lot and the progeny brought forth from his daughters represent the mere representative of a church which survived at the time of the Lord's coming.
     One may wonder why this chapter is inserted and expounded with relation to the judgment upon the spiritual church, when the preceding chapter dealt with the Divine appearing to the Lord in the human and the following chapter deals with the Lord's instruction in the doctrinals of the church whereby He came into a perception that doctrine of faith is from a spiritual celestial origin and not from the rational. This chapter concerning the destruction of Sodom and Gomorrah and yet the salvation of Lot and his family is interspersed here not only because the end of the Lord's coming into the world was judgment upon the spiritual church and the salvation of the remnant with them, but it also describes how the Lord effected the judgment upon His human rational, or that corporeal element in it which had to be removed before He could be instructed as to the origin of the genuine doctrine of faith, and thereby prepare for the birth of the Divine rational.
     So, once again, Abraham journeys to the south. This represents enlightenment through instruction out of the Word. Back in the twelfth chapter Abram journeyed south into Egypt which represented instruction in knowledges from the letter of the Word during the Lord's infancy. Now it is said again that Abraham journeyed south to Gerar where he was enriched at the hands of Abimelech, king of the Philistines. This journeying southward and subsequent enrichment represents the Lord's further instruction in later boyhood, perhaps early adolescence, in which He received the doctrine of faith formulated in His conscious mind by means of doctrinals out of the Word.

467


Concerning the Lord's instruction it is said that:

     . . . it was by continual revelations, and thus by Divine perceptions and thoughts from Himself, that is, from His Divine; which perceptions and thoughts He implanted in Divine intelligence and wisdom, and this even to the perfect union of His human with His Divine. This way of growing wise is not possible with any man; for it flowed in from the Divine itself, which was His inmost, being of the Father, of Whom be was conceived; thus from the Divine love itself, which the Lord alone had, and which consisted in His desire to save the whole human race.*
     * AC 2500

     Two things should be noted here. The perception which the Lord had enabling Him to see infinite truths contained in the doctrines of the Word, was by virtue of the influx of His soul into His conscious natural mind little by little. The other thing to be noted is that, even as other men, it was necessary for Him to bring knowledges from the Word into the mind so that there would be vessels of conscious thought.
     Whereas other men receive these knowledges from without and something of perception from within, they are enlightened primarily by masters and teachers who interpret for them and share with them both the understanding of truths and their affection of that truth. While men may not be enlightened by the immediate presence of the Lord's Divine human can and does enlighten them. For this reason it is said:

     That wisdom and intelligence are within love comes from the fact that all influx takes place into the love, or what is the same, into the goods, thus into man's very life. This is the source of the wisdom and intelligence of the angels, which is ineffable. It is also the source of wisdom and intelligence of men who are in love to the Lord and in charity toward the neighbor; who, although they have no perception of it in themselves while they are living in the body, nevertheless, come into it after death, for the reason that it is within this very love and charity.*
     * Ibid; see AC 2494
     The Lord's perception was from the Divine inflowing but still it took place in His human, which was such that it did not receive the light itself immediately, but successively, as the shades of the human were dissipated.*
     * AC 2514
     God's coming or speaking to Abraham always signifies perception, for perception is the advent of influx of the Divine into the intellectual faculty.*
     * AC 2513

     So the Lord when in adolescence read the Word of the Old Testament, imbuing Himself with scientifics and cognitions therefrom. This invited and made possible the influx of His internal man. The rational had previously been born with the Lord so that revelations from perception were received in the first rational and produced thoughts there. Because these thoughts from perception arose in the first rational there was the appearance that the doctrine of faith thus formulated in the Lord's mind was from a rational origin.

468


So Abraham called his wife, Sarah, his sister. At first the Lord thought that the spiritual truth to be conjoined to celestial love originated in the rational. Abimelech, the king of Gerar, represents the doctrine of faith developing in the Lord. Abimelech took Sarah, believing her to be Abraham's sister and would have taken her to wife. Had this conjunction taken place it would have represented confirmation in the Lord's conscious mind that the doctrine of faith formulated in His rational originated in the rational. However, God warned Abimelech in a dream and thus is represented a new and interior revelation to the Lord (although in obscurity represented by night) that the doctrine of faith does not originate in the rational but that it is spiritual from a celestial origin. Abimelech must not be conjoined to Sarah for she is Abraham's wife. That it was later explained that Sarah was a half sister of Abraham as well as his wife, and was so before she became his wife, represents the fact that rational truth must precede in time intellectual truth.
     However, the doctrine of genuine faith is spiritual from a celestial origin; and it sets the stage for the birth of the true rational, and, with the Lord, the birth of the Divine rational or Divine Human. So the Divine Human can be born only from the union of celestial good and intellectual truth, but received in the rational.
     So it was with the Lord in that His thought that the rational should be consulted and thus be acknowledged as the origin of the doctrine of genuine faith was from the human. But the perception that doctrine is spiritual out of a celestial origin was from the Divine. Because Abimelech signified the doctrine of faith, he gave gifts to Abraham after Sarah had been restored, including a covering of silver. Although rational truths are not to be consulted as to the doctrine of faith, they are necessary as vessels to receive the spiritual truth of doctrine. In clothing it they make it visible to man, confirming and strengthening it in the mind. The spiritual truth of doctrine from a celestial origin enlightens all rational truth.* So the Lord put off the negative principle and put on the affirmative principle in the supreme sense.**
     * AC 2512               
     ** AC 2568
     All was in readiness now for the first product of the unition of the Divine and the Human in the Lord, namely, the birth of Isaac, the first of the Divine rational, or Divine Human, born in the Lord. It was this miracle that would make possible the salvation of the human race for through this human made Divine the Divine could be adjoined to the human race and the latter saved. From this Divine miracle of the birth of the Divine rational all truths with the Lord became vessels of spiritual truths which in turn became celestial and thus Divine.

469


That this would happen the Lord first became aware at the time of His first mental awakening, signified by Abram's call, when the Lord in infancy perceived that He would put off the human and put on the Divine-that the Divine good would be adjoined to all the lower appearances of truth in His conscious mind, present and working in them to bring His Human into union with the Divine-that the Divine rational might become the eternal intercessor between God and man.
     In the twenty-first chapter of Genesis Isaac is born and circumcision and weaning take place, at which time Abraham provides a great feast in celebration. Ishmael then mocks Isaac and is sent out into the wilderness where he is saved from death and made a great nation; and finally, Abimelech and Abraham make a covenant at Beersheba. In relation to the glorification the birth of Isaac marks its real beginning. The coming into existence of the Divine rational, or the first of the Divine Human, is accomplished by the conjunction of the Divine celestial (Abraham) and the Divine spiritual (Sarah) taking place in the rational already formed. There are in the rational already formed those elements which must be cast out which are merely human. So Ishmael and Hagar must be cast out. When separated from Abraham's camp, Hagar and Ishmael take on the representation of the spiritual church which the Lord came to save. Though languishing because of lack of spiritual truth, the spiritual church is saved through the Divine Human of the Lord whereby a new church is established with the remnant. So Ishmael in the desert, about to perish from thirst, is given to drink from a well which the angel of the Lord reveals to Hagar.
     Before sending Hagar and Ishmael away, it is said that Abraham grieved. So the Lord even in boyhood grieved at the perception that He must separate from Himself in Himself the human rational. It was this same human rational in the human race which He loved to draw near to and to save. Therefore, the Lord sorrowed at the thought of withdrawing.*
     * AC 2679
     There is an apparent contradiction in the teaching that the Lord, on the one hand, put off the human rational and, on the other, united that which He had put on in the human rational to the Divine. A single teaching does not constitute the spiritual sense, but all numbers gathered together in harmony dealing with a single subject.
     Interiorly in the first rational there was the influx of the Divine represented by the Father being Abram. Exteriorly there were impurities or limitations of concept derived from the influences of hereditary evil through the mother. As to these hereditary inclinations the rational had to be totally expunged because of their incongruity with the Divine. So there was that which had to be put off being from the heredity through the mother.

470


But successively and increasingly there were things added in the rational with the Lord through perceptions, self-compulsion, temptations, and victories which were from the Divine. These are Divine things in the rational, or the Divine from itself received in the finite. These were an integral part of the natural human and had to be united to the Divine itself through the process of glorification. A full state of union existed.
     When the Lord out of the proprial power through combats and temptations and victories, and through powers of the Divine wisdom and intelligence, procured for Himself, so much of the Divine in the human, that is, in the rational, that He could unite the Divine Itself to the Divine acquired in the rational.* Again, we read:
     * AC 2636

     The Lord's state of humiliation was when He was in the human which He took by inheritance from the mother; His state of glorification was when He was in the Divine which He had from Jehovah His Father. The former state, namely, that of the human from the mother, the Lord altogether put off, and put on the Divine human, when He passed out of the world, and returned to the Divine itself, in which He was from eternity, together with the human made Divine.*
     * AC 2288

     The covenant with Abimelech expressed at the end of the twenty-first chapter testifies concerning the human rational things adjoined to the doctrine of faith which in itself is Divine. Once that which was perverse in the first rational had been separated the doctrine of faith could be enriched, supported and illustrated by all manner of rational things.
     There follows now in the twenty-second chapter of Genesis the heart-rending story of Abraham's willingness to sacrifice his only son Isaac whom he loved above all else. The subject treated of in this chapter, we are told, is the Lord's most grievous and inmost temptations, through which He united the Human essence to the Divine essence; and thereby the salvation of those who constitute the spiritual church was effected.
     Note that in summarizing the spiritual content of this chapter, the Arcana speaks of those most grievous and inmost temptations through which the Lord united the human essence to the Divine essence. It is important that we note the phrase, the human essence to the Divine essence. This is the reciprocal being referred to, namely, the action of the Divine in the human as if from the human and therefore from the Lord's proprial or own power. It was only in states of reception of the Divine and activity from the Divine in the human as if from the human itself that the Lord could be tempted and could conquer.

471


The Divine inflowing into the conscious human and imparting perception and revelation enabled the human below to live as if from the Human, develop its proprial power and reciprocate with the effort on the part of the human to elevate itself into union with the Divine. In states in which the Divine united itself to the human the Divine was present in the human thinking from the Divine. But in reciprocal states, or states of humiliation or temptation, the Divine was present in the human, thinking in the human, as if from the human, and therefore subject to human affections of truth as wed as limited concepts of the truth. It was only the Divine love for the salvation of the human race as it was received in obscure fashion by the human as if the human's own that it could be brought into doubt as to the outcome.
     With deep affection, we can imagine the old man Abraham walking with the lad whom he loved above all else to the top of Mount Moriah. The wood was bound upon Isaac his son, and in the old man's hand was the fire and the knife. "Behold the fire and the wood," inquired the lad, "but where is the lamb for the burnt offering?"* The pathos of one's inmost loves coming into doubt is well pictured, while trust in the Divine is seen, in the old man's answer to his son, "God will provide Himself a lamb for the burnt offering."** Just what the Lord's states of doubt really were when an adolescent we can only imagine. That He longed for the salvation of the human race and had entered into a profound perception of its evil state there can be no question. Also, to what extent He could foreknow as a youth the desperate nature of the temptations which He would endure at the final hour upon the cross cannot be known. But this much we can realize: the Lord's inmost loves were under attack. His love for the salvation of the human race, both what it was in boyhood, and what it would be on the cross, and His reciprocal love of the Divine in the human to be conjoined and thus united with the Divine soul. Both of these loves must have been brought into doubt, and neither would have been fulfilled apart from the survival of the human which He had put on. It had to be made Divine. In certain teachings dealing with the Lord's temptations we are told that the most severe temptations were inflicted through the angels of heaven. Surely even these originated in the hells and became effective through the activated propria of the angels due to the pre-judgment conditions in the world of spirits. In such disturbed states it is not unreasonable to assume that the angels induced a doubt of the Lord's ability to save the human race upon His conscious mind, which indeed would have caused pain to the Lord.

472


Beyond this, however, we would suggest that the very Human itself which the Lord put on was a vessel of life which became first the Divine truth, and finally the Divine good. All angels are vessels receptive of life and they seek to strengthen and preserve such receptacles wherever they exist. The heavens, realizing that the human or receptacle which was the Lord's mind on earth was the sole medium of the salvation of the human race, resisted the giving up of this vessel. But the Lord perceived that He must give up the reception of life if the vessel was to be made Divine and life itself.
     * Gen. 22:7
     ** Gen. 22:8
     Isaac bound upon the altar represents Divine truth in appearance in the Lord's mind. So long as the Lord's mind was a vessel receptive of the Divine good, even though it was formed entirely by Divine truth, nevertheless, the very fact that it was a vessel and receptive caused the conscious thought from the truth to be in appearances or limited. The Lord was subject to human appearances of truth and human affections of truth, even though it was the love for the human race which motivated His every effort and an acknowledgment of the Word His every thought Abraham lifting the knife above his son represented the last degree of temptation whereby the Lord willed to rise above human appearances and accept the Divine soul as the all in all of His life. With this supreme effort as if from the human, or from the proprium of the Lord or His own power, the Lord would conquer in temptation. Willing that this would be so even in childhood, His mind was opened to a perception from within, a supreme Divine perception represented by God calling to Abraham out of heaven and commanding him to lay not his hand upon this child. The human would be saved and made Divine. The spiritual church would be saved, which was represented by Abraham lifting up his eyes and seeing a ram caught by its horns in the thicket. Even the Gentiles would receive salvation. And the spiritual, once freed from the entanglement of their own falsities, could receive salvation, represented by the offering of the ram as a burnt offering in place of his son.
     With Isaac as the heir apparent well established in the land, the lives of Abraham and Sarah draw to a close. The representation of the Lord now shifts from Abraham to Isaac who is the Divine rational, the first of the Divine Human. Even as Abraham and Sarah represented the Divine celestial and Divine spiritual in the internal man from which the Divine rational, or Isaac, came into being, so now the representation of the Lord in His Human shifts to Isaac and there follows the successive union of the Divine good and the Divine truth as it descends from the rational into the natural and finally to the corporeal itself when even the recipient vessels of the human which the Lord put on are made Divine.*
     * AC 5018:2

473



     As for Sarah, she dies first, representing the expiration of spiritual truth in the Ancient Church. Her burial in the cave of Machpelah represents the resurrection of that spiritual truth in a new church established by the Lord at the time of His coming. Burial always represents resurrection and the continuation of life. Abraham bargains with Ephron the Hittite to purchase the cave of Machpelah. Ephron the Hittite and the sons of Heth represent the gentiles with whom this new church will be established. Sarah buried in the cave in the field which belonged to these people represents the appearance to those of the new church that their faith originates in themselves and in their own states of regeneration. Abraham, however, insists upon paying silver for the purchase of the field which represents the Lord alone redeeming mankind and establishing the church by means of His truth, the silver, or purchase price.
     Before Abraham dies he sends his elderly servant, Eliezer to Haran, to his own home to secure a wife for Isaac, his son. Eliezer obeys and brings Rebekah back into the land and she is united with Isaac. The securing of a wife for Isaac represents all of the processes of conjunction of truth with goodness in the Lord's Divine rational. Isaac specifically represents the good of the rational since he is born of Abraham and Sarah. But into this good in the rational truth must be elevated and initiated. Rebekah represents this truth called forth from the natural and initiated into the good of the rational and therefore made Divine. So the rational of the Lord is made Divine in respect to truth as well as good.
     Genesis, chapter twenty-five, brings us into a whole new series but before the series begins the death of Abraham is recounted. His years, an hundred and seventy and five, represent all the things belonging to his state. For Abraham represented the Divinity itself of the Lord. The death of Abraham represents the end of his representation. That Isaac and Ishmael bury their father indicates the taking up of the Lord's representation by the two sons. Abraham interred in the cave of Machpelah among the sons of Heth represents the reception of the Divine human of the Lord both as to good and truth by the spiritual church which will worship Him to eternity. Remember that Abraham represents the Lord as to His internal in its relationship to His external during the age of infancy and childhood. The wonderful work which He accomplished during those tender years was resurrected and made to live in subsequent states of glorification, for burial represents resurrection and a new beginning.
     When one considers that in our study of the life of Abraham in these few chapters we have but scratched the surface of mere generals having to do with the arcane processes whereby the Lord began the work of glorification, is it any wonder that the angels perceive untold secrets concerning the Divine Human, as men on earth contemplate the secrets contained in the stories of the Word.

474


A visible God, remember, is one that is seen with the spiritual eyes, or the eyes of the understanding. And the eyes of the understanding can see only that which is revealed out of the Word in the rational ideas of the human mind.
     So many wonderful things present themselves in the stories of the Old Testament when the spiritual sense is consulted: Every part of the Word, particularly the stories of the patriarchs, contains within it wonderful Divine things whereby we can come to see how the Divine descended to unite itself to the human and then, working in the human as if from the human uplifted all those qualities which were at first finite and which brought the Lord so near to men. These qualities were not put off but lifted up and glorified making them one with the Infinite soul so that today those qualities are with us in Infinite perfection and fullness.
     Sometimes we think that if only the Lord was still in the world in His finite body things would be better for all men. That is not true, because the human when He was in the world was finite, not as yet glorified. They were tender, human qualities which the Lord put on and through which He approached men, but now these same qualities exist as and in a Divine natural degree, infinitely present so that the Lord can be with us in greater fullness and with more immediacy than ever before. When we read the Word we take into our minds the vision of that Divine Human and in the light of influx out of the New Christian Heaven we see clearly what is reflected in those knowledges or mirrors. And from the Lord's immediate presence through the soul into the very spiritual eyes that see subjectively within us, there is His immediate, Human presence, not just celestial and spiritual as once flowed through the angels and then into us, but the celestial, the spiritual, and the natural-three Infinite and uncreate degrees of altitude in the Lord whereby His immediate presence in fullness can be with us.* In acknowledging this His immediate presence on all planes from the inmost celestial to the outmost natural we may have power from on high to put on a human character from the Lord's Word and be uplifted into conjunction with Him, our visible Lord and God.
     * TCR 109; DLW 233

475


SPIRITUAL MARRIAGE 1976

SPIRITUAL MARRIAGE       ROY FRANSON       1976

     We can use John's beautiful vision of the descent of the Holy City, New Jerusalem as a basis or background for the teachings concerning the meaning and importance of betrothal. For the state of betrothal involves a vision of a holy marriage relationship, originating and descending from the Lord, in whom Divine love and Divine wisdom are forever united in a perfect Divine Marriage. Marriages, then, are holy because they descend "from God out of heaven;" and when the reception of this Divine Marriage, which fills the universe, is orderly among men there is an image and a likeness of the Lord in the marriage of husband and wife.
     In the Jewish representative church, married partners were usually determined by the parents without consulting the young man or the young woman until they came to be betrothed. The betrothal was performed a year or so before the marriage, and testified to the mutual consent to become husband and wife. A pledge was given as a token and a memorial of the mutual consent, and from the time of the betrothal the woman was considered as a lawful wife of the man. To be unfaithful to him made her an adulteress, and the man, according to law, could not break the betrothal without serving a bill of divorce. Betrothal was an ancient rite incorporated in the elaborate ritualistic system of the Jewish Church to represent a truth concerning marriage which is eternally true.
     And what is this truth concerning marriage that is eternally true? It is that genuine love between husband and wife can never be a reality unless there is first a conjunction of minds. The reason why husband and wife together constitute a church of the Lord on earth, and the reason why they make one angel in heaven, is because they are of one mind. This is why husband and wife are called "one flesh" in the Word. For the husband, being a created form of truth is, in a true state of marriage, conjoined to just that woman who is a created form of good belonging to his truth.
     Both reason and experience testify to this truth. When a marriage has been contracted for purely external reasons, such as physical beauty or material wealth, there the happiness of marriage is often absent or lacking, for in the whole creation happiness, harmony and peace can exist only where objects and beings actually belonging to each other are together.

476


This is forever true in heaven, and for this reason heaven is said to be marriage, even as the most descriptive term for hell is adultery. Where husband and wife strive towards opposite goals, or where the intellectual things with the husband cannot be embraced by the affections of the wife, there the physical delights of home and marriage are often turned into undelightful burdens.
     Thus the teaching is that unless there are internal things in external ones, that is, unless man thinks of internal things when he is in external ones and unless he is at the same time affected by the internal things, or at least unless he is affected by external things for the sake of internal things, there is nothing of the church with him. Beautiful cathedrals and other church structures do not make the church of the Lord on earth, but only the reception of good and truth descending from the Lord in the minds and hearts of those who gather there to worship the One and Only God of heaven and earth. In other words, it is the internal things of good and truth, or the spirit and life in the teachings of the Lord in His Word that make the church with man if and when he loves and lives these internal things. For the Lord can only dwell in what is His own with man; and man cannot be said to be a church of the Lord in the least form unless he is conjoined to his Maker. This is why the Lord taught us: "Abide in Me and I in you . . . he that abideth in Me and I in him, the same bringeth forth much fruit; for without Me ye can do nothing."* And again, "Behold, the kingdom of God is within you."** These teachings of the Lord make clear that all good and truth come from the Lord alone, and that good and truth or love and wisdom-the two distinctly human qualities-are internal spiritual qualities.
     * Jn. 15:4
     ** Lu. 17:21
     The Lord is Divine Man because in Him infinite good and infinite truth are united into an inseparable one. Or, which is the same, are united into an inseparable marriage in the Lord. From this it follows, that we, His created children of men are human-truly human-only to the extent that we endeavor to understand His revealed truth and apply it to the good of life. For the Lord alone is truth, and every truth which He has revealed teaches what good is.
     We see therefore that it is in our endeavor to learn truth from the Word, to understand it, to love it and live it, that we cooperate with the ford in the formation of a heaven from the human race. And the formation of a heaven from the human race is the end in view for the Lord's creation. To endeavor to learn, understand, love and live revealed truth is therefore our part in the Divine work of human regeneration and salvation. To this end the Lord instituted marriages-the conjunction of one man and one woman in a holy state of marriage.

477


For no other human beings can better aid each other in the troublesome journey from earth to heaven than a husband and a wife who perceive from within that their belong to each other.
     It is Divinely provided that something of this perception or inner feeling of belonging to one another is experienced by every young couple when they first fall in love. But this mutual feeling or perception is a Divine gift which can easily be destroyed and dissipated if marriage is not approached according to order and regarded as holy. And the orderly approach to marriage is not only a private mutual consent, but also a solemn declaration of this mutual consent in the sphere of the Church. This is the spiritual marriage consecrated by a priest in the betrothal service.
     There are several reasons given why the private mutual consent to become husband and wife ought to be established and confirmed by a solemn betrothal in the sphere of the Church. First among these is, of course, the acknowledgment from the heart that marriages are holy, and should therefore be solemnized by the church rather than by the state. Also, it testifies to the belief on the part of both the man and the woman that the Lord, in His merciful providence has brought them together, not merely that they as husband and wife may serve a use in society and in the Lord's kingdom on earth, but more important yet, that together they might serve an eternal use in heaven. For neither man, nor death, can "put asunder what God hath joined together."*
     * Matt. 19:6
     To approach the Lord in the betrothal service provided by the organized Church on earth with this acknowledgment concerning the holiness and eternity of marriage, involves therefore a solemn promise to endeavor to draw closer to each other on the plane of the spirit; that is, closer together in the world of thoughts, affections, purposes and ends. It is also a public testification that henceforth the universal love of the sex is to be determined to but one of the sex. For only thus can they together cultivate that spiritual conjunction, or spiritual marriage, which the Lord Himself initiated by the mutual feeling of belonging to each other. Thus another reason for a solemn betrothal in the sphere of the Church is said to be that "conjugial love may proceed and grow up in just order from its spiritual origin."*
     * CL 301-304
     John's Apocalyptic vision of the New Jerusalem is pictured to us as a "city" of gold and precious stones-a city of unspeakable beauty in which "God shall wipe away all tears,"* and where there shall be no more death, sorrow, crying or pain. Yet, this beautiful city in which there is happiness and peace and abundance, is also called a "bride adorned for her husband."**
     * Rev. 21:4
     ** Rev. 21:2

478



     In order to understand how the New Jerusalem can be pictured to us as a "holy city adorned as a bride for her husband," we must know that by the New Jerusalem is meant the Lord's kingdom; that is, His heaven in the other world, and His Church in this world. And the Lord's kingdom is called a city in the Word when the peace and security which only the Lord can bestow upon his children of men are described. This is why king David sings in one of his psalms: "Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together . . . Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces."* Or, as Solomon sings in the familiar psalm, "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain."**
     * Ps. 122:6, 7
     ** Ps. 127:1
     But when the beauty of the Lord's kingdom is spoken of, and especially when it is described as to its purity of doctrine, then the Lord speaks of it in His Word as a "bride adorned for her husband." The obvious Divine intention of this correspondential language is to convey a picture of innocence and purity in which there is a readiness and longing for conjunction-not only a conjunction of souls and minds, but a complete and full conjunction from inmosts to outmosts.
     One truth which clearly stands out in this beautiful description of the Lord's kingdom, the Holy City New Jerusalem, is that it must first be organized and formed in heaven before it can descend and become a reality in the world. "I John saw the Holy City, New Jerusalem coming down from God out of heaven." In the history of the human race this has always been true. Whenever the Lord has established a new dispensation, or instituted a new Church on earth this new Church on earth could only be formed by means of such men and women as willingly received the influx from the new heaven which the Lord, unseen by men, had first formed and organized from among the well disposed inhabitants of the spiritual world. For the spiritual world is the world of causes and the natural world the world of effects. And because each individual man is a kingdom of the Lord in the least form, the religious history of the race, as recorded in the Lord's Word, is resurrected in the history of each individual. For the Lord is the same in greatest and in leasts. The formation of the church in man therefore, must commence by the reception of Divine truth in the understanding. Divine truth, which is not to be confused with the revealed literal statements of truth, must then descend into the will, and there be received with affection. For only where there is an affection of truth will it be applied to life, and to apply truth to life is to live the life of good; that is, the life which is called charity and lee from an inmost love of the Lord.

479



     This process becomes even more meaningful and living to us when husband and wife are looked upon as one unit in the Lord's kingdom. For then the husband plays the primary role of the understanding, and the wife the primary role of the will, as together they strive to become one in thoughts and affections. The essential function and responsibility of the husband is to grow wise from the Word rather than from the world, and the essential function or use of the wife is to love that wisdom of her husband, and to become a source of inspiration to them both far the application of that wisdom to the good of life.
     Genuinely, or spiritually, to 'fall in love' is therefore nothing else than a mutual realization of belonging to each other. And when a couple in recognition of this together looks to the Lord for help and guidance in their mutual and complementary effort to become more and more one in thought, affection and life, then they shall walk together through one of the pearly gates and dwell forever within the peaceful walls of the Holy City, New Jerusalem.
MINISTERIAL CHANGES 1976

MINISTERIAL CHANGES       Editor       1976

     The Rev. Walter E. Orthwein has been recognized as a minister in the first degree of the priesthood of the New Church and received as a member of the Council of the Clergy of the General Church of the New Jerusalem.
     The Rev. N. Bruce Rogers has accepted appointment as Chairman of the General Church Translation Committee, effective Sept. 1, 1976.
     In recognition of his faithful and creative leadership as President and Chancellor of the Academy of the New Church, the Board of Directors of the Academy has conferred upon Bishop Willard D. Pendleton the title of Chancellor Emeritus and elected him a Life Honorary Member of the Board of Directors.

480


TRUE HISTORICALS 1976

TRUE HISTORICALS       STEPHEN D. COLE       1976

     How should the New Churchman regard the historical accuracy of the Old and New Testaments? With the first few chapters of Genesis there is not much question, for the Writings indicate clearly that from the first chapter through the ninth the most ancient style prevails and that therefore the historicals are made-up (historica facta)* and not to be taken as literally true.** With the twelfth chapter begin the true historicals (historica vera)*** while the tenth and eleventh chapters are said to be in a style intermediate between the made-up and the true history.**** But how true are these true historicals? Are they faithful only to the general historical setting while being modified as to particulars for the sake of the internal sense? Or are they an accurate account in each and every particular?
     * AC 1403               
     ** AC 66; 755:4
     *** AC 1401
     **** AC 1140
     The Writings clearly speak of the characters appearing in the twelfth chapter of Genesis and in those that follow (and indeed even Eber and his descendants in the eleventh chapter)* as real people.** But are the very details of their lives also real history? The further question may arise: should we even let such things concern us? For the Writings tell us that preoccupation with the historical things of the Word keeps the mind from the internal sense.*** The historicals of themselves are not important, but it is important that one form a clear idea of what historicals are, in order that they may be a firm foundation for the more important internal things.
     * AC 1020, 1140, 1283, 1540          
     ** AC 1468
     *** AC 755:4, 1408, 1783, 7975:6
     One thing that makes specific guidance in the Writings on this point scarce is that the Writings were written in a time when few questioned the accuracy of the literal sense. Instead of finding the Writings discussing whether or not the literal sense is true one finds such statements as:

As these [returning and coming to En-mishpat] are true historicals, and this occurred just as is here stated, it may appear as if such things [contentions about truths] were not represented and signified. . . .*
     * AC 1618:4

     That the historicals here are accurate is assumed, the concern of the passage being to show that in spite of their literal truth they can still signify internal things.

481


In at least one instance, however, the Writings carefully explain both elements, the internal and the literal:

     That Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world's glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by 'Abraham' is not meant Abraham, but the Lord; by his being 'made fruitful' is not meant that his posterity should increase exceedingly, but that the good of the Lord's Human Essence should increase to infinitude: by the 'nations' are not meant nations, but goods; and by the 'kings' not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.*
     * AC 2015:2

     It can be seen, however, that the main emphasis is still that there is an internal sense within the letter. The statements in the Writings that do assert the truth of the literal story are, then, usually only of an incidental nature.* Any number of such instances would probably not convince the skeptical mind. There is a much more fundamental reason, though, that the true historicals must be regarded as accurate.
     * AC 1468, 1678, 1709, 1783, 2135, 2149, 2775, 5335, 1942
     The true historicals are said by the Writings to be representatives. This is illustrated in the following:

     That [the full state of unition of the Human with the Divine in the Lord] might be represented, it was brought to pass that, although Abraham had dwelt for many years in the land of Canaan, Isaac was not born to him until he was a hundred years old.*
     * AC 2656:3

     The actual historical events took place in a certain way for the sake of the representation. Indeed, the Writings teach that it was only for the sake of representation that certain historical events had to take place the way they did: "Unless spiritual and celestial things were involved, it would not have been mentioned that Abram was then [when he went out of Haran] five years and seventy years old; neither would this have taken place at this age of Abram."* The teachings concerning representatives are, then, a key to understanding the nature of the true historicals.
     * AC 1429
     Representatives are said by the Writings to be persons or things in the world or on earth and thus to be any object of the senses.* This covers a very wide range of things. One class of things it does not include, however, is that of words or descriptions.

482


These are usually referred to the domain of significatives, and thus there are such statements as, "Whatever the Lord did in the world represented, and whatever He spoke signified."** Actual things represent, spoken things signify.
     * AC 1361, 2992, 3483, 5115, 10128.
     ** AE 405:24
     Representatives were of especial importance in the time of the Israelitish Church, the representative of a church. At that time representatives formed the basis for communication of the earth with the heavens and with the Lord.* They further served as a basis upon which the Word could be founded.** Thus the representatives of that church and of that nation served both a use at the time and a use for the future as well. And these uses are not unconnected, for the Writings teach that the Word could be written in the Israelitish Church because there was communication with heaven by means of representatives.***
     * AC 4545:6, 63041, 8788:2
     ** AC 5136:2, 5275:2, 10559:3, 4
     *** AC 10436
     The representative deeds and events of the actual history of the Israelites are the foundation of the Old Testament. The events themselves are the representatives and the descriptions of them in the Word are the significatives.* The representatives of the Israelitish Church and thus of the Word were not, then, simply the rituals of that Church,** they were their precepts, judgments, and statutes,*** the very geography of the land of Canaan; **** and indeed, the Writings tell us, even such ordinary historical events as the seven year famine in Egypt:
     * AC 1783, 2607          
     ** AC 4429:2, 4545:6, 4692:3
     *** AC 4844:101, 10396:2
     **** AC 1437, 3686:2, 4441:2, 4240, 4289, 5136:2, 10559:4

     Be it known that the things which came to pass at that time, and which are described in the Word, were representative of the Lord Himself, of the glorifying of His Human, and in the representative sense of His kingdom, consequently of the church in general and of the church in the singular, and thus of the regeneration of man; for by regeneration a man is made the church in singular. That what took place at that time was representative of such things, was chiefly for the sake of the Word, that it might be written, and might contain such things as would represent Divine, celestial, and spiritual things in continuous series, and thus might be of service not only to the man of the church, but also to the angels in heaven; for the angels perceive from it Divine things, and thereby are affected with holy feelings that are communicated to the man who reads the Word with affection, whence he also feels the holiness. This is the reason why such events took place in Egypt.*
     * AC 5275:2               

     The true historical things spoken of in the Writings, then, are not merely the descriptions but rather the representative events themselves. This identification is made by the Writings themselves at the beginning of the twelfth chapter of the Arcana: "True historical things begin here, all of which are representative, and each word significative."*

483


And it is said of the events at the beginning of the twelfth chapter of Genesis, "These and the things that follow occurred historically, as they are written."**
     * AC 1401
     ** AC 1407
     Particularly telling is the explanation of the first words of this chapter, as they are the first words of the true historicals:

Jehovah said unto Abram. That this signifies the first mental advertence of all depends upon the fact that this historical is representative, and the words themselves significative. Such was the style in the Ancient Church, that when anything was true, they said, 'Jehovah said,' or, 'Jehovah spake,' which signified that it was so. . . . But after significatives had been turned into representatives, then Jehovah or the Lord did actually speak with men.*
     * AC 1410

     It is evident, therefore, that the representatives are not the narrative account of the history, but are rather the actual things and deeds described. And since all things of the true historicals, both in general and in particular are purely representative,* then every particular of the true historical must refer to an actual historical event.
     * AC 1361:5, 1401
     The accuracy of the true historicals, then, does not depend on the inherent probability or improbability of the events recorded or upon comparisons with extra-Biblical evidence, although such evidence can be useful in determining what the historicals are speaking of. This accuracy depends, rather, upon the representative nature of these historicals.
     Let us review in conclusion: the true historicals, the historicals in the books of Moses from the time of Abram onward, and in the books of Joshua, Judges, Samuel, and Kings* are all representative and thus all refer to actual history. As such the letter of these portions of the Word serves as a fuller and more powerful ultimate of the spirit of the Word, the internal sense.
     * AC 66:2, 1408, 9942

484


ANOTHER CONFIRMATION 1976

ANOTHER CONFIRMATION       WILSON VAN DUSEN       1976

     It could seem foolish if we pounced on every slight confirmation of The Writings. Yet occasionally we come across a major finding and we are under some obligation to bring it to the attention of other students of The Writings. I regard my presence of Spirits in Madness,* a fairly independent confirmation. Now there is another independent and significant confirmation of a difficult-to-demonstrate aspect of The Writings,-Swedenborg's description of the experience of dying. It is contained in the book, Life After Life, by Raymond Moody.**
     * New Philosophy 1967, 70, 461-477 and pamphlet issued by the Swedenborg Foundation 1968, p. 1
     ** Raymond Moody, Life After Life, p. 1
     This slim volume is by a psychiatrist who is also a professional philosopher of ethics and logic. His initial interest in the experience of dying was furthered by successive classes of students and other audiences who provided accounts of near death experiences. He has collected some 150 cases of people who recall what happened to them when they came near death in illness, auto accidents, suicide attempts, and so on. What emerges from these independent reports is a basic pattern of similarities. The author notes the similarity to Swedenborg's account even though he is apparently not a follower of Swedenborg.
     He cites fifteen common elements of these accounts and illustrates each with interesting case examples. I'll briefly summarize these elements, though the book is worth reading to get the personal accounts. The persons near death appears to lose consciousness; yet they can hear quite well what is going on around them. They go inward, hear a loud noise or buzzing and find themselves in a dark tunnel. They then find themselves outside their bodies, floating above and looking down on their physical bodies. One described in fine detail the back of the nurse's head who was bent over him. It is as though they are in a spiritual body with heightened sensory powers. They are greeted by friends and relatives who had died. They meet a "being of light," variously described who deals with them in direct non-verbal and unusually clear communication. They learn there is to be an assessment of the quality of their life which the subject sees replayed in great detail.

485


They come to a barrier between this world and the next one and are, though reluctant, sent back to this world. They awaken in this world only to find few who understand or accept the amazing import of their experience. Most feel much less afraid of death afterwards. Almost none wanted to return to this world unless they were mothers with children to raise, or the like. Religious belief was awakened or heightened by the meeting with the "being of light." The pattern of experiences seemed to have little to do with past belief or non-belief except that Christians were more likely to see the "being of light" as Christ, Jews as an angel. These experiences were very positive. Even those who felt very remiss about the pattern of their life found the "being of light" warmly understanding. The only negative reports came from those who came near death in a suicide attempt. Their basic conflicts remained with them after "dying" even though they could do little about them.
     I am very impressed by this work for several reasons. The author has done an unusually fine job of phenomenology. He remains faithful to these people's accounts without attempting to make a case for anything. Though he disclaims any skill at writing, he develops an unusually effective way of presenting such material. He touches upon various ways of explaining away these experiences, and then rightly dismisses such an effort. When 150 people independently report similar experiences, we are probably dealing with a genuine human phenomena that deserves attention. This is strengthened by the author's extensive quotes from these first hand accounts, and by the fact that these experiences seem to operate fairly independently of prior assumptions about the nature of death.
     That there is a common pattern of similarities with individual variations within this pattern, can be taken as axiomatic for human experience. The author also notes the touching candor of these subjects, something that also impressed me when collecting the accounts of hallucinations. I for one feel no need to try to explain away these experiences. They are what the subjects feel them to be, what it is like to come near to dying. The basic pattern with individual variations around it, is what we should expect of intimate accounts of this kind of human experience.
     One instance will illustrate the power of prayer and add the positive quality to this account.

     I was with my elderly aunt during her last illness, which was very drawn out. I helped take care of her, and all that time everyone in the family was praying for her to regain her health. She stopped breathing several times, but they brought her back. Finally one day she looked at me and said, "Joan I have been over there, over to the beyond and it is beautiful over there. I want to stay, but I can't as long as you keep praying for me to stay with you. your prayers are holding me over here. Please don't pray anymore. We did all stop, and shortly after that she died.*
     * Ibid. (2), p. 59.

486




     The author compares these experiences to classic accounts in Plato, The Bible, The Tibetan Book of The Dead, and Swedenborg. His only source for Swedenborg was Warren's Compendium. He also briefly treats of efforts to explain away the phenomena as brain anoxia, etc. Various pathologies do not account for the relatively uniform and constructive pattern of these experiences. The heart of the book is in the straight-forward accounts of individuals and the author's good organization of these.
     Let me briefly compare our author's findings to those of Swedenborg. I use as my basis Odhner's summary* as the most competent available. We have to bear in mind that these subjects were at the edge of death. They did not get across the barrier that indicated a full entrance into the spiritual world. I don't find any substantial difference between the two accounts. In some places Swedenborg indicates that it is on the first tendency of separation of the material and spiritual bodies that the process begins. The "three days" would seem more symbolic of a full change into the spiritual world rather than a necessary period of time. Swedenborg's celestial and spiritual angels are replaced in these accounts by friends, relatives and perhaps the being of light. Swedenborg does not seem to refer to the dark tunnel which is the first transition to the spiritual body. The subjects' accounts of their spiritual body, the intensifying of senses, the light of heaven, first awareness that they had died, and the examination of the life, are in accord. Swedenborg and these subjects are especially in accord on the essentials; there is survival after bodily death in a spiritual body as before, that this involves transition to the next world and this begins in a review of the quality of the life. These subjects imply more individual variation than we might guess from Swedenborg. This is to be expected when comparing one account to many. The process is also swifter (taking place in seconds, not days) than Swedenborg implied. It is also smoother and more internally reasonable than one could gather from Odhner's reconstruction of The Writings. Some will be dismayed at any slight variation from the canon of The Writings.
Having spent years in phenomenology I believe this is an expected accompaniment when many accounts are compared to one. The essentials are the same.
     * The Spiritual World, by Hugo Li. Odhner
     I would like to add one more account just to suggest there may be other aspects to this process. I accept the validity of these accounts even though my own experiences differ significantly. Some years ago I went through a series of experiments in which I was ushered through death a number of times. The sequence was always the same. There was a withdrawing inward of attention in a focusing and diminution of consciousness into darkness, similar to the tunnel of these subjects.

487


When I went through this phase slowly it was as though my attention was centering on the most essential aspect of my life. There was a dying of personal awareness and, in an instant, the Sun of heaven appeared much as it is described in the Writings. In this state there is no "me," no power to question, only God. As I came back to awareness, the Divine worked through a hierarchy of levels, which I experienced but cannot describe, until a very disappointed me, who did not want to return, appeared. The loss of personal identity is a wonderful experience and no loss at all. The Writings refer to the possibility of this kind of experience. I mention it only to suggest there are other dimensions to this matter.
     When we put together the natural history of people who are aging and dying, the Writings, and Moody's subjects, there are some important correlations. For one I am very impressed that the tendency of the aged to reminisce seems to be preparation for the summing up of the book of life.
     Similar to the experience in the world of spirits, it is a going over details of the past life to grasp its quality and nature. I doubt that it is an accident that it occurs late in life and in the beginning of the world of spirits. There is also a shift of values in old age towards the spiritually essential as though there is a natural preparation for the change. I am also impressed from my own experience and those of the subjects above-mentioned that we should think of the transition to the next world as an immediate either/or. We are either in this world or the next and the process begins the instant bodily consciousness is lost. It does not require total physical death. In my own instance, the observer would describe me as unconscious and not breathing, but with a faint heart beat.
     I commend this book as an addition to Swedenborgian literature. It might be considered for anyone who is aged or ill and contemplating the possibility of the next life. The fact that it comes from outside the circle of those who study Swedenborg makes it particularly impressive. It supports the Writings while fleshing out human variations and the poignancy of other's experiences. Despite the theme, the book is impressively cheering. Few of Moody's subjects had any preference for this world once they began to experience the other one. I see no great uses served by ignorance in these matters. To the contrary, there is great value and comfort in knowing what to expect, and this is part of the overall import of the Writings.

488


LETTER FROM THE EDITOR 1976

LETTER FROM THE EDITOR       Editor       1976


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

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

Editor                         Rev. Morley D. Rich, 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.
Dear Readers:
     In this issue you will notice several communications. Two of these have to do with the subject of the masculine and feminine, a subject which has been aired extensively in the past few years; but we felt it useful to include these nonetheless; it is a somewhat wider subject than the one about "Women on Boards!" One of the other two voices some reflections and suggested applications on the civil plane. And the fourth is an expression of different emphasis on the new Dole translation of Heaven and Hell.
     These occupy considerably more space than usual. So your editor has been led to some further thoughts in regard to the balance factor in this magazine, and to the more important subject of its basic uses and relationship to the church as a whole.
     For most of the life of the New Church Life, the position of its editor has been regarded as a pastoral one to the body as a whole. On this account, certain characteristics have emerged which are not always understood at first glance by its readers. But what we would here emphasize is that the pastoral function and relationship is viewed and pursued variably by every pastor, though not conflictingly or oppositely. In addition, part of any pastor's use is to provide leadership, instruction and government, but also to create a general atmosphere and climate of free, though reasonable and reasoned, discussion and sharing among the members and friends of the New Church.

489



     Few among us, if any, would like to see repeated the kind of heated and divisive controversies of the past, and therefore when much more heat than light is generated and expressed, then the editor must exercise his responsibility in some way.
     Still, we may reflect, no one person understands the teachings of the Word in quite the same fashion and emphasis as others. And the indefinite variety thus created by the Lord and manifested in the human race should be cause for joy and thanksgiving. More importantly, it is a gift which calls for men and women to communicate and share with each other these varying perceptions in emulation of the angelic societies.
     If used properly, such interchange immeasurably enriches the entire human race. And if regarded in this light, it cannot but aid in the building of the Lord's kingdom on earth.
     Just picture, for a moment, how stultifying and stifling it would be if every person expressed every thought and every feeling in exactly the same terms and words as all others; or if he felt that he had to do so. In such case, the Lord's teachings would become in effect only a fixed pattern to be repeated in rote form, without any reflection or reaction save that of a programmed and conditioned computer-robot.
     The Lord's written Word indeed furnishes us with a universal pattern of truth as translated into various languages. Yet, because it is a universal pattern, it is of infinite flexibility and variety. In this way, He gives us the privilege and responsibility of choice as to what of our understanding and reflection truly reflects His teachings, and what does not. For it is true, such is the flexibility, that "even the devil can quote Scripture."
     If we regard the matter in this way, we will be less impatient with, and more tolerant of, others' style and terminology in expression. We will direct our attention not so much to the words as to the subject and general content and emphasis. What is he really saying? Where would it logically lead? What is the spirit and substance behind the mere words?
     Much variety and wide differences can be tolerated, for example, if and when we perceive behind it the writer's earnestness, concern and love for the New Church. If we are irked by someone using the phrase "Swedenborg says," because we think he is putting down the authority of the Writings, our impatience may be moderated if we see that he is quoting from them fairly copiously; for this may at least mean that he regards them as essential authority for the New Church, even though training and general background may have confined him to the expression we do not like, perhaps because of our own education and upbringing. The same moderation would be ours if in general the writer's expressions and thought are basically accurate, and do not deviate seriously from the general teachings of the Word, except in their phraseology and style.

490



     The Lord Himself said, "Come, and let us reason together," Plainly implying differences and variety in human thought and affection. The emphasis is on reasoning, however, not on argument or debate, and it may be reflected that "reason" involves a calm atmosphere, more importantly, one in which true, not artificial, charity prevails, an atmosphere of understanding and loving kindness which has patience, flexibility and respect within it.
DOLE TRANSLATION 1976

DOLE TRANSLATION       RICHARD R. GLADISH       1976

Editor of NEW CHURCH LIFE:
     While appreciating the Rev. Norbert Rogers' careful review of the George F. Dole translation of Heaven and Hell,* and finding myself in agreement with a number of the points the former makes, still I would like to express pleasure and delight I find in the Dole translation.
     * NEW CHURCH LIFE, June, 1916, p. 242
     I handed it to a college student in one of my classes last spring and she said with spontaneous surprise mingled with joy, "Why, this reads like a book you could just read!" I interpreted her remark to mean that something of drudgery had been removed in the new version.
     Reading in the Dole translation most of the summer, I too have been pleased by its readability and inspired by the rational beauty of some of its passages, such as this one:

     We can see that works and deeds are a person's outward life, and that the quality of his inward life takes visible form through them.
     "Deeds and works," however, does not mean deeds and works simply as they present themselves in outward form; it means the way they are inside. We all do in fact realize that every deed and work comes out of a person's intention and thought. Unless it did come from this source, it would be movement only, of a kind proper to machines and models. So seen in its own right, a deed or work is only a result which takes its soul and life from intention and thought. Accordingly it is intention and thought in outward form.
     It follows from this that the quality of the intention and thought which produce a deed or work determine the quality of the deed or work. . . .*
     * HH 471e, 472

491




     These passages also struck me with their felicity of expression:

     We may establish that after death a person is his love from the fact also that there is after death a removal, a kind of carrying away, of the elements which do not make one with his ruling love. . . . We say "intention" because everyone's actual intention is his love.*
     * HH 479:2, 480

     Without belaboring the point, then, I should simply like to say that the Dole translation raises hopes in me that many potential readers, young and old, will find themselves simply absorbing the ideas of Heaven and Hell with ease and sometimes with delight. This is not a translation to replace all others-by no means-but maybe it is a better bridge to the gentiles than we have heretofore constructed.
     RICHARD R. GLADISH,
          Bryn Athyn, Pa.
MASCULINE AND FEMININE 1976

MASCULINE AND FEMININE       Various       1976

To the Editor:
     I have followed with considerable interest the discussion of the subject, "Women on Boards," in New Church Life. In reference to the general subject of proper masculine and feminine offices or occupations, there are several points on which I have been reflecting. These points have to do with (1) emphasis, (2) level of definition, and (3) rational and moral wisdom; and I address myself to these three areas.
     (1) Emphasis: I have come to feel that we tend to define and discuss the development of the masculine and feminine too much in reference to marriage and not enough in reference to life in general. In other words, I feel that we should emphasize the development of genuine masculinity and femininity in relation to life in its entirety, of which the marriage relationship is indeed a most important part, but not the whole thing, even with those who are married. I wonder if this "over-emphasis" on the conjugial aspects of the relationship between the sexes contributes to an over seriousness in our boys and girls in this respect.
     (2) Level of definition: I have become convinced that one of our biggest problems in considering the education of boys and girls is that we habitually refer to only one side of the Writings' definitions of the masculine and feminine. In this regard, there are two levels to consider and bring together: the "clothing" and the "inmost."*

492


The male clothing is wisdom, or understanding; but the male inmost is love. The female clothing is love, or affection; but the female inmost is wisdom. To define what is proper to masculine and feminine educational development and occupations, from their "clothing" alone is to work from only half of the male and female-and the more external half at that.
     * CL 32
     It is interesting to note that going from their clothing to their inmost with the male and the female brings about a reversal in their roles in relation to each other. As to their clothing, or form, man plays the active part, woman the reactive; but as to their inmost, the female is the active (the giver or insinuator of love), while the male is the reactive. One passage speaks of men in heaven being in knowledges and women "solely in affections"; but this pertains only to the spiritual kingdom.* In the celestial kingdom "it is the other way about," in that men are in affections and women in knowledges.** As to their clothing, or form, women is said to feel the delight of her heat in man's light, and man feels the delight of his light in her heat. Though not stated, I feel sure that it follows that on the level of their inmosts, woman feels the delight of her light in man's heat, and man feels the delight of his heat in her light.
     * AC 8994
     ** Ibid
     In short, I feel that our definition of the masculine and feminine has been incomplete, not in our intellectual acknowledgment of the above teachings, but in our consideration and application of that definition to the subject at hand. If, in our concept and practice, the part is identified as the whole, falsities due to this identification are bound to result.
     (3) Rational and Moral Wisdom: I believe the Writings teach that men and women have the following in common:
     Will (love, affection, volition);
     Understanding (wisdom, intelligence, rationality, reason);
Complementation;
     Rational and moral wisdom;
     Perception.
     There is probably no question on the first three of the above qualities. But there will undoubtedly be some rather bit questions as to the last two qualities.
     Regard, however, men do perceive. "It is masculine to perceive from the understanding, and feminine to perceive from love."* Their perception differs in origin, kind, and quality. But both have perception.
     * CL 168
     Women do have rational wisdom, but not "the rational wisdom of the man"*-just as men do have perception "from the understanding," but not "this perception (which) is the wife's wisdom." Read also C.L. 165, where the subject is the conjunction of the wife with the rational wisdom of the man: "That nevertheless these rational things (the matters of rational wisdom) are with wives from within, is manifest."

493


Women have an "internalized" rational wisdom, if you will, rational wisdom from love. Men have an "externalized" perception: perception from understanding.
     * Ibid.
     I believe, then, that there are several areas which are in need of further concentrated study, before we are going to be able to see a true balance in the male-female relationship, and from this a genuine accommodation in reference both to formal education for children and adolescents and to proper masculine and feminine offices, or occupations, for adults:

     1. The development of genuine masculinity and femininity for life in its entirety;
     2. Bringing together the "clothing" and the "inmost" of the masculine and feminine in setting our definition of what they essentially are, and from this combination evolving appropriate applications;
     3. Appropriate forms in today's world of those "domestic duties" whereby women conjoin themselves with men. A judge trying murder cases may well call for quite different qualities from a judge of an orphan's court, for example. Areas of government dealing with welfare, child support, education, etc. may well call for women "legislators" as well as men.
     4. How women in today's world properly maintain "silence" and a "listening" posture in relation to men's discussion of matters pertaining to rational wisdom. Silence and listening can be something considerably deeper and more essential than the use or non-use of the physical vocal chords. A woman can be talking up a storm, yet interiorly focusing her entire attention on getting a man to express himself; she may be talking externally, but being "silent" and "listening" internally.
     Incidentally, it would be nice if men became somewhat more versed in being "silent" and "listening" when woman's perception is expressing itself. And they had better use all their senses, not just their ears, because she doesn't always (ever!) put it in just so many words.
     5. The apparent inequality of women being more tied to and dependent upon men than vice-versa. "Feminine love"* is the love of conjoining herself with the male affection of wisdom, whereas "masculine love" is the love of knowing, understanding, and growing wise. In reality, he is just as dependent on her (for the inspiration of love) as she is on him (for the development of understanding and wisdom); but this "equality" does not often become apparent on the surface,     primarily because love (the woman's inspirational and perceptual domain) is a deeper and more subtle force than the things of understanding and wisdom.
     * CL 32

494




     This whole thing is a big subject, a basic subject, and I feel me have only just entered the threshold of a real study of it. To drop it now, when we have just picked up momentum, would be abortive and frustrating. This is one man's appeal to keep it moving. But let's study the essentials involved. For unless we have our fundamental definitions and perceptions straight, all the talk and argument about what women should or shouldn't do will be a futile exercise in prejudice, proprium or, at best, mere sense appearance-against which last the Writings warn in strong terms.
     DANDRIDGE PENDLETON

Editor of NEW CHURCH LIFE:
     At the end of the summer I am catching up on my reading of NEW CHURCH LIFE. The provocative and timely reflections in The New College Publication, quoted in your May issue, p. 192, 1976, call to mind two relevant teachings in the Writings. I thought these might be of special interest to your readers at this time. The particular question in the above Publication that prompts me to offer the two quotes is, "What is it about our church that makes it more attractive to women than to men?" The first teaching, as will be seen, holds a lot of encouragement in it, while the second should give us all, men and women alike, cause for self-analysis. Here they are:

     There are also many who have not an internal acknowledgment of truth, and yet have the faith of charity. They are such as have had respect to the Lord in their life, and from religion have avoided evils, but have been kept from thinking about truths by cares and business in the world, and also by a want of truth on the part of their teachers. But nevertheless they are interiorly, or in their spirit, in the acknowledgment of truth, because they are in the affection of it; wherefore, after death when they become spirits and are instructed by angels, they acknowledge truths and receive them with joy.*
     * F 30
     [The special reference in the following is to "the reciprocity of the affections of truth."] Others care nothing for such things, and cannot even apply their minds to them. For they who have worldly and earthly things as their end cannot withdraw their senses from them, and even if they did so they would perceive what is undelightful. In such a case they would be departing and withdrawing from the things they have as their end, that is, which they love.

495


Let any one who is of such a nature put himself to the test, as to whether he desires to know how good adjoins itself to the affections of truth, and how the affections of truth apply themselves to good, and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them. But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man's affections and how be may thereby join the man to himself by adapting himself both mentally and orally, this he not only apprehends but also has a perception of the interior things connected with the matter. In like manner he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things still more intricate. But when spiritual good and truth are in question he feels the subject irksome and turns his back on it.*
     * AC 4096:2, 3
     ERIK SANDSTROM, SR.,
          Bryn Athyn, Pennsylvania
NEW CHURCH AND THE UNITED STATES 1976

NEW CHURCH AND THE UNITED STATES       KURT SIMONS       1976

To the Editor:
     As the final muted strains of the Bicentennial ruffles and flourishes die away, it seems useful to reflect briefly on what the United States has done for the New Church-and, perhaps more important, what the church yet must do for the United States, and for free men everywhere.
     Historically viewed, it is hard not to see some sort of continuity in Swedenborg's passing into the other world for the last time, his work done, just at the threshold of the American revolution-a revolution that presaged and inspired other revolutions down to our own day. In the new doctrine given through Swedenborg the internal was given for men to build their lives on liberty and rationality as never before, and from these revolutions more men appear to have achieved or moved closer to those states than ever before in history. Nor is the concurrence of Swedenborg's passing and the American revolution the only interesting historical tie between the New Church and the United States.

496


Think of the importance of the city of Philadelphia to the growth of both entities.* Think of the motto chosen by the Continental Congress for the Great Seal of the United States: "Novus Ordo Secldrum"-"A New Age Beginning."
     * For instance, James Glen, the first missionary of the new doctrine to the new world, arrived in Philadelphia in the summer following the close of the revolution (i.e. the Peace of Paris of September 1783).+ What makes his timing particularly noteworthy is that Glen, an Englishman, was obviously not deterred from his mission by the fact that his country had just lost that conflict-a placing of love of church above politics not only in keeping with doctrine (AC 6822, TCR 415) but with the whole concept of a universal world church.
     + (cf. M. Block, The New Church in the New World. New York: Octagon, 1975 (reprint), p. 73)

     In very real keeping with this motto, and most important for the rise and progress of the New Church, was of course the freedom to think and act on new ideas that so fundamentally characterized the United States. Not simply formal guarantees of religious freedom and minority rights were involved, but a whole intellectual climate in which the unthinkable no longer was so. And in this climate the New Church has flourished and grown. (Like all organic development, that growth has not always been tidy or predictable, but the vitality has been unquestioned!)
     Here then we stand, with the United States at the crossroads of its Bicentennial, deciding where it has come from these last 200 years and where bound to in the next. The prospect before it is in many respects a dark one. The free governments of the world, never a large majority, appear in several countries to be eroding away. The looming giant of communism and its many variants, already dominant over more than half the human race, appears to grasp more territory with every morning paper. And, darkest of all, the United States-so long the bulwark of freedom-no longer seems sure just what freedom really is, or how to defend it as an idea. To many in the country at this day, in realms from the economic to the sexual, freedom has become just another name for license, a matter of gratification of self and beggar thy neighbor. To others, freedom is something other people have, people not burdened by the squalid desperation of their own deprived existence. To yet others "freedom" is but empty mouthings used to cover up a political system manipulated by an omnipotent conspiracy. And to still others freedom is something they once knew and believed in, a dream from childhood of bands and flags, but which, like childhood's innocence, they seem to have lost somewhere along the way to attaining their present "sophistication" about "how things really are. In the resulting abuses, confusion and doubt, the United States seems clearly to be losing its effectiveness as a spokesman for and defender of freedom. If that decline continues, the near future of free government-and of the New Church as an organization-appears bleak.
     Can we in the New Church reverse this trend, helping to bring "a new birth of freedom" to the United States and the world? The question may sound preposterous. Yet it is not only a necessary question but one to which there is an unequivocal answer: Yes. Indeed, the situation is more dramatic than that. The fact is-if we believe our teachings-that no one else but the New Church can accomplish this, for no one else understands what true freedom is. No one else both clearly understands and believes that it is derivative of a life ordered by divinely given principles.

497



     To realize our responsibilities in this area is not for a moment to ignore our belief that the spread of freedom on earth, like all history, is fundamentally the work not of men but of Divine providence. But the Writings repeatedly make it dear that the Lord works through men, that we are not to stand around "with hands hanging down" waiting for some miracle to relieve us of our duty. If Providence were going to do everything, after all, why would the Lord have bothered to create men in the first place? And even viewed in historical perspective, for a small group of men with an idea to aim for major effects on the world at large is not without precedent. Quite the reverse, in fact. Virtually all of the revolutions of modern times-including that which set us on the path to our Bicentennial-were begun by a small group of men with an idea. Think where that puts us. Through the mercy of the Lord we have been given an "idea" so spectacular that it dims into insignificance all other ideas exposed to the mind of man since the dawn of his creation. Growing up with that idea and hearing it in bits and pieces in church and class, we may tend to forget just what an awesome conceptual step forward the Writings represent, explaining the full sweep of existence from the nature of God to the nuances of human foible. Alone in the history of thought, they (together with the rest of the Word, of course) fit the requirements of a religion sufficient to the needs of all men for all time. With such an "idea" to guide us, how can we help but succeed? Especially since, if we spread and practice these ideas as He instructs us, so doing is the Lord's work.
     In a practical sense, though, what does this mean we should do? How can we best use our "idea" to advance the cause of freedom that is so essential to the church and world? The answer is of course neither simple nor obvious beyond the sine qua non of building the church in our own lives. But I would like to suggest that, for the General Church, one theme seems particularly important at the present time-remembrance that the New Church is of the future and not of the status quo or the past. The caution is not meant to sound uncharitable! But in my admittedly limited perspective, the issue involved seems worthy of some scrutiny if we are to be effective in serving under freedom's banner. For many members of the General Church have traditionally tended to be what is commonly known as "conservative" in political and economic matters. Yet when examined in the light of doctrine, large sectors of such philosophy as at present practiced can be seen to be based on plain materialism and love of the world, often leading directly to a variety of injustices and serving license rather than the freedom it supposedly espouses. To "conserve" such philosophy, in sum, would appear to work directly in opposition to the upbuilding of the internal of a New Church as well as the external of true order-based freedom in our country and the world.

498



     One possible reason for the prevalence of such "conservatism" in the church may be that the standard alternative offered by the world is the "liberal" or, more specifically, "socialist" philosophy. Given socialism's opposition to the as-of-self and its explicitly materialist foundations, it is certainly no surprise that many New Church men view it with abhorrence.
Simply opposition to this philosophy may thus be one reason New Church men (and others) have supported the "conservative" position. Yet does not the Word in effect say "a plague on both your houses" to socialism and capitalism-and to any other "ism" based on motives of love of self and the world? Is it not clear that a truly New Church social, political or economic system will be structured very differently from either of these (e.g. on the basis of use rather than gain)? Now, obviously, an "all things new" system of this kind is not going to be adopted by the world soon (even if we had yet worked out in detail what such a system might be). And we have to live in the world in the meantime. But in that meantime we can certainly, with true discriminating charity, shun those disorders in any existing system-regardless of label-that are contrary to our principles. Nor should we stop at that; as simply shunning evil is insufficient for regeneration, so simply being "anti" is an inadequate political response to a disorderly world. The best of charity is not just to criticize the bad, but to courageously support the good in the neighbor, in this case those features of any system-again regardless of label-that concur with our principles. Most of all, though, can we not resolve imaginatively, boldly and with perseverance to develop and apply New Church alternatives to worldly philosophy and practice in every province of church and individual life that is under our direct control? For how but in this way can we fully communicate to men the nature of life lived by the orderly principles conducive to true spiritual freedom?
     Abraham Lincoln might well have been speaking to New Church men when he said, "The dogmas of the quiet past are inadequate to the stormy present. The occasion is piled high with difficulties and we must rise to the occasions. As our case is new, so we must think anew and act anew. We must disenthrall ourselves, and then we shall save our country."*
     * Quoted in Aaron Copland's A Lincoln Portrait
     KURT SIMONS,
          Delmar, NY

499


REVIEW 1976

REVIEW       NORBERT H. ROGERS       1976

     Ordinary God. By Alan Gorange. New Church Enquiry Centre, 20 Bloomsbury Way, London WC1A 2TH. PP. 32.

     The text of this slim, pocket-sized pamphlet covers only 21 pages, and is divided into subheadings or chapters generally only one or two pages in length, although two run to three pages and one to four. The type is good size, clear and easy to read.
     The object of the pamphlet is to help People form a concept of the Lord which makes Him real to them-one to which they can relate. The opening chapter, therefore, tries to help the reader not to think of the Lord as a remote, abstract and impossible to reach Being, but as an ordinary God. In applying the adjective "ordinary" to God, Mr. Gorange makes plain that he does not intend to convey the idea that God is limited and fallible as finite humans are, but that He is concerned with and present in the ordinary things characterizing our lives-our joys, our work, our problems, difficulties and temptations-and is ever ready to help us. Thinking of God in this way, it is suggested, might enable a person to feel more easily that He is approachable
     Mr. Gorange then makes the point that the way one lives affects how closely and fully the Lord can be present with him to uphold and comfort him. The author goes on to note various essentials of life that will enable one to be most receptive of the Lord; e.g., knowing who the Lord Jesus Christ is so that a person can come to love God, knowing that He has not abandoned us as it seems in temptation states, and learning what are the laws of life and what loving the neighbor involves.
     An honest reviewer must in good conscience note the faults of the publication he is examining as well as its favorable factors. It is, however, with more than a little reluctance that I report that I felt some of the paragraphs were overlong, considering the brief treatment of each topic taken up. Some of the points made seemed rather wordy, and some of the phrasing was not as lucid as one would wish. It should be pointed out that for some years my responsibilities have included evaluating many manuscripts and publications. It is quite likely that I have come to share the tendency of most critics to notice readily the faults of a work and to take its good points for granted.
     It is a pleasure to be able to conclude this review by saying that I think Mr. Gorange's Ordinary God is on the whole a useful contribution to New Church collateral literature, and would be helpful to the many who at this day are in a desperate search of God and trying to find a meaningful concept of the Lord our God.
     NORBERT H. ROGERS

500


Church News 1976

Church News       DICK KINTNER       1976

     THE END OF AN ERA AT LAKE WALLENPAUPACK

     The passing into the spiritual world of Carol Waelchli Kintner marks the end of an era for New Churchmen at Lake Wallenpaupack. This began in the early thirties when the Loyal Odhners, the Bob Synnestvedts, the Del Smiths, the Stuart Synnestvedts and others discovered the lake that was created by the Pennsylvania Power and Light Company and completed in 1925.
     At first most of us set up army squad tents on the land of the White Beauty across from the island.
     Soon cottages were built by the Morell Leonards, the Charlie Pendletons, the Loyal Odhners, the Phil Odhners, the Rev. Homer Synnestvedt and the Eldrich Kleins. Later came the Stanley Eberts, the Dallam Smiths, the Ralph MacLarens, the Gus Genzlingers, the Nathan Pitcairns, the Tee Doerings, the Robert Smiths, the Shorty Lindsays, the Bruce Nashes and the Rodger Doerings. The Dick Kintners acquired their place in 1956. I missed one very important name, the Rev. Karl Alden and wife.
     Sunday church services soon became an established custom for many of the above families mentioned above. The Rev. Homer Synnestvedt and the Rev. Karl Alden ministered to the people during the summer months while in residence at the Lake.
     Other ministers who conducted services over the years, were Bishops George de Charms and Elmo Acton and other ministers such as Fred E. Waelchli, Hugo Odhner, Cairns Henderson, Ormond Odhner, Glenn Alden, Geoffrey Childs, Harold Cranch and others.
     The Kintners retired to the lake region in the spring of 1966, near the Bob Synnestvedt's and were later joined by the Bruce Nashes in a nearby cottage.
     Sunday worship was started on a year round basis when the Kintners started living here in the spring of 1966.
     In January 1967, Ariel Gunther presented us with a beautiful offertory box. From that time on the writer of this little story started keeping a record of the attendance.
     From January, 1967 to September, 1976 a total of 3,742 men, women and children attended services, mostly at the Kintners, Nashes and Synnestvedts. When we had a minister, the offerings went to him.
     In this period, the collection put into the offertory box amounted to $1,851.81. Out of this, we expended $184.44 for a tape recorder, hymnals and donations to the Sound Recording Committee. The balance of $1,667.43 went to the Treasurer of the General Church. The active members of this little group are proud of the fact that our efforts were of no financial burden to the church which we love.
     After our church services, we always had a social hour to welcome our guests from many societies of the church. My beloved wife Carol was known for her after church snacks. Now that she has gone to the world of spirits, the Kintners will never again be able to carry on the use we loved so much.
     Thus ends an era at Lake Wallenpaupack. We hope that in time others will be able to carry on. Without our dear wives, Bob Synnestvedt and I cannot do the job we did in the past.
     DICK KINTNER

501


LITTLE BENJAMIN-LITTLE BETHLEHEM 1976

LITTLE BENJAMIN-LITTLE BETHLEHEM       Rev. DONALD L. ROSE       1976

     
NEW CHURCH LIFE
Vol. XCVI DECEMBER 1976
No. 12
     There little Bethlehem is set over then. (Ps. 68:27; AE 439:5) But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me Who is to be ruler in Israel, Whose goings forth have been from of old, from eternity. (Micah 5:2.)

     To New Church people Bethlehem is a symbol filled with heavenly representalion It is associated with the phrase "the spiritual of the celestial" and in this connection we have presented to us the most profound truths, the heart of the theology of the New Jerusalem. The first, the most general impression we have of Bethlehem is its contrast to great cities;-how little it is. Bethlehem is to a city what a stable is to a palace, or what a manger is to an ornate, Princely bed. If it had pleased the Lord, we read, He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones, but "there would have been no heavenly representation"*
     * AE 706:12
     There is one figure in the Old Testament with the same meaning as Bethlehem. All the main persons in the letter of the Word represent the Lord in some way. But the one whose representation is identified with Bethlehem is Benjamin. And what impressions do we have of Benjamin! What ideas do we associate with him? Practically nothing is said about him. There are a number of episodes indicating the character of the tribe named after him. For example when Saul was told that he would be anointed king he said: "Am I not a Benjamite, of the smallest of the tribes of Israel!"*

504


But Benjamin as a person is one of the most unobtrusive of the figures of the Word. We never read of his taking action or doing anything. Likewise practically nothing of the Lord's childhood is presented in the Gospels. Benjamin is a beloved figure, for we know him as dearly loved by Jacob and by Joseph. The one adjective that is applied to Benjamin is applied several times. It is rightly translated as "youngest". The Hebrew word means little or small. The word is minimus in the Latin of the Writings. This word is applied to Benjamin again and again, eleven times in two chapters of Genesis. "And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, 'Is this your little brother, of whom ye spake unto me?' And he said, 'God be gracious unto thee, my son.'"**
     * I Sam. 9: 21.
     ** Gen. 43:29
     "There little Benjamin is set over them."* Benjamin, though little, received five times as much food at the table as his brothers.** And when the others were given changes of raiment, to Benjamin was given three hundred pieces of silver and five changes of raiment.*** Like little Bethlehem, little Benjamin had a most blessed significance. "The Lord Himself is called a 'little one' or 'child',**** because He is innocence itself."***** In Benjamin we see in a special way the Lord as a little child.
     * Ps. 68:27
     ** Gen. 43:24
     *** Gen. 45:22
     **** Isa. 9:6
     ***** AC 430
     It is astonishing to read the words used in Jacob's blessing upon Benjamin. For the spirit of prophecy came upon Jacob, and in a striking way he pronounced a blessing on each of his sons in turn.* "Zebulon shall dwell at the haven of the sea; and he shall be for an haven of ships." "Out of Asher his bread shall be fat, and he shall yield royal dainties." "Naphtali is a hind let loose: he giveth goodly words." But the last of the blessings was upon little Benjamin. "Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey."** But how strange that these things should be said of the Lord in His innocence. We read, "Without the internal sense, who can say what the things which are said of (Benjamin) involve, as that he is a 'wolf', that he 'shall seize in the morning', that he 'shall devour the spoil, and at evening shall divide the prey'? These things would be altogether hidden unless revealed by the internal sense."*** "He shall seize in the morning, he shall devour the spoil." The morning here signifies the presence of the Lord Himself, and it prophesies that when the Lord is come into the world and is present, certain vital things will take place and will be done for mankind.
     * Gen. 49
     ** AC 6439; Gen. 49
     *** AC 6444

505



     "It shall be alone. Then shall be rescuing and deliverance"* Even when the Lord was but a little child, the most momentous things were being done by Him for the salvation of the human race. Were it not for the things done by the Lord in His childhood "not a man would have been left at this day."**
      * AC 6442
     ** AC 1673; see 1705
     Remarkably those things are signified by seizing and devouring, and dividing the prey. In each case the correspondence is presented by a direct opposite. "Benjamin is a wolf" signifies an ardent rescuing and delivering of the good, "the avidity of rescuing."* The use of an opposite to represent this is striking, for the wolf is usually used to signify the very opposite. But the Lord's love of saving men, even when He was a child was a most ardent love. He desired and "burned for"** "the salvation of men."*** The ardour of that love, perhaps not adequately reflected in the figure of a shepherd seeking his sheep, was akin to the eagerness and swiftness of a beast of prey. We are reminded that the Lord is represented by the lion,**** and are not our ideas of the Lord's ardent love, heightened by the figure of Benjamin as a wolf? And yet with the Lord there was true innocence and nothing whatever of cruelty. We are confronted here with opposites, with a dwelling together of qualities such as could be with no other child. In Him according to the prophecy the wolf indeed dwelt with the lamb.
     * AC 6441
     ** AC 2520, 1778
     *** AC 1813, 2253, 1690
     **** AC 6442
     In the prophecy of the Lord's coming we are made aware of affections symbolized in the figure of a lion, a calf, the ardent leopard lying down with the kid, the wolf and the lamb dwelling together, and then it is said: "and a little child shall lead them."* A little child. Here was the subject of these affections, a child born of a virgin, a child whose soul was Divine, in Whom was a love that could be with no other man, "pure love which is never possible with any man."** The text reads: "There little Benjamin is set over them."*** Of this we read in the Writings: "The innocence of the Lord, by which He wrought and accomplished all things is signified by 'there little Benjamin is set over them.'"****
     * Isa. 40:6
     ** AC 2253
     *** Ps. 68:27
     **** AE 439:5
     "When the Lord was in the world He was innocence itself in respect to His Human."* It is innocence within love that makes it to be true love.

506


Children love their parents and their companions from an innocence which is external. But with the Lord as a child there was actual innocence, and from this He loved all men in a way that is not possible with any other child. In Him alone was a longing for good.** All men are told that they must become as little children, they must attain to genuine innocence. But childhood in its exalted sense belongs and belonged to the Lord alone. Only He can be called the Lamb.
      * AC 10132:5
     ** AE 449:3
     It is said that He wrought and accomplished all things from innocence, and that this is the meaning of little Benjamin being set above. In the Lord as a child there was not ambition as we know it. When we see someone striving with great eagerness we think of various kinds of motivation; usually in children the desire to bring glory to themselves is obvious in their efforts. We expect this and accept it. This was not so with the Lord. Even in fighting against evil men often have ambitions for self. In contrast to the Lord, the Writings show that men can strive against evil with the thought of achieving greatness in heaven.* Even in seeking humility men have thought of what they will be. But the Lord unlike any other did what He did from innocence. We read that in all His combats of temptations "the Lord never fought from the love of self, or for Himself, but for all in the universe, consequently, not that He might become the greatest in heaven . . . and scarcely even that He might be the least, but only that all others might become something, and be saved."** This was His love; this was His life, for being conceived of Jehovah, in Him was life, and the life was the light of men.
     * AC 1812
     ** AC 1812; see AC 1789
     The prophecy concerning little Benjamin depicts him as devouring the prey. This meant that the Lord appropriated to Himself those whom He rescued and delivered.* This can be represented as gathering them like lambs into His bosom, and also by eating, spiritually understood. He took them for His own possession. He said, "Come unto Me." "Follow Me."
     * AC 6442
     The final thing said about Benjamin dividing the prey is related to what is called "The inmost of the Divine Providence respecting heaven," and this is the provision of a place in heaven for each person who can be saved.* It is of love not only to draw others to self, but to render them blessed.** The Lord's ardent love to save men looked to the provision of a place in heaven for each one. "And at even he shall divide the prey." This signifies,
     * DP 67, 68, 203          
     ** TCR 43

507




     to give a possession in the heavenly kingdom; for by "prey" are signified those who have been rescued and delivered by the Lord; hence by dividing the prey is signified distribution, namely, among those who are in heaven, which is the same as their having a possession in the Lord's kingdom. This is said to be done in the evening, because they who are being elevated into heaven are at first in obscurity; for they cannot come to clearness until they have been in heaven, and have been instructed with respect to truths by the Lord through the angels, into whose society they are sent; for there is need of time in order that the obscurity induced by falsities may be dissipated. These are the things signified by Benjamin.*
     * AC 6443, 6444

     The Divine providing of a place in heaven for every individual that can be saved is a work of which man sees virtually nothing.* It is, as it were, in the evening. How much do we see the Divine Providence? It is said that the spiritual man is given in a manner to see it, and he sees it especially in this: that "Jehovah gave the Word and came Himself into the world to redeem and save men."** We see something of this in what has come to pass, which the Lord hath made known unto us. We do not think for a moment that we see all, or even that we see much. It is said that if a man knew only one out of ten thousand of the things of the Divine Providence he would be astounded*** and that only some of these shine forth from the internal sense of the Word.**** Bethlehem also signifies what we see in the Word, a little among the thousands. As we study what is revealed concerning the Lord as a child, we are told that more arcana are involved "than men can ever believe" and that "those which can be told are so few as to be almost nothing."***** What is revealed to us. is little when it is compared to the arcana which are beyond us, and yet it is great. It is Immanuel, God-with-us. It is the Word which consociates us with angels and makes possible conjunction with the Lord. It is the necessary medium represented by Benjamin.
     * DP 203
     ** DP 189               
     *** AC 3179
     **** Ibid               
     ***** AC 1502
     When we think of the Lord as a child born to us, we think not of a quality taken from Mary. His life was the Divine, and we are told that such as the life is such is the man.* The name is taken from the father, not from the mother. While Benjamin's mother named him Benoni, his father named him Benjamin, "Son of my right hand."
     * AC 2649:4
     That child was not like any other child. No other could undergo temptations until adult age, but the Lord underwent them in childhood. When the Lord was but a child, a Divine work was being done that could not have been done before.

508


"If Jehovah God had not assumed a Human, and thus clothed Himself with a body that belongs to the lowest, He would have undertaken in vain any redemption."* "God with His omnipotence could effect (redemption) only by means of the Human, as it is only by means of an arm that one can work."** This right arm, or right shoulder is represented by Benjamin.
     * TCR 4124
     ** TCR 84
     When the Lord was but a child the morning had come in which Benjamin should with the eagerness of a wolf come to rescue and to save, to take to Himself and to bless to eternity and to hold in safety.
     And all this was done from pure love and perfect innocence. Unto us a Child is born, unto us a Son is given, and the government is upon His shoulder. Amen.

     LESSONS: Genesis 35; Matthew 2; AC 4592, 4594.
THERE CAME THREE WISE MEN FROM THE EAST 1976

THERE CAME THREE WISE MEN FROM THE EAST       Rev. ROBERT H. P. COLE       1976

     A FAMILY CHRISTMAS ADDRESS

     The Lord's birth has been foretold in a number of stories in the Word, as far back as the Book of Genesis and also the Book of Numbers. And some of the prophets even knew that there would be wise men who came to see the Lord. In the Book of Isaiah, for instance, we read that a multitude of camels would come, dromedaries of Midian and Ephah; all they from Sheba would come. They would bring gold and incense; and they would show forth the praise of the Lord.*
     * Isa. 60:6
     In another place in Isaiah it says: "For unto us a child is born, unto us a son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace."* And so it was that there were wise men in Syria who had studied the Word and who remembered the prophecies of the Lord's birth.
     * Isa. 9:6

509



     These men stand for those who adore the Lord, and who see Him as a "Star out of Jacob and a Scepter out of Israel," as the ancient prophet Balaam had said.* The Lord gives to such people knowledges of what is good and true when He is about to come and when He comes. For stars are in appearance small lights which shine at night. As we know they really are round like our earth and the sun, but when seen from a very great distance stars appear to be pointed from the flashing of their light in front of our eyes. It is similar with knowledges of what is good and true. They are really whole gatherings of much rounded learning and wonderful affections. But we often see just a glimmer of light about them at first. We do not usually see the whole picture about something right away, and we have to be shown by more study and happenings just what it is that we are trying to understand or increase our love for more fully.
     * Num. 24:17
     And so we are told that heavenly stars give forth gleams of things that are good and true, and these begin in the East where the Lord is. Wonderful to say as well is the fact that whichever way angels turn, the Lord is always in front of them in the East. But evil spirits and devils who are represented by the dreadful king Herod always turn themselves away from the Lord.
     The wise men from the East who came to Jesus at His birth were from a group of reverent soothsayers who were called sons of the East. They were in the knowledge that the Lord was to be born and they knew of His Advent by a star which appeared to them in the East. These "magi" knew many spiritual things-and understood the inner meaning of some of the teachings of revelation, which with us is the Word. And the Writings tell us that no one has religion except from revelation or the Word.*
     * AE 963:2
     The star led the wise men from Syria or thereabouts to Jerusalem, which was the capital city of the land of Judah. It was there that they were led to the court of King Herod who ruled over the Jews for the Romans who wanted an evil man whom the Jews hated to be on the throne. In that way they thought he would never gather the people together and drive the Romans out or start a war against them.
     When these wise men were brought before Herod, they asked Him, "Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him." Now we can see why Herod and all of the leading people in Jerusalem who had their power from Herod and the Romans would be much troubled. For they were threatened by the one thing that they were the most afraid of, the coming true of a prophecy that would cause a champion of the people to be raised up and drive out the oppressors.

510



     And so Herod, who himself was a descendant from a great many years back of Esau, Jacob's brother, gathered the Jewish Church leaders together and asked them where Christ, the Messiah, was to be born. These men looked up in their records the things that he told them to and they reported to Herod that the Lord was to be born in Bethlehem. For the prophet Micah had said, "But 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; whose goings forth have been from of old, from everlasting."* After hearing those things, Herod met behind closed doors with the wise men and asked them to try and recall when in the last year or two they had seen the star first. He wanted to know how old the Lord was by now. He did not imagine that the Lord had been born just a month or so before the wise men came.
     * Mic. 5:2
     And so it seems that it was Herod himself that told the wise men that they would find the Lord somewhere in Bethlehem, which was a small caravan stop on the way into Jerusalem from the south. Now Herod told the wise men to search diligently for the young child, and then tell him where to find the Lord. He said that He also wanted to worship Him, but we know that he really wished to kill Him so that He would not grow up and lead the children of Israel against him.
     But the wise men did not know this at first and started out for Bethlehem, a distance of six miles. And then a great miracle happened. The star which they had followed to Jerusalem, now led them to Bethlehem and to the very house where the Lord was. Then with much joy and happiness, they entered the house and saw the young child with Mary, and they got down on their knees and worshipped Him. Then they opened their treasure chests and presented to the baby Lord the three gifts that one would be expected to give to a very great king in those days who had just been born. The gold was a symbol of His high office and the good that He was expected to do for the people, and it was of course a precious gift. Frankincense was used in worship for holy offerings and other rituals, and myrrh was a preserving substance that was given in those days because there was so much disease that children were not expected to live very long at all, and the myrrh was used for burial purposes.
     We remember from our reading that the Lord warned the wise men not to go back to Herod. We told them this in a dream, because He could be in both worlds at once very easily. We remember also that Herod wanted to kill the Lord and very probably he would have men along the road to Jerusalem waiting for the wise men to return from the house where the Lord was, so they decided to go back to Syria by another way.

511



     Joseph also was warned in a dream that Herod sought to kill the Lord, and so he and Mary took the Baby and slipped away to Egypt under cover of night. And they stayed there until Herod died. We have already read about the terrible things that Herod did when he found out that the wise men had mocked him, having figured out what his plans about the Lord really were. And it is not difficult to see that Herod stands for all those who are in hell. These hate the Lord, and most of them would try to destroy Him if they could. But they cannot, and they try instead to destroy His love which enters the world in human minds and hearts. For in His love, the Lord is represented by the wise men themselves. For these were noble people who sought to put away evil thoughts and deeds from their lives. They eagerly learned the truths of His Word and did their best to understand them; and they followed His guidance and obeyed Him alone.
     Since the wise men mean all those who have love in their heart for the Lord and for the neighbor and who are in the knowledges of heavenly things, we can see that we also are called upon to journey through our lives like the wise men of old. We see the Lord's star in the Fast. We learn things from the Word, from instruction in Sunday School and Church and Doctrinal Classes, and we set out to find the Lord somewhere in our lives. We know that His light and His love come to us from the East, and whichever way we turn or whatever path we follow, if it is a good route and a true way, that too, will be the East, and we will be led by His star.
     But if we become held back or detained by selfish or worldly people or the kinds of things that they love and wish to know more about, then the star of the Lord's leading vanishes. But then if we separate ourselves from such people and the evil spirits which surround them and their lives, then the star appears once again and guides us to where good and true people are, and surrounding them, angels and good spirits cause us to find the Lord among them in the center of things, where there is peace and goodwill, where there is love for others and an understanding attitude toward them and the things that they do and say that are meant well and to be useful.
     In listening to the story in its inner meaning, one may think that this sounds like what heaven might be. And that is exactly what it is. For the Writings tell us that Jacob once saw into the middle of heaven in a dream, and when he awoke, he said: "This is none other but the house of God, and this is the gate of heaven."*

512


Jacob called that place "Bethel"-the house of the Lord, and the place where the wise men entered into the house and found the Lord was called "Bethlehem"-the house of bread, the place where the Lord comes to us with nourishment for our spiritual lives. But He tells us that we are expected to have three gifts when we come to find Him in Bethlehem of Judah. These are the things that we would offer to a spiritual King, one who has all power in heaven and on earth, one who will drive out unwelcome evil spirits from our heavenly home, the house in which our mind dwells and which faces the east.
     * Gen. 28:17
     These gifts are: a love of goodness as fine as gold: a love for understanding His Word as wonderful as frankincense; and a love of obedience of His commandments as precious as myrrh so that what is good and true may be preserved in us.*
     * AC 10252:5-7
     The prophet Isaiah, upon seeing a vision concerning the Lord's birth into the world said: "Arise, shine for the light is come, and the glory of the Lord is risen upon thee."* And the disciple Matthew in describing the beginning of the Lord's life on earth wrote concerning the great desire of the wise men to find Him so that they might worship Him with their treasures and their lives. He said: "And, lo, the star which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary His mother, and fell down and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, frankincense, and myrrh."** Amen.
     * Isa. 60:1
     ** Matt. 2:9-11

     LESSONS: Isaiah 60:1-13; Matt. 2:1-23; AC 1171:3-5

513


HEAVEN AND THE HUMAN HEART 1976

HEAVEN AND THE HUMAN HEART       STEVE GLADISH       1976

     Heaven and its love is all around us. We can experience its joy here. We know this from glimpses, when we love the married partner from chastity, and realize we are loving the Lord Himself.* We know from experience that willing good to the neighbor without any reward "is heaven in man, and in this affection there is happiness as great as that of the angels."** Love of the Lord and the neighbor exist here on earth as well as in heaven (just not as continuously). We can experience heaven in nature all around us, because the visible universe is totally representative of the Lord's Kingdom, and this kingdom is totally representative of the Lord Himself.*** If we have children in the family, we experience heaven through them, savoring their innocence, their trustfulness, their spontaneous demonstration of love, their celestial and spiritual genius.****
     * SD 6051:12; see AE 995, 996
     ** AC 8037
     *** AC 3843               
     **** AC 2301
     Heaven is in us too. Swedenborg, explaining the two sides of man, the natural and the spiritual, begins by stating, "Since man is a heaven". . .* Our spiritual self is a reflection of God's eternal love. In the beginning there was love. To live in love is to enter into what Martin Buber, the theologian-philosopher, called a dialogic encounter (from one open-hearted person to another open-hearted person) with other people and all of existence. Diaiogic people have shucked their armor of invulnerability, and have stopped walling themselves in and shutting others out. They are open and vulnerable, expecting equal honor and courtesy in an "I-Thou", rather than the aggressive or manipulative "I-It" relationship.** And into every I-Thou relationship, God's eternal Thou enters in. Our spiritual self is our finite reception of God's Thou.
     * HH 89, 90
     ** Martin Buber, Between Man and Man, Boston, 1955, pp. 7, 35, 911, 20, 101.
     Like the rainbow descending from a stormy sky, or like the rising sun illuminating and warming a dark dawn, transforming the scene, our spiritual self can appear and transform our personality. When this occurs we act with loving-kindness, sending off positive emanations of healing love. We can do this because we are open to love flowing in from God.

514


And all the world, with all its correspondences calls us to innumerable communions, because we were born to love. Love is the essence of Heaven; it is also the beauty of life on earth.
     Heaven is in us because the Lord is in us too. He teaches it: "The Kingdom of God is within you."* We know that "The Lord resides" in the faculties of the will and understanding.** In our darkest hour, we can take comfort because we know that even with the wicked, God "with all His Divine essence resides in the highest regions of their minds."*** We know that the life of the human soul, in its inmost and more interior mind, is the Lord's life.**** We know man has celestial remains.***** We can love the Lord, as celestial or regenerate men.****** In celestial things which are of love to Jehovah, there is the very life of the internal man; and in celestial love, Jehovah is present.******* We know that perception is from celestial things, but we also know that those who become spiritual men have something analogous to perception.******** This allows us the possibility of achieving union and communion of the soul with God Himself-intuitive knowledge of the heart, in moments transcending ordinary human knowledge and understanding.
     * Lu. 17:21               
     ** DP 965; also AC 8814:4, 8931:2
     *** TCR 366:2               
     **** SD 2829
     ***** AC 1460               
     ****** AC 1707:3
     ******* AC 1616:2               
     ******** AC 1442
     We have been taught that for the most part, our destiny will be that of spiritual men and women, not in the celestial love of good, but in the spiritual love of truth. And so we have surrounded ourselves with the truth, because we are often told we are already (surrounded by) evil. And life is portrayed as one big battle after the other. We have been taught that "with the spiritual, the whole voluntary is destroyed, and they have nothing of good there, therefore good is implanted by the Lord in their intellectual part."*
     * AC 2715
     But there are other promises. The judgmental and harsh passages in Divine Revelation refer to some people, not all people. A sermon valuable for one individual may be useless or harmful to someone else. Truth is a two edged sword. Love, dedicated to self-abnegation, charity, and God, is not.* We read of celestial speech (the affection of love) being incomprehensible and yet it is the universal speech of all: it is in man's inmosts, when they have been opened to the Lord by love.** We read in the First book of Arcana Coelestia that it is possible to attain the seventh state, or seventh day of regeneration, where love gains dominion.*** The external man begins to obey and serve the internal.****

515


The most memorable promise is written, "The human mind in the first degree is celestial; if a man clears the way or opens the door to the highest or celestial degree, he becomes truly an image of God, and after death an angel of the highest heaven."***** When angels of the third heaven told how they became such, it appeared clear they were not prehistoric members of the Most Ancient or Ancient Church but of a more recent vintage.******
     * AC 8995:4
     ** SD 5102:4               
     *** AC 12; Gen. 2:2; AC 83-86
     **** AC 91
     ***** TCR 34
     ****** AE 902:4
     We can experience Heaven in flashes too. With God in us, we are capable of elevated behavior. With God all things are possible. We can experience charity toward the neighbor from internal affection, if only at times, but in those times we are charity in everything we think and speak and will and do.* We know we are responsible for our behavior, so we can hold our tongues in bad moments. Nobody is forcing us to be petty, or unkind, discouraging and toxic. We can, in more moments than we have been led to believe, act from good, so that we may be led by the Lord, who flows into the good with us, and leads us by means of the good.** We can even give the Lord rest, if only for a short time, by attaining an angelic state, where conjunction with the Lord consists in not doing our own wills, nor doing our own ways, nor finding our own desire. This is the heavenly state itself; in it we have peace and rest, and the Lord also has rest, for we have then been conjoined to Him, and at that moment we are in the Lord.***
     * AC 2124
     ** AC 8505; see 8513
     *** AC 8495
     How can we experience this heavenly state? We can live according to the commandments, which is according to Divine order. This is described as living "in the Lord."* Everything that is done according to Divine order is inwardly open to the Lord, and thus has heaven in it. We know that the truth which is of faith leads man to good, thus to heaven, but it does not place him in heaven. Yet when a man acts "from the affection of good, he is in heaven, for what reigns universally in heaven is good."** To do this, we must purify the mind, and achieve self-abnegation through the practice of two all-inclusive virtues, love (charity) and nonattachment. Attached action binds us to the world of appearances through fear and desire, and anxiety for the results or fruits of our work (e.g. the profit motive). We must transcend the natural world of competition, anger, hate, greed, envy, and acquisitiveness, and clear away the evil, folly and ignorance which prevents us from becoming aware of the spark of divinity within, illuminating the inner man. Our inner spark is Heaven's transcendent green light, beckoning us on. The worldly man, however, who does not look beyond external things, "knows not what an internal is, still less that this internal can be opened, and that when it is opened, Heaven is therein."***
     * AC 8512
          ** AC 8701
     *** AC 8513

516



     We must know ourselves. What is fundamentally serious to us? If we pose this earnestly and deeply, we will find out for ourselves whether money, position, prestige, fame and success, with all their implications, are really most important for each one of us. To know ourselves, we must have a mind in which there is no sense of comparison or judgment or condemnation or justification. Immaturity lies only in one's ignorance of oneself. The more one knows about oneself, the more mature one is. Without a quality of seriousness, this maturity of understanding the wholeness of ourselves, we fritter our life away discussing things that don't really matter. To live in a predominantly intellectual world has its own problems of immaturity-a refusal to accept or examine how we feel and act in our totality as a human being. The quality of maturity lies where there is no evasion, no deception, no dishonesty, no double thinking or double standard. We are placed here on earth to see ourselves actually as we are, without any fear, without any images we have built up about ourselves, without hiding behind the veneer of social politeness. The disparity between what we are, and the images we have built up, causes conflict. A mind in conflict cannot mature completely.
     An example of conflict might well involve lofty ideals coupled with self doubt and the hopelessness of attaining the high ideals. Such a conflict has often led to a life of alcoholism, according to recent studies. Alcoholism has been a topic of concern in our church periodicals of late. There are other symptoms of (and means of combating) a stressful life style, ranging from one in three Americans overeating (in part a symptom of anxiety and stress) to drug use, to heavy juvenile involvement in crime, to divorce, suicide, and disease. Heart disease and cancer, our top killers, have been recently linked to emotional stress and abuse. Our unwillingness to understand ourselves keeps us from seeing the possibility of a happy and content life here, to say nothing of how it prevents us from the possibility of seeing heaven around us. We can become one with the rosy sunsets the Lord has in store for us every day; we can be part of every night's tranquil starry display. When we allow ourselves to be the inner reality that we can be, and not what our society demands us to be, we can move forward, and allow others to move forward, not from manipulation or coercion, which causes conflict, but from the knowledge that with God in us, all things are possible.
     We can wake up each morning, alive to the higher laws transcending our surroundings, and marvel, as did Thoreau when he wrote, "I was reminded, this morning before I arose, of those undescribed ambrosial mornings of summer, when a thousand birds were heard gently twittering and ushering in the light. . . . The serenity, the infinite promise of such a morning! . . .

517


There was something divine and immortal in our life."*
     * Henry David Thoreau, Journals, Mar. 10, 1852 entry
     We can write the laws of good on our hearts, instead of re-reading laws of order written in books. We can experience the ultimate reality of God's nature ourselves, and not be content merely to know about it theoretically and by hearsay. We can live lives of selfless action, and dedicate our deeds to God, instead of leading lives of quiet desperation. We can be confident and positive, knowing that "with him who does good from the heart, there inflows from heaven on every side, good 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 is a delight which is heavenly and unutterable. . . . This good of love from the Lord . . . constantly flows in according to the degree in which it is practiced toward another."* And when we believe and love the truth that all good and truth are from Him, then our life is the Lord's life in us, just as the heart flows and lives in all the blood-vessels.** In choosing the Lord as our end-that Which we love above all things, this love is in our will like the hidden current of a river, and in each and all things we have regard to this end.*** When this is the love which rules, it shines forth from every feature of the face, it is heard in every expression of speech, and seen in every gesture. This is what is meant by "having God continually before the eyes."**** Those in the loves of self and the world believe that "if they are deprived of the joy arising from the glory of honors and of wealth, all glory ceases to be possible; when yet heavenly joy (from willing good to the neighbor without any reward), which infinitely transcends every other joy, then first begins."*****
     * AC 9049
     ** AC 8865
     *** AC 8855
     **** AC 8557
     ***** AC 8037
     And now placing ourselves in the stream of Providence, we are carried along toward "everything that is happy," whatever may be the appearance of the means. Unruffled will be our spirit, whether we obtain the objects of our desire, or not; we will not grieve over them, being content with our lot. If we become rich, we will not set our hearts on riches; if we are raised to honors, we will not regard ourselves as more worthy than others; if we become poor, we will not be made sad; if our circumstances are mean, we will not be dejected. So far as we are in the stream of Providence* so far we are in a state of heavenly peace.* And the glimpses of Heaven we experience here from time to time may then Someday become a full time reality, with promises of an eternal sunrise. All this is ours, if we believe we were born to love,** and if we only open ourselves to the heavens within and around us.
     * AC 8478
     ** Muriel James, Born to Love, Reading, Mass., 1973.

518


MANAGEMENT OF ONE'S LIFE: ORDER 1976

MANAGEMENT OF ONE'S LIFE: ORDER       WILLIAM S. WARLEY       1976

     As a student of business management, I have detected a common theme that manifests itself in much of the current management literature. To express this theme simply, I would say it is: with order comes freedom and use. In the business environment this means implementing the five fundamental principles of management: planning, organizing, staffing, directing and controlling.
     Planning involves determining the primary objective-and the strategies, programs, policies, and procedures to meet the objective-of an organization. Organizing is the establishment of the organizational structure to carry out the planning process. Staffing provides the manpower to get the job done, and directing consists of guiding and leading subordinates. Finally, controlling is the measuring and correcting of the activities of the subordinates to assure that the events conform to the plan.* If these five functions of management are not carried out, then the organization will end in chaos and most likely will die.
     * Koontz, Harold and Cyril O'Doonell. Principles of Management, 5th ed. New York: McGraw-Hill, 1972.
     Of the five functions of management, planning is the most important because the other four cannot exist without it. Planning is the bringing into order what is to be done. Without this, there is no progress, no freedom to achieve the objective, and no ability to breath life into the organization. The end result is a state of uselessness.
     Upon further refection, I realized that the five principles of management could be applied to one's life. Planning means the establishment of objectives and the development of the methods for achieving them. The planning process clarifies one's present situation, his limitations, and helps him to determine what alternatives are available. Organizing structures participation in those life experiences that will help an individual to achieve his objectives. This can be working at a job, going to school, being a good parent, or possibly just being a good listener when someone needs help. Staffing is employing the resources available to move forward, and directing is the motivation and guidance that one receives. Finally, controlling is the measuring against the standards that have been established as the best guide toward meeting the objective.

519



     Since planning is the most important of the five functions of management, it needs to be carefully examined. The planning process is the ordering process. As we shall see, order brings freedom. But before any order can be brought to an individual's life, he must determine what his primary objective is.               
     What should be the primary objective? Is the life long objective a good job, or providing for one's family, or making a place in this world? Or maybe the objective is short-range such as purchasing a new car, or new clothes, or just getting enough money to buy food for tomorrow? All these are worthwhile objectives, but they are all subsumed under one very primary objective. Once that objective is recognized and acknowledged, then the rest become meaningful and relatively easy to order. The primary objective is serving the Lord.
     In sermons, in doctrinal classes, in church literature, and in our hearts and minds, we know that serving the Lord must be our primary objective. And yet, as the world appears to consume us in the entanglement and rush of living, we occasionally stop for a moment and say with remorse, "I must remember the Lord today," only to dash the next moment further into the whirlpool of our natural existence. As we become more involved with the business of earning a living, we sense the uneasy feeling that our life could be a little more than what it is. We sense that maybe we are not quite in control of what our life is. Our lives seem directed by making profits, providing goods and services, or increasing our return on investment. But this envelopment by the daily activity of making a living is related to the primary objective of serving the Lord. It relates because it is what we do. And what we do ultimately serves the Lord, if our primary objective is serving the Lord. I will place this into a better perspective by quoting from the Writings.

The life of men and angels is to understand, and from that to think and speak, and it is to will and from that to do; and consequently these belong to life from the Lord, since they are the effects of life.*
     * D. Wis. XII: 4(3)

     To do, to think, to speak, to create ideas, to be of use-to do! What fantastic things to which to be able to commit oneself. And finally, after thinking and speaking and understanding, one is able to do. When the person does, he feels what it is to create and be of use. But before one can do, he must order. The Lord has given us the perfect example of the beauty of order and what it can do.
     On a crisp, clear evening one autumn, I was walking on the sandy beaches of South Carolina listening to the rhythmic lapping of the waves as they rolled to shore.

520


Moonbeams were dancing across the rippling waters, and I looked up into the black sky full of twinkling wonders of light. Each star shown forth at its brightest, and I felt very insignificant and small. It was the first time I was ever aware of being able to see the Milky Way. The more I gazed into the universe, the more I felt the power of its unity. This was absolute proof of a supreme being. What I saw humbled me to recognize the force and magnificence of order. I picked up some sand and it sifted through my fingers. Hundreds, thousands of grains of sand were in my hand. Then I looked at the billions upon billions of grains of sand about me. I also saw the palmettos, the sand dunes, the city made by man gleaming in the far distance. I was again filled with a deep sense of order.
     On coming back to the cottage, my eyes caught the sight of one of nature's true wonders, a cobweb shinning in the moonlight. It was geometrically perfect. The spider was programmed by a Divine order to weave this beautiful design. Again, I saw order. I could see that all was order and in order there was life. I recognized that it was order that evolved man from his primitive state to his present position in the universe. Order was necessary for this to happen.
     Many introductory texts of management and organization theory state that the first major effort to order the lives of men was done by Moses. Moses was faced with the responsibility of administering the Lord's Word. His father-in-law, Jethro, recognized that things were not ordered and that Moses was headed for trouble. Jethro said to Moses, "The thing that thou doest is not good."* This statement signified that a change had to be made.**
     * Ex. 18:17
     ** AC 8698
     Jethro further said, "Thou wilt surely wear away, both thou, and this people that is with thee."* This signified that the truth which had already been given to the people would eventually perish.** Finally, Jethro stated, "For this thing is too heavy for thee."*** This meant that Moses could not continue because the truth was not in conformity with order.****
     * Ex. 18:18               
     ** AC 8699
     *** Ex. 18:18               
     **** AC 8700
     Moses was trying to do everything himself. In so doing, he was creating disorder and thus truth would be lost. We can see this in our own life. There are very few, if any, occupations that do not require some type of organization for them to exist, either self-imposed or from the outside. In order for the occupation to be functional, there must be order. And without direction from some authority, the order does not have meaning, and "the thing" or "word" becomes too heavy for us.

521



     So where is the order? How can the word become lighter? Where did the order come from so Moses could select able rulers of the thousands, of the hundreds, of the fifties, and of the tens? Where did the order come from so he could have the necessary helpers to judge the smaller matters so that only the larger issues would fall on him? The order came from the Lord. The Lord, in the Word, teaches us about order and how to bring it into our lives.
     The Writings state,

The Divine Truth which precedes from the Lord is what makes order, and is order itself. Consequently as everything that is according to Divine Truth is according to order, it is possible; and as everything that is contrary to Divine Truth is contrary to order, it is impossible.*
     * AC 8700:2

Order brings everything into focus. It shows the relationship between all things and the individual. It directs the individual toward a use and helps him to stay away from false loves. This is only true if the ultimate objective is serving the Lord. Any other primary objective will muddy his vision and chaos will be the end result.
     By insisting on order in his life and on serving the Lord, the individual becomes free. In bringing his life into order he identifies his limitations and this sets him free to exceed them. This concept of order is not new. It has been a part of Western Culture for centuries. For example, Plotinus (205-270 AD), the Egyptian, Greek trained philosopher, talks about exceeding one's limitations.

. . . even Intellectual-Principle with all its loveliness did not stir the soul, for beauty is dead until it takes the light of The Good, and the soul lies supine, cold to all, unquickened even to Intellectual-Principle there before it. But when there enters into it a glow from the divine, it gathers strength, awakens, spreads true wings, and however urged by its nearer environing, speeds its buoyant way elsewhere, to something greater to its memory: so long as there exists anything loftier than the near, lifted by the giver of that love.*
     * Sixth Ennead, VII: 22

     Plotinus is telling us that the Lord makes it possible for us to spread our true wings and to soar to new heights beyond our limitations. This is only possible through order. Order and truth set us free to go beyond the ordinary, to go beyond what has already been done, to so beyond the confines of the self.
     For example, the scientist who acknowledges and works within the scientific laws of order can discover new formulas, cures, laws, and inventions that make for a better life for mankind, if used for good purposes. But if the scientist does not accept the order, he will only discover by accident, if at all.

522


In the same way, if the individual's mind acknowledges spiritual order, order comes into it and the person becomes free to make his life what he wants it to be: to be useful and serve the Lord. His mind is not disordered by depression, worry, and constant fatigue to the point where he cannot cope. He moves beyond his self and his limitations, recognizing that he can only do so much until he must acknowledge he can go no further without the Lord. With an ordered mind, he can accept the truth of the Lord and be free to live in total liberty. He is free to accept the pains and joys of life as regenerative forces.

But to serve the Lord, by doing according to His commandments, and then by obeying Him, is not to be a servant, but to be free, for the veriest freedom of man consists in being led by the Lord, because the Lord inspires into the very will of man the good from which he is to act, and though it is from the Lord, still it is perceived as if it were from the self, thus from freedom.*
     * AC 8988:2

     This freedom brings great joy and happiness into one's life. The person's relationships with all those around him become positive, meaningful and useful. "This freedom is possessed by all who are in the Lord, and it is conjoined with inexpressible happiness."* His life becomes more complete. He feels whole and at one with his fellow man. It is total freedom from the chains of the self, even though the self may creep back often to try to shackle his life again. But he has the strength, joy, and zest for life that will fend off the self.
     * Ibid

The duality of this freedom may be seen from the fact that everyone who is in it communicates his blessedness and happiness to another from inmost affection, and that it is a blessedness and happiness to him that he is able to communicate it. And because the universal heaven is such, it follows that everyone is a center of all forms of blessedness and happiness, and that all these things belong at the same time to each angel. The communication itself is effected by the Lord, by wonderful inflowings in an incomprehensible form, which is the form of heaven. This shows what heavenly freedom is, and that it is from the Lord alone.*
     * AC 2872

     To think, to speak, to understand so we can create and be useful. TO DO! That is what order brings. And it also brings freedom to soar on wings that lift us up beyond the limiting self. That is what order brings, and it is simple. First, we make our primary objective as serving the Lord. Second, we order our life so we can be useful. But remember that no matter what our vocation may be, our life must be ordered in relation to the primary objective. Deviation from the objective will result in a loss of freedom. We will become a slave to ourself thinking we are in a state of freedom, a most miserable deception.

523


The Writings state,

Every man, while he is led by any love, and while following whithersoever it carries him, supposes himself to be free, whereas it is the diabolical spirits in whose company, and so to speak torrent, he is, that are carrying him away. This the man supposes to be great freedom, so much so that he believes that the loss of this state would bring him into a life most wretched, indeed into no life at all; and he believes this not merely because he is unaware of the existence of any other life, but also because he is under the impression that no one can come to heaven except through miseries, poverty, and the loss of pleasure. But this impression is false.*
     * AC 892

     Without order and the Lord, there is no control and with no control, there is no freedom.               

     Therefore, go forth and make a joyful noise unto the Lord. "The presence of the Lord involves freedom, the one following the other. The more present the Lord, the more free the man; that is, the more a man is in the love of good and truth, the more freely he acts."*
     * AC 905 ANNOUNCEMENT 1976

ANNOUNCEMENT       LOUIS B. KING       1976

     In recognition and appreciation of his devoted and creative leadership as Bishop of the General Church of the New Jerusalem during the years 1962-1976, the Board of Directors of the General Church has conferred upon the Right Reverend Willard D. Pendleton the title of Bishop Emeritus.
     LOUIS B. KING,
          BISHOP.

524


DIRECTORY 1976

DIRECTORY       Editor       1976

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils
Bishop:                Right Rev. Louis B. King
Bishops Emeritus:      Right Rev. George de Charms
                    Right Rev. Willard D. Pendleton
Secretary: Rev.           Norbert H. Rogers

     CONSISTORY

     Bishop Louis B. King
Right Rev. George de Charms; Right Rev. Willard D. Pendleton; Rev. Messrs. Kurt H. Asplundh; Peter M. Buss; Daniel W. Goodenough, Secretary; B. David Holm; Robert S. Junge; Dandridge Pendleton; Donald L. Rose; Frank S. Rose; Erik Sandstrom; Frederick L. Schnarr.

     "General Church of the New Jerusalem"

     (A corporation of Pennsylvania)

     OFFICERS OF THE CORPORATION

Right Rev. Louis B. King, President                    
Right Rev. Willard D. Pendleton, Vice President
Mr. Stephen Pitcairn, Secretary
Mr. Leonard E. Gyllenhaal, Treasurer
Mr. Bruce Fuller, Controller

     BOARD OF DIRECTORS OF THE CORPORATION
Rt. Rev. Louis B. King; Rt. Rev. Willard D. Pendleton; Mr. E. Boyd Asplundh; Mr. Robert H. Asplundh; Mr. Theodore W. Brickman, Jr.; Mr. Henry B. Bruser, Jr.; Mr. William W. Buick; Mr. Alan D. Childs; Mr. Geoffrey Cooper; Mr. Bruce E. Elder; Mr. Leonard E. Gyllenhaal; Mr. Stanley D. Hill; Mr. Wynne S. Hyatt; Mr. Alexander H. Lindsay; Dr. Willard R. Mansfield; Mr. Robert D. Merrell; Mr. H. Keith Morley; Mr. Garth Pitcairn; Mr. Stephen Pitcairn; Mr. John W. Rose; Mr. Jerome V. Sellner; Mr. S. Brian Simons; Col. B. Dean Smith; Mr. Gordon B. Smith; Mr. Robert A. Smith; Mr. Alfred A. Umberger; Mr. Robert E. Walter; Mr. Walter L. Williamson; Mr. John H. Wyncoll; Mr. Robert Zecker. Honorary Life Member: Right Rev. George de Charms.

     Council of the Clergy

     Bishops

     KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953; 3rd Degree, November 5, 1972. Bishop of the General Church. Chancellor of the Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

525




     DE CHARMS, GEORGE. Ordained June 28, 1913; 2nd Degree, June 19, 1916; 3rd Degree, March 11, 1928. Bishop Emeritus of the General Church. President Emeritus of the Academy of the New Church. Address: Box 247, Bryn Athyn, Pa. 19009.     

     PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Bishop Emeritus of the General Church. Address: Box 338, Bryn Athyn, Pa. 19009.

     Pastors

     ACTON, ALFRED. Ordained June 19, 1964; 2nd Degree, October 301 1966. President of the Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     ALDEN, GLENN GRAHAM. Ordained June 19, 1974; 2nd Degree, June 6, 1976. Pastor to Florida District, resident in Miami, Florida. Address: 211 N.W. 150th St., Miami, FL. 33168.

     ASPLUNDH, KURT HORIGAN. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Dean of the Bryn Athyn Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Colchester Society. Bishop's Representative in Great Britain. Address: 30 Inglis Road, Colchester CO3 3HU, England.

     BOYESEN, RAGNAR. Ordained June 19, 1972; 2nd Degree, June 17, 1973. Pastor of the Stockholm Society. Visiting Pastor of the Copenhagen, Jonkoping and Oslo Circles. Editor of Nova Ecclesia. Address: Aladdinsvagen 27, 16138 Bromma, Sweden.

     BUSS, PETER MARTIN. Ordained June 19, 1964; 2nd Degree, May 16, 1965. Pastor of the Immanuel Church, Glenview, Illinois. Bishop's Representative in the Midwestern District. Address: 73 Park Drive, Glenview, Il. 60025.

     CHILDS, GEOFFREY STAFFORD. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Pastor of the Olivet Church. Address: 2 Lorraine Gardens, Islington, Ontario, Canada M9B 424.

     COLE, ROBERT HUDSON PENDLETON. Ordained June 16, 1963; 2nd Degree, October 30, 1966. Address: Box 345, Bryn Athyn, Pa. 19009.

     CRANCH, HAROLD COVERT. Ordained June 19, 1041; 2nd Degree, October 25, 1942. Asst. Pastor Immanuel Church and Missionary Pastor to the Midwestern District. Pastor in Charge of Sharon Church, Chicago, J1. Address: 2700 Park Lane, Glenview, Il. 60025.     

     FRANSON, ROY. Ordained June 19, 1953; 2nd Degree, January 29, 1956. Pastor of South West District, resident in Tucson, Az. Address: 8416 East Kenyon Dr., Tucson, Az. 85710

     GLADISH, MICHAEL DAVID. Ordained June 10, 1973; 2nd Degree, June 30, 1914. Pastor of the Hurstville Society. Address: 22 Dudley Street, Penshurst, New South Wales, Australia 2222.

     GLADISH, VICTOR JEREMIAH Ordained June 17, 1928; 2nd Degree, August 5, 1928. Address: 3508 Linneman Street, Glenview, Il. 60025.

     GOODENOUGH, DANIEL WEBSTER. Ordained June 19, 1965; 2nd Degree, December 10,     1961. Instructor in Religion and History, Academy of the New Church. Address: Bryn Athyn, Pa. 19009.

     HEINRICHS, DANIEL WINTHROP Ordained June 19, 1957; 2nd Degree, April 6, 1958. Pastor of the Ohio District, resident in Cleveland, Ohio. Address: 1194 Belle Avenue, Lakewood, Ohio 44107.

526




     HEINRICHS, WILLARD LEWIS DAVENPORT. Ordained June 19, 1965; 2nd Degree, January 26, 1969. Superintendent of the South African Mission. Visiting Pastor to the Transvaal Circle and isolated members and groups in South Africa. Address: 42 Pitlochry Rd. Westville 3630, Natal, South Africa.

     HOLM, BERNARD DAVID. Ordained June 19, 1952; 2nd Degree, January 27, 1957. Director, General Church Religion Lessons and Instructor in Religion in the Bryn Athyn Church Elementary School. Chairman of General Church Extension Committee. Editor of New Church Home. Address: Box 278, Bryn Athyn, Pa. 19009.

     HOWARD, GEOFFREY HORACE. Ordained June 19, 1961; 2nd Degree, June 2, 1963. Pastor of the Durban Society. Address: 30 Perth Road, Westville, 3630 Natal, Republic of South Africa.

     JUNGE, ROBERT SCHILL. Ordained June 19, 1955; 2nd Degree, August 11, 1957. Instructor in Religion and Education, Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     KLINE, THOMAS LEROY. Ordained Tune to, 1973; 2nd Degree, June 15, 1975. Visiting Pastor to the Southeastern District, resident in Atlanta, Ga. Address: 3795 Montford Drive, Chamblee, Ga. 30341.

     NEMITZ, KURT PAUL. Ordained June 16, 1963; 2nd Degree, March 27, 1966. Visiting pastor of the Central Western District, resident in Denver, Colo. Address: 3118 S. York St., Englewood, Colo, 80110.

     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. Address: Box 278, Bryn Athyn, Pa. 19009.

     PENDLETON, DANDRIDGE. Ordained June 19, 1952; 2nd Degree, June 19, 1954. Instructor of Religion, Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Instructor of Homiletics and Religion, Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Address: 506 Anne Street, Huntingdon Valley, Pa. 19006.

     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Editor NEW CHURCH LIFE. Address: Box 278, Bryn Athyn, Pa. 19009.

     ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1910. Secretary of the General Church. Secretary of the Council of the Clergy. Address: Box 278, Bryn Athyn, Pa. 19009.

     ROSE, DONALD LESLIE. Ordained June 16, 1957; 2nd Degree, June 19, 1963. Pastor of the Pittsburgh Society. Address: 7420 Ben Hur Street, Pittsburgh, Pa. 15208.

     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Pastor of the Carmel Church, Caryndale, Ontario. Address: 58 Chapel Hill Dr. R.R. 2, Kitchener, Ontario, Canada N2G 3W5.

     SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Dean of the Theological School, Professor of Theology and Religion, Academy of the New Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     SANDSTROM, ERIK EMANUEL. Ordained May 23, 1971; 2nd Degree, May 21, 1972. Pastor of Michael Church, London, England. Visiting Pastor to the Circles in Paris and The Hague. Address: 135 Mantilla Road, Tooting, London, S.W. 17, SDX, England.

527




     SCHNARR, FREDERICK LAURIER. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Pastor of the Washington D.C. Society. Address: 3809 Enterprise Road, Mitchellville, Md. 20716.

     SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Pastor of the Los Angeles Society and Visiting Pastor to San Francisco. Address: 4615 Briggs Ave., La Crescenta, Ca. 91214.

     SMITH, CHRISTOPHER RONALD JACK. Ordained June 19, 1969; 2nd Degree, May 9, 1971. Assistant to the Pastor of the Carmel Church. Address: 16 Bannockburn Road R.R. 2, Kitchener, Ontario, Canada N2G 3W5.

     SONESON, LORENTZ RAY. Ordained June 16, 1963; 2nd Degree, May 16, 1965. Pastor of the New England, New York and Northern New Jersey District, resident in Connecticut. Address: 145 Shadyside Lane, Milford, Conn. 06460.

     STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Director of Music, Bryn Athyn Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     TAYLOR, DOUGLAS MCLEOD. Ordained June 19, 1960; 2nd Degree, June 19, 1962. Assistant Dean of the Bryn Athyn Church. Address: Box 278, Bryn Athyn, Pa. 19009.

     Ministers

     BAU-MADSEN, ARNE. Ordained June 6, 1976. Translator of the Writings into Danish. Asst. to Director of the General Church Religion Lessons and to the Chairman of the General Church Extension Committee. Address: 1437 Huntingdon Road, Abington, Pa. 19001.

     CARLSON, MARK ROBERT. Ordained June 10, 1973. Minister to the Detroit Society. Address: 192 Kirk Lane, Troy, Mich. 48084.

     CLIFFORD, WILLIAM HARRISON. Ordained June 6, 1976. Visiting Minister to the North-West, resident in Dawson Creek, British Columbia, Canada. Address: 1536 94th Ave., Dawson Creek, B.C., Canada VIG 1H1.

     FIGUEIREDO, JOSE LOPES DE. Ordained October 24, 1965. Minister to the Rio de Janeiro Society, Brazil. Address: Rua Desembargador Izidro 155, Apt. 202, Tijuca, Rio de Janeiro, Brazil.

     KEITH, BRIAN WALTER. Ordained June 6, 1976. Assistant to the Pastor, Immanuel Church, Glenview, Illinois, resident in Sharon Church, Chicago. Address: 5210 N. Wayne Ave., Chicago, Il. 60604.

     LARSEN, OTTAR TROSVIK. Ordained June 19, 1974. Assistant to the Pastor of the Olivet Church, Toronto, Ont., Canada. Visiting Minister to the Montreal Circle. Address: 73 Haliburton Ave., Islington, Ont., Canada M9B 4Y6.

     ORTHWEIN, WALTER EDWARD III. Ordained July 22, 1973. Address: Box 278, Bryn Athyn, Pa. 19009.

     ROGERS, NORBERT BRUCE. Ordained January 12, 1969. Instructor in Religion, Latin and Hebrew, Academy of the New Church. Chairman, General Church Translation Committee. Address: Box 278, Bryn Athyn, Pa. 19009.

     ROSE, PATRICK ALAN. Ordained June 19, 1975. Assistant to the Pastor of the Immanuel Church, and visiting minister to the Twin-Cities Circle. Address: 73A Park Drive, Glenview, Il. 60025.

528




     Associate member

     WEISS, JAN HUGO. Ordained June 19, 1955; 2nd Degree, May 12, 1957. Address: 2650 Del Vista Drive, Hacienda Heights, Ca. 91745.

     Authorized Candidate

     COLE, STEPHEN DANDRIDGE. Address: 3565 Edencroft Road, Huntingdon Valley, Pa. 19006.

     South African Mission

     Pastors

     BUTELEZI, STEPHAN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Address: 1118 North Rd., Clermont Township. P. O. Clernaville, Natal.

     MBEDZI, PAULUS. Ordained March 23, 1958; 2nd Degree, March 14, 1965. Resident Pastor of the Hambrook Society, Visiting Pastor of the Balfour Society, the Greylingstad Society, and the Rietfontain Group. Address: Hambrook Bantu School, P.B. 9912, Ladysmith, Natal 3370.

     MBATHA, BHEKUYISE ALFRED. Ordained June 27, 1971; 2nd Degree, June 23, 1974. Resident Pastor of the Kwa Mashu Society, Visiting Pastor of the Impaphala Society and the Dondotha Group. Address: P. O. Box 11, Kwa Mashu, Natal 4360.

     NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Assistant Superintendent, Resident Pastor of the Clermont Society, Visiting Pastor of the Enkumba Society. Pastor in charge of the Alexandra Society, the Mofolo Society, and the Tembisa Group. Address: 1701-31st Avenue, Clermont Township, P. O. Clernaville, Natal 3602.

     ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Mission Translator. Visiting Pastor of the Umlazi Group. Address: 2102 Main Avenue, Clermont Township, P. O. Clernaville, Natal.

     Minister

     NKABINDE, PETER PIET. Ordained June 23, 1974. Assistant to the Rev. B. I. Nzimande, Resident Minister to the Alexandra Society. Visiting Minister to the Mofolo Society, the Quthing Society, and the Tembisa Group. Address: P. O. Box 56, Bergvlei, Johannesburg, Transvaal, 2012.

     Societies and Circles

     Societies
                                        Pastor
BRYN ATHYN CHURCH                         Rt. Rev. Louis B. King
                                   Rev. Kurt H. Asplundh (Dean)
                                        Rev. Douglas M. Taylor (Asst. Dean)
CARMEL CHURCH, KITCHENER, ONTARIO           Rev. Frank S. Rose
COLCHESTER SOCIETY, ENGLAND               Rev. Bjorn A. H. Boyesen
DETROIT, SOCIETY, MICHIGAN                Rev. Mark R. Carlson

529



DURBAN SOCIETY, NATAL, SOUTH AFRICA      Rev. Geoffrey H. Howard
HURSTVILLE SOCIETY, N.S.W., AUSTRALIA      Rev. Michael D. Gladish
IMMANUEL CHURCH, GLENVIEW, ILLINOIS      Rev. Peter M. Buss
LOS ANGELES SOCIETY, CALIFORNIA           Rev. David R. Simons
MICHAEL CHURCH, LONDON, ENGLAND           Rev. Erik E. Sandstrom
OLIVET CHURCH, TORONTO, ONTARIO           Rev. Geoffrey S. Childs
PITTSBURGH SOCIETY                    Rev. Donald L. Rose
RIO DE JANEIRO SOCIETY, BRAZIL           Rev. Jose Lopes de Figueiredo
SHARON CHURCH, CHICAGO, ILLINOIS           Rev. Harold C. Cranch
                                   Rev. Brian W. Keith, Resident
STOCKHOLM SOCIETY, SWEDEN                    Rev. Ragnar Boyesen
WASHINGTON SOCIETY, D.C.               Rev. Frederick L. Schnarr

     Circles

                                        Visiting Pastor of Minister
AUCKLAND, NEW ZEALAND                    Rev. Michael D. Gladish
BOSTON, MASSACHUSETTS                    Rev. Lorentz R. Soneson
COPENHAGEN, DENMARK                    Rev. Ragnar Boyesen
DAWSON CREEK, BRITISH COLUMBIA, CANADA     Rev. William H. Clifford (Resident)
DENVER, COLORADO                         Rev. Kurt P. Nemitz (Resident)
ERIE, PENNSYLVANIA                    Rev. Daniel W. Heinrichs
FORT WORTH, TEXAS                         Rev. Kurt P. Nemitz
THE HAGUE, HOLLAND                    Rev. Erik E. Sandstrom
JONKOPING, SWEDEN                         Rev. Ragnar Boyesen
MADISON, WISCONSIN                         Rev. Brian W. Keith
MIAMI, FLORIDA                          Rev. Glenn G. Alden (Resident)
MONTREAL, CANADA                         Rev. Ottar T. Larsen
NORTH JERSEY                         Rev. Lorentz R. Soneson
NORTH OHIO                              Rev. Daniel W. Heinrichs (Resident)
OSLO, NORWAY                         Rev. Ragnar Boyesen
PARIS, FRANCE                         Rev. Erik E. Sandstrom
ST. PAUL-MINNEAPOLIS, MINNESOTA          Rev. Patrick A. Rose
SAN DIEGO, CALIFORNIA                    Rev. Roy Franson
SAN FRANCISCO, CALIFORNIA               Rev. David R. Simons
SOUTH OHIO                               Rev. Daniel W. Heinrichs
TRANSVAAL, REPUBLIC OF SOUTH AFRICA          Rev. Willard L. D. Heinrichs
TUCSON, ARIZONA                         Rev. Roy Franson (Resident)

     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 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.

530



     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.
     LOUIS B. KING,
          Bishop

     Committees of the General Church

     Chairman

General Church Extension Committee                Rev. B. David Holm
General Church Publication Committee           Rev. Norbert H. Rogers
General Church Religion Lessons Committee      Rev. B. David Holm
Orphanage Committee                          Mr. Leonard E. Gyllenhaal
Pension Committee                              Mr. Garthowen Pitcairn
Revolving Building Fund Committee                Mr. Leonard E. Gyllenhaal
Salary Committee                              Mr. Theodore W. Brickman, Jr.
Sound Recording Committee                    Rev. Douglas M. Taylor
Translation Committee                          Rev. N. Bruce Rogers

     Address all committees, Bryn Athyn, Pa. 19009 except the following:

Mr. Theodore W. Brickman, Jr.          1211 Gladish Lane, Glenview, Ill. 60025
Mr. Garthowen Pitcairn               600 Woodard Drive, Huntingdon Valley, Pa. 19006
ACADEMY ARCHIVES 1976

ACADEMY ARCHIVES       ALFRED ACTON       1976

     After his many years of devoted work with the Academy Archives, we have regretfully accepted the resignation of Professor Eldric S. Klein as Archivist due to reasons of health. Future historians of the church will undoubtedly learn to appreciate the careful concern that Prof. Klein has given to this use.

     We are happy to announce that Mr. Lennart Alfelt has accepted appointment as Archivist, bringing his expertise to that position. Mr. Alfelt, with the Archives Committee, will be working on guidelines concerning what material should be in the Archives and how to make it available. If anyone in the church has any material pertinent to the history of either the General Church or the Academy, they are urged to contact Mr. Alfelt.
     ALFRED ACTON,
          PRESIDENT

531


CLERGY REPORTS 1976

CLERGY REPORTS       WILLARD D. PENDLETON       1976

     September 1, 1975, to August 31, 1976

     Report of the Bishop of the General Church

     Episcopal Visit

     In September Mrs. Pendleton and I made our last official visit to our membership in England. We will always recall with delight the warm and gracious hospitality of our hosts and the affirmative response to the Uses of the Church which was evident in our congregations in London, Colchester, and the West Country. Knowing at this time that this would be my last official visit to England, I was affected by a sense of nostalgia as many memories of previous visits were acutely recalled. I take this opportunity, therefore, to express to our many friends in England our appreciation of their friendship and their loyal support of those uses to which we are all committed.

     Third Canadian National Assembly

     Returning from England, I presided over the Third Canadian National Assembly, held at the Olivet Church, Toronto, October 17 to 19) (NCL 1976, pp. 35-36). These assemblies which had their origin in the incorporation of the General Church in Canada in May, 1971 (see NCL, 1971, pp. 379-383), have now become an established use of the General Church in Canada. Like every new beginning, the Canadian Corporation has encountered its share of normal problems, but after five years it has resolved most of its procedural and organizational difficulties and is well on its way as an effective and useful instrumentality in the growth and development of the General Church in Canada. I take this opportunity to congratulate the Board of Directors on its accomplishments.

     Retirement

     After having served one year as Acting Bishop of the General Church and fourteen years as the Executive Bishop, I announced my retirement from office effective September 1, 1976. My reasons for this are explained in my official statement (NCL 1975, p. 469). Now that the date of retirement is drawing near, I confess that I am even more keenly aware of how much I shall miss my part in the active administration of the uses of the General Church, but the decision was a right decision, and I trust that the future will provide other ways in which I may continue to be of use to our beloved Church.

532



     There is no way in which we call evaluate the true growth and development of the General Church over the past fifteen years. It can be noted, however, that we have enjoyed a slow but steady increase in membership. Whereas in 1961 we had 2,942 members, we now have 3,458; for a net gain of 516. What is more significant is the increase and the expansion of the many uses we serve. During these years several new districts have been organized under resident pastors, seven new circles have been recognized, three flourishing communities have been established, thirteen additional centers of General Church activity appear in the directory, and the General Church has set up its own headquarters at Cairncrest, relieving the organization of its former dependency upon the Academy. We would also here note that the office of the Secretary, which was formerly a part-time assignment, has become a large operation, encompassing many old and new uses of the General Church. Further, the office of the Treasurer has assumed increasing responsibilities and, with the able cooperation of the various local treasurers, has successfully coped with the continually increasing financial problems of the Church. To this should be added the awakening of the Church to its responsibilities in the held of external evangelization; here a small but promising beginning has been made.
     In conclusion, I would note that I believe the General Church to be a strong and vital organization dedicated to the establishment of the uses of the New Church. As stated in its Order and Organization, I believe it to be "a living body, developing under the leading of Providence."

     Pastoral and Ministerial Changes

     The Reverend Alfred Acton, who has been serving as pastor of the Immanuel Church, Glenview, Illinois, has been appointed by the Board of Directors of the Academy of the New Church to serve as President, effective September 1, 1976.
     The Reverend Peter M. Buss, who has been serving as pastor of the Durban Society, South Africa, has accepted a call to serve as pastor of the Immanuel Church, Glenview, Illinois, effective September 1, 1976.
     The Reverend Harold C. Cranch, who has been serving as pastor of the Olivet Church, Toronto, Ontario, Canada, has accepted a call to serve as assistant pastor of the Immanuel Church in Glenview, Illinois, effective September 1, 1976.
     The Reverend Geoffrey H. Howard, who has been serving as pastor of the Los Angeles Society in California, has accepted a call to serve as pastor of the Durban Society, Westville, South Africa, effective September 1, 1976.

533



     The Reverend Geoffrey S. Childs, who has been serving as pastor of the Detroit Society in Michigan, has accepted a call to serve as pastor of the Olivet Church in Toronto, Canada, effective September 1, 1976.
     The Reverend David R. Simons has accepted a call to serve as pastor of the Los Angeles Society and as visiting pastor to the San Francisco Circle in California.
     The Reverend Christopher R. J. Smith, who has been serving as the pastor of the Pacific Northwest District, has been appointed by the Bishop to serve as Assistant to the Pastor of the Carmel Church, Kitchener, Ontario, effective September 1, 1976.
     The Reverend William H. Clifford has been appointed by the Bishop to serve as Minister to the Pacific Northwest District, Canada and U. S. A., effective September 1, 1976.
     The Reverend Brian W. Keith has been appointed by the Bishop to serve as an Assistant to the Pastor of the Immanuel Church, Glenview, Illinois, effective September 1, 1976.
     The Reverend Mark R. Carlson has been appointed by the Bishop to serve as Minister to the Detroit Society, effective September 1, 1976.
     WILLARD D. PENDLETON
COUNCIL OF THE CLERGY 1976

COUNCIL OF THE CLERGY       NORBERT H. ROGERS       1976

     MEMBERSHIP

     During the year ending August 31, 1976, three young men were inaugurated into the first degree of the priesthood, one minister was ordained into the second degree, and one priest of the third degree passed into the spiritual world.
     At the end of the twelve month period the Council of the Clergy consisted of three priests in the episcopal degree, thirty-seven in the pastoral degree, eight in the ministerial degree, and one associate member, a total of forty-nine. Of these, thirteen were mainly or essentially employed by the General Church and/or the Academy of the New Church, twenty-seven were in pastoral work, six were retired or in secular work, the three newly inaugurated ministers were preparing to enter into their fields of priestly uses.
     In addition, the General Church had five priests in the pastoral degree and one in the ministerial degree in the South African Mission, besides the Superintendent.
     A directory of the General Church and of its Mission in South Africa is published in this issue of NEW CHURCH LIFE, p. 528.

534




     STATISTICS

     The statistics of the Sacraments and Rites of the Church administered during the year, compiled from reports of all active priests as of October 15, 1976, together with comparative figures for the twelve month periods five and ten years ago, are shown below.

                                        1975-76      1970-71      1966
Baptisms
     Children                         133           137           151
     Adults                          42           31           33
Total                                   175           168           184
Holy Supper: Administrations
     Public                          230           151           192
     Private                          50               65           not given
     Communicants                     5,727      4,825      5,712
Confessions of Faith                     65               31               39
Betrothals                              42           28           24
Marriages                               57           48           41
     Blessings on Marriages               1               3           not given
Ordinations                          4           3           3
Dedications
     Churches                          1           2           0
     Homes                          14           10           13
     Other                                    1           1
Funerals or Memorial Services           55               33               48

     Respectfully submitted,
          NORBERT H. ROGERS,
               Secretary
FREDERICK EMANUEL DOERING TRUST 1976

FREDERICK EMANUEL DOERING TRUST       Editor       1976

     Application for assistance from the above Fund to enable male Canadian students to attend The Academy of the New Church at Bryn Athyn, Pa., U.S.A., for the school year 1977-18 should be received by one of the pastors listed below as early as possible.
     Before filling their applications, students should first obtain their acceptance by the Academy immediately, as dormitory space is limited.
     Any of the pastors listed below will be happy to give any further information or help that may be necessary.

The Rev. Geoffrey S. Childs                    The Rev. Frank S. Rose
2 Lorraine Gdns.                              58 Chapel Hill Dr. R.R.2
Islington, Ont. M9B 424                     Kitchener, Ont. N2G 3W5

The Rev. William H. Clifford
1536 94th Ave.
Dawson Creek, B.C. V1G 1H1

535


HOW SHALL I KEEP MY CHRISTMAS! 1976

HOW SHALL I KEEP MY CHRISTMAS!       Editor       1976


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

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

Editor                         Rev. Morley D. Rich, 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.
"O how, shall I keep my Christmas?"
My heart whispered softly to me.

For I had been reading the story
Of the Lord's nativity; . . .

     Such are the opening lines of an old (100 years) New Church children's hymn.
     And each and every one may well ask himself, "How shall I keep my Christmas? How do I really celebrate the coming of the Lord? What is my inmost feeling and thought about the birth of the Divine Infant, He Who was named Jesus, and Who became the Lord our Father?"
     Together with these questions there may also come to us some wonder as to why this historic happening even yet has such power to influence the human world, to stir the hearts of men. We are, indeed, aware of the many external things which now surround and even distort this festival in the world. We have experienced and taken part in the many activities of the Christmas season,-the imported pagan myths attached to it, the commercialisms, the decorations, customs and traditions, many of which have nothing to do with the event itself, but which have become associated with it through the centuries. Perhaps we take much pleasure in these.
     But, as New Churchmen, we also know so well that this is not the real power of the Lord's birth.

536


For without the Word itself as received in human hearts and minds, these externals would collapse and blow away like so much froth. Indeed, there is only one thing, one inmost element or factor which sustains and gives power to all the externals of that festival which we call "Christmas."
     In His Second Coming, the Lord reveals the source of that power in innumerable ways, all pointing to the one moving concept: that for the first time and for all time, by His earthly birth He presented to men in one all-encompassing Divine Human all of the presentations and representations of Himself which He has given in His recorded Word. It means that now every heart and mind can bring together every facet, phase, series, quality and knowledge of the Divine Love and Wisdom into One Person in thought and affection.
     And so it is that it is made possible for us, not only to conceive of the qualities of the Lord as "Mirabilis" or Full-of-Wonder-and-Marvel, and as a Counsellor of the heart and mind, but supremely and universally as God Himself the Almighty and the Eternal Father, the Prince of peace, the First even to the Last,-all of these in the unified concept of our Father Who is in the heavens, and this in turn focussed into one point in space and time and matter, embodied for human grasp in the Infant born in Bethlehem of Judea 2000 years ago in earth-time.
     We may well ask, then, as a little child, O how shall keep my Christmas as they kept it in heaven above? And perhaps one answer may come to us in the following words, O keep it with peace and thanksgiving, and kindliest deeds of love; And share with the poor and the needy the joys which the Lord gives thee; And thy heart shall keep with the angels the Lord's Nativity.
REVIEWS 1976

REVIEWS       RICHARD R. GLADISH       1976

Toward a New Church University, ANC Centennial Album 1976, Text and design by Sanfrid E. Odhner. Published by The Academy of the New Church, Bryn Athyn, Pa., 1976, pp. 81. Price: $5.00.

     This presentation of the Academy's first hundred years is attractive, instructive, artistic, courageous, and modest-seeing that nowhere in or on it occurs the name of its author. Mr. Odhner does not claim to be an historian, but he has well absorbed the facts and ideas of those who have written and spoken about the first hundred years of the Academy, and better yet, he has woven reams of diverse data and thought into an illustrated account that tells the complex story remarkably well.

537



     Out of the interviews, readings, and cogitations in which the present volume was born emerged for Mr. Odhner a rhythmic pattern in Academy history of change or crisis in every score of years almost precisely.

That cadence . . . . defines the chapters of this album. The first six twenty-year periods are summarized as Origins. Those that follow-each coincident with an episcopal administration of the Academy-are explored in chapters of their own. Every one is found to have its own unique direction, mood, and movement.
     There is no deploring even the crises, for out of each has come a new strength, new currents of purpose and perspective, and a surge of progress. The Swedish persecutions diverted growth to a freer England. The collapse of the earlier Conferences produced a stauncher second round. The unhappy parting from Benade gave Academicians a new zest for free inquiry. The esoteric speculations of the Beekman period returned attention to manageable goals. Conflict with 'The Hague position' inspired a meticulous doctrinal scholarship. An impending wave of swollen enrollments almost forced the building of a campus and a college.
     Providence paints its portrait for us in the past. In the successive times and seasons of the Academy we can read a pattern of unbroken guidance toward a New Church university. . . .*
     * Pp. 6 ff

     Although not every reader will agree with the last sentence quoted above, and no doubt some would wish to modify the terms of the preceding paragraph, with its tremendous compression, here is a challenging, even fascinating concept, and here also is trenchant use of words.
     Some other of the author's arresting remarks include, in the account of the Vaccination Crisis "it rubbed his Scots fur the wrong way," (of John Pitcairn).* Me distills this principle cut of the Kramph Will Case: "differences can be fought out in rancor and suspicion only with grave injury to what is loved in common."** And isn't this a, just judgment of Miss Beekman's work! "Charlatan or martyr, her personal impact has all but faded; what remains is the invaluable stimulus she gave to such eternal questions as the fabric of creation, the meeting place of material nature and substantial spirit."** He avoids neither judgment nor metaphor: "A diffident but not timorous man, Nathaniel Dandridge Pendleton never feared to wield the sword of Truth. But he held it ever in the hand of Love."****
     * P. 41
     ** P. 41
     *** P. 42
     **** P. 44
     Throughout the pages of this album are many photographs of individuals, scenes, and groups having to do with Academy history and also some drawings from Mr. Odhner's artistic hand.

538


While some of these graphics are more effective than others, the whole reflect, decorate, and enhance the text.
     If anyone approaches this book hoping to find a complete account of any department or activity of the Academy, he will be doomed to disappointment. The past is a great cave and the historian enters it with his little flashlight to illuminate a few stalactites and guess at some of its dark panoramas. History can be said to be irretrievable after its events have happened. Only more or less complete bits and pieces and subjective judgments remain.
     But this reviewer would here pay tribute to the author for a remarkably clear and complete account of "The Hague" controversy on just one page (the pages are rather large) which ends with this non-judgmental paragraph:

     "Differences of course survive, but for today's generation little residue of heated feelings. The Academy not only welcomes the children of Nova Hierosolyma but is delighted to have its courses at all levels, in elocution, art, and music, given sensitive dimensions by instructors from that other body of the Lord's New Church."*
     * P. 54

     Mr. Odhner has done well-much better than could have happened had he merely assembled statements written by heads of schools and departments. Without making any invidious remarks about the Academy's fiftieth anniversary record, The Academy of the New Church, which has its own values, this Centennial album is a fitting colophon to The Academy's first century, and an attractive herald to its second.
     RICHARD R. GLADISH
RECEIVED FOR REVIEW 1976

RECEIVED FOR REVIEW       ORMOND ODHNER       1976

A Lexicon to the Latin Text of the Theological Writings of Emanuel Swedenborg (1688-1772) Part II: C-Cystis, edited by John Chadwick, published by The Swedenborg Society, 20/21 Bloomsbury Way, London WCiA 2TH, ?2.50.

     The first part of this work has already been told about,* noted** and reviewed,*** as to its general and scholastic use as a reference base. This, therefore, is but a notification of the publication of Part II of the same work, this part including the letter C to Cystis.
     * NEW CHURCH LIFE, 1975, July, p. 312
     ** Ibid. August, p. 375          
     *** Ibid. December, p. 564

539



     As a sidelight, we understand that Dr. Chadwick has been able to use a computer for a great deal of this work, which of course aids greatly in its production.
     The Rev. Norbert H. Rogers, who made the first comment thereon, has asked that the following correction be made to his note: "it was the General Church Translation Committee, not the General Church Publication Committee, that contributed to the grant which helped launch the project undertaken by Dr. Chadwick."*
     * Ibid., August, p. 375

     "The Annals," Rev. Morley D. Rich, editor. The General Church of the New Jerusalem, Bryn Athpn, Pa. Three volumes, $20.00 per set. (The Annals of the New Church, Vol. II, 1851-1890, by the Rev. C. Th. Odhner and Dr. William Whitehead. Annals of The General Church of the New Jerusalem, Vol. I; Part 1, The Academy of the New Church, 1876-1896; Part 2, The General Church, 1591-1937, by the Rev. Dr. William Whitehead. Annals of the General Church, Vol. II: 1938-1976, by William Whitehead and Morley D. Rich.)

     In 1904, Annals of the New Church, Vol. I, 1688-1850, by the Rev. C. Th. Odhner, was published by the Academy in Bryn Athyn. Anything but lively reading, it lists, year by year, all important events connected with the history of the New Church, all "notable articles" by New Church men, all publications, (all these being carefully documented), and then "contemporary events" in world history. Mere "bones for a skeleton" for New Church history, it has been used by New Church historians and others ever since its publication.
     At long last, three sequels to this original "first volume of the Annals" have appeared in print. What a boon to students of New Church history! At last they have something within easy reach that they can dig into to discover the last hundred and twenty-six years of New Church history, without having to "start from scratch" in the laborious, almost impossible task of searching every New Church periodical, year after seemingly endless year.
     After publication of Annals I, C. Th. Odhner, professor of church history in the Academy, continued his spare-time activity of collecting material for future volumes. Then, following Mr. Odhner's death in 1918, his successor in the chair of church history at the Academy, Dr. William Whitehead, took up that task, again in "spare time," until 1963. And with the great numerical increase in the three chief bodies of the New Church, its geographical spread, and a truly amazing increase in its publications and periodicals, the size of Dr, Whitehead's work grew to gargantuan proportions.

540



     In 1973, the Rev. Morley D. Rich, retired from active pastoral work, and invited by Bishop Pendleton, gave his time to bring the Annals work of Mr. Odhner and Dr. Whitehead into publishable form, to add to it his own discoveries in recent New Church periodicals, to check all references, and to edit it all for publication. Some works deserve the adjective, mammoth, and Mr. Rich's work in doing this most rightly deserves that praise. Mammoth it is.
     Reluctantly, the decision was made to publish "Annals, Vol. II" only up to the date of 1890, no longer attempting to cover the story of the New Church in general after that date, but confining the material to the story of the General Church alone. To do otherwise would have been beyond the capabilities of any body of the church as to both man-hours and expense.
     And so we have the three new volumes of the Annals as listed in the title of this review. I will not attempt to say here all that was involved in choosing the particular dates for each volume; instead, I will refer the student to Mr. Rich's introduction to each volume and to a study of the volumes themselves. The answer is worth the effort.
     One adverse criticism must be made before closing, however. There is no index to the work in general, nor to any of its volumes, and for this type of work, an index is almost a "must." That however, must be left for the future.
     ORMOND ODHNER
VISITORS TO BRYN ATHYN AND GLENVIEW 1976

VISITORS TO BRYN ATHYN AND GLENVIEW       Editor       1976

     Visitors to Bryn Athyn or Glenview who are in need of hospitality accommodations are cordially urged to contact in advance the appropriate Hospitality Committee head listed below:

Mrs. A. Wynne Acton          Mrs. Philip Horigan
3405 Buck Rd.               50 Park Dr.

Huntingdon Valley, PA 19006     Glenview, Ill. 60025
Phone: (215) 947-0242          Phone: (312) 729-5644

541


Church News 1976

Church News       Various       1976

     CHARTER DAY     

     In the Academy's Centennial year many ex-graduates, friends and patrons of the Academy flocked to Bryn Athyn to celebrate the 99th anniversary of the granting of its Charter.
     The traditional procession to the Cathedral for the special service of worship to give thanks to the Lord, Who in His Divine Providence has provided for the establishment and steady development of the Academy, was blessed with cool but sunny weather. The gusty breezes caused the banner carriers to struggle occasionally to keep the colorful mementos of her graduating classes from fluttering too wildly as they proceeded in the march of the largest number of students thus far to attend the Academy.
     In an inspiring address to a congregation swelled to capacity with out of town visitors, students, faculty, and corporation members Rev. Douglas Taylor reminded us of outstanding men and events in the Academy's hundred year history and emphasized the continuing challenge that faces present and future New Churchmen in this special work of charity undertaken by the General Church of the New Jerusalem. If we do no more than equal the spirit of dedication and willingness to work hard to preserve and develop the uses so well begun by our forebearers, the Academy cannot but prosper in the century ahead.
     Adding to the joy of success of Academy endeavors, her football team distinguished themselves with a well-played victory over Perkiomen School in the afternoon and the day was made delightfully complete by the traditional Charter Day dance where students both past and present joined in the pleasures of renewing old school ties and singing together those songs particularly expressive of affection for her uses and fraternal fellowship.
     Saturday was a day of meetings, the Board of Directors and the Corporation, the Sons of the Academy, and the Theta Alpha each holding important meetings, and in the case of the latter two organizations a pleasant luncheon as well. The climax of the day was, of course, the Charter Day banquet. Again this year the delicious roast beef dinner was pre pared and served by the same team of adults who did such a fine job of the Assembly meals, and the young men and women of the secondary school's senior class whose help earns for them funds which are used toward the expense of their banner and trip to Washington.
     The banquet program was thoughtfully organized by toastmaster Dr. Robert Gladish whose four speakers addressed themselves to the Academy as they in their service of her uses recalled earlier years and compared them with today's standards and customs. Prof. Margaret Wilde who led off in her usual witty and interesting fashion received a standing ovation both before and after her delightful presentation, the audience thus demonstrating their respect and affection for her. Mr. George Woodard presented an interesting picture of the work of the Corporation and its Board of Directors, that "hidden" group of men whose vital function of directing the business affairs of the Academy so seldom gets any recognition for their valuable contribution to the work of education.
     Dean E. Bruce Glenn of the Academy College compared the college of 1946, when he began his teaching there with the College of 1976, where he is now Dean, showing with clarity and enthusiasm the wonderful development that has taken place in the college during that thirty year span.

542


The future for this level of New Church education has never looked brighter.     
     The final speaker was Rev. Ormond Odhner who spoke of the work of the Theological School. Because the survival of the Church on earth depends to such a large extent on a well-trained, doctrinally sound, and thoroughly dedicated priesthood, this portion of the Academy's work is conducted with a seriousness of purpose and devotion to duty unexcelled anywhere in the institution, or by an institution in the world. The men who complete the prescribed work of the Academy Theological School, must, because of their unique calling, be of the highest caliber because theirs is the Lord's work. Our respect for those whose function it is to carry out this training as well as for those who are the product of it carries with it the implicit trust that it is indeed the Lord alone who truly leads the Church. To honor those who are its good and faithful servants is to honor Him.
     President Alfred Acton closed the evening by thanking the speakers and also all those whose affection and support helps the Academy's work to prosper.
     CARL GUNTHER

     LONDON, ENGLAND

     In recent months we hare had the pleasure of hearing several pastors preach at Michael Church. These have included Bishop Louis King on his visit to England for the 58th British Assembly; the Rev. Ragnar Boyeson prior to his return to Sweden from the British Academy Summer School; the Rev. Peter Buss from Durban, S. Africa breaking his journey with his wife and children before returning to America to take up his new appointment in that country; the Rev. Bjorn Boyeson from Colchester on an exchange visit; and the Rev. Claude Presland and the Rev. Dennis Duckworth, both Conference ministers with pastorates in London. The latter two ministers had been invited by the Rev. E. Sandstrom to take part in our 19th June service, and this was attended by a goodly number of Conference members, bringing the number of the congregation up to 104. The Rev. D. Duckworth gave a talk to the children on our reasons for going to church which he illustrated with an ingenious device of his own construction and the Rev. C. Presland preached a sermon on the dragon and the Roman in the wilderness. After the service refreshments were served in the schoolroom amidst a great deal of friendly chat.
     It is customary for us to have at least two study week-ends for adults during the year. These are sometimes designed for parents with their families and other adults and sometimes for adults only. This year has been no exception and so it came about that some 57 people congregated in the grounds and home of Dr. and Mrs. George Little, at Puttenham, nr Guildford, Surrey for the Whitsun weekend, May 28th to 31st inclusive. Some of the visitors occupied tents, others brought caravans and some were housed in the Littles' home. With the gift of wonderful weather the children and young people kept themselves busy the day long playing games, or tennis, or picnicking with the older ones on the beautiful Puttenham Common whilst the adults attended classes or sat around in the garden chatting in leisurely fashion. Because our Pastor, the Rev. E. Sandstrom, had to be in Canada se that time, all the classes for young and old were given by the Rev. Bjorn Boyeson which invariably led to animated discussions in caravans and around the campfire over bed-time drinks.
     London and Colchester adults joined forces in May 1975 to spend a study week-end at Hengrave Hall near Bury St. Edmonds. This is a 16th century mansion with a long history where many famous people have stayed including Queen Elizabeth I of England. In 1914 the Hall was turned into a retreat center for religious and conference purposes and is run by a religious community of various Christian denominations.

543


Some 40 people attended and we had such an enjoyable and profitable weekend that we hope to repeat the experiment during the weekend 22nd to 24th October '76, with a much larger number.
     An innovation being introduced this year are chancel girls in very lovely robes made by Mrs. Erik Sandstrom. Another innovation was the introduction of the Family Service, the first of these being held on 26th September last. This took the form of a shortened service, followed by coffee and biscuits in the schoolroom; then the Pastor gave a very informal type doctrinal class to which all had been invited to take part from the youngest to the oldest. The attendance was excellent; the subject introduced by the pastor was really an invitation for each and all to give their idea as to what was meant by "Eternal Life" There was a good deal of discussion in the short time at our disposal and everyone felt the experiment had been very successful. It is hoped to hold this kind of Service at least 4 times a year.
     It would not be fitting to close this report without a short reference to the passing into the spiritual world of three of our well beloved male members; Bob Bruell, Tom Sharp and Geoff Dawson. Only a small widely separated Society could appreciate what their passing has cost us in uses performed, advice sought and given, and companionship. But their widows have sought to carry on, and carry out, all the duties for their Church and for their childrens' benefits that their husbands could have desired of them. Their courage has been outstanding and an example to us all.
     ISABEL ROBERTSON

     SCHOOL ENROLLMENTS

     1976-1977
The Academy
Theological School                     15
College (Full time)                     152
Girls School                          144
Boys School                          136
Total                                   447

     Midwestern Academy
Grades 9 and 10 (Boys and Girls)           19

     Local Schools
Bryn Athyn                          287
Colchester                              16
Durban                               34
Glenview                              90
Kitchener                              51
Pittsburgh                              34
Toronto                              37
Washington, D. C.                     25
Total reported enrollment in all schools 1,021

544


LOCAL SCHOOLS DIRECTORY 1976

LOCAL SCHOOLS DIRECTORY       Editor       1976

     1975-77

BRYN ATHYN: Rev. Kurt H. Asplundh                    Principal
Mr. Carl R. Gunther                               Assistant to the Principal
Mrs. Clark Echols                               Kindergarten
Miss Gretchen Lee                               Kindergarten
Mrs. Edward Cranch                               Grade 1
Mrs. Robert Johns                               Grade 1
Mrs. Grant Doering                               Grade 2
Mrs. Michael Pendleton                               Grade 3
Mrs. Arthur Schnarr                               Grade 3
Miss Kathryn Wille                              Grade 3
Miss Rosemary Wyncoll                               Grade 4
Miss Heather Nelson                               Grade 4
Mrs. Gina Rose                                    Grade 5
Mr. Stephen Morley                               Grade 5
Mr. Dirk van Zyverden                               Grade 6
Miss Elsa Lockhart                               Grade 6
Miss Claudia Bostock                              Grade 7, Girls
Mr. Garry Hyatt                                    Grade 7, Boys
Mrs. Barbara Synnestvedt                         Grade 8, Girls
Mr. Yorvar Synnestvedt                               Grade 8, Boys
Mr. Richard Show                                    Music
Mr. Gale Smith                                    Physical Education
Mrs. Harry Risley                               Physical Education
Mrs. Robert Alden                               Librarian

COLCHESTER: Rev. Bjorn A. H. Boyesen               Headmaster
Miss Hilda Waters                               Grades 1-7

DURBAN: Rev. Geoffrey H. Howard                     Headmaster
Mrs. Neil Buss                                   Grades 1 and 2
Mrs. Brian Lester                               Grades 3 and 4
Miss Kathryn E. Wille                               Grades 5-7     
Mrs. Peter Pienaar                               Afrikaans Specialist

GLENVIEW: Rev. Peter M. Buss                          Headmaster
Mrs. Daniel Wright                               Head Teacher and Kindergarten
Miss Marie Odhner                               Grade 1
Mrs. Donald Allen                               Grade 2
Mrs. Kenneth Holmes                               Grade 3
Mrs. Ben McQueen                               Grade 4
Miss Cindy Tennis                               Grade 5
Mrs. Ralph Synnestvedt, Jr.                          Grade 6
Mr. Richard Acton                               Grade 7
Rev. Patrick Rose                               Religion
Rev. Brian Keith                                    Religion
Mrs. William Hugo                               Librarian

KITCHENER: Rev. Christopher R. J. Smith                Principal
Miss M. Edith Carter                               Grades 1 and 2
Miss Barbara A. Walker                               Kindergarten, Grades 3 and 4

545



Miss Joan N. Kuhl                               Grades 5 and 6
Mr. Stewart T. Eidse                               Grades 7 and 8

MIDWESTERN
ACADEMY: Dr. Charles Ebert                          Principal
Mr. Richard Acton                               History     
Mrs. William Hugo                               Library
Mr. Gordon McClarren                               Math, Science
Miss Cindy Tennis                               History, Physical Education
Mr. Dan Woodward                               English, Physical Education
Rev. Patrick Rose                               Latin
Rev. Brian Keith                                    Religion
Mrs. Charles Ebert                               Typing

PITTSBURGH: Rev. Donald L. Rose                     Principal
Mrs. Marion Kendig                               Grades 1 and 2
Mrs. Robert Blair                               Grades 3 and 4
Miss Karen Junge                                    Grades 5 and 6
Mr. Garold Tennis                               Grades 7-9

TORONTO: Rev. Geoffrey S. Childs                     Principal
Rev. Ottar Larsen                               Assistant Principal
Miss Sylvia Parker                               Head Teach, Grades 1-3
Miss Kathy Smith                                    Grades 4-6
Mrs. Leigh Bellinger                               Grades 7-8

WASHINGTON: Rev. Frederick L. Schnarr                Headmaster
Mrs. Frank Mitchell                               Grades 1-3
Mrs. Phillip Zuber                               Grade 4
Mr. James Cooper                                    Grades 5-6
Mrs. B. Dean Smith                               Grades 7-8
Mrs. Fred Waelchli                               Grades 9-10

     Part-time teachers are not included. The teaching staff of the Academy of the New Church is listed in the Catalog Numbers of The Academy Journal.

546


APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE 1976

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH COLLEGE       Editor       1976

All Students:
     Requests for application forms for admission to The Academy College for the 1977-78 school year should be made before January 15, 1977. Letters should be addressed to Dean E. Bruce Glenn, The Academy of the New Church, Bryn Athyn, Pennsylvania 19009, and should include the student's full name and address, the name and address of the school he or she is now attending, and whether the student will be a day or dormitory student. Please see the Academy catalog for information about dormitory requirements.
     Completed application forms and accompanying material should be received by Dean Glenn's office by March 15, 1977.

     BOYS SCHOOL AND GIRLS SCHOOL

New Students:
     Requests for application forms for admission to the Academy Secondary Schools should be made for new students before January 15, 1977. Letters should be addressed to Miss Sally Smith, Principal of the Girls School, or Mr. Donald Fitzpatrick, Principal of the Boys School, at The Academy of the New Church, Bryn Athyn, Pennsylvania 19009. Letters should include the student's name, parents' address, the class the student will be entering, the name and address of the school he or she is now attending, and whether the student will be day or dormitory. Please see the Academy catalog for dormitory requirements.
     Completed application forms and accompanying material must be received by the Academy by March 15, 1977.

Old Students:
     Parents of students attending the Girls School or Boys School during the 1976-77 school year should apply for their children's re-admission for the 1977-78 school year before March 15, 1977. Letters should be addressed to the Principal of the school the student is now attending.

547


CRUELTY AND COMPASSION 1976

CRUELTY AND COMPASSION              1976

     The most deceitful . . . are the modern antediluvians. They ensnare by pretense of innocence, pity, and of various good affections, with persuasion. When they lived in the world, they were adulterers beyond others. . . . They are also cruel, having cared for themselves alone, and reckoning it as nothing even if the whole world should perish for them. There are great numbers of such spirits at this day, and it was said that they are from Christendom. Their hell is the most grievous of all. Arcana Coelestia 2754.

     When a man feels or perceives . . . that he has good thoughts about the Lord, and that he has good thoughts about the neighbor, and desires to perform kind offices for him, not for the sake of any gain or honor for himself; and wizen he feels pity for anyone who is in trouble, and still more for one who is in error as to the doctrine of faith, then he may know . . . that he has internal things in him through which the Lord is working. Arcana Coelestia 1102.

     . . . when they who are in perception feel compassion, they know that they are being admonished by the Lord to give aid. Arcana Coelestia 6737.

     In the original language "compassions" is expressed by a word which signifies the inmost and tenderst love. Arcana Coelestia 5691.