MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS REVEALED THROUGH EMANUEL SWEDENBORG GENERAL CHURCH BOOK CENTER Cairncrest Annex & CATHEDRAL BOOKROOM 2003

Vol. CXXIII     January, 2003     No. 1
New Church Life

A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG

Inner Joy in Outer Life
     A Sermon on Daniel 1:8, 9
          Goran Appelgren     3
More About the Kempton Translation
     Kenneth Rose 12
New Church Literature in Scandinavian Languages
     Erik Sandstrom, Sr. 17
Editorial Pages
     Swedenborg Marketing the Books      20
     Angels on Earth      21
     Thoughts of a Swedenborgian Homeopath      22
Communications
     Views on the New Age
          Howard Roth 25
     The New Church in Lake Helen, Florida      28
Announcements      32

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THE GENERAL CHURCH OF THE NEW JERUSALEM
Rev. Donald L. Rose, Editor
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Vol. CXXIII     February, 2003     No. 2
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Is Bryn Athyn College Important to the New Church?
     Gregory L. Baker 39

Feathers in the Wind
     Reuben P. Bell 45

Editorial Pages
     Swedenborg Marketing the Books (2)      60
     Do Flowers and Plants Celebrate?      61

THOU and Other Features of the Kempton Translation
     Kenneth Rose 63

Announcements      70

Vol. CXXIII     March, 2003     No. 3
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     Nominee for Executive Bishop      74

Fear and Preparedness
     Kenneth J. Alden 75

A Gem in its Matrix (The Kempton Translation)
     Kenneth Rose 79

Notes from the General Church Board
     Ed de Chazal 87

Editorial Pages
     Chain of Consequences of the First Advertisement      93
     Announcing the Republication of the Greatest Bibliography
     of Swedenborg      94
     Translators Meeting in Yalta      96

Communications
     Heaven, A History
          Christopher Hasler 97
     Scripture Translation
          Keith and Joanne Pendleton 99
     Feathers In the Wind
          Margaret S. Hyatt 100
     Thee and Thou
          D. Greg Rose 100

Announcements      102

Vol. CXXIII     April, 2003     No. 4
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Palm Sunday: Acknowledging the Lord from Divine Truths
     A Sermon on Revelation 6:10
          Lawson M. Smith 111

It's All Greek to Me
     Kenneth Rose 116

Notes from the General Church Board (2)
     Ed de Ghazal 124
Review
     Freedom and Evil: A Pilgrim's Guide to Hell
          Leon S. Rhodes 128

Editorial Pages
     Swedenborg Promoting the Books      131
     Helen Keller is Reading a Book      132

Communications
     The Important Use of Bryn Athyn College
          Teryn S. Romaine 133
     Angels and Shackleton
          Richard Lines 134

Church News, Michael Church, London
     Philippa Bruell 137

Announcements      140

     Vol. CXXIII     May-June, 2003     No. 5-6
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

War, Providence, and Defense of Country
     A Sermon on Jeremiah 4:19-20
           Mark Pendleton 147

The Wisdom of Old Age
     A Sermon on Zechariah 8:4, 5
           Thomas L. Kline 154

Notes from the General Church Board (3)
      Ed de Ghazal 159

Believing the Amazing Claims of the Writings
      David W. Ayers 163

A Report of the Proceedings: Eldergarten 2003
      Martin E. Klein 169

Editorial Pages
     Swedenborg's Book Distribution Sabotaged      175
     Dreams of a Spirit Seer      176
     Cover Design for the New Divine Providence      177
     Quotations from Divine Providence      178

Communications
     Not Good to be a Feather Brain
           Lavina Scott 180
     Informal and Formal Worship Services
           Beth Johns 182

Announcements      184

Secondary School and College Graduates      188

     Vol. CXXIII     July, 2003     No. 7
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Armies of Heaven
     A Sermon on Revelation 19:14
          Walter E. Orthwein 195

Notes from the General Church Board (4)
     Ed de Ghazal 203

A Report of the Proceedings: Eldergarten 2003
     Martin E. Klein 207

Editorial Pages
     A New Translation of Divine Providence      214
     Swedenborg Inviting People to Read the Writings      216
     The Way You Walk      217

Communications
     What Would Screwtape Say?
          Donald Fitzpatrick, Jr. 219
     Hyde Bibliography
          Richard Lines 221

Announcements      222

Vol. CXXIII     August, 2003     No. 8
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG


The Ten Commandments and Marriage
     A Sermon on Matthew 19:5, 6
          Frederick M. Chapin 227

Weathering the Market Downturn: The New Church
     Investment Fund and Its Partners
          Daniel T. Allen 234

Editorial Pages
     From Divine Love and Wisdom, the New Century Edition      250
     Having More than One Translation      251

Announcements      253

News Notes from the Colchester Society
     Ruth Greenwold 255

From the Summer Issue of Logos      256

     Vol. CXXIII     September, 2003     No. 9
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Pursuit of Honor and Glory
     A Sermon on Divine Providence 250
          Donald L. Rose 259

Weathering the Market Downturn: The New Church
     Investment Fund and Its Partners
          Daniel T. Allen 266

Editorial Pages
     The Many Faces of the Human Race      281

Communications
     Groups Have Value
          R. Keridwen Carlson 283

Announcements      285

Contact Persons for Public Worship and Doctrinal Classes      289

     Vol. CXXIII     October, 2003     No. 10
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Teaching our Children
     A Sermon on Deuteronomy 6:7
          Walter E. Orthwein 295

"Who Do You Say I Am?" (Mark 9:29)
     Don Brandis 304

Faith and Learning at Bryn Athyn College of the New Church      316

Editorial Pages
     Science and the Future of Happiness      320
     Massive Survey Shows Gender Differences      321
     Volume 3 in Japanese, A Passage About Angels with Couples      322

Review
     Freely Give
          Roger S. Murdoch 324

A Vital Discovery and Opportunity
     A Speech to the Academy Corporation
          Lenka Machova 328

Communications
     What Would Screwtape Say?
          Rhaina Echols 332

Church News: Providence Rest Home Dedication in South Africa
     Pat Robertson Waters 333

Announcements      334

     Vol. CXXIII     November, 2003     No. 11
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

The Root of Anxiety
     A Sermon on Matthew 6:24
          Ethan McCardell 343

Principles, Practices, Rules?
     Thomas David 349

Faith and Learning at Bryn Athyn College of the New Church      356

Editorial Pages
     "It" Would Rather Not be Talked About      358
     Happiness and Geography      358
     Letter from Paula Niall to Rev. Walter Orthwein      359

Jacob's Creek Camp 2003
     Fred Hasen 361

General Church Schools Directory      364

Schools Enrollments 2003-2004      367

Announcements      368

Rev. Thomas L. Kline, Bishop Elect (Photograph)      371

Vol. CXXIII     December, 2003     No. 12
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG

Now the Birth of Jesus Christ Was as Follows
     A Sermon on Matthew 1:1; Luke 1:35
          Peter M. Buss 375

The Shepherds Rejoicing
     Erik E. Sandstrom 382

Directory of the General Church, 2003-2004      384
Report of the Secretary of the General Church, 2002-2003
     Susan V. Simpson 395

Editorial Pages
     Happiness and the Poor      402

Confirmation of Faith
     Jason D. Schnarr 403

Secondary School Accreditation, Academy of the New Church      405

Announcements      406

Vol. CXXIII     January, 2003     No. 1
New Church Life
Hunting for ways to keep the spirit of Christmas alive in your home? Looking to nurture the Lord's birth within us, as we get further and further away from the holidays (without breaking the bank)?

Stop in the Book Center at the Cairncrest Annex and at the Cathedral for children's books, coloring books, and projects.

Look through our Home Worship Center and take home a sermon or short worship talk to read at home tonight. The many pamphlets, sermons, worship talks, projects and blessing cards are all beautiful, quick ways to keep the Lord close in your home, without spending a fortune.

We have a huge assortment of projects that take the stress out of creating an activity and allow you to just have a fun with your kids and learn about the life of the Lord, together.

One of our new publications is a very helpful Journal for Grief and Healing: When someone you love dies, by Donnette Alfelt. Its 97 pages are filled with beautiful quotes and comforting thoughts to help guide you through the grieving process gently. Each page offers an idea and an area for you to write your personal thoughts. The last two pages are filled with suggested reading on the topics of Grief and Life after Death. A comforting gift for yourself or a friend. $12.00US

Grief, a pamphlet by Alan Nicolier The perfect companion gift to the Journal, this pamphlet describes the grief process and the difficulties that today's society adds to the process. $1.25US

     Cairncrest Annex     Bryn Athyn Cathedral
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009     email: [email protected]
     Internet: www.newchurch.org/bookstore
     Tues., Thurs. and Fri., 8:00am-4:OOpm
     phone: 215.914.4920 Notes on This Issue 2003

Notes on This Issue 2003

     We apologize to readers for the lateness of recent issues. Doing the index for 2002 proved especially difficult this year, but we are optimistic about the year ahead.
     As Kenneth Rose indicates at the beginning of his article, we had to squeeze for space in the December issue, and we are thankful for the patience of people who have submitted items that have not yet appeared.
     Rev. Goran Appelgren is mentioned on page 19 as one who will travel to Yalta for an historic conference. He speaks fluent Russian. In his sermon he writes, "What we all look for, even if we have not been able to find the right word for it, is an inner joy." We find and improve a place. "In that place of peace and quietness we have the Word of God. There we also have prayer to the Lord and reflection." When we are refreshed in that place "the many hours of ordinary life that we are all subject to will become more pleasant, easier and more joyful."
     Rev. Erik Sandstrom Sr. has provided information and insight into the work that has been going on in Scandinavian countries. He mentioned that each volume of the Swedish Arcana has an artistic dust jacket. We are reminded of how attractive the very first volumes of the Writings were. They were printed in a "grand and pompous manner" (see page 21 of this issue and The Swedenborg Epic page 233).
     We particularly appreciate the letter about the history of the New Church in Lake Helen, Florida. This reminds us that we used to have more "church news" in this magazine.

     BRYN ATHYN COLLEGE-ONLINE COURSE

     Rise Above It: Perspectives on the Decalogue, will be offered as a web-based course during the spring term, from March 10-May 20, 2003. To register contact Jennifer Beiswenger in the College office: [email protected] or 215-914-4828.

INNER JOY IN OUTER LIFE 2003

INNER JOY IN OUTER LIFE Rev. GORAN APPELGREN 2003

"But Daniel purposed in his heart that he would not defile himself with the portion of the king's delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself Now God had brought Daniel into the favour and good will of the chief of the eunuchs" (Dan 1:8, 9).

     These verses from Daniel give us instruction about how to find joy by letting the internal man inspire the actions of the external man. To live a harmonious life human beings need a place where they can find inspiration and gather strength. Daily life is full of trials of different kinds. Daily life can certainly also give us joy, but still it demands efforts and hard work and it takes a lot of energy out of us. Sometimes we need to go away and find a quiet place, where we can get rested, relax, gather new strength, and where we can feel totally calm and at peace with ourselves and with life.
     To achieve such a calm state people do different things. And each person can find more than one way and use different means to achieve this. For some of us it might not take more than to read a novel by an author we feel very much at home with. For others it could be listening to much loved music. Or it could be going out in nature, or practicing some kind of sport, spending time with friends or doing something relaxing with the family. There are many ways to achieve this goal, but what is necessary is that it actually works, that the result is reached-peace and quietness inside you, getting in touch with another deeper part of your being.
     From experience we know that these things are of great value. Excesses in one direction or another are not good in the long run. Maybe you have the energy to hurry along in your daily life, to carry a heavy burden, meet demanding challenges and manage it all, but sooner or later you will need a break.

You will need to take a deep breath, and relax strained muscles and nerves. You need to find a calm place for your inner person.
     On the other hand, we know that life is not satisfactory if we for too long a time devote ourselves only to leisurely activities. A holiday is good for you, but a holiday all year round is not what we really are looking for. We wish to have both-a useful occupation and a reasonable time to relax.
     Sometimes it can be hard to find the right place where we can leave the daily chores behind and find peace. You try one way and you see that it helps you to some extent, but some-thing is still missing. What we all look for, even if we have not been able to find the right word for it, is an inner joy. Hope-fully we have all had the experience, but we would probably like to have more of that inner joy or find an easier way to achieve it.
     For many, maybe for more people than we might first think, the most important place where these things can be found is in church and in the Lord's Word. It may not necessarily be the only place but it is one of the more important places.
     When an inner joy is present in our lives, then ordinary life becomes much easier. There will be joy there too, but in such a case it is felt in a more external way. The challenge is to find the inner life that is filled with strength from a higher origin, a strength that will guide and inspire the actions in the outer life.
     If you have not found a calm, a private place, an inner room in some sense, you may also hear yourself blame circumstances: People around you demand too much of you. There is no time given to think about one's inner life.
     But are such statements true? Remember the Lord's words, "Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls" (Matt 11:28-29).

The reality may actually be that very little is needed to achieve a good balance. To establish that peaceful place in one's life, and then to go to it, need not take a lot of time or effort.
     Let us look at the story from Daniel that we heard today. Daniel will encourage us not to give up our quest for a life that gets its energy and life from a deeper source.
     The book of Daniel is full of exciting stories about Daniel and his friends who courageously oppose power-hungry rulers. Daniel is cast into the lion's den, and his three friends are cast into the fiery furnace, but they all survive their ordeals. They do not yield to the expectations and pressures from people around them. They stick to what they believe in, and thereby they gain respect and admiration.
     Daniel and his friends were taken captive and sent to Babylon. Already there we can sense their temptation of wanting to give up. What is the point of doing one's best when you have lost everything that is dear to you?! But they don't give up. They do their best. And they are chosen by the king, because they were "gifted in all wisdom, possessing knowledge and quick to understand, had [the] ability to serve in the king's palace, and . . . might [be taught] the language and literature of the Chaldeans" (Dan 1:4).
     The way to apply this to our own lives is this: We wish we could retain that feeling of inner joy that we treasure so highly, but our daily life takes us away from it. Daniel and his friends were happy and content in Jerusalem, but were taken captive and sent away from that safe place.
     But Daniel and his friends inspire us. They don't give up. They attend the king's school for three years. They absorb the knowledge they are taught, but at the same time they don't give up what is most important to them-the contact with what gives them their inner joy, inner strength, hope and trust in the future. They don't give up their religion.

In the story this is pictured by what is said about the food and drink they were supposed to eat:

     But Daniel purposed in his heart that he would not defile himself with the portion of the king's delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself. Now God had brought Daniel into the favour and good will of the chief of the eunuchs. (Dan 1:8, 9)

     I am sure we can remember times when we have defiled ourselves with "the portion of the king's delicacies, [and] with the wine which he drank" instead of standing up for what we believe in, what we know is true, what we know is best for us. Each of us can think of our own life and find examples. But notice, when we do that, we do not have to be ashamed. When there is repentance and improvement, then there is forgiveness (See Ezek., 18 and 33; John 8:1-11; NJHD 161). We can use such an insight and discovery as a basis for new progress. Next time we will do better.
     In Daniel's case it is so liberating to realize first that his refusal is met with respect, and then that he can prove that his way is better than that which all the others have chosen.
     The chief of the eunuchs and his steward were prepared to try an experiment:

Please test your servants for ten days, and let them give us vegetables to eat and water to drink. Then let our countenances be examined before you, and the countenances of the young men who eat the portion of the king's delicacies; and as you see fit, so deal with your servants. (Dan 1:12, 13)

     The chief of the eunuchs and his steward serve as a link between the king and Daniel and his friends. They dared an experiment without asking the king.
     This imagery can also be used to illustrate how we make decisions. Here we have a go-between, somebody positioned in the middle. If we apply this to what happens in our minds, it is like this: we hear a voice, an inner voice, telling us what the truth is about our present situation.

At the same time that we hear this voice of truth, we look at our ordinary daily life and see ourselves being pulled down into something fairly gray and dull, sometimes even repulsive.
     In between those two levels, in a room between the higher ideals that speak clearly but peacefully, the internal man, and the gray ordinary life, the external man, there, in that space, in the room of freedom to choose, you find yourself facing your real self, the wakeful "I" that carries the full responsibility of your life and is now set to make a decision.
     This is what we hear about in our reading from Arcana Coelestia 1702. The interior man stands in the middle, between the internal and external man. The internal man is the inmost of our being, that which is closest to God (cf HH 39). The external man is the part of ourselves that feels at home in this world and that judges everything according to what worldly benefits we can achieve. The interior man which is also called the rational man stands in the middle, between the internal and the external, and it has to make decisions.
     The chief of the eunuchs and his steward stand in the middle, between Daniel and the king, the king who is the mighty man ruling that part of the world at that time in history. He has tremendous power-and so does the external man in us. Bearing that in mind, the steward is willing to do an experiment. When you want to stand up against the pressures of a worldly life style, then don't make it harder than that. Try something out, as it were, without the king knowing about it! Remember that the Lord gives His full support to small changes as a means to achieve great changes: "Little by little I will drive them out from before you, until you have increased, and you inherit the land" (Ex 23:30). To "inherit the land" is a great change of state.
     You might, for instance, push for a little more time in the morning or in the evening when you take the Word and sit down to read.

You tell everybody else that you need a bit of silence or privacy. Or you decide to go for a walk every morning. During the walk you look for a suitable place where you know you can stop every day for a moment, stop, slow down your breath, rest your eyes on something beautiful in nature around you, then close your eyes. Then you say a prayer to the Lord and just think about Him.
     You try it out and you will get a surprising result. After ten days it was clear that Daniel's wish had led to a very good result. About him and his friends who had followed their religion, it says that "at the end of ten days their countenance appeared better and fatter in flesh than all the young men who ate the portion of the king's delicacies" (Dan 1:15).
     It is so uplifting to listen to this story. Things happen in a very calm way. There are no fights, no hatred, no intimidated enemies or superior heroes. The ones who were less beautiful to look at were just the same as before. Although Daniel and his friends were a little different and more good-looking than the others, it did not cause a problem.
     What we can learn from this is that there need not be any conflict when we follow our religion and wish well for our fellow human beings, which is after all what our religion is all about (cf John 15:10; AC 344, 1079; Life 1, 2). Daniel was never revengeful. The Lord is never looking for revenge or conflict. Daniel acted from an inner dictate and conviction. And he won. It even happened that the king started to believe in Daniel's God:

     Blessed be the God of Shadrach, Meshach, and Abednego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king's word, and yielded their bodies, that they should not serve nor worship any god except their own God! (Dan 3:28)

     And then the king gave orders that no one was to speak ill of Daniel's God, "because there is no other God who can deliver like this" (Dan 3:29).

     When that which comes from within governs one's outer conduct, there will be peace in both mind and body. That is what we should be looking for. Daniel demonstrates to us that it is possible.
     But there is more to it. In the story about Daniel we see proof of the fact that the person who lets the internal man govern his life, who fully opens his heart and mind to the Lord, that person is going to be rewarded.

     As for these four young men, God gave them knowledge and skill in all literature and wisdom; and Daniel had under-standing in all visions and dreams. And in all matters of wisdom and understanding about which the king examined them, he found them ten times better than all the magicians and astrologers who were in all his realm. (Dan 1:17, 20)

     If we see the king as the one who governs and makes decisions in our daily life, then we can understand that when we allow ourselves to be inspired by a faith as strong as Daniel's, that is to say, by our own living faith in the Lord Jesus Christ, then life gets to be much easier. Life is filled with more joy. It is filled with inspiration. That is the reward.
     Everybody needs that inspiration and joy. We should therefore try to find and improve that place where we can find the way to our inmost being. In that place of peace and quietness, we have the Word of God. There we also have prayer to the Lord and reflection. What we find there can then inspire us to find even more places or activities that will give a break to the demands of ordinary life-the Good Book, nature, the sports, being with our children and family. When we are so full of inspiration, we can embrace our daily work with definitely more energy and joy. The many hours of ordinary life that we are all subjected to will become more pleasant, easier and more joyful. The power and inspiration from the internal man, who is under the direct influence of the Lord, is received in that inner room by that part of ourselves we call the interior or rational man, and this power from on high will govern the external man.

     To look for this is what the Lord has in mind when He says: "But seek first the kingdom of God and His righteousness, and all these things shall be added to you" (Matt. 6:33). Amen.

Lessons: Daniel 1; Arcana Coelestia 1702:2, 3

     "What the interior man is scarcely anyone knows, and therefore let this be described briefly. The interior man is situated between the internal man and the external man, it being by means of the interior man that the internal man communicates with the external. Without the interior man between them no communication from one to the other is ever possible. The celestial is distinct and separate from the natural, and still more from the bodily; and unless there is something in between through which communication is established the celestial cannot possibly operate into the natural, still less into the bodily. The interior man is called the rational man, and because that man is situated between the two, it communicates in one direction with the internal man where there is good itself and truth itself, and in the other with the external man where there is evil and falsity. By means of this communication with the internal man a person is able to think about celestial and spiritual things, or look upwards, which animals cannot do; and by means of his communication with the external man a person is able to think about worldly and bodily things, or look downwards almost in the way animals do which likewise possess ideas of earthly things. In short, the interior man, or the man between internal man and external, is the rational man itself, which is spiritual or celestial when looking upwards but merely animal when looking downwards.
     [3] It is well known that a person can be aware of the fact that he is speaking in one way while thinking in another, and doing one thing while willing another, . . . also that with one who is to be regenerated something interior exists which battles with that which is exterior.

This interior something which thinks differently and wills differently from that which is exterior, and which battles with it, is the interior man. Within this interior man conscience resides in the case of the spiritual man and perception in the case of the celestial man" (AC 1702:2, 3).
ACADEMY OF THE NEW CHURCH MASTERS OF ARTS IN RELIGIOUS STUDIES PROGRAM 2003

ACADEMY OF THE NEW CHURCH MASTERS OF ARTS IN RELIGIOUS STUDIES PROGRAM 2003

     Have you ever thought of attending the MA Program?

     These are some of the kinds of people who have entered the program:

     1. Bryn Athyn Church Elementary School teachers
     2. Academy of the New Church Secondary School teachers
     3. Bryn Athyn College of the New Church teachers
     4. Long-time members of the New Church interested in systematic study
     5. People who are new or relatively new to the Church who want to get a broad grounding in the doctrines
     6. People who would like to be better prepared to serve the Church in evangelization or other supportive roles in congregations

     For More Information Please Contact:
     Becky Henderson
     Administrative Assistant to the Dean of the Theological School
     P.O. Box 717 - Pendleton Hall
     Bryn Athyn, PA 19009
     (215) 938-2640
     e-mail: [email protected]

MORE ABOUT THE KEMPTON TRANSLATION 2003

MORE ABOUT THE KEMPTON TRANSLATION Kenneth Rose 2003

     In last month's issue (December 2002, page 462, which is 2x3x7x11) I reviewed the Kempton Project's new translation of the New Testament. I had sent my first draft to several people in Kempton and elsewhere, and received many helpful comments. I wonder if any of those people noticed how much shorter it was when it appeared in print. I had more to say than the editor wanted to put in one issue, but he agreed to let me continue this month and next (and maybe beyond!).
     One purpose of a book review is to help people decide whether or not to buy the book, which I did try to do. From what I hear about how sales are going, it is too late to continue that effort for many people, but I hope even those buyers will read on. I want to help them get over the shock of seeing changes in something so familiar.
     I myself am not immune to that sort of reflex. The first time I saw a draft of the Kempton version, my eye was caught by "Amen, amen, I say to you . . . ." I knew that the last word in the Lord's Prayer (and in the whole Bible, canonic or other-wise) is the same one that used to be rendered "verily," and more recently "most assuredly" (even though it is one four-letter word in Greek). But I thought it was fair to use different English approximations of it in different contexts. My reaction was, "Why not leave everything in Greek, and teach everybody to read it?" (But I do know from experience how difficult that would actually be.)
     I soon found out that one of the Project's top criteria is to strive toward consistency: to translate a Greek or Hebrew word the same way wherever it is encountered, agreeing whenever possible with the translations into Latin that Swedenborg used. Such ideas were espoused by Clowes (whose 1801 translation was used as a starting point in Kempton), and by the Rev. Louis Tafel (another New Church translator) after him. In keeping with this, if "amen" is rendered "truly" in some places, then the Prayer should end with "truly" also.

That is enough to convince me that "amen" is better than "assuredly," and "amen, amen" better than "most assuredly." That is why I boldly entitled the first installment of this review: "What the New Testament Actually Says."
When I taught Greek I tried to encourage my students to be consistent. I used the King James translators (old and new) as bad examples from time to time, especially in their handling of Matthew 12: 36, 37. There are two Greek words for "word," which I here insert without their case endings into the NKJV English: "Every idle (1) rema men may speak, they will give (2) logos of it in the day of judgment. For by your (3) logos [plural] you will be justified, and by your (4) logos [plural] you will be condemned." The NKJV failed to correct the blunder in the older version, which used not only two different English words for the same Greek word, but one English word for two different Greek words, to wit: (1) word, (2) account, (3) words, (4) words! That makes it appear to say that people will be judged on slips of the tongue. Those are in fact in our Book of Life, and we must be ready to "give account" of them (see AC 2474). But it is by the accounts (the underlying motives) that we will be justified or condemned. The translation I recommended to my students is: (1) word, (2) account, (3) accounts, (4) accounts. I even sneaked that into the 1995 Liturgy on page 191, along with hundreds of corrections from my proof-reading, which I think inspired the then editor to let me get away with it. But should I favor it over the Kempton version's (1) saying, (2) word, (3) words, (4) words? Certainly not, be-cause then I would feel obliged to make some 75 other changes, including "The Sower sows the Account" in Mark 4:14, and "In the beginning was the Account" in John 1:1. No, no; "word" (often with a capital W) is the best English approximation of logos.
Back in those days I could not bring myself to apply that principle to John 3:8: "The wind blows . . . . So is everyone that is born of the Spirit."

It could be said that Greek uses the same word for "wind" and "spirit," but it is more honest to say that English uses two different words for the two facets of this concept. Well, the Kempton version says, "The Spirit blows ... born of the Spirit." Oh, how jarring! How unsmooth! How faithful to what the Greek says! The people to whom it was said probably heard it as "The wind blows . . . born of the wind," and missed the point, but that is inevitable. The Lord's words, spoken or written, always have more meaning than a merely human mind can absorb.
     Does this mean that Matthew 11:7 should say "a reed shaken by the spirit," or Luke 8:24 that the Lord rebuked the spirit? No, because those verses use a different word for "wind," one that has nothing to do with "spirit." It is very dangerous to try to make a new English Bible from an old English one. The original language must form the basis, and the Kempton approach keeps the English closer to the Greek than could be done without computers. Decisions are not based on what is old or what is new, but on what is closest to what the Greek says.
     Last month I briefly described how I got into the Greek business, but I did not go back far enough. It was sixty years ago that I first "took" Greek. Not-yet Bishop Elmo C. Acton, a long-time champion of Hebrew in elementary schools, also came to 7th or 8th grade and helped us memorize the Lord's Prayer in Greek. He explained the meanings of the words, not so thoroughly as Marcus Templar did in the April 2001 issue of New Church Life (page 153), but enough to give us the idea that what we had memorized in English was not what the Lord said in the Sermon on the Mount. (Did He say it in Greek? Tune in next month.)
     So I place Mr. Acton among the ministers who helped me write this extended review. Fortunately, this sort of thing is continuing with those of a younger generation. I was not aware when I mentioned John 21: 15-17 on page 462 in December that David Lindrooth had explained it six months beforehand (see page 242 in the June 2002 issue).

I thank him for that.
     Lawson M. Smith gave me another boost. In a marriage ceremony on December 28 he read from the three Testaments in Hebrew, Greek and Latin! In deference to the congregation he followed immediately with an English translation, including what "Hephzibah" and "Beulah" mean; those names are usually left untranslated when people read Isaiah 62:4.
     My 9th-grade Latin teacher (Eldric S. Klein, a New Church man but not a minister) told me that 60% of English words are Latin. That does not leave as many to be Greek, but they tend to be longer words. There is an old saying that "the Greeks have a word for it." And indeed they do have one word for "shone round about," one for "bring good tidings," one for "wrapped in swaddling cloths," one for "preparation of a body for burial," and one for "he that overcomes," to name a few. English has one word for "ophthalmotorhinolaryngologist," but it is really Greek. (There are a lot of Greek words on the signs in hospitals.) English used to, like Greek, have one word for "became the father of," but it is "begat." Should a translator use that word after its own language has pronounced it "archaic"?
     To some people the archaic language in the Word adds to the special feeling about it that we develop from very early in life. But those ways of saying things were right up to date when the translators put them there. The "groundlings" in the pit at Shakespeare's plays (Hamlet, Act 3, Scene 2) could understand what was being said without all the footnotes that are now needed to let the actors know what they are talking about.
     Worse than words that go out of style are those that stay around but change their meanings. I learned in English class that "by and by" and "anon" both mean "after a while," but it was in Greek class that I learned that in the parable of the Sower (Matthew 13: 20, 21) they both meant "immediately" at the time of the King James translation.

And "take no thought" (Matthew 5: 25, 31, 34) was a good translation when the English word "thought" meant "worrying," but it certainly gives the wrong impression now.
     One thing that appears like archaism in the Kempton version is the assortment of units of measure in the scriptures. The folly of trying to match them up with familiar modern units is immortalized in the King James's use of "penny" for a day's wages (Matthew 20:9). Any attempt at cost-of-living adjustments ends up "dating" the version in which it is done. Wouldn't it be ironic if a new version had all distances worked out in inches, feet, yards and miles, and then the United States noticed that it officially adopted the metric system in 1974, and decided to speed up its implementation? It is safer to use Anglicized spellings of the Greek words. But that is not the worst of it; changing the units calls for changing the numbers (in Luke 24: 13, 60 stadia = 7 miles = 11 kilometers), and they are integral parts of the internal sense. If Revelation 12:6 uses the word "threescore," do we dare change it to "sixty" and lose the significance of the "three"? Trick question! The original says "sixty"; the "score" was in vogue at the time of the King James translation.
     At that time it was also normal to address another person as "thou." Whether Shylock was talking to the merchant he despised or the duke he respected, it was "thou" and "thee" all the way. The NKJV "updated" those to "you" and "you" respectively, occasioning much conversation in the New Church and probably other churches too. Now we see a New Testament in which "thou" is back. Is this in response to those calmly reasoned discussions? No, and the reason is much simpler than it may seem. But it also involves some surprising complications. That will be the first subject I consider next month.

     Kenneth Rose

NEW CHURCH LITERATURE IN SCANDINAVIAN LANGUAGES 2003

NEW CHURCH LITERATURE IN SCANDINAVIAN LANGUAGES Rev. ERIK SANDSTROM 2003

     It is a pleasure to report on some new translations of the Writings into Swedish and Danish, and also to mention some supportive books that have been published.
     I think it would be true to say that there is at this time something of a stirring of the New Church in the Northern countries. There are five of these: Sweden, Denmark, Norway, Iceland, and Finland. Swedes, Danes, and Norwegians under-stand one another with little difficulty. As for Finland, this country was in union with Sweden for some hundred years, and the Swedish language is spoken there, particularly in the cities along the Baltic coast, while the interiors and the northern tracts-land of the thousand lakes and deep woods-are dominated by a language of a different linguistic stem and is unintelligible to the rest of the North. Icelandic is also difficult, though indeed part of the Scandinavian language family. However, the above means that what is published in Swedish or Danish benefits Norway and parts of Finland as well. And Iceland has had its own translations of some of the Writings, thanks to the faithful labors of the late Sveinn Olafsson (see NCL 1997, p. 153ff).
     The most recent great contributions are those of Mr. Ulf Fornander (Arcana Caelestia Vol. III, Swedish) and the Rev. Gudmund Boolsen (Abenbaringen Afsloret, Danish Apocalypse Revealed), both in 2001, Stockholm and Copenhagen respectively.
     Ulf Fornander, a retired jurist who in retirement renewed his studies of Latin for the purpose of translating, is even now continuing his work on the Arcana. Although he is approaching 90 and battling health problems, he is hoping to complete Vol. IV. His Vol. III continues in the same style and according to the same principles of translating as he adopted for the first two volumes.

With these principles-faithfulness to the original combined with readability-he has succeeded admirably. The three volumes are also attractively bound, and printed on heavy paper so that each book is almost twice the thickness of the corresponding English volume. Each volume has an artistically decorated dustjacket, and each is inscribed with a suitable word in Hebrew In the beginning for Vol. I, and Isaac and Rebekah for II and III respectively (a pity, but perhaps not important, that both "Isaac" and "Rebekah" contain minor Hebrew misspellings).
Gudmund Boolsen, I learn, has been steadily working on translations for over 30 years. In the November issue of New Church Life for 2001 (p. 511) there is an impressive array of books of the Writings he has made available in Danish. This is especially noteworthy because previously the almost five mil-lion Danes had scant access to the Writings in their own language, relying instead on what was available in Swedish. In addition, what there was existed only in antiquated Danish. Now Rev. Boolsen has moved no less than ten of the Writings from their original Latin into modern and very easily read Danish, which at the same time is strictly faithful to the original. The first to come out was Himlen og Helvede (HH) in 1970, and the latest as mentioned above was the AR (2001). Ten titles, but no less than 17 volumes, for the list includes all of Den Andelige Dagbog (SD, 1983-1995), published in eight volumes, and now the AR in two volumes.
The above list, however, is not complete. For a major and important work is now to be added to it: Warrens Kompendium (Compendium of Swedenborg's Theological Writings). In the list of Nov. 2001 this work was mentioned as being in process, but in 2002 it was completed. I should mention here that neither this work, nor the Spiritual Diary (Spiritual Experiences) exists in Swedish, wherefore Mr. Boolsen is now, with these books, giving a hand to the Swedes in the way these formerly did to the Danes.

I think both the translators mentioned here have earned the gratitude of the New Church, of course particularly that of their respective countrymen. Both have labored for years without any worldly compensation, and both have produced work of historic value to the church. The Northern lands immediately affected are bound to benefit as to strength and growth.
Finally, I should mention four names on the Swedish arena, who have made or are making major contributions in keeping the name of Emanuel Swedenborg before the general public. I am reminded of the Lord's words, "He that is not against us is on our part," and I have in mind Inge Jonsson, Olaf Lagercrantz, Anders Hallengren, and Lars Bergquist. All these are men of renown, known for philosophical analysis, stylish eloquence, literary criticism, or in general scholarly studies. The last two, Hallengren and Bergquist, having visited and lectured in Bryn Athyn, are known to many of the readers of the New Church Life. Of particular interest is a large new biography of Swedenborg by Lars Bergquist. This work seems destined to take over the role of special authority with regard to Swedenborg and his place in history, formerly held by professor Martin Lamm; and it is pleasing to learn that Rev. Kurt Nemitz has participated in the translation of his work into English. The book is now being readied for publication in England.
TRANSLATORS MEETING IN YALTA 2003

TRANSLATORS MEETING IN YALTA 2003

Some twenty people will be meeting in Yalta from Feb. 6th to 8th to discuss the translation of the Writings into Russian. Rev. Goran Appelgren will travel from Sweden, and Mr. Duncan Smith, the organizer, will attend from the United States.

SWEDENBORG MARKETING THE BOOKS 2003

SWEDENBORG MARKETING THE BOOKS Editor 2003

     Editorial Pages
     Swedenborg had a mission to write the books of the Writings, to print them and to publish them. To publish is to publicize, to make something known. The Lord would work by means of a man "who is able not only to receive these doctrines in his understanding but also to publish them by the press" (TCR 779).
     When we speak of Swedenborg "marketing" we do not suggest that he intended to make a monetary profit. On the contrary. He was aware that people would have to know about the books and have incentive to buy them. Probably referring to things revealed in the first volume of the Arcana, he wrote in the Spiritual Diary that "without them people would not know the character of the book, nor would they buy it." If they did not buy it, they could not "be affected by it." This is from number 4123. In the new translation (titled Spiritual Experiences) it is said people "would neither learn that such a book exists, nor buy it, nor read it, nor understand it, nor be moved by it."
     People have to know that a book exists. In some cases Swedenborg simply sent them as gifts to prominent people. In Apocalypse Revealed it is noted that five books of the Writings "were sent as a gift to all the bishops, and to many of the nobles or lords" (AR 716). Getting prominent people to know about them was a good strategy for informing the general public.
     When the very first book of the Writings (the first volume Arcana Coelestia) was printed it was marketed in the London Gentleman's Monthly Intelligencer. The advertisement began as follows: "Be it known unto all the learned and curious, that this day is published, the first number of ARCANA COELESTIA, or Heavenly Secrets ...."

     One notices that the price was low, whereas the production was lavish. It was printed in a "grand and pompous manner" and yet it was offered at a mere six shillings. Regarding this first volume I have recently noticed that the first receivers of the Writings, advertised the first volume in English translation "in 12 Sixpenny Numbers." That was in 1784 (See Rise and Progress by Hindmarsh, p. 28).
     This is remarkably similar to what Swedenborg did with the second volume at the time of its first publication. In 1750 he made it available both in Latin and in English translation in six installments. The details of this undertaking by Swedenborg were provided by Mr. Edward Cranch in New Church Life in June of 1999.
     (We hope to continue this subject next month.)
ANGELS ON EARTH 2003

ANGELS ON EARTH Editor 2003

     Angels on Earth is a magazine* that is published six times a year. It "presents true stories about God's angels and humans who have played angelic roles in daily life."
     * The address of Angels on Earth is PO Box 1402, Carmel, NY 10512-9921.
     The tone of the magazine is inspirational, like that of the magazine Guideposts of which it is a daughter publication.
     The September/October issue had an article entitled "Language of Angels." This caught the attention of New Church readers, because it is the title of a chapter in Heaven and Hell. That is the way the chapter heading is worded in the New Century Edition published by the Swedenborg Foundation. (That particular chapter has been printed separately as a free sample.)
     Someone loaned me a copy of the Angels on Earth article. It began as follows: "Judaism has always regarded Hebrew as a sacred language. According to tradition, the angels them-selves brought it to humans as a divine gift filled with holy mysteries."

This calls to mind the concluding words of paragraph 237 of Heaven and Hell. "I have been told that the first language of men on our earth was in agreement with angelic language because they had it from heaven; and that the Hebrew language agrees with it in some respects."
     I sent a little note to the magazine mentioning Heaven and Hell. It is printed on page 74 of the January/February issue. Phone conversation with the publishers and reading more of its contents give me a good feeling about this magazine, and I am now a subscriber.
     An article in the January/February issue contains historic examples of the testimony of illustrious adventurers. Earnest Shackleton in 1914 made an epic journey with two other men. They testify of a strong impression that there were not three but four of them on that heroic journey.
     In 1933, mountain climber Francis Sydney was high on Mount Everest when he felt himself joined by a "strong and friendly" invisible companion. "In its company," Sydney wrote, "I could not feel lonely, neither could I come to any harm. It was always there to sustain me on my solitary climb up the snow-covered slabs."
     Number 391 of Heaven and Hell says that angels are "as-signed to us to protect us, to lead us away from evil feelings and the evil thoughts that these cause and to instill good feelings to the extent that we are freely open to them."
THOUGHTS OF A SWEDENBORGIAN HOMEOPATH 2003

THOUGHTS OF A SWEDENBORGIAN HOMEOPATH Editor 2003

A new booklet has been published containing more than four hundred sayings of James Tyler Kent. A person interested in homeopathy will find in this book a link with the Writings. On the back cover we learn of Kent's importance in the history of homeopathy, and then we read, "Less well known is the fact that Kent was a devoted follower of the spiritual teachings of Emanuel Swedenborg."

     Kent wrote: "Through familiarity with Swedenborg, I have found the correspondences wrought out from the Word of God harmonious with all that I have learned in the past thirty years."
     The booklet of more than four hundred sayings by Kent has an introduction by Jose Antonio Anton Pacheco who concludes: "We wish to stress that a philosophic conception, even a theological one, is not necessarily an obstacle to the theory and practice of medicine. On the contrary, a philosophical model can give internal coherence to medicine. We believe that Kent has credibly demonstrated this with respect to the work and doctrine of Swedenborg."
     The book is called Aphorisms and Precepts. Here are some examples of the numbered sayings:
     248. Every body has its atmosphere, just as the earth has its atmosphere. It is not the smallpox crust that is so dangerous, it is the aura which emanates from it.
     249. Aura is a means by which warning is given between spheres; between plants and objects, between animals and persons. Objects are related to each other and give out. We find affinity and repulsion by this aura.
     211. Man must continue in his uses in order to continue to understand.
     161. The outer world is the world of results. The inner world is not discoverable by the senses, but by the understanding.
     123. In proportion as man thinks against everything-his country, his God, his neighbor-he wills in favor of himself. Therefore this forms man into the nature of his affections.
     Available for $7.95 from Arcana Books, 278 Meeting Street, Charleston, SC 29401.

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2003

     Recruiting packages will be mailed in early February. These include an application form for admission of new students to the Academy Secondary Schools. If you have not received a recruiting package please contact the School Secretary at 215-938-2556. Application should be made by March 1, 2003. Letters should be addressed to Mrs. Margaret Gladish, Principal of the Girls School, or Mr. R. Scott Daum, Principal of the Boys School, The Academy of the New Church, Box 707, Bryn Athyn, PA 19009. Please 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 a day or dormitory student. Completed application forms should be received by the Academy by April 15, 2003.
     All requests for financial aid should be submitted to the Business Manager, The Academy of the New Church, Box 711, Bryn Athyn, PA 19009, by June 1, 2003. Please note: The earlier the request is submitted, the more likely we will be able to meet the need.
     Admission procedure is based on receipt of the following: Application, Transcript, Pastor's Recommendation and Health Forms.
     The Academy will not discriminate against applicants and students on the basis of race, color, gender, and national or ethnic origin.

VIEWS ON THE NEW AGE 2003

VIEWS ON THE NEW AGE Howard Roth 2003

     Communications
Dear Editor,
     The comments of Ms. Ruth Wyland in the October issue deserve a reply.
     Her criticism of the Rev. Erik Sandstrom's article in the July issue seems to be based on her personal experience rather than the doctrines. I think Mr. Sandstrom's article was a truly scholarly work, sound, rational, and doctrinally correct.
     Are New Age concepts spiritual? I see them as merely natural. I share with Mr. Sandstrom the conclusion that work with disciplines other than the threefold Word can work only on the natural plane. That is a conclusion with which Ms. Wyland takes umbrage.
     Mr. Sandstrom states that our evils can be seen only in private. In response she says, "It is not my aim to refute each individual assumption he puts forth, but this one I found to be erroneous over many years of my life. When I attempted to fend and shun the evils of my life privately, I failed miser-ably." Then at the close of her comments she further states, "My firm belief is that when we work on our spiritual progress it is assuredly a private process, but I believe also that it can be both lightened and deepened by sharing with caring others."
     That being said, when "spiritual growth groups" began in Bryn Athyn over 20 years ago, I elected to investigate objectively Gurdjieff, Ouspensky, and M. Nicoll whose ideas and concepts seemed to be captivating the minds of many locals. There was very little that escaped my studies of this hollow phenomenon. It was interesting, and I believe that the principals who developed the spiritual growth course hoped to bring about in the minds of its adherents' attitudinal changes and a modification of behavior patterns.

The system, or program, if you will, was and still is natural. There is nothing in it that is conducive to the process of spiritual regeneration.
     We must ever remind ourselves that if we fail to include the Lord as the primary and crucial party to the process of regeneration, helping us overcome manifest evils in our lives, we shall indeed fail. There is the matter of who understands the addictive process. It may more accurately be called a love of evil and a failure to look to the One Only source of power Who can help us to overcome our evils as we cooperate with Him.
     I find the criticism of Mr. Sandstrom's work to be unfortunate and distressing, and I concur with the condemnation of the New Age movement, because it does nothing to contribute to development and progress. It is merely natural and will not regenerate or save.
     New Age 'concepts' in their purest light are mere 'fluff, and are totally devoid of Christian principles which look to the Lord, Who is the One and only God of heaven and earth. Absent, is the foundation stone of the Ten Commandments. Absent, is any mention of the first advent of the Lord, the manifestation of Jehovah God Who assumed the humanity of Jesus Christ. Absent, is mention of the Word of God.
     Absent, is mention of the Second Coming of the Lord which is seen with the eyes of the spirit with enlightened under-standing in a conscientious and determined study of the "Writings," i.e. The Third Testament.
     Absent, is mention of the human faculty of the will and understanding working together with true conscience while studying the Word of God, thus providing an avenue for the Divine influx to enter into the life of the true Christian.
     The Divine influx is the Holy Spirit with us, the Spirit of Truth.
     The "New Man," will refuse to follow the leadings and urgings of the "Old Man," which lives from hereditary evil urgings, nor is the 'old man' willing to surrender up or cast off those damning behaviors in which it so insidiously delights!

     The old corporeal, natural man, the 'self must be, as it were, slain (i.e. rejected and cast out) and then, the new man, the repentant, regenerating man thus emerges, for he is thus enabled to see the evils which obstruct, condemn, enslave and close the understanding.
     This is the birth of true spiritual freedom wherein man submits to the Lord's leading and begins that joyful, meaningful journey to that "State of Peace" which passeth understanding! Thus, little by little, and bit by bit, the new regenerating man is led and protected by the Lord out of bondage into the light of spiritual freedom.
     It is knowledge and understanding of the doctrines gathered from the Writings and applied to our lives that regenerate us as we look to the Lord and shun evils as sins against Him. The Lord alone is the Teacher Who opens our minds to the reception of Divine truths. If there ever was a perfect discipline that leads to the greatest rewards that life has to offer, it is the determined pursuit of spiritual knowledge from the Word that enlightens and enriches human experience. The threefold Word is the infinite wisdom of the Lord our God. With patience, humility, and unshakable trust in our creator, He will lead us in overcoming all evil and grant us that "heavenly peace which passeth understanding."
     All else is vanity.

     Howard Roth
     Huntingdon Valley, PA

NEW CHURCH IN LAKE HELEN, FLORIDA 2003

NEW CHURCH IN LAKE HELEN, FLORIDA Bill and Mollie Zeitz, and Leonard and Nancy Lattin 2003

Dear Editor,
The Lake Helen circle of the New Church was actually conceived in Pittsburgh, Pa., when Helen (Mrs. Frank) Stein and her daughter Nancy picked this quaint, 4 square mile town over several other small towns in Central Florida for Nancy and her soon-to-be husband Jack Frazee to settle. This was in 1945. In 1946, Nancy and Jack spent their honeymoon in their new home and were paid a visit by Rev. Ormond Odhner, the Miami pastor. The only other New Church family that was in the area at that time was Harry and Mollie Hilldale in Oak Hill, about 35 miles southeast.
Unfortunately Jack could not find work in the area and he and Nancy returned to Pittsburgh two short months later. But her parents, Frank and Helen Stein, continued to visit Lake Helen regularly and in 1950 built a house on the corner of Harlan and Euclid Aves. In the early 50's "Ormy" continued his yearly visits, but when Rev. Morley rich became the Miami pastor, our visits doubled! He was also responsible for introducing us to the music-a reel to reel Wallensac recorder using tapes from the Sound Recording Library in Bryn Athyn. Entire services that had been recorded were also used for some time but the interest in 'lay services' dropped off and were eventually abandoned. When the Stephen Acton family joined our group in the 70's Mr. Acton built a wooden 'traveling kit' for the recorder, a copy of the Word, candlesticks, etc. when they were taken from home to home for our services. When cassettes became popular the old, faithful Wallensac was retired with some degree of sadness. Most recently the cassettes were transferred to CDs by Kathy (Mrs. Ted) Warrington-her expertise and time greatly appreciated.

     During the time that Morley was our minister, the group had expanded to include the Bill and Mollie Zeitz family (New Smyrna Beach), the Lew and Isie Nelson family (Maitland), the now widowed Nancy Frazee and her children (Lake Helen), the Farrells (Ormond Beach), the Frank and Dorothy Stein family (Lake Helen), Harold and Edith Brooks (Howey-in-the-Hills), Chris and Bob Bedford and several 'snow birds'-Theo and Lil Rothermel and the Andersons from Toronto, the Ray Walkemeyers (and others we have probably, but unintentionally omitted).
     Following Morley's services we were pleased to welcome Rev. Roy Franson (and occasionally his sweet Swedish wife Brita). He served us from Miami for about ten years on a quarterly basis. It is our understanding that he was instrumental in moving that group to N. Miami. Rev. Glenn Alden followed him and increased our services to once a month! Rev. Dan Heinrichs continued this pattern until the group acquired a full time pastor, Rev. John Odhner. Weekly services became a dream come true! For six years John and Lori added sermons, music and a few babies to our pleasure. When John was called to California, Rev. David Simons had providentially moved to Melbourne and graced our chancel every Sun-day for a year or more.
     In 1976 Frank and Helen Stein graciously deeded their home to the General Church. Mr. Stein moved into a retirement/nursing home and Mrs. Stein bought a house next to her daughter's-now Mrs. Leonard Lattin. Rt. Rev. Louis King dedicated it that year and it has been our house of worship ever since.
     But our full time ministers became a thing of the past. Rev. Derek Elphick made visits once a month from Boynton Beach until he was called to be their full time pastor. From then until 2000, the district coordinator for the southeast, Rt. Rev. Alfred Acton, arranged for young, middle-aged, and retired priests to fly or drive down for services twice a month.

Our "robes gallery" displays some 17 of these dedicated men, as well as those who preceded them.
     Our building has seen changes as well. In 1992 a large screened-in patio was added to the original 3 room structure. Within a year this was converted to the lovely chapel we have now. But the original concrete floor has been carpeted and tiled, the metal folding chairs have been replaced with ten wooden benches no longer needed in Boynton Beach, the walls have been covered with rough hewn cedar, a wooden lattice separates the entry from the chapel, two hand painted windows displaying the open Word grace the chancel wall and a Holy Supper railing has been added. Numerous other improvements have been made including such things as several new exterior doors, a new roof and water heater-all either funded or donated by the Lake Helen circle. Taxes, insurance, utilities, lawn care, etc. are also our responsibility.
     In the summer of 2000 we were delighted to welcome our present pastor (and his family), Rev. Clark Echols. We continue to have semimonthly services (the first and third Sun-days). The Jacksonville and Tampa areas are also served by him. Our attendance is between 15 and 20 and includes several of the 'old-timers' and many new ones-the Alan and Jacqui Johns family (Lake Mary), the Ted and Kathy Warrington family (Orange City), her daughter Shelley Garnett and her two girls (Deltona), Lois Palmer (Cape Canaveral), Bob and Lois and David Furry (Davenport), Michael and Ulla Cole (St. Augustine), David and Nina Freeman (DeBary), John and Marcia Furry (Davenport), Robert and Ann Rees (New Smyrna Beach), Vera List (Deltona), Brent and Lynne Morris (Lake Helen), Jason Furry (Melbourne) and two newer-comers Carolyn Schnizel and Laura Chilcott.
     We may be spread out geographically, but we are a closely knit group that miraculously manages to provide a well-balanced 'pot luck' dinner following our class and service-10 am and 10:30 am.

Come join us any time you're in the area!

1-386-228-3177 (Leonard Lattin) or 1-386-943-9048 (Bill Zeitz) email: [email protected]

     We are also listed at www.newchurch.org

     Bill and Mollie Zeitz, and Leonard and Nancy Lattin
TEACHING POSITION IN PITTSBURGH 2003

TEACHING POSITION IN PITTSBURGH 2003

The Pittsburgh New Church School is looking for a full-time classroom teacher to start in the fall of 2003. Anyone interested in working in a growing school with supportive families and an energetic staff should contact Amos Glenn at 412-731-0122 or [email protected] for details of the position.
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.
     Seeds of Truth in January 2003
     Love of Children in February 2003

ORDINATION 2003

Announcements
Walsh-At Hurstville, Australia, September 8, 2002, Garry Brian Walsh, into the second degree, Rt. Rev. Peter M. Buss officiating.
NEW SOCIETY 2003

NEW SOCIETY 2003

During the weekend of the dedication of the new church building of the New Church of Boulder Valley, the congregation was received as a full society of the General Church of the New Jerusalem. A "Circle" of the General Church becomes a "Society" when the members of the Circle (all of whom are members of the General Church) apply to the Bishop and he responds. In receiving the new society the Bishop presented it with a new altar copy of the Word as a gift from the General Church.

New Church Young Adult Connection Serving Adults 18 to 35 2003

     Many of us have a son, daughter, spouse, grandson, granddaughter, or friend who is serving in the military. We know that most of them experience a sense of isolation and a strong desire for spiritual connection.
     This letter emerges out of the hope that an effective network of communication could be established between the New Church and the men and women actively serving in the military.
     For those interested, this program might include regular mailings of quotes, sermons, church newsletters and publications, possible visits from a New Church military chaplain or minister, and on-line connections. Our hope is to connect the military people with any nearby New Church families and/or church services and other military personnel. These are only some of the possibilities. We would love you to share your ideas as well!
     We need your help to make this happen.
     Spouses, friends, grandparents, parents with children in active military service, please send us any of the following information:

     Name:
     Spouse's name (if applicable):
     Children's names and ages (if applicable):
     Branch of Service:
     Term of duty:
     Permanent home address and phone:
     Military postal address (with date of expected term of duty at that location):
     Email address:

     Please join us in reaching out to our loved ones!
     The New Church Young Adult Connection
     PO Box 708, Bryn Athyn, PA 19009
     Phone 215-914-4931
     Email: [email protected]
     Fax: 215-938-2530

WE'RE GOING DIGITAL! 2003

     The General Church Sound Recording Library is hard at work digitizing new recordings. Also those that are already a part of our substantial holdings. There is much to be done, for this is monumental project. However, we are delighted to be looking to the future and in our ability to offer our patrons a selection of CD's, in addition to cassettes. These are exciting times for this wonderful use and your continued support and contributions are greatly appreciated.

     The following is a sampling of available recordings:

     Sermon Titles

     What is Truth - Rev. Reuben Bell, #104254
     The Imagination of Man's Heart - Rt. Rev. Peter Buss, #104924
     Your Heavenly Treasure - Rt. Rev. Alfred Acton, #105858
     Instruction Free From Affliction - Rev. Philip Schnarr, #105672
     The Pursuit of Honor - Rev. Donald Rose, #105812
     Doctrinal Class Titles
     God and Gender - Rev. Erik Sandstrom, Sr; #105224
     Remains - Rev. Walter Orthwein, #105880
     The Love of Infants - Rev. Brian Keith, #104557
     Lord, Teach Us to Pray - Rev. Daniel Goodenough, #104652
     Family Festival Service Titles (includes music)
     Tenderness in Temptation - Rt. Rev. Louis King, #105872
     The Tower of Babel - Rev. Thomas Kline, #105788
     The Two Witnesses - Rev. Jeremy Simons, #105325
     The Boy Jesus In the Temple - Rev. Thomas Rose, #105548

     Please order using the catalog numbers listed. Prices: Cassettes - $2.00, CD's - $4.00 and our Catalog - $5.00. Additional charges for S&H will be included on your invoice. To place an order please call or write to:

     GENERAL CHURCH
     RECORDING
     phone: 215-914-4980
     Box 752 - Bryn Athyn. PA 19009-0752
     or via e-mail: SRLibrary(r)newchurch.edu

GENERAL CHURCH BOOK CENTER Cairncrest Annex & CATHEDRAL BOOKROOM Special editions-Perfect for gift-giving 2003

     Vol. CXXIII     February, 2003     No. 2
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     Conjugial Love, Warren & Tafel, SF, hb
     This beautiful 1954 edition is the original from the Swedenborg Foundation, with a rich, deep green cover and the Lord's pronouns capitalized. Though an older edition, these are not used books and make beautiful gifts. Suitable for engraving. Price: $7.95

Liturgy, Special Binding
     This deep red, leatherflex-bound edition of the new Liturgy makes a spectacular gift and is suitable for engraving. Regularly $55.00, specially priced at 40% off.

Engraving with 24k gold lettering
     Available through the Book Center. $25.00/book

Framed Pictures, by Francis Hook
     Now available, those beautiful pictures you remember from childhood (yours, or your child's), beautifully framed in a variety of frame styles. Price $7.95-$19.95

23rd Psalm, gold frame
     Beautifully done in script with intricately drawn border, this 11"x17" work of art makes for a special gift for any age. Price: $20.95

Easter Boxes
     Fresh Spring-colors gift boxes filled with an assortment of age appropriate gifts, complete with Easter grass. A special gift to remember the true blessings of Easter. Customize as desired, add jelly beans & you're done!

     Cairncrest Annex     Bryn Athyn Cathedral
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009          email: [email protected]
     Internet: www.newchurch.org/bookstore
     Tues., Thurs. and Fri., 8:00am-4:00pm     phone: 215.914.4920
Notes on This Issue 2003

Notes on This Issue 2003

     We have good news from Florida. Last year in the March issue we had a detailed account of the Eldergarten held in January of that year. There were 136 seniors from Canada and eleven states of America. Now Eldergarten 2003 (the 8th) is history. It was held in Boynton Beach, Florida in January, and we have heard that it was "the best ever," attracting an even larger attendance. Congratulations to those who planned and participated.
     It is customary for us to begin an issue with a sermon. And we will do so next month. This is a good time to remind you of the availability of weekly sermons. They are mailed out at the beginning of each month. If you would like to receive them write to the Secretary, Mrs. Sue Simpson, Box 743, Bryn Athyn, PA 19009. And it is a good time to remind you of the offer of sermons made in the December issue. Contact www.ivyland.org.
     In this issue Dr. Gregory Baker speaks of Bryn Athyn College. He says, "How marvelous it is to have the opportunity to develop a strong doctrinal framework and scholarly understanding in discussion with New Church professors who are active and knowledgeable in their fields."
     One of the things a reader notices quickly in the Kempton translation of the New Testament is the use of "Thee" and "Thou." What is behind this choice? Kenneth Rose continues his commentary on page 63. On page 69 Mr. Rose suggests one possible answer to the question why we have in the New Testament such words as "Raca," "Abba, and "Rabboni."
     Rev. Dr. Reuben Bell speaks in this issue of "feathers in the wind." It is said in number 4018 of Arcana Coelestia, "The truths and goods which a person has learned but for which he has no affection do indeed enter the memory, but they are lodged there as insecurely as a feather on top of a wall which is blown off by the slightest puff of wind." Mr. Bell points out that truth has good as its only purpose. "Without the good to empower it, elevate it, and enliven it, truth is a closed book at its best, and a weapon at its worst. The balance is in use."

IS BRYN ATHYN COLLEGE IMPORTANT TO THE NEW CHURCH? 2003

IS BRYN ATHYN COLLEGE IMPORTANT TO THE NEW CHURCH? GREGORY L. BAKER 2003

     Each generation of New Church men and women needs to ask the following fundamental question. Are we, as a church, putting our resources and time into those endeavors that will help the Church grow in geographical, numerical, intellectual, and spiritual strength? One of those important endeavors is Bryn Athyn College of the New Church. And therefore we need to ask how our College promotes a better Church.
     From its inception, the membership of the General Church has held to the importance of distinctive New Church education for its progeny. New Church education has been seen as a "fruitful field for evangelization"-especially in regard to the offspring of church members.
     In our elementary schools, we present the wonders of the Lord's creation, both spiritual and natural, as a unity. We attempt to integrate all the various parts of the curriculum into one seamless garment of spiritual and natural truth. Teachers are helping their young charges to understand the world around them and arrange that reality in some sort of primitive schema whereby the child can make sense of what he or she experiences. Our elementary schools also serve to protect states of innocence in an increasingly morally ambivalent world. Thus we build remains while preserving tender states.
     New Church education at the secondary level must deal more closely with the trends and fashions of current society. The secular curricular subjects are more complex. Relations between boys and girls becomes a prominent feature as the young people struggle to make the transition from childhood to the beginnings of adulthood. All the while we try to pre-serve the freedom of the students by helping them to abide in states from which they can make good choices for their natural and spiritual development.

The state of the secondary school student is sometimes referred to as the "New Testament" state. In other words, the thrust of New Church secondary education is a moral education, indeed a Christian education in the very best sense of the term.
     Perhaps simplistically, I am going to suggest that the fundamental difference between New Church elementary and secondary education, and the education found at other religious schools, is the philosophical background of the faculties. Most religious schools endeavor to preserve innocence, create an understanding of the spiritual life, and build moral character in their students. However, by virtue of their knowledge of the Heavenly Doctrines, particularly about Remains and Conjugial Love, New Church faculty members are able to have more insight into the states of students, and more clarity of vision in the description of the life of the spirit. Thus, in New Church elementary and secondary education, we do what other religious schools do, but we have significant tools (the Writings) to do it better.
     At the college level New Church Education has the opportunity to seek a larger goal.
     Let us consider the nature of revelation. Revelation is given by God to man in the context of a certain period of history, a certain culture. Thus, while each revelation contains eternal truths, those truths are presented or clothed in the language and the context of the times in which they are given. While the eternal truths of a given revelation can be corrupted, as at the Council of Nicea in 325AD, we also recognize that subsequent generations can have deeper insights and see further applications of these truths than their forebears, such as evidenced in modern ecumenism. Yet there are limitations to understanding, and if a Church reaches those limitations, a new revelation, such as given in the Second Coming, is indicated.

A new revelation provides a discretely larger spiritual data base from which to make spiritual progress.
     The revelation given through Swedenborg-the Writings-was given to humanity at a certain time in history-the eighteenth century. This was a time of enormous growth in religious freedom, economic expansion, and scientific development. It was the beginning of the modern scientific age. Furthermore, the revelator was himself a scientist who wrote in what at that time was a modern voice. We often say that the Writings are a "rational" revelation. And it is the "rational" nature of this revelation that provides the connection with the college state.
     The central fact is that in the late teenage years the responsible rational mind starts to open (TCR 106, 525, AC 2280). The frantic uncertainties and emotional roller-coaster states of the teenage years gradually give way to a more considered approach to life. Students are now ready to understand the structures and processes of creation in a way that goes well beyond mere calculation or lip service to the well-known and fundamental Divinely revealed duality of good and truth.
     Thus, the college student, with a newly developing rational mind, is now in a new position to connect with the rational revelation given to the New Church.
     The college years are therefore the time when students can, in various stages, gain a rational worldview of natural and spiritual life. They are able to contemplate the Lord's plan for their eventual salvation, understand the structure of natural creation and its correspondence with the spiritual world, see the universality of this structure on all levels, and sense the marvelous preservation of freedom that is built into the whole. And all of this can happen while the student is in a state of idealism, unfettered by significant practical concerns of family and employment. Intellectually and practically, the college years provide a golden opportunity to lay a rational, high-level foundation for the rest of this life and the eternal life beyond.

This is an opportunity to create rational, knowledge-able citizens of the Lord's New Church.
     Bryn Athyn College of the New Church exists for the realization of this goal. In the first two years, the college provides the opportunity for a broad education in the liberal arts. Through introductory courses in various secular fields and religion, the college outlines a structure on which the student can build a philosophy of life. Contemporary ideas are tested against the Heavenly Doctrines. Questions are raised, ideas discussed. "The pursuit of truth is pre-eminent," says Dr. Dan Synnestvedt, professor of philosophy. The general plan of creation, of the relationships between God, man, and nature begin to appear. The study of science provides another language, beyond the spoken and written languages of conventional revelation, in which the Lord can speak to man. Not only does He provide for the structure and processes of nature, He also provides that these things can be evident to us. "Protein structure and function can reveal God's intentions operating," says Dr. Allen Bedford, professor of chemistry.
     And in student life, Bryn Athyn College seeks to promote what New Church education at all levels strives for: the preservation of students' freedom to make choices that lead to responsibility, use, and spirituality. This is especially important at the college level where students give serious thought to life issues and relationships. In their conversations with fellow students and faculty advisors, the students of Bryn Athyn College are encouraged to explore these issues from a vantage point that includes both spiritual and natural dimensions. Students who join us for one or two years derive significant foundational strengths from these academic and life experiences.
     As students move into the upper years of college two new features emerge.

     First, the rational mind that started to open and be stimulated in the early college years is functioning at a much higher level. A recollection of our own experiences of college days provides verification. Thoughts turn to the choice of an academic major, a profession, and, possibly, a conjugial partner. Life becomes more serious, we think more deeply; we see consequences beyond our college days. The student in the upper years of college is more rational, more serious, and more involved in the future.
     Second, the upper years of college are a time of concentration in a particular area of study. The introductory ideas and broad knowledge presented in the earlier years are now examined in detail and in depth. For example, in the biology major, introductory courses in physics, chemistry, biology, and mathematics give way to deeper studies in, for example, organic chemistry, biochemistry, genetics, quantum chemistry, molecular biology, environmental simulation, population modeling, and so forth. We sometimes say that "God is in the details," and the study of these fields provides plenty of illustration. Understanding of the intricacies of these areas gives the student, with a positive vision of the Divine, multiple exemplars of the order and wonder of creation.
     Thus, not only is the student a stronger thinker in the upper years, he or she is also exposed to the kinds of knowledges that give a deeper reality and certainty to the general concepts and plan that came before. At this writing, students may explore this deeper reality at the College in its six baccalaureate programs, Biology, Education, English, History, Interdisciplinary Studies, and Religion. Graduates of these majors carry to graduate school or careers an extra strength of purpose, an enhanced sense of the unity and meaning of human existence.
     Whether a student attends Bryn Athyn College for one year, two years, or four years, the College always has progressively more to offer. No matter what their time with us, students take with them the framework of a strong beginning for their adult life.

In time these gifts may be carried back to their individual church communities in the form of commitment to church uses, in intellectual understanding of the Doctrines, and in intelligent application of charity toward the neighbor.
Finally, we note that the college years provide an exceptional opportunity for those who are not traditional New Church students to learn about the truths of the Second Coming in a structured and sympathetic way. Bryn Athyn College is committed to encouraging seekers to become students and join in the process of understanding the Lord and His creation as revealed in the Heavenly Doctrines. The college state is an ideal one for evangelization.
We come to our faith in the New Christianity in a variety of ways: providential discovery of the Writings, by birth and cultural assimilation in the Church, by private reading and contemplation. But how marvelous it is to have the opportunity to develop a strong doctrinal framework and scholarly understanding in discussion with New Church professors who are active and knowledgeable in their fields. These are the gifts that Bryn Athyn College offers the New Church, gifts that the Church can use to grow in numbers and in depth. These are the gifts that our college offers-ultimately-to all of humanity.

Dr. Baker is Professor of Physics and Mathematics at Bryn Athyn College. His professional interests include nonlinear dynamics (chaos), cosmology and the relation of religion and science. He has authored or co-authored more than forty publications, including two books: Chaotic Dynamics and Religion and Science.

FEATHERS IN THE WIND 2003

FEATHERS IN THE WIND Rev. REUBEN P. BELL 2003

The world is a mess. From global to national to local, our human culture is in upheaval: all around us there is social and political unrest, and much of what is happening is not good. I don't think anyone would disagree with this assessment of the state of the new millennium. But I'll add one more element to the equation that might not get such universal approval: I believe that the mess has everything to do with the Last Judgment that took place in the spiritual world in 1757, described by Swedenborg when "the evil are cast into the hells, and the good elevated into heaven, and thus all things are reduced into order, the spiritual equilibrium between good and evil, or between heaven and hell, being thence restored" (LJ 45). How many people outside the tiny New Church would agree with, or even comprehend, this assessment? But that is what the Writings for the New Church would have us believe. And better yet, this spiritual fact reassures me that as bad as the mess may be, there is good, not evil, at its core. The mess is as bad as it is because of the great good that has been breaking into the world since that momentous spiritual event; such great good, in fact, that it is upsetting a powerful and ancient equilibrium. The world is in turmoil at this time because of the relentless descent of the New Jerusalem.
We are awash in relativism, a philosophy that answers "Whatever!" to every moral question; there is no controlling moral authority to guide the way. The sexes are either equal or opposite, depending on context, and "equity feminism," the kind of feminism that elevates woman to her rightful position alongside man, has given way to the perversion of "gender feminism," that denies the balance created by the two in harmony. There is a preoccupation with violence in every-thing we see, hear or read, and admit it or not, we are drawn to it like moths to a flame.

Work for most people is a curse, an evil necessary only for getting things. Self-absorption is the order of the day, breeding narcissism where humility used to be. The focus is downward, on the world, where the sensual pleasures lie. Why? All these things are of the vastated world that is itself derived from the vastated Christian Church, a spiritually dead institution that nonetheless continues to walk among us.
The world is a mess; and predictably, our church is not immune to the unsettled forces that swirl around it. We are diverging into camps, from disagreement over worship and governance, and even what the priesthood ought to be. There is argument and anxiety in the air. There is trouble with authority, but why? What is happening to our church? "Relax," the biologist in me answers, "nothing bad is under way." What is happening is called development: differentiation and maturation. These require major internal rearrangements, and this can be confusing, even unsettling, to the untrained eye. It is growth, and chaotic as it may appear to be, it is the norm for every living thing. The descent of the New Jerusalem is under way, and it is making waves.
Our church is affected because it is not apart from the world, but in it. It cannot help but feel the impact of the culture in which it is embedded. Here is the problem at ground level: The spiritual life, the life lived according to the doctrines of the New Revelation, is by definition at odds with the world that is such a mess. The Writings teach us to be different: "No adultery!" they say, expanding and illuminating the sixth commandment with the teachings that marriage is spiritual, and forever. That's different. Real charity is not just warm and fuzzy "doing good" that does not address underlying causes and make righteous judgments. That's tough. Freedom is not license in the New Jerusalem, but is exercised according to the limits of reason, which ties it to responsibility; and this relationship keeps it good and true.

But sometimes that's not popular. And the New Church recognizes that much of what we see in this unsettled world is due to the very real conflict of good and evil, played out in the arena of the natural world. Most people do not believe this. Morality . . . real charity . . . responsibility . . . good and evil . . . . These ideas are certainly at odds with the culture of the world around us.
     Here is the problem at a higher level: Things of this world and of the vastated churches are attractive to the eye. They are the opposites of the elements of the spiritual life that we are discussing. What do they look like? Being different is bad; we must agree on every issue; there must be harmony in all things. Worship? Anything goes. Governance? The majority, be they right or wrong, informed or ignorant on questions of spiritual judgment, rule a church and set its agenda. Look around and you will see this in the tribulations of our Protestant neighbors. The ministry? Anyone can play, with any agenda. There are no hard teachings in the world around us. And most attractive of all, there is no authority.
     No authority! That's for me! It's appealing, it's compelling, it's the New Spirituality . . . . But a new idea it is not. What did the serpent say to Eve to convince her of her own divinity? "We may eat of the fruit of the trees of the garden,"
     She told the serpent,

but the fruit of the tree which is in the midst of the garden, God has said, "You shall not eat it, nor shall you touch it, lest you die." And the serpent said to the woman, "You will not surely die. For God knows that in the day that you eat of it your eyes will be opened, and you will be like God, knowing good and evil." (Genesis 3:2-5, emphasis added)
     What does Conjugial Love n. 444 say about the Fall into evil?

[The] origin of evil did not exist in Adam and his wife until the serpent said, " . . . in the day you eat of (the tree of the knowledge of good and evil) . . . you will be like God." And then, because they turned away from God, and turned to themselves as though to a god, they created in themselves the origin of evil.

Eating of that tree symbolized their believing that a per-son knows good and evil and is wise on his own, and not from God. (Conjugial Love n. 444:4, emphasis added)

If a person] persuades himself to the belief that he wills, thinks, and thus does good of himself, and not from the Lord (even though to all appearance as though of himself), he turns good into evil in him, and so creates in him the origin of evil. This was Adam's sin. (Conjugial Love n. 444:5, emphasis added)

     What was behind the vastation of every church, from the Most Ancient to the Christian?

A church reaches its end when there is no longer any Divine truth left in it, but only falsified or rejected truth. When there is no real truth, there cannot be any real good, since the whole quality of good is formed by means of truths; for good is the essence of truth, and truth is the form of good, and no quality can exist without form . . . . Consequently, when the truth in a church reaches its end, so does its good. When this happens, then the church is terminated, that is, it reaches its end. (The True Christian Religion n. 753, emphasis added)

     The broken record of human spiritual progress repeats itself: to "be like God," "to determine their own good and evil," and finally, "no real truth, and so no real good," over and over again. Can we, who claim to embrace the New Jerusalem, expect to be any less susceptible to this siren song of self?
     There is a rational approach to understanding the issues of authority that are plaguing us at all these levels. To under-stand a complex problem it is good to rise above it to a level of spiritual universals from which its details descend. What universals might be at work in this most recent cycle of pietism within our culture and our church? I suggest that it is this same, most ancient dynamic of all, but in different clothes; there is tension, even conflict, over the simple but momentous question of whether love or truth shall lead.

Say it however you will, love or wisdom, good or truth, will or understanding, charity or faith: love is ascending in this day to a position of priority, and truth is losing ground.
     There has developed in the vastated Christian Church (and the culture in which it is embedded) a prevailing attitude that feeling and emotion are superior to reason and thought in leading the activities of our lives and our institutions. Truth is dismissed as harsh, limiting, narrow, and cold. Unchangeable truth is the visible tip of the iceberg of authority, and authority is anathema to sensitive souls of the New Age. Truth evolves to fit the times, we're told, and only love can lead us to the perfect world to come. Many cultural currents have drawn us to this point in history. Most would agree that pietism* arises in response to civilization's assault on individual autonomy. This is most certainly at work here, in an age of dehumanizing technology and failed socialism. But there is more. There are spiritual overtones to the natural temptations around us. A culture of love leading has arisen as the ostensible legacy of the feminism of the last century, but oddly it was not that particular feminism that produced it at all.
     * Pietism is a general term describing occasional religious and cultural movements in response to the perceived constraints of orthodoxy and authority. In religious movements of the past, this has taken the form of emphasis on good works, a holy life, and self-taught religion; recent cultural manifestations appear in the New Age movement, which values intuition over reason, and spirituality over religion.
     It is important to pause here and define three terms which may help us to better understand what is going on around us. Equity feminism, the belief that women should be elevated to their rightful place beside men, that they ought to be paid equally and treated with the same respect, and valued for their unique contributions, is an attitude that requires no argument for support. This attitude has been quietly gaining momentum for a century and a half, and, if left alone, could eventually bring true balance to the lives of all women and men. The conjugial principle, a major element of the New Revelation is at work in this attitude, possibly the most earth-shaking of all the emanations to come into the world with the Last Judgment of 1757.

It is still making waves. But it does not argue for love alone. Gender feminism, a radically different kind of feminism, has very recently emerged to usurp its place and voice, just as this attitude of equity was becoming the norm in the Western world.* Gender feminism, a political movement which threatens previous hard-won progress, says that one way is the only way, and the masculine way is wrong.
     * See Hoff-Sommers, Christina, Who Stole Feminism?: How Women Have Betrayed Women, Touchstone, New York, 1994 (ISBN 0-684-80156-6), for an account of the hijacking of equity feminism by the political gender feminists of the late Twentieth Century.
     Only the feminine, working alone and unmolested, can save us from ourselves. Only love can lead.
     This culture of good (or love) alone has arisen to invade our colleges, schools, churches, and government, and it is as out of balance as anyone familiar with the Writings for the New Church might imagine. Is it evil? No, but it can be led into evil. But note well that there are clear teachings in the Writings about this state of love alone. It is powerless, we are told, and it is blind. There can be no regeneration from this state because it is essentially the innocent state of childhood.

Good with a person which is devoid of truth, that is, which is not joined to any truth, is like the good which exists with young children, with whom as yet no wisdom at all is present because no intelligence at all is there. (Arcana Coelestia n. 3726:2)

The reason Jehovah God came down into the world as the Divine Truth was so that He could effect redemption. Redemption was the conquest of the hells, the ordering of the heavens, and afterwards the establishment of a church. To achieve these aims the Divine Good is not powerful enough, but the Divine Truth coming from the Divine Good is.

Divine Good regarded in itself is like a rounded point on a sword, or like a blunt piece of wood, or a bow without arrows. But the Divine Truth coming from the Divine Good is like a sharpened sword, and like a piece of wood pointed to make a spear, and like a bow with arrows, all of which are potent against enemies. (True Christian Religion n. 86)

Because the will in itself is blind, for it is of heat and not of light, it makes the understanding blind also. (Soul-body Inter-action n. 15)

It is spiritual good which links the Lord to man, not natural good without spiritual good. Natural goodness is solely of the flesh, acquired by birth from one's parents; but spiritual goodness is of the spirit and is born anew under the Lord's guidance. (True Christian Religion n. 537)

What is the problem with this state of love alone, called here "natural good"? It feels good because (just as in childhood) it perceives no limits, and most importantly, it defines its own good and truth. But as described above, this is a state of spiritual blindness, and "if the blind leads the blind, both will fall into a pit" (Matthew 15:14). Natural blindness corresponds to spiritual blindness, which is the ignorance of truth (AC 2383), and a pit signifies falsity (AC 4728). An attitude of love alone is a slippery slope that can lead a person from a state of innocence into the pit of self-love. Natural good is a starting point, but it can never be a destination; it wanders because it is easily led and cannot see.

A clear distinction should be drawn between spiritual good and natural good. Spiritual good, as has been stated, derives its particular quality from the truths of faith, the quantity of them, and their connection with one another. But natural good is inborn, and also is engendered by things that happen by chance, such as misfortunes, illnesses, and the like. Natural good saves no one, whereas spiritual good saves all. The reason for this is that the good which is given form by the truths of faith provides heaven-that is, the Lord through heaven-with a level to flow into, in order to lead the person, withhold him from evil, and subsequently raise him to heaven. But natural good is not like that.

People therefore whose good is merely natural can be carried away by falsity as easily as by truth, provided that in outward appearance the falsity looks like truth. They can also be led as easily by evil as by good, provided that the evil is presented as good. They are like feathers in the wind. (AC 7761, emphasis added)

     But what could possibly be wrong with a culture that looks first to love? What of those passages from the Writings about love being "the primary thing," and highest and best (TCR 336, CL 126 and many more)? It is a question of balance and order. If the Writings teach anything at all, it is the necessity for balance: the Lord Himself is the marriage of Divine love and wisdom in perfect balance. All of creation reflects this in His image. The reciprocal union of the masculine and the feminine is the highest manifestation of this principle in all of nature.* Truth alone is a weapon, while love by itself is signified by a lamb, innocent, vulnerable, and defenseless (AE 9, AC 3994:5, 10132:7). The Writings teach neither truth nor good alone, but the two in balance. But what kind of balance might this be? Here is a teaching that is often overlooked: It is a linear balance, a causal balance, a rational balance, with love first in end or purpose, but truth appearing first in time (CL 126, TCR 336). There is an order to this balance that must be understood if we are to properly address the problem of authority.
     * Bell, Reuben P., The Conjugial Principle, New Philosophy, Vol. C, Nos. 1 & 2, January-June, 1997.
     Good (the derivative of Divine love available to us in this life) is the goal; it is what we seek in our reconnection with the Lord. But as good descends into the fallen natural world it must be safeguarded from assault by the hells. Evil spirits attack good with evil and truth with lies and they are relent-less in their vigilance; evil never sleeps.

A lamb is easy prey to spiritual predators such as these, so the lamb of good is given a form by the Lord, to protect it from assault. Only the Lord can win this battle, so the form is Himself, accommodated to this protective use, as Divine truth, in the Word and in the Writings for His New Church. There is an order to the balance of good and truth, necessary since humans fell into evil. In the triumph of the New Jerusalem, which is the redemption of the human race by means of salvation, good emerges from its place behind truth and leads according to the dictates of the new will; Esau finally regains his birthright (Genesis 27:40; AC 3576:2), and Reuben finally yields to Judah (AR 350, 351). But not until this triumph. Read these passages carefully: Until the final descent of the New Jerusalem on earth, or until a person is regenerated and becomes an angel, truth must reign; the rational must modulate and guide the will. The New Church on earth is a spiritual church by very clear definition (AC 2034, 6419, 2715), and as such it must necessarily be led not by the blind innocence of good, but by the clear vision of Divine truth. This is the only yardstick by which we can measure the inclinations of our will to do good. It is the authority. Truth is the form of good.

Truth is the neighbor as far as it makes one with good; and it makes one as do form and essence. Every form derives its quality from an essence. Therefore whatever the quality of the essence is, such is that of its form. (Charity 67)

It is known that such as a person's wisdom is such is the person. But the life of wisdom is love; and love is the essence, and wisdom is the form of love. (Charity 92)

Every variety of charity is . . . from truths in the understanding. For truth in its essence is good; and truth is the form of good, precisely as speech is a form of sound. (Charity 109)

All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming forth of good; and therefore good without truth does not come forth, and truth without good has no being; from which it is evident that they must be conjoined. Their conjunction is represented in the Word by two married partners. (AC 9806)

When there is no real truth, there cannot be any real good, since the whole quality of good is formed by means of truths; for good is the essence of truth, and truth is the form of good, and no quality can exist without form. (TCR 753)

     So despite the principle position of good as the origin of every action that might lead us to heaven, truth must come first in practice, to make sure we get there. Jacob must take precedence over Esau, no matter how unfair it may feel, or how harsh it may seem to the lamb in all of us. And harder still, the will must submit itself to the authority of that truth. This doesn't come naturally. The resentment that we naturally feel to this requirement is from the call of the world around us; and that call is the serpent, telling us that "you will not surely die . . . ."
     But what about balance? Truth, truth, truth . . . . Where is the good, if truth is first in time? As we have seen, truth alone is a weapon, and it is quite possible that our church has wielded truth too harshly in the past. Excesses of truth alone have happened, and people do harbor resentments of those excesses. But this fact does not change the doctrines. Truth still must lead. We must move on, and try harder to find the balance. The New Church is new; the Lord's Second Coming was only yesterday, and we are primitive New Church men and women at best. We must try again and again until we learn to be angels, but we must never abandon the doctrines out of disappointment in our own lack of progress.
     Truth is the form of good. Note well that truth exists for that purpose only. Without the good to empower it, elevate it, and enliven it, truth is a closed book at its best, and a weapon at its worst. The balance is in use: the marriage of good and truth going forth, united in use.

But until we are angels, truth must lead. Husbands lead wives (CL 100, 122-23, 125, 165, 168), fathers lead families (AC 2180; AE 799), and by logical extension of this principle, men lead the church as priests (CL 63, 102, 168). This is the model for masculine leadership that the Writings give us in many places and in many different ways. But leadership does not mean domination. Spiritual leadership is the human equivalent of "first in time" applied to the relationship of men to wives, to families, and to the church.
     The ideal is balance. Truth leads, but good drives the process, while the Lord blesses it with a form. Balance is the masculine and the feminine conjoined in use. So who's in charge in this reciprocal union of complementaries? Which is more important, the heart or the lungs?
     The world we live in is a confusing mixture of good and evil, presenting us with an endless series of choices. Great good has been irrupting into the world since the Last Judgment of 1757. Slavery has been addressed at great cost, and it is gone. Individual freedom, such a common idea, was unheard of only three hundred years ago. Human rights? "Life, liberty and the pursuit of happiness"? These notions, so commonplace today, did not exist before the Lord brought order to the spiritual world, and this order began to trickle down into the world below. Equity for women? Finally emerging in the West, this heavenly ideal is still making waves in the world today as the hells do what they can to destroy it. There is hellish opposition to all these things in fact, because they are forms of good, and the world is in great upheaval because of them. Evil and falsity wear a million faces as they arise to oppose these new manifestations of good and truth.
     So the world is a mess. And not unexpectedly, our own church is affected by the world in which it is embedded. How? The spiritual life, the life lived according to the doctrines of the New Revelation, is by definition at odds with the world that is such a mess.

It is at odds with the evil and falsity that are all around us. But this world is compelling, because its appeal is based on the oldest and the most delicious lie that has ever been told: "You will not surely die."
As always, no matter how hard the spiritual life may be to live, it is easy to define: The spiritual life is a struggle; it is the love of self and the things of the world versus following the Lord. The Lord's love does not come directly into our yearning to do good, as strong as this yearning may feel. This used to be the case, before evil came into the world of the Most Ancient Church. But those days are gone. His love comes to us the only way it can in this era of the fallen will: by means of the Divine truths He has given us-visible, unchanging, enduring-to provide the forms for good to flourish undisturbed. Truth leads in this system, and we must remember that it is the Lord's system, not our own. Whether I like it or not, whether it seems fair to me or not, no matter what my personal opinion may be, this is the order of a spiritual church. This is the authority that the Lord has given us to follow. We are free to ignore this authority, of course, and we are free to determine our own good and truth, but that does not change the existence of this order. "Forever 0 Lord, Your word is settled in heaven" (Psalm 119:89).
There are only two choices that our church can make as we move forward through this period of self-examination. We can follow the world and the vastated Christian church around us, looking backward at its philosophy and forms. We can follow each new embodiment of the serpent's ancient promise and allow love to lead us blindly to where the world is calling. Or we can hold fast to the truths of the New Revelation, given to overcome the serpent and his promise forevermore. These truths and the teachings that shine forth from them are at odds with the world and many of the churches around us.

They are not easy to follow; and they do not evolve to suit the times. They may not be popular. But they were given by the Lord to lead us to heaven. Truth leads. If we decide not to follow, choosing instead to float blindly, this way and that, as "feathers in the wind," then our church will surely die.
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G.C. Office of Education featuring materials for all ages focused on a new theme every month.

     Love of Children in February 2003
     Paths to Heaven in March 2003
PEACE 2003

PEACE 2003

     Peace is like the morning time or dawn in spring, when once the night has passed, all things of earth begin to take new life from the rising of the sun; the dew that falls from heaven spreads a leafy fragrance far and wide, and springtime's gentle warmth makes meadows fertile and instills its charm in human minds as well.

     Heaven and Hell 289

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2003

BRYN ATHYN COLLEGE of the New Church RISE ABOVE IT 2003

     Now Offered Online

     Rise Above it: Spiritual Development through the Ten Commandments is coming this spring to a computer near you!
     -     Study the Ten Commandments as they appear in the teachings of Hinduism, Islam, Buddhism, Judaism, and Christianity.
     -     Participants will discuss their experiences as they apply the teachings to their own lives.
     -     Three credits; may be taken for undergraduate or graduate credit; total cost is $771.00.
     -     Class runs from March 10-May 22, 2003.

     "I thoroughly enjoyed this course... I really liked the weekly assignments-who thought I would ever enjoy homework? To be able to share experiences with people living far away was really cool." (Student, spring 2002).

     Contact:
     Jennifer Beiswenger at 215-938-2543 or [email protected]
     (registration)
     Rev. Ray Silverman at 215-938-2519 or [email protected]
     (course content)

     Please register by February 28.

     "It was a wonderful course, superbly thought out and delivered. May it be Bryn Athyn's flagship for online courses, with a fleet of them to follow" (Ann V. Graber, Ph.D., Director of Distance Learning, Viktor Frankl Institute, and student, spring 2002).

SWEDENBORG MARKETING THE BOOKS (2) 2003

SWEDENBORG MARKETING THE BOOKS (2) Editor 2003

     Editorial Pages
     Making Known the Arcana That Were Entrusted to Me

     In his autobiographical letter, written at the suggestion of Thomas Hartley, Swedenborg said that the Lord had called him to a sacred office. "From that time I began to print and publish the various arcana that were seen by me or revealed to me, concerning Heaven and Hell, the state of man after death, the true worship of God, the spiritual sense of the Word, besides many other most important matters conducive to salvation and wisdom. The only reason of my journeys abroad has been the desire of making myself useful, and of making known the arcana that were entrusted to me."
     The mission of both printing and publishing was served from the outset by the use of advertisements. Last month we mentioned the advertisement that "this day is published the first number of Arcana Coelestia or Heavenly Secrets." Let us look at the advertising of the second volume. Swedenborg's contracted printer, John Lewis, put a personal touch in his advertising and he made references to the author without disclosing his name.

     Where No Man Has Gone Before

     Lewis proclaimed that the Bible is "capable of speaking to the heart and understanding of man, by more ways than have been thought of, or put into practice; and he who can discover new treasures in these sacred mines, and produce from them such rich jewels as were never yet seen by the eye of man, will undoubtedly challenge our strictest attention."
     "Our author," said he, "has struck out a new path through this deep abyss, which no man ever trod before; he has left all the commentators and expositors to stand on their own footing;

he neither meddles nor interferes with any of them; his thoughts are all his own; and the ingenious and sublime turn he has given to every thing in the Scriptures, he has copied from no man; and therefore, even in this respect, he has some title to the regard of the ingenious and learned world."
     He goes on to say, "Though the author of Arcana Coelestia is undoubtedly a very learned and great man, and his works highly esteemed by the literati, yet he is no less distinguished for his modesty than his great talents, so that he will not suffer his name to be made public."
     Lewis wrote to the editor of the Daily Advertiser to insert this into his paper in the hopes that "it may induce the curious in the learned world to peruse a work very entertaining and pleasant." (See Tafel's Documents p. 497.)
     Let us close with the observation that the title page of Arcana Coelestia is especially inviting, promising not only the unfolding of Holy Scripture but also "wonderful things seen in the world of spirits and in the heaven of angels."

     (To be continued)

     DO FLOWERS AND PLANTS CELEBRATE?

     There is in the Writings a passage about "peace," which is beloved by many. It speaks about the morning dew "whereby the grass and the crops of the field are gladdened" (AC 8455). The phrase in John Elliot's translation is "causes grass and the crops of the field to rejoice."
     Most people are familiar with the saying in Isaiah 55 that all the trees of the field shall "clap their hands."
     I would like to mention something that happened in the other world when little children walked through an arbor. Here is what is said in number 337 of Heaven and Hell.

     I have been permitted to see children most charmingly attired, having garlands of flowers resplendent with most beautiful and heavenly colors twined about their breasts and around their tender arms; and once to see them accompanied by those in charge of them and by maidens, in a park most beautifully adorned, not so much with trees, as with arbors and covered walks of laurel, with paths leading inward; and when the children entered attired as they were, the flowers over the entrance shone forth most joyously.

     Finally, notice the quotation from Arcana Coelestia. An Egyptian butler had a dream in which he saw branches. (This is in Genesis 40:10.) The branches actually seemed to bud and bring forth blossoms before his eyes. In modern times through speeded photography we have the pleasure of seeing gradual processes take place in a moment. We can well imagine the butler's dream with the blossoms instantly springing forth.
     In explanation of this budding there is a passage which speaks about people who do not think of the Divine, but who attribute all things to nature. And the question is asked, "Who among them is there that sees trees and other plants in blossom, and deems that this is as it were their gladness because they are now producing fruits or seeds?" (AC 5116).
     The same passage speaks of those who attribute all things to the Divine.

     They have the ability to see that the whole natural system is a theatre representative of the Lord's kingdom, thus that the Divine exists within each individual thing, so much so that the whole natural system is a representation of that which is eternal and infinite-eternal because the reproduction of species continues without end, infinite because the multiplication of seeds is unlimited. Such endeavors to reproduce and multi-ply could not possibly come to exist in each individual thing in the vegetable kingdom if the Divine were not flowing into it unceasingly. This influx is what provides the impulse to repro-duce and to multiply; the impulse brings the power to make this a reality, and that power leads to the actual realization of it.

THOU AND OTHER FEATURES OF THE KEMPTON TRANSLATION 2003

THOU AND OTHER FEATURES OF THE KEMPTON TRANSLATION Kenneth Rose 2003

     Once upon a crossword puzzle I found a three-letter word defined as "Modern Art." I worked on other parts until I got enough clues to find that the word was "are." Isn't that clever? Since "art" is archaic "are," "are" is modern "art." It goes to show that even the knowledgeable people who create cross-word puzzles share a common misunderstanding about archaic English. It never included "we art," "ye art" or "they art" (much less "he art") because "art" is strictly second person singular; it always goes with the pronoun "thou." I say the misunderstanding is common because I hear "Blessed art those . . ." in church. I have no objection to archaic language in church, but incorrect archaic language does disrupt my sphere a little.
     Alert readers may have already noticed an "art" without a "thou" that is very frequently quoted. The third and fourth words of the Lord's Prayer, in the time-honored New Church version that is retained in the Kempton translation, are "who art." I prefer to capitalize that "who" because it is a pronoun referring to the Lord, but that isn't being done any more. That particular "who" is also second person singular, because of the little-known fact that the relative pronoun takes its number, gender and person from its antecedent, but its case from its function in its clause. Even people who are not among the few who know this (why not "who knows"? because this "who" is plural because its antecedent is) can recognize the correctness of this sentence that I put together for my Greek students in my effort to make this fact less unknown: "He who sent me teaches him whom we love when he whom I send teaches him who will listen." Does that feel right? Do you see what governs each choice of "he" vs. "him" and "who" vs. "whom"?
     The New King James Version had a terrible problem with the first four words of the Prayer.

They had decided to replace all instances of "thou" with the modern "you," but they were not authorized to change English grammar, which required them to say, "Our Father who are in the heavens" because that "who" is second person and "you" takes plural verbs. It must have sounded as weird to them as it does to you, dear reader (but notice how "You who are" feels). They dropped the "who are" altogether, and even made "the heavens" singular. That's nice smooth English, and it is not what the Greek says.
     "Art" is actually one of those irregularities that the verb "to be" has in all the languages I know. It is a variation on the verb ending "-est" (sometimes just "-st") that goes with "thou" on other verbs. So why doesn't Matthew 5:23 say "If therefore thou offerest . . ."? Because that is in the subjunctive, that whole little-known mood that keeps some people saying "if I were you" even if they don't know what "subjunctive" means.
     A little knowledge of "thou" and its corollaries helps us understand even the Old Testament or Eo Pendleton's poetry. Psalm 8 begins: "Oh Lord, ... who hast set thine honor above the heavens," which does conclude with a comma, not a question mark. It is not asking, but telling who established that honor. The "who" refers back (all the way across that long ellipsis) to the Lord, and its number and person are announced by the distinctive verb form that follows it. That would have been more apparent if "who" and "thine" had been capitalized, but that isn't being done any more.
     Miss Pendleton liked archaic language enough to say in the Thanksgiving hymn about the first fruits of our land, "Oh Lord, our labor in Thy fields by Thee hast been ordained." The "our" is first person and the "Thee" and its antecedent are second, but the "labor" is third. So in the 1966 Liturgy I changed the "hast" (over her dead body, as it were) to a nice archaic "hath." In 1995 it became ". . . by You has . . . ," fortunately not "by You have," which would have been a good representation of her original error.

1966 was the debut of "Teach us, 0 God," or actually a revision of what Mark Bostock had some years earlier accepted as the Academy commencement anthem in place of Kipling's "God of our fathers." The words included "hearken," "Thy," "Thou hast," etc. for the same reason that motivated Miss Eo. I wince when some people call that "my" hymn. Actually it belongs to the Church, but I do reserve the right to object when they want to put back the archaisms that I removed in 1995 in keeping with the spirit of the then "new" Liturgy. At the same time I seized the opportunity to reverse, over Creda Glenn's dead body, the "correction" that she got to make in 1966 because she outranked me. I said "be it done and heard," cited Exodus 24:7 at the bottom of page 375, and indexed it on page 648 as part of my proofreading activity. I like "do and hear," and I am sure that more than one minister told me it means, "obey first and ask questions later." But lo! Even the old King James says "do and be obedient." I suppose the Hebrew says "obey and obey," using two different words, addressed to the will and understanding (see AC 3118, 4137:2, 8339:2; and AE 660:2). It is like the narrow gate and the narrow way in Matthew 7:14.
English grammar will always (or at least as long as it survives) present problems for translators. The Kempton Project had no trouble with "who art in the heavens" because "thou" is back. But even they could not tolerate the technically correct anomaly in Revelation 11:17. Clowes (the translator they used for their first try) said that the 24 elders addressed the Lord as "who art and who wast," and I applauded his English. But I had to add that Revelation 1:8 should by the same token be rendered "who am and who was," while Revelation 1:4 really is third person and should be "who is and who was." Revelation 4:8 is uncertain: is the unending doxology addressed to the Lord or talking about Him in the third person?

As I mentioned on page 465 in December, I submit to the decisions made in Kempton, and accordingly I do not protest the fact that all four of these passages say "is" and "was" in the Kempton version. I can even defend the deciders without consulting them further. English derives many of its grammatical rules from Greek, including the whole thing about the person of a relative pronoun, but the New Testament hardly ever uses relative pronouns! Greek is much fonder of adjectival participial clauses, which have their own rules. I will spare you the details, but it works out that all four of these passages use exactly the same eight Greek words, and they are probably more familiar to New Church Life readers than even [Greek: Pater Hamon ho en tois ouranois] (which is not being taught in elementary school now as much as it was when I was a student). They are [Greek: Oh ain kai o on kai erchomenos].
Perhaps you remember the consistency principle (January, page 12). That warrants making these all the same in English. But there's more! Using my Searle's Index to Swedenborg's Scripture Quotations, I can count about twenty places where these four passages are quoted. The Kempton people can line them all up on a computer screen and see what Latin Swedenborg used for each and every one. They can also check several versions of the Greek, and if they do I hope they will tell me whether the one I use is out of line in putting the "was" before the "is." Correct grammar can be irritating, as may possibly be confirmed by your own reaction to what I have said so far. But please bear with me a little longer, and I can give you the promised simple explanation of the case for "thou." The case of "thou" is nominative, and it is accompanied by the objective (dative or accusative) "thee," the possessive adjective "thy" ("thine" if before a vowel sound) and the possessive pronoun "thine." In the plural those four cases are "ye," "you," "your" and "yours," respectively. That, as I under-stand it, is how English handled the second person around 1100 A.D.

Last month (January, page 15) I claimed that it was still that way in 1611, when the King James Version and some of Shakespeare's plays were published, and I planned to tell you this month about a terrible thing that happened after that. But my timing was off. The damage was already under way when Shylock said, "Fair sir, you spit upon me Wednesday last," and he was talking to one (1) person!
     Replacing every "thou," "thee" or "ye" with "you" must have started as a fad, so that no individual author or decision-making body can be ferreted out and suitably punished for it. But over the centuries it grew to be part of the language, and now it is so taken for granted that we can easily fail to see how preposterous it is. What if it were done in the first person? What if we could not tell "me" from "us"? The royal "we" was a small step in that direction, but it did not catch on (even with the royalty). And in the third person-horrors!-more and more people are saying, "Someone forgot their grammar" and the like. So things may get worse rather than better. But it is not too late to save the English New Testament. The whole "thou" package is still familiar enough that it can be used to represent the utterly unambiguous Greek, and let readers know singular "you" from plural "you." In the Sermon on the Mount, for example, the Lord gives separate instructions for individual and group prayer (Matthew 6:5-6, 7-9). To me that suggests that temptations, which are necessary to an individual's regeneration, ought to be avoided by the Church as a whole.
     Some people like "thou" for other reasons, and they should feel free to enjoy it while it is doing that simple but important job. The Society of Friends like to call each other "thee," but they abandon the rest of the grammar and use third person verbs: "Thee is welcome."
     Using "their" as if it were singular may have started out as pure carelessness, but some people are now doing it on purpose. They are the ones who are searching for, or trying to invent, English words for "he or she," "him or her," and "his or hers."

I think their motives are suspect, especially if their frustration turns to anger when they are told that English already has all three words. They are "he," "him," and "his," respectively: see "he" in a big dictionary.
     Last month I asked a provocative question, which I will now demonstrate that I cannot answer, but I am in good company. When I bought an Encyclopaedia Britannica I received ten coupons authorizing me to pose questions to the Britannica Research Service. Wow! E.B. is where I look things up, and they were ready to look things up for me, presumably in the places where they found all that stuff to put in their big books. So I asked what language(s) Jesus Christ spoke. They said they didn't know for sure, but offered several pages of speculation about Hebrew, Aramaic-and Greek! That was the language used to write the story of His life, in order to make it available to many people. Might it also be favored as a vehicle for preaching to many people?
     I understand that historians have had trouble corroborating the New Testament with other historical works, but that they keep getting better at it. I am not qualified to enter into that dialogue, but I am intrigued by some evidence that appears in the New Testament itself. Try reading the context of each of these very short citations: "Talitha cumi" (Mark 5:41); "Corban" (Mark 7:11); "Raca" (Matthew 5:22); "Abba" (Mark 14:36); ". . . sabachthani" (Matthew 27:64, Mark 15:34); "Rabboni" (John 21:16).
     The one that appears in two gospels has different spellings; each inspired author did his best to transliterate into the Greek alphabet the Hebrew Words that were spoken. In most cases they followed up with a translation into Greek for their readers. I admire the fact that people translating into English (including the Kempton Project) imitate the evangelists' style: they transliterate the Hebrew into the Roman alphabet that English uses, but translate the Greek into English.

     But why are these things not just said in Greek in the first place? Could it be that the Lord reverted to the language of His childhood at those intensely emotional moments, but was interrupting His own Greek discourse when He did so? Could it be that the quotations that appear in red in some Bibles are only one language away from what the Lord Himself said? I like that idea enough to speculate some more about AC 1461: "[I]n His childhood the Lord did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him . . . from His Father . . . ." A physical book could have been an instrument for that Divine communication, as it was when that same Father communicated with Swedenborg 1700 years later "while [he] was reading the Word." (TCR 779e) And in the case of the child Jesus that could have included not only the Hebrew scriptures but the Septuagint, a Greek translation of the Old Testament that was begun around 270 B.C. All four gospel writers used the Septuagint, usually word for word, when they quoted from the Old Testament. And maybe they were writing down just what He was saying.
     Agnostics look with scorn on this kind of thinking. But just the remote possibilities might motivate some people to learn Greek, and many more can benefit from a translation into their own language, assembled lovingly by people dedicated to the idea of making it as close to the Greek as possible.

     Kenneth Rose
ALPHA AND OMEGA 2003

ALPHA AND OMEGA 2003

God is called "the Alpha and the Omega," because Alpha is the first letter in the Greek Alphabet and Omega the last . . . . And as the vowels furnish the tone, they signify something belonging to the affection or love.
True Christian Religion 19

DEDICATION 2003

Announcements
At Diepkloof, South Africa, September 1, 2002, rededication of the church at Diepkloof Society of the General Church, Rt. Rev. Alfred Acton II officiating.
LAUREL FAMILY CAMP 2003 2003

LAUREL FAMILY CAMP 2003 2003

Dates for three consecutive family camps held at Laurel Hill State Park in Western Pennsylvania are: July 20-26, July 27-August 2, and August 3-9. Registration forms with descriptive information will be mailed in early March to Regional Pastors and people who have attended before. Please call Susie Andrews 215-672-5776 if you would like to be added to the mailing list.
Tryn Clark and Justin Hyatt, Directors
JACOB'S CREEK FAMILY CAMP 2003

JACOB'S CREEK FAMILY CAMP 2003

August 10-14. Phone Blake Genzlinger Messman 610-954-5173.

The Summer Camp of the Academy of the New Church begins on July 6th. A full announcement will appear next month. We will also have information on the Tools For Life Camp at the Academy the following week.

MATTERS OF THE HEART 2003

     The following selections are available on cassette or CD.

     Sermon Titles

     Love - Rev. Brian Keith, #101600
     The Marriage Relationship - Rev. Kurt Ho. Asplundh, #100698
     The Spiritual Side of Relationships - Rev. Frank Rose, #105713
     Conjugial Love and Love of Infants - Rev. Kenneth Alden, #105055
     Love to the Lord - Rev. Ragnar Boyesen, #100117
     Falling In Love - Rev. Clark Echols, #100761
     Love's Power - Rev. Brian Keith, #102223
     Meditation of the Heart - Rt. Rev. Louis King, #103735
     Doctrinal Class Titles
     Relationships - a three-part series, Rev. Prescott Rogers, #101388-1389
     The Conjugial Principle - Rev. Reuben Bell, #104197
     The Love of Infants - Rev. Brian Keith, #104557
     Marriage - a three-part series, Rev. N. Bruce Rogers, #101406-1407
     Family Worship Service Titles (includes music)
     Love - Rev. Thomas Rose, #104242
     The Lord's Love and Protection - Rev. Kenneth Alden, #102531
     Preparation for Marriage - Rev. Prescott Rogers, #104439

     The General Church Sound Recording Library is now digitizing new recordings. Also those that are already a part of our substantial holdings. We are delighted to be looking to the future and in our ability to offer patrons a selection of CDs, in addition to cassettes. These are exciting times for this wonderful use and your continued support and contributions are greatly appreciated.

     Please order using the catalog numbers listed.
     Cassette - $2.00, CD - $4.00, Catalog - $5.00.
     Additional charges for S&H will be included on your invoice.
     To place an order please call or write to:

     GENERAL CHURCH SOUND RECORDING
     Box 752 - Bryn Athyn. PA 19009-0752
     e-mail: SRLibrary(r)newchurch.edu
     phone: 215-914-4980

NOMINEE FOR EXECUTIVE BISHOP 2003

Vol. CXXIII     March, 2003     No. 3

New Church Life
     At the annual meeting of the Corporation of the General Church it was announced that the Council of the Clergy had nominated and the Board of the General Church had endorsed the Rev. Thomas L. Kline as the next Executive Bishop of the General Church, to take office on the retirement of the present Bishop, no later than July 1, 2005.
     The next steps are that Mr. Kline's name will be announced throughout the Church with biographical and other details; and then between July 1 and September 30 the membership will be sent ballots to allow them to give (or withhold) consent to the nomination. If affirmed he will become Executive Bishop elect. He will enter full time General Church work in July 2004 and take office July 1, 2005.
     Please see the Bishop's Newsletter for information on the process. This should be mailed out to you in the near future.
Notes on This Issue 2003

Notes on This Issue 2003

     In this issue we begin a series of articles by Ed de Chazal giving insight into the work of the General Church Board.
     We thank Rev. Kenneth Alden for providing the piece, Fear and Preparedness. He writes, "Picture the disciples . . . accompanying Jesus as He directed His steps toward Jerusalem.
     Three times He told them that He would suffer many things and be killed." We are invited to consider the way the Lord prepared them.
KOREAN TRANSLATION OF HEAVEN AND HELL 2003

KOREAN TRANSLATION OF HEAVEN AND HELL 2003

There is good news about the translation of Heaven and Hell into Korean by Elaine Kim. It has been printed by a commercial publisher and is now being sold in book stores in Korea. We hope to have more about this later.

FEAR AND PREPAREDNESS 2003

FEAR AND PREPAREDNESS Rev. KENNETH J. ALDEN 2003

     Code Yellow. Code Orange. Code Red. Perhaps you who live in the United States have felt uneasy as you hear about changes in the state of national alert. Doing something to be prepared for danger, even if it is as simple as stocking up on plastic and duct tape, can help allay fears. Wherever we live in the world, we can learn about preparedness from the example of our Savior Who got His disciples ready for terrifying experiences.
     When the twelve disciples committed themselves to following Jesus, they began to learn the dangers of following the Prince of Peace. Soon after He called them, He sent them out to preach the gospel and to heal in His name. He warned them of persecution and death. He sent them out as sheep in the midst of wolves. Perhaps the warning of danger He gave them carried with it an urgency comparable to Code Yellow. How did He prepare them for this state of alert? He said to be as prudent as serpents but as harmless as doves. He told them not to worry beforehand what they should speak when brought before governors and kings. He said, "Do not be afraid of them who kill the body but are not able to kill the soul" (See Matthew 10:1-28).
     Picture the disciples a few years later, accompanying Jesus as He directed His steps toward Jerusalem. Three times He told them that He would suffer many things and be killed. It is clear from the record that the disciples had a sense of impending danger, for they were amazed and afraid as He continued toward Jerusalem (Mark 10:32). Perhaps the building anxiety is captured in the feelings some might have when the state of alert is elevated to Code Orange. This time, Jesus did not prepare His disciples by giving them anything to do.

Rather, He addressed their attitudes. When Peter said that the things Jesus described should never happen to Him, Jesus said, "Get thee behind Me, Satan . . . thou savorest not the things that be of God, but those that be of men . . . . Whoever desires to save his soul will lose it . . . . For what is a man profited if he shall gain the whole world, but cast away his soul?" (Matthew 16:21-26) This message must not have sunk in, for when Jesus gave His second and third warning, it says only that they did not understand His saying and were afraid to ask Him (Luke 9:45, 18:34).
As He taught in the temple during the week of the Passover feast, the sense of danger did not abate. His disciples asked about the sign of His coming and the end of the age. He told them of wars and rumors of wars, deceit, betrayal and death. He urged them to watch, for the arrival of the hour of fulfillment was when they did not expect it (See Matthew 24). They were put on high alert. But the crescendo was yet to come.
As Jesus shared the Passover supper with His disciples, He put them on the highest alert. "All of you shall be offended in Me in this night, for it is written: `I will smite the Shepherd, and the sheep of the flock shall be scattered.' To Peter, He said, "Amen, I say to thee, that in this night, before the cock crow, thou shalt three times deny Me" (Matthew 26: 31, 34). The danger was now certain and the moment immanent. How did Jesus prepare for the danger, now? He told Peter, "I have entreated for thee, that thy faith fail not" (Luke 22:34). He urged His disciples: "Watch and pray that you enter not into temptation" (Matthew 26:41). Imagine having danger so close, and scarcely any mention of defending themselves. In the Gospel of Luke He said, "He who has not a sword, let him sell his garment and buy one," (Luke 22:36) but it becomes clear in all four Gospels that its use was to be symbolic only. When Peter cut off the right ear of the high priest's servant, Jesus told him to thrust his sword into its sheath, "for all they who take the sword shall perish by the sword" (John 18:11, Matthew 26:52).

     What is our Lord teaching us about fear and preparedness? The Heavenly Doctrine makes it clear to those who might misinterpret His message that the Lord was not teaching passivism before evil. In explaining the words "resist not evil" Arcana Coelestia states: "Who cannot see that these words are not to be understood according to the sense of the letter? .. . Who will not resist evil? .... The subject there treated of is spiritual life, or the life of faith; not natural life, which is the life of the world" (AC 9049:5). The passage explains that the Lord spoke as He did so that not worldly people, but only the heavenly would understand.
     When the Lord taught that we should not fear those who kill the body but "Him who is able to destroy both body and soul in hell" (Matthew 10:28), He was directing us to change what we regard as most important to us. He was urging us to accept regeneration and have the center of our love shift from natural to spiritual things by being reborn. Arcana Coelestia teaches:

Once he has been regenerated the internal man rules over the external . . . . When it is the internal man that rules, the person has a fear of evils and a dread of falsities, for both evils and falsities are contrary to conscience, and to act contrary to conscience is abhorrent to him. It is not however the internal man that fears evils and dreads falsities, but the external . . . . When the angels rule, as is so with a regenerate person, the evil spirits who are present dare not do anything contrary to what is good and true . . . . And when they do try . . . some hellish kind of fear and dread instantly overtakes them. This fear and this dread are what a person feels within himself for things that are contrary to conscience. (AC 986:1-2)

     Outwardly, we have a natural fear of hell. Inwardly, we have a spiritual holy fear, lest by the evil of life and the falsity of doctrine man should turn away, and thus do harm to that Divine love in himself" (Apocalypse Explained, 696:23). When we most treasure the things belonging to Divine love, the character of our fear has changed completely and is centered in love.

It appears that the Lord prepares us by our fears for external things to make the change to the state that inwardly partakes more of love than of fear. (Compare AC 6071:5, 7; 2826:13.)
The Lord prepared His disciples for the dangers that lay before them because the danger was real. In these times of national alert the danger is real for us, as well. It is growing. It is deadly. We, as they, must watch and be ready. We learn from the Gospel accounts that the threat is to the kingdom of God. That kingdom is within us. The danger as it were comes from within, as well. We need to pray that we not enter into temptation. We need to pray that our faith in the Lord not fail, lest we deny Him completely and scatter from Him. In times like ours, we must not fear those who kill the body, but those who destroy the soul through taking away our faith in God and His providence or through evoking in us a response of hatred or revenge, cruelty or unmercifulness, contempt or injustice. We must be as prudent as serpents but as harmless as doves. As the alert codes warn us of possible attack by means of biological or chemical agents, we should ask the Lord to "protect us lest the poison of evil enter our hearts" (1995 Liturgy prayer adapted from Apocalypse Explained 1148:4). When terrorist dangers loom and fears are stirred, let us watch and pray. Let us be especially alert to the dangers of the heart and mind which could destroy our very souls.
HELEN KELLER ON U.S. COIN 2003

HELEN KELLER ON U.S. COIN 2003

The design of the "quarter" representing the state of Alabama pictures Helen Keller with her name in Braille. She was born in Alabama on June 27, 1880.

GEM IN ITS MATRIX THE KEMPTON TRANSLATION 2003

GEM IN ITS MATRIX THE KEMPTON TRANSLATION Kenneth Rose 2003

     This is the fourth installment of what began as a book review in December, and has been wandering into other topics related to my lifelong fascination with the language of the New Testament, which culminated in the excitement of seeing it brought closer to the attention of the whole General Church by the Kempton translation.
     A surprising side effect of rendering the Word more accurately is that it sometimes brings out the "apparent simplicity and rudeness of its style," which is likely to elicit negative reactions as described in True Christian Religion 189 to 192, even from people in the New Church. The quote is from The New Jerusalem and its Heavenly Doctrine, which is a reader's guide to Arcana Coelestia, as evidenced by the fifty references in the long number 261 just quoted. I did not read all of them, but I was intrigued by the connection to Exodus 34, in which is described God's second try to get His commandments to His people. In verse 28 they appear to be described as "the Ten Commandments," but I boldly predict that the Kempton Project (some years from now, when it publishes the whole Old Testament) will correct that to "Words," using the same word as in Exodus 20:1, which will probably not say that God spoke "all these Commandments."
     It won't say "Ten Accounts" either, as can be inferred from what I said on page 13 of the January issue. I find myself wanting to emulate Swedenborg by reminding you often of things I said before, as if getting you ready for a final exam. So I will abbreviate things like the end of the first sentence of this paragraph as just "(Jan p. 13)."
     I could be wrong about what Exodus will say, because I am not good at Hebrew and do not keep the Old Testament in that language. When in doubt about what the English versions say, I rely on the Septuagint (Feb p. 69).

Incidentally, the Greek version of Exodus 24:7 has a nice clear "do and hear" (Feb p. 65). But I digress.
     Did you know that "Genesis," "Exodus," "Deuteronomy" and "Apocalypse" are all Greek words, and that Joshua's name in Greek is the same as Jesus'? It was the Septuagint that first gave names to the books of the Bible. The Hebrew identified each by its first few words: "In the beginning," "These are the names," etc. But I digress again. Where was I?
     I was at the "apparent simplicity and rudeness" of the Word, which is anathema (another Greek word) to most translators. Even the Kempton revisers accepted the respectful euphemism "great with child" as a translation of the Greek's more earthy description in Luke 2:5. But they did use "latrine" in Matthew 15:17, thereby answering the age-old question "What's a draught?" more forthrightly than did the NKJV's "eliminated."
     Smoothness (Jan p. 14) is a little bit like the love of self. It is good stuff when properly subordinated (see TCR 395), but it can easily get out of hand. Translators are obliged to walk a fine line in this regard, ready to be taken to task if they step to either side. The Kempton people have the clearest possible picture of what is supposed to overrule smoothness when conflict arises. Five times in the Sermon on the Mount (all in Matthew 5), the Lord said, "You have heard . . ." and then expanded on what the Old Testament said. How many times do the Writings do likewise for both of the previous testaments? And now a translation can be guided by that new revelation.
     I once asked a New Church translator whether a quotation in the Writings from the Old or New Testament should be taken as a Divinely inspired translation from Hebrew or Greek into Latin. He answered so quickly that I knew he had already given much thought to the question. He considers the Latin quotation as part of the Second Coming's heavenly doctrines, but the older version remains an inspired part of its own testament.

This made me feel better about the number of times the Writings quote John 5:39: "Search the Scriptures, for in them [you think] you have eternal life." The trouble is that it is only remotely possible that that is what the Lord said as reported by John. He was talking to people who were persecuting Him and seeking to kill Him (John 5:16). He was not exhorting them to read the Word, but scolding them because they were already doing so and missing the point. The context of verses 39-40, or preferably 31-47 or even 16-47, makes this abundantly clear to me. But the verb at the beginning of verse 39 can be interpreted as imperative. Doing that, and omitting the second verb, leaves a statement worthy of quoting to the New Church. But in the places where this is quoted (AC 9987:3, Lord 11, AE 635:2) the emphasis is not on the searching but on the fact that the Scriptures do testify of the Lord. And AE 349:12 even suggests that the pharisees were partly right. The scriptures are a key to eternal life, but love and faith are required for actual entry. The distinction between the two kinds of searching is clearly made at the end of True Christian Religion 191.
Well, I explained all that to the Kempton people, and they resisted at first because Swedenborg's Latin made that verb appear imperative. But then they found that it has the same form as the indicative in that language too, so they decided to say "You search" (as I was pleased to see the NKJV do). But the change was providentially left out at publication time. Arcana Coelestia 5508:2 and 6493e discourage me from saying "accidentally," and besides, the Lord may know about some readers who should be urged to search. Maybe He let Matthew 12:36,37 be mistranslated in 1611 for the sake of a lot of English readers between then and now who needed to be more careful about what they say (Jan p. 13).

     Speaking of imperative verbs, there is no doubt about the one in Matthew 14:16: "give ye them to eat." The imperative and indicative are different for the verb "give." Furthermore, the Lord added an extra pronoun, which I had my Greek students represent as an underlined "you." He emphasized the part the disciples were about to play in His miraculous feeding of five thousand men. They protested in the following verse, but did obey. It reminds me of the way the Lord lets us translate the Bible (or write commentaries), applying our prudence to a lot of decisions, even though His Providence is governing how His Word will get to His people.
     The Kempton version does not have underlining, but that verse is rendered as shown above. The "ye" is not (like "thou") used throughout the Kempton translation, because in most cases "you" makes better modern English without compromising the meaning. But in this case "give you them" is awkward and "you give them" (without underlining) sounds like a description of what they are already doing. So "ye" it is. Besides, "give ye" and "give thou" also serve to distinguish singular from plural (Feb p. 67), even when there is not an extra pronoun. Modern English does not use pronouns with imperatives.
     Greek and Latin verbs have their pronouns attached to the verbs as endings (amo, amas, amat, . . .), and we translate each one as two English words. I remember as a student handing in my translation of part of Matthew 14:27 as "It is I (literally I am I)." It seemed curious even then that in "correct" English we thus refer to ourselves, not only in the third person, but in the neuter gender! Greek has a better way. The teacher accepted what I said, but over 50 years later I found a better translation in the Kempton edition. It says simply, "I am," which you and I can never say in the powerful sense in which the Lord said it to Moses in Exodus 3:14. I like Bruce Rogers' translation "I am I who am," and I don't know how many Hebrew words that is, but I think it is fewer than five.

     The four words in the Septuagint (Greek) are quoted in Revelation 1:8 with additional words interspersed (Feb p. 66). And the first two are what the Lord said standing on the water, as well as in John 8:58: "Before Abraham was, I am." My feeble "It is I" (shared by both King James versions) failed to make those connections.
     I have a terrible feeling that I may live long enough to see a translation in which the Lord is purported to have said "It's me" (without a capital M, even). The slow, painful demise of English grammar already lost our "thou" (Feb p. 67), but it was not buried too deeply to be resurrected. How do I know grammar is still eroding? I have had to adjust to it myself. The first time I wrote an article for New Church Life ("The Earth is the Lord's," 1952, p. 70), the editor (W. Cairns Henderson, who was also my senior college religion teacher) told me I shouldn't use the first person or any contractions. Did "I shouldn't" shock your sensitivities as a New Church Life reader before you read what came after it?
     In 1986 I heard an amazing thing at the gathering after the memorial service for Lyris Hyatt, a venerable English teacher in the Academy Girls School. About a hundred women recited the opening lines from Chaucer's Canterbury Tales: "Wan that Aprille . . . ." Lyris had linked them with English that was at first incomprehensible to them a mere six hundred years after it was written. I daresay she also taught them some then up-to-date grammar that already seems quaint in 2003, such as "`Not as good' is not so good as `not so good" or "Say `so that'; `so' is not a conjunction." She may have even given them the practical advice that "No one will save me; I shall drown" is a plea for help, but "No one shall save me; I will drown" is an announcement of a suicide.
     The intricacies of "shall" and "will" were an innovation being added to English some time around 1611, but used little if any in the King James Version. There "shall" is used (in the first, second or third person) to indicate the future tense, but "will" represents a separate verb "desire."

So the Kempton version says "whoever desires to save his soul shall lose it" in Matthew 16:25 and Mark 8:35.
     It also seems more old than new when it says ". . . whence it comes or whither it goes" in John 3:8, using two members of the wonderful ennead1 of words that also includes "hence," "here," "hither," "thence," "there," "thither" and "where." These have in my lifetime become archaic enough to drive the NKJV translators to "where it comes from," which borders on a violation of the old grammatical principle that "a preposition is a bad thing to end a sentence with." Even I sense in my own mind a resistance to a dozen old adverbs formed by prefixing "there-" to various prepositions. Andy Heilman says they serve to avoid the undesirable use of "it," which I never undesired myself.
     1 In case you don't read with a dictionary nearby, an ennead is a group of nine. Most geometry books say "nonagon" between "octagon" and "decagon," but that is Latin while its neighbors are Greek. So I cross it out and write in "enneagon," and encourage others to do likewise.
     Grammar as I learned it in the 1930s accuses the old King James Version of an error in Mark 8:27 and 29: "Whom do men [or `you' underlined] say that I am?" The first word should be "Who" because it is the subject of the verb "I am," which by the way is not another [Greek] like the ones discussed above (Mar p. 83). The Greek there uses an infinitive like the English "Whom do men say me to be?" In that rendition of the question "Whom" would be correct because the subject of an infinitive is accusative (in Greek, Latin or English). But there I go again, talking obsolescent grammar. And anyhow, even "whom" seems to be on its way out of English, being given lip service by people who use it incorrectly in an attempt to appear grammatical, the way they do when they say "take it from Euclid and I." Is "aren't I" correct yet, or will "am I not" be restored to its rightful place? Where will it all end?

     There are people who study this "living language" very thoroughly, and I believe they refer to it as a "corpus" (which to me sounds antithetical to the idea of "living"). Rev. Dr. Jonathan Rose knows a lot about this, and gave New Church Life readers a small sample of it last April (pages 171 and 172). He describes the intergalactic journey of the truths of the Second Coming, and it may seem that I have been here discussing a black hole that may threaten that traveler, or at the very least a dizzying whirl resulting from the fact that everything in a galaxy is in motion. This is true even in our little Solar System, which is one of the tiny specks in the Milky Way. We think of the Earth as fixed, but that is only because we are careening with it. And even the apparently everlasting features of our planet are in constant flux. I heard a great presentation at the Gorand Canyon, which said in essence, "You got here just in time to see this."
     More recently I heard another great presentation by Jonathan and three other translators who are involved in the immense task called the New Century Edition. I admire the way they are taking what Swedenborg said in Latin and putting it into English that can be comprehended by an American or British reader with no background in Swedenborg's distinctive vocabulary or his philosophical background. It is sad that what they are producing is such a perishable commodity. As English keeps changing, their carefully sculptured phrases will go through a house of mirrors, moving away from their 2003 meanings in unpredictable directions.
     The Kempton version faces the same dangers, but I think it will be more durable because of its close adherence to the relatively imperishable original. It is not likely to be popular outside the New Church because it is not designed to be popular. I called it a gem in its matrix in the table of contents of this issue, borrowing the imagery from True Christian Religion 192. But that number makes another comparison that is more provocative, describing a jewelry box made of pretty stuff but holding inside it treasures of far greater value.

I think both King James Versions labored long and well to improve that box, but they had no way of knowing what was really inside it. Now people who are aware of the internal sense have transferred the contents from the closed box to a display case that is less handsome, but which offers a glimpse at the contents. They are still in a matrix that resembles an ordinary stone, but the light from within has a better chance to shine through.
Kenneth Rose
TOOLS 4 LIFE CAMP, JULY 13-19, 2003 2003

TOOLS 4 LIFE CAMP, JULY 13-19, 2003 2003

     The 6th annual Tools 4 Life Camp continues with its goal of helping students become active participants in the unfolding of their futures. The camp is designed to help provide students with the tools and confidence needed to take that next step after high school. The camp offers a packed week of activities and workshops in a rich environment of mentoring, spiritual guidance, and networking for life.

Who can attend Tools 4 Life?

     The camp is open to all students who will be entering their junior or senior year. The camp changes a lot every year, so that you can attend both years and have a different experience.
     Tools 4 Life Camp takes place in Bryn Athyn, PA. All campers are housed in the dorms, and meals are provided in the Dining Hall.
     For more information check our website: www.newchurch.org/youngadults/tools.htm
or call Lindy Bochneak 215 947 6225 ext 206 e-mail [email protected]

NOTES FROM THE GENERAL CHURCH BOARD 2003

NOTES FROM THE GENERAL CHURCH BOARD ED DE CHAZAL 2003

     About a year ago, I was elected to the General Church Corporation (GC) Board. At the time, I knew little about that Board and the structure of the General Church and Academy institutions. I've attended three Board meetings now and feel the time is right to begin relaying to you information that you may find useful. I'll start with a basic description of what the General Church and its Board are. It's my hope that many of you find this a good refresher. Some of you may be seeing this for the first time.
     First, some definitions. The "General Church" is really two organizations: the General Church Unincorporated, and the General Church Corporation. The General Church Unincorporated is the organization of the clergy, administration and church members. By contrast, the General Church Corporation is an incorporated entity in the state of Pennsylvania and is made up of the Corporation members, the Board of Directors and several officers.


                         Bishop
Board of Directors,                         Clergy, Offices,
Committees                                   Councils
The Corporation                              Unincorporated Church
- Think 'Finances'                         - Think 'Spiritual'

The General Church (Unincorporated)

     The General Church of the New Jerusalem is a non-profit religious organization formed in 1890 when its founding group decided to split from what is now known as the Convention Church. This founding group's belief in the importance of New Church education embodied in the early Academy had much to do with causing the split.

The Academy of the New Church now consists of a high school, college and theological school.
     The General Church is now the largest (by a substantial margin) of the six church organizations that use the Writings of Emanuel Swedenborg as the basis of their theology. Besides the Convention Church (headquartered in Boston, Massachusetts), the others are the Conference Church (mostly in Europe), the Australian Association of the New Church (in Australia) and the Lord's New Church (located near Bryn Athyn). A sixth organization, the New Church in South Africa, may have larger numbers, but its membership is much less structured. Note that the churches in Australia and South Africa are distinct from the General Church societies we have in these locations.
     "The mission of the General Church is to cooperate with the Lord in building the New Church in the hearts, minds, and lives of all people through fostering, first, the belief that the Old and New Testaments and the Writings of Emanuel Swedenborg are the Lord's Word, and second, a love for and obedience to that Word." This is quoted from the General Church's recently developed Five Year Plan. The plan goes on to explain the General Church's principles, long-term goals, and strategies and details on how the goals will be accomplished. It's a nice, easy-to-read document that can be obtained by contacting the Development Office as indicated at the end of this article. The quote above is similar to the objective of the Church as stated in its articles of incorporation and the purpose as stated in the unincorporated Church's Statement of the Order and Organization of the Church.
     The General Church is headed by an executive bishop and the ecclesiastical affairs (church services, sacred rites) are performed by a clergy that must be ordained by the current (or previous) bishop.

New bishops are selected by the clergy, "seconded" by the Board of Directors of the General Church Corporation and, finally, voted on by the membership of the General Church.
     The General Church Corporation is a non-profit corporation, incorporated in the State of Pennsylvania, for the purpose of holding the physical and financial assets of the General Church. The Corporation consists of any General Church member who, after three years' membership, has applied for membership in the corporation. The Board of Directors of the General Church are selected from this body. It is the Board of Directors that are charged with assuring the legal, financial and business welfare of the General Church.
     In addition, there are affiliated church groups, circles and societies (in increasing order of recognition) around the world, some incorporated in their respective locations, some not. Their bylaws will state to what extent they are aligned to the General Church organization. Each local organization must be recognized by the executive bishop through formal application. Oak Arbor's bylaws closely mirror those of the General Church and stipulate that only members of the General Church may be members of the Oak Arbor Society.
     Loosely speaking, when we refer to the General Church, we mean the leadership and administrative offices in Bryn Athyn, Pennsylvania, the clergy, and all of the affiliated societies. Sometimes we include the Academy in this loose umbrella, sometimes not. Note that just like Oak Arbor, Bryn Athyn is a "society," with an affiliation to the General Church.
     It's important to understand that the General Church and the Academy of the New Church are separate legal institutions. They have separate boards and bylaws and separate funding mechanisms. There are connections between the two in that the President of the Academy is a General Church minister and the chairman of the Academy Board is (currently) the Executive Bishop of the General Church.

But the day-to-day affairs of operating the Academy and the General Church are, by and large, independent. In our conversations, it is easy to confuse the two boards and administrations.
     In the next issue, I'll explain more about what the Board of Directors of the General Church is and how it works. Other future topics will include the General Church relationship to Oak Arbor, membership and election procedures to the General Church organizations, and budgets and funding.
     For additional copies of the General Church Five Year Plan and Annual Report, contact:

     The Development Office (of the General Church) (215) 938.2663 (ask for Bruce Henderson) [email protected]
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G.C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Way to Heaven in March 2003
     The King of Kings in April 2003

SWEDENBORG SOCIETY SEEKS FAVORITE QUOTES 2003

     In preparation for a new publication the Swedenborg Society would like to collect your favorite quotes from Swedenborg's works.
     Please e-mail or snail-mail your favorite quotes keeping the following thoughts in mind.

     1) Please reference your quote using the title, translator and paragraph numbers where appropriate.
     2) Please keep it specific. Rather than referencing a whole number or paragraphs, please select just a few lines.
     3) Please include your contact information and a brief description of why you have chosen this particular quote.

     Forward your favorites to:
Lara Muth
The Swedenborg Society 20/21 Bloomsbury Way London, WC1A 2TH
UK

     This is an exciting project where we need your help to shape a newly proposed publication and open up Swedenborg's works to a wider readership.
     Lara Muth, Administrative Assistant,
     The Swedenborg Society

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2003

CHAIN OF CONSEQUENCES OF THE FIRST ADVERTISEMENT OF THE WRITINGS 2003

CHAIN OF CONSEQUENCES OF THE FIRST ADVERTISEMENT OF THE WRITINGS Editor 2003

     Editorial Pages
     A previous editorial spoke of the first advertisement for the Writings. It was for the first volume of Arcana Coelestia. It could hardly be called successful by the obvious measure of success. Only four copies were sold in two months.
     One of the four people who bought that first volume was a man who rarely read the newspaper, but just happened to notice the advertisement. Many people who have received the Writings did so because of the recommendation of a friend. But the first known receiver did so because of a newspaper advertisement. And then he did some recommending to friends. His name was Stephen Penny, a well educated man. (Remember that the book was in Latin.)
     We can see a chain of consequences from that person who saw a newspaper advertisement. His letter of appreciation became part of another newspaper advertisement, and he wrote other letters to newspapers. Years later he wrote what may be the first piece of New Church collateral literature. He brought the Writings to the attention of the man who eventually produced the first English translation of Heaven and Hell. That man, in turn, may have been the one who introduced Rev. Thomas Harley to the Writings. Quite a far-reaching effect from an advertisement which hardly seemed "successful."
     Here are some particulars of that chain of consequences. Penny, a resident of Dartmouth, wrote his letter of appreciation on October 15, 1749. He spoke of "the extraordinary degree of pleasure" he derived from reading Arcana Coelestia. His letter was quoted in the London Daily Advertiser two months later. Penny was acquainted with William Cookworthy (founder of the British porcelain industry). On Penny's recommendation Cookworthy tried reading a volume of the Writings.

He actually threw the book down in disgust! But then he tried reading a second time and became very interested indeed.
     That first negative reaction by Cookworthy was anticipated in the second newspaper advertisement of the Writings. For there it is said, "Whoever takes this book in hand and finds passages in it not easily intelligible, let him not throw it by as a thing of no value, but let him read it over and over again . . . The more and oftener he reads it, the more instruction and delight he will receive from it."
     Cookworthy later began to translate books of the Writings into English. He published an English version of The Doctrine of Life and together with Thomas Hartley published the first translation of Heaven and Hell in 1778. Since Cookworthy was the one who introduced Hartley to the Writings, the things accomplished by Hartley may therefore be linked to that first newspaper advertisement.

     (To be continued)
ANNOUNCING THE REPUBLICATION OF THE GREATEST BIBLIOGRAPHY OF SWEDENBORG 2003

ANNOUNCING THE REPUBLICATION OF THE GREATEST BIBLIOGRAPHY OF SWEDENBORG 2003

The Bibliography of the Works of Emanuel Swedenborg was published by the Swedenborg Society in 1906. The book is exceedingly rare. Only a handful of institutional libraries in the world possess a copy.
Now it has been published anew by Todd Leif Pratum, Antiquarian and Scholarly Books. Because many of the remark-able characteristics of this 742 page book are unknown to most readers I will quote at length from the description put out by the publisher.

     It contains exactly 3,500 numbered descriptive entries, with complete titles, subtitles, publisher and place of publication, year, physical size, illustrations, and collections. Almost every entry has at least some additional annotations by Hyde, noting, for example, how many copies were printed, at whose expense, comparable editions, editorial defects, the location of copies of rare editions, variant printings, etc. and etc., all very meticulously and professionally laid out. It is organized by title, beginning with the first publication and ending with the last. Every translation is included, including those in English, French, Italian, Danish, German, Russian, Welsh, Icelandic, Arabic, and other languages. Prefacing each title is a detailed entry regarding the various extant manuscripts, their inception, how they were first circulated, how they were revised, marginal notes by Swedenborg (occasionally reproduced by Hyde), and the manuscript's current location. In a few cases Hyde notes their unfortunate demise by theft, loss or destruction.
     A Bibliography was James Hyde's labor of love. It is his bibliographic monument to the man, and it has no peer. Over a period of eight years of careful work Hyde devoted his life to personally examining each and every book and manuscript described here, a remarkable feat of scholarly detection, (and, one might add, that even with today's technology-or perhaps in spite of it-a work of this magnitude would be a very rare achievement indeed). In the introduction he relates how he visited 48 different libraries throughout Europe and America, and when required gained access to the extensive private libraries of collectors such as James Speirs, and C.B. Bragg, to check and recheck each edition. In addition, Hyde consulted many periodicals for the most minute details regarding the immense and complex publishing history of Swedenborg.
     Rounding out his exhaustive bibliography is a complete bibliography of the many biographies of Swedenborg, (there are, including notices in periodicals, an astonishing 119 entries here);

plus an appendix on Swedenborg's Rules of Life; a richly descriptive findings list of the known portraits, (including bronzes and medals); and an explanation of the classification of Swedenborg's works; and a guide to the Heavenly Mysteries, and Apocalypse Explained. Three indexes are provided: of books; of persons and institutions; and of places, in double-column. There is also a guide to the sets of Swedenborg, helpful for those wishing to determine the completeness and accuracy of the many sets that have been issued. The detail may overwhelm the average reader, and some might wonder why the bother, but Hyde makes his purpose clear in the introduction: "The bye-paths of Bibliography may only be strewn with little flowers, but little flowers have their place in an economy of a great world. It may interest nobody, or it may be the link that some researcher needs for completion of his history or biography."
The cost of the book is $110.00 plus $ 3.00 for postage. It may be obtained from Todd Leif Pratum, P.O. Box 985 Healdsburg, CA 95448. Phone 707 433 3970. [email protected]
TRANSLATORS MEETING IN YALTA 2003

TRANSLATORS MEETING IN YALTA 2003

In the January issue (p. 19) we mentioned a meeting to take place early in February. We are delighted to report that the meeting turned out to be an inspiring success. Mr. Duncan Smith reports, "The conference in Yalta brought together twenty individuals who for the most part had never met but who shared a common interest in the Writings of the Lord's Second Coming. Each individual or group operated independently." Rev. Goran Appelgren was very encouraged by the response to his presentation to the group about the New Church in the world. Professor Vladimir Maliavin played a key role in the success of the meetings. Mr. Duncan Smith has subsequently begun to dream of establishing a book center where Russian translations may be made available.

HEAVEN, A HISTORY 2003

HEAVEN, A HISTORY Christopher Hasler 2003

     Communications
Dear Editor,
     I was interested in the two references about the second edition of Heaven, A History.
     When the book was originally published, I was asked to review it for the Conference journal Lifeline, and I was wondering if my assessment of 1989 may still be of interest today. I quote:

     "I do not think that the book will encourage many people to take up the study of Swedenborg. The reason is that while the book is accurate in what it says about Swedenborg's teaching, it somehow fails to put forward the very purpose of heaven itself. The much-loved phrase, "A heaven of angels from the human race," can put our mind on the right track. It also resolves the conflict of the dual idea of heaven, since the New Church concept is both God-and human-centered. Why should these be exclusive?
     Another great omission which is quite serious is the fundamental doctrine of the Gorand Man. This shows that human life in heaven is not only a life of useful service, but is of intense variety. Thus the activity of heaven is real activity. The angels are not busy simply trying to pass eternity away and avoid endless boredom, but each angel contributes to the perfection of the great human structure within which all parts are as dependent on each other as the organs are in the body. Within this social community of mutual service offered freely and lovingly there is also a need to thank the Lord for the joy of such life and all its opportunities. Certainly, as Swedenborg says, the Lord does not need to be worshipped by us for His own sake, but He accepts worship for our sake, because hearts become deeply moved and too full and must be expressed in gratitude, or feel ungrateful.

And since during worship we become more receptive, because more humble, the Lord loves to receive periodically our worship so that He may uplift us even higher.
     It is for this reason that I feel that the authors have failed to convey the fullness of Swedenborg's idea of the modern heaven, although they went further than any other unbiased writer. It was outside the scope of their purpose to write a history of the Christian understanding of God, and so they could not go into the theology behind the various ideas which have dominated the Christian beliefs of what heaven is like. But can any belief in the afterlife be really separated from that idea?
     The authors have shown that each age sees heaven in terms of the best standards which contemporary society can imagine. At one time courtly scenes of royal splendor, at other times, pastoral and paradisiacal gardens which were an escape from urban horrors. Perhaps today's affluence in the West needs to see its heaven in the sharing of its wealth and in the process realize that spiritual wealth is even more important for human wholeness. There may be a very rapid demand for those teachings which we hold, especially when we can show that they have a practical basis in all human relationship and are not simply an escape from our earthly responsibilities. We see a heavenly purpose in all that we do in our daily life."
     Christopher Hasler
     Southend on Sea, England

SCRIPTURE TRANSLATION 2003

SCRIPTURE TRANSLATION Keith and Joanne Pendleton 2003

Dear Editor,
     Before responding to the recent announcement of a New Church translation of the New Testament, please allow us to share with you a theory that someone once shared with us. The theory is that when people read the actual words of the Old or New Testament, the Creator is not only affecting and changing those people internally in ways that they cannot truly comprehend (whether they understand the words they are reading or not), the Creator, through their actions, is also affecting the entire heavens, and through the heavens, the entire universe. Such, the theory goes, is the power of the Old and New Testament.
     One only has to visit a religious book store to realize that there have been many efforts by many different people to bring the power of the Old and New Testament into every person's livingroom. Our guess is that such efforts have occurred over a long period of time and in many different ways.
     It is with this in mind that several months ago, a group of New Church men and women succeeded in publishing an entirely new translation of the New Testament. One of the chief purposed of the undertaking was simple-to adhere as closely and consistently as possible to what the Creator actually says in the New Testament. Put another way, one of the chief purposes or effects of the translation effort was to leave untouched the metaphorical beauty of the Lord's actual words. The purpose was to preserve the unhewn imagery of the Creator's words, rather than to replace it with that of our own.
     It is often said that "the Lord works (speaks?) in strange ways." If true, then it should come as no surprise that the words of the Old and New Testament, when left in their original state, would be no different. Verb tenses change in mid-sentence. Nouns mystically depart from their verbs, plurality-wise.

100

Stories come alive as we suddenly find people in the Word "picking up their fee," and not just coming or going.
     True, human beings in their efforts to preserve the original beauty of anything either will falter, do falter, have faltered, etc. Yet, at each unhewn word or phrase encountered in the new translation, you too might find yourself wondering if the Creator speaks the way He does because our understanding isn't the only thing that He is speaking to. Perhaps the way the Creator speaks to us is meant to affect us, and even affect others at the same time.
     To those assisting in the new translation, for lack of better words, thank you. Your efforts are appreciated more than you know.
     Keith and Joanne Pendleton
     Kempton
FEATHERS IN THE WIND 2003

FEATHERS IN THE WIND Margaret S. Hyatt 2003

Dear Editor,
     I want to thank Rev. Dr. Reuben P. Bell for his article, Feathers In the Wind (February issue) and to thank the editor for printing it. It is a wonderfully encouraging and uplifting doctrinal presentation. It is spiritual food for the soul, and I, for one, am grateful for it.
     Margaret S. Hyatt,
     Glenn Dale, Maryland
THEE AND THOU 2003

THEE AND THOU D. Greg Rose 2003

Dear Editor,
I read with great interest and enjoyment the third installment of Kenneth Rose's review of the Kempton Project. When I picked up the new translation of the New Testament, I was disappointed to find "thee," "thou," and "thy" in the text and was curious as to why the translators chose those words.

101

Mr. Rose's explanation makes the underlying reasons abundantly clear. However, I see the issue differently.
     It seems that the key element in the thought process is an assumption that Mr. Rose makes explicit on page 67: "The whole 'thou' package is still familiar enough that it can be used to represent the utterly unambiguous Greek, and let readers know singular 'you' from plural 'you.'
     I'm not sure this is a valid assumption. I think it is too late to use that package to let readers distinguish between singular and plural. The English language has changed over the centuries and, as Mr. Rose points out, one of the changes is that "you" has replaced "thou." Most 21st century readers do not know that "thou" and "thee" are singular forms of the second personal pronoun. There is no reason for them to know this; the "thou" package is not commonly taught and is far less commonly used. Accustomed to "you" covering both singular and plural, modern readers see no reason "thou" can't do the same clever trick.
     My fear is that the reason for employing the "thou" package is lost on most readers and it ends up detracting from, rather than enhancing, understanding of the text. The problem is compounded by the use of the archaic accompanying verb forms (hast, wast, didst, etc.).
     As a sometime student of Hebrew, Greek, and Latin, I highly recommend courses in those languages to understand the threefold Word (as well as the plight of translators). Given the importance of the singular/plural forms to the internal sense, my inelegant and incomplete solution to the personal pronoun conundrum would be the use of subscript digits to indicate number: you1. for singular and you2 for plural.

     D. Greg Rose
     Tampa, FL

102

NUNC LICET BRYN ATHYN COLLEGE of the New Church APPLICATIONS 2003

     Announcements

     Applications will be accepted until July 1, 2003 for fall entry. To request an application and catalogue, contact Dee Smith-Johns at 215-938-2511, or you may apply online at our website: www.newchurch.edu.

     Dee Smith-Johns Admissions Coordinator
     Bryn Athyn College of the New Church

105

GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES UNITED STATES OF AMERICA 2003

Alabama:
     Birmingham
     Dr. Winyss A. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243.
     Phone: (205) 967-3442.
     Huntsville
     Mrs. Anthony L. Sills, 1000 Hood Ave., Scottsboro, AL 35768.
     Phone: (205) 574-1617.

Arizona:
     Phoenix
     Lawson and Carol Cronlund, 5717 E. Justine Rd., Scottsdale, AZ 85254.
     Phone: (602) 953-0478.
     Tucson
     Rev. Frank S. Rose, 9233 E. Helen, Tucson, AZ 85715. Phone: (520) 721-1091.

Arkansas:
     Little Rock
     Mr. & Mrs. Kenneth Holmes, 65 Haertlein Lane, Batesville, AR 72501.
     Phone: (870) 251-9998.
     Northwest Arkansas
     Rev. Daniel Fitzpatrick, 1001 N. Oriole Ave., Rogers, AR 72756. Phone: (501) 621-9011.

California:
     El Toro
     Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104.
     Phone: (626) 798-8848.
     E-mail: [email protected]
     La Crescenta
     Candace Frazee-see El Toro. Sacramento/Central California
     Mr. Bertil Larsson, 8387 Montna Drive, Paradise, CA 95969. Phone: (530) 877-8252. San Diego
     Rev. C. Mark Perry, 7911 Canary Way, San Diego, CA 92123. Phone: (858) 492-9682. San Francisco
     Mr. Jonathan Cranch, 2520 Emerson St., Palo Alto, CA 94301. Phone: (650) 328-2788.

Colorado:
     Boulder
     Rev. David C. Roth, 3421 Blue Stem Ave., Longmont, CO 80503.
     Phone: (303) 443-9220.
     Colorado Springs
     Mr. & Mrs. William Rienstra, 1005 Oak Ave., Canon City, CO 81212.
     Phone: (719) 275-4546.Montrose
     Bob and Karen Heinrichs, P. O. Box 547, Montrose, CO 81402. Phone: (970) 323-6220.

Connecticut:
     Derby
     Rev. Tom Rose, 5 Washington Ave.,
     Derby, CT 06418. Phone: (203) 735-7724 (home) or (203) 593-7059 (cell) Bridgeport, Hartford, Shelton
     Mr. & Mrs. James Tucker, 45 Honey Bee Lane, Huntington, CT 06484.
     Phone: (203) 929-6455.

Delaware:
     Wilmington
     Rev. Arne Bau-Madsen, 37 Sousley Rd., Lenhartsville, PA 19534. Phone: (610) 756-6924.

District of Columbia: See Mitchellville, Maryland.

Florida:
     Boynton Beach
     Rev. Kenneth Alden, 7354 Shell Ridge Terrace, Lake Worth, FL 33467.
     Phone: (561) 736-9235. Jacksonville
     Kristi Helow, 6338 Christopher Creek Road W., Jacksonville, FL 32217-2472. Lake Helen
     Mr. & Mrs. Brent Morris, 264 E. Kicklighter Rd., Lake Helen, FL 32744. Phone: (904) 228-2276. Pensacola
     Mr. & Mrs. John Sherman, 6096 Gulf Breeze Parkway, Gulf Breeze, FL 32563. Phone: (850) 932-4433.

Georgia:
     Americus
     Mr. W. Harold Eubanks, 516 U.S. 280 West, Americus, GA 31709. Phone: (912) 924-9221. Atlanta
     Rev. Patrick A. Rose, 502 Knollwood Place, Woodstock, GA 30188-4588.
     Phone: (678) 319-0041.

Illinois:
     Chicago
     Rt. Rev. Alfred Acton, Regional Pastor, P.O. Box 743, Bryn Athyn, PA 19009. Phone: (215) 914-4994. Glenview
     Rev. Peter M. Buss, Jr., 73 Park Drive, Glenview, IL 60025. Phone: (847) 724-0120.

106

Indiana: See Ohio: Cincinnati.

Kentucky: See Ohio: Cincinnati.

Louisiana:
     Baton Rouge
     Mr. Henry Bruser, Jr., 6050 Esplanade Ave., Baton Rouge, LA 70806.
     Phone: (504) 924-3098.

Maine:
     Bath
     Rev. George Dole, 876 High St., Bath, ME 04530. Phone: (617) 244-0504.

Maryland:
     Baltimore
     Rev. Robert S. Junge, 8551 Junge Drive, Kempton, PA 19529.
     Phone: (610) 298-2333.
     Mitchellville
     Rev. James P. Cooper, 11910 Chantilly Lane, Mitchellville, MD 20721. Phone: (301) 805-9460 home: (301) 464-5602 office.

Massachusetts:
     Boston
     Rev. Dr. Reuben Bell, 138 Maynard Rd., Sudbury, MA 01776. Phone: (978) 443-3727.

Michigan:
     Detroit
     Rev. Derek P. Elphick, 395 Olivewood Ct., Rochester, MI 48306.
     Phone: (248) 652-3420, Ext. 102. Mid-Michigan
     Lyle and Brenda Birchman, 14777 Cutler Rd., Portland, MI 48875. Phone:
     (517) 647-2190. E-mail: [email protected]

Minnesota:
     St. Paul
     Karen Huseby, 4247 Centerville Rd., Vadnais Heights, MN 55127.
     Phone: (612) 429-5289.

Missouri:
     Columbia
     Mr. & Mrs. Paul Johnson, 1508 Glencairn Court, Columbia, MO 65203.
     Phone: (314) 442-3475.
     Kansas City
     Mr. Glen Klippenstein, P. O. Box 457, Maysville, MO 64469-0457.
     Phone: (816) 449-2167.

New Hampshire:
     Hanover
     Bobbie and Charlie Hitchcock, 63 E. Wheelock St., Hanover, NH 03755. Phone: (603) 643-3469.

New Jersey:
     Ridgewood
     Jay and Barbara Barry, 474 S. Maple, Glen Rock, NJ 07452. Phone: (201) 445-3353.

New Mexico:
     Albuquerque
     Mrs. Carolyn Harwell, 1375 Sara Rd., Rio Rancho, NM 87124. Phone: (505) 896-0293.

North Carolina:
     Charlotte
     Steven and Gail Glunz, 6624 Providence Lane West, Charlotte, NC 28226.
     Phone: (704) 362-2338.

Ohio:
     Cincinnati
     Rev. J. Clark Echols, 4418 Main Street, Darrtown, OH 45046-8914.
     Phone: (513) 523-0005 (home) or
     (513) 284-1236 (cell).
     Cleveland
     Wayne and Vina Parker, 7331 Curtis-Middlefield Rd., Middlefield, OH 44062. Phone: (440) 548-9804.

Oklahoma:
     Oklahoma City
     Mr. Robert Campbell, 13929 Sterlington, Edmond, OK 73013. Phone: (405) 478-4729.

Oregon:
     Portland
     Mr. and Mrs. Jim Andrews, Box 99, 1010 NE 365th Ave., Corbett, OR 97019.
     Phone: (503) 695-2534.

Pennsylvania:
     Bryn Athyn
     Pastor: Rev. Thomas H. Kline, Box 277, Bryn Athyn, PA 19009.
     Phone: (215) 947-6225.
     Elizabethtown
     Mr. Meade Bierly, 523 Snyder Ave., Elizabethtown, PA 17022. Phone: (717) 367-3964. Erie
     Dianna Murray, 5648 Zuck Road, Erie, PA 16506. Phone: (814) 833-0962.
     Freeport (Sarver)
     Rev. Leslie L. Sheppard, 980 Sarver Road, Sarver, PA 16055. Phone: (724) 353-2220.
     Harleysville
     Mr. and Mrs. Oliver Odhner, 829 Stoney Run Valley Rd., Kempton, PA 19529. Phone: (610) 756-3168.
     Hawley
     Mr. Grant Genzlinger, Settlers Inn, #25, 4 Main Ave., Hawley, PA 18428.
     Phone: (800) 833-8527.
     Ivyland
     The Ivyland New Church, 851 W. Bristol Road, Ivyland PA 18974. Pastor: Rev. David Lindrooth. Phone: (215) 957-5965. Secretary: Sue Cronlund. (215) 598-3919.

107

     Kempton
     Rev. Lawson M. Smith, 171 Kunkles Dahl Rd., Kempton, PA 19529. Phone: (610) 756-0093. Philadelphia
     Philadelphia New Church Korean Group, Bryn Athyn College, 2895 College Drive, Bryn Athyn, PA 19009. Pastor: Rev. John Jin, 537 Anne Street, Huntingdon Valley, PA 19006.
     Phone: (215) 914-1012 or (215) 947-8317.
     Pittsburgh
     Rev. R. Amos Glenn, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: church (412) 731-7421.
     Sarver (see Freeport)

South Carolina:
     Charleston area
     Wilfred and Wendy Baker, 2030 Thornhill Drive, Summerville, SC 29485.
     Phone: (803) 851-1245.

South Dakota:
     Hot Springs
     Linda Klippenstein, 604 S. River St. #A8, Hot Springs, SD 57747. Phone: (605) 745-6629.

Texas:
     Austin
     Aaron Gladish, 10312 Bilbrook Place, Austin, TX 78748. Phone: (512) 282-5501. E-mail: [email protected]

Virginia:
     Richmond
     Mr. Donald Johnson, 13161 Happy Hill Road, Chester, VA 23831. Phone: (804) 748-5757.

Washington:
     Seattle
     Rev. Martie Johnson, Jr., 7708 171st St. NW, Edmonds, WA 98026-5013.
     Phone: (425) 776-2524.

Washington, DC: See Mitchellville, MD.

Wisconsin:
     Madison
     Mr. Warren Brown, 130 Greenbrier Dr., Sun Prairie, WI 53590. Phone: (608) 825-3002.

     OTHER THAN U.S.A.


AUSTRALIA
     Perth, W.A.
     Sydney, N.S.W.
     Rev. Garry B. Walsh, 26 Dudley St., Penshurst, NSW 2222.
     Phone: 61-02-9594-4205.

BRAZIL
     Rio de Janeiro
     Rev. Cristovao R. Nobre, Rua Henrique Borges Filho, 54, 27.700-000, Vassouras, RJ, Brazil. Phone: 55-024-471-2183.

CANADA
     Alberta
     Calgary
     Evelyn Fountain, 1115 Southglen Drive S.W., Calgary, Alberta T2W 0X2.
     Phone: (403) 255-7283.
     Debolt
     Lavina Scott, RR 1, Crooked Creek, Alberta TOH OYO. Phone: (780) 957-3625. Edmonton
     Mrs. Wayne Anderson, 6703-98th Street, Edmonton, Alberta T6E 3L9.
     Phone: (780) 432-1499.
     British Columbia
     Dawson Creek
     Dorothy Friesen (Secretary), P. O. Box 933, Dawson Creek, BC V1G 4H9. Phone: (250) 782-1904. Or Danelle Kilber at: [email protected]
     Ontario
     Kitchener
     Rev. Bradley D. Heinrichs, 157 Chapel Hill Drive, Kitchener, Ontario N2R 1N2. Phone: office (519) 748-5802.
     Ottawa
     Mr. and Mrs. Donald McMaster, 684 Fraser Ave., Ottawa, Ontario K2A 2R8. Phone: (613) 725-0394.
     Toronto
     Rev. David W. Ayers, 2 Lorraine Gardens Rd., Etobicoke, Ont. M9B 4Z4.
     Phone: church (416) 239-3054.
     Quebec
     Montreal
     Mr. Denis de Chazal, 29 Ballantyne Ave. So., Montreal West, Quebec H4X 2B1. Phone: (514) 489-9861.

DENMARK
     Copenhagen
     Mr. Jorgen Hauptmann, Strandvejen 22, 4040 Jyllinge. Phone: 46 78 9968.

ENGLAND
     Colchester
     Mr. Leif Wombwell, 272 Maldon Road, Colchester, Essex, CO3 3BE.
     Phone: 4440)-120-636-9829.
     London
     Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA.
     Phone: 44-(0)-181-658-6320.

108

     Oxford
     Mr. Mark Burniston, 24 Pumbro, Stonesfield, Witney, Oxford OX8 8QF. Phone: 4440)-199-389-1700
     Surrey
     Mr. Nathan Morley, 27 Victoria Road, Southern View, Guildford, Surrey GU1 4DJ.

FRANCE
     Beaune
     The Rev. Alain Nicolier, Bourguignon, Meursanges, 21200 Beaune.
     Phone: 33-80-26-62-80.

GHANA
     Accra
     Rev. William O. Ankra-Badu, Box 11305, Accra North. Phone: 233-21-243662. Asakraka, Nteso, Oframase
     Rev. Martin K. Gyamfi, Box 10, Asakraka-Kwahu E/R.
     Dome
     Rev. Nicholas W. Anochi, 2 Rocky St., Dome, P. O. Box TA 687, Taifa.
     Madina, Tema
     Rev. Simpson K. Darkwah, Hse. AA3, Com. 4, do Box 1483, Tema.
     Phone: 233-22-200583.

IVORY COAST
     Abidjan
     Mr. Roger Koudou, B.P. 944, Cidex 1, Abidjan 06.

JAPAN
     Mr. Tatsuya Nagashima, 30-2, Saijoh-Nishiotake, Yoshino-cho, Itano-gun, Tokoshima-ken, Japan 771-14.

KOREA
     Seoul
     Rev. Dzin P. Kwak, Seoul Church of New Jerusalem, Ajoo B/D 2F - 1019-15, Daechidong Kangnam-Ku, Seoul 135-281.
     Phone: home 82-(0)2-658-7305;
     church 82-(0)2-555-1366.

NETHERLANDS
     The Hague
     Mr. Ed Verschoor, Van Furstenburchstraat 6, 3862 AW Nijkerk, Netherlands.

NEW ZEALAND
     Auckland
     Mrs. H. Keal, 4 Derwent Cresc., Titirangi, Auckland 1007. Phone: 09-817-8203.

SOUTH AFRICA
     Gauteng
     Alexandra Township
     Rev. Albert Thabede, 303 Corlett Dr., Kew 2090. Phone: 27-11-443-3852.
     Balfour
     Rev. Reuben Tshabalala, P.O. Box 851, Kwaxuma, Soweto 1868.
     Phone: 27-11-932-3528.
     Buccleuch
     Rev. Christopher D. Bown, P. O. Box 816, Kelvin 2054. Phone: 27-11-804-1145. Diepkloof
     Rev. Jacob M. Maseko, P. O. Box 261, Pimville 1808. Phone: 27-11-938-8314. KwaZulu-Natal
     Clermont
     Rev. Albert Thabede-see Alexandra Twp. Durban (Westville)
     Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043.
     Enkumba
     Rev. Bongani Edward Nzimande, P. O. Box 848, Pinetown, 3600.
     Eshowe, Richards Bay, Empangeni Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 27-35-132317. Hambrook
     Rev. Albert Thabede-see Alexandra Twp. Impaphala, Empangeni
     Rev. B. Alfred Mbatha, do 7 Sydney Drive, Westville, 3630.
     Kwa Mashu
     Rev. Edward Nzimande, P. O. Box 848, Pinetown 3600.
     Midlands
     Rev. Erik J. Buss-see Durban.
     Westville
     Rev. Erik J. Buss-see Durban.
     Western Cape
     Cape Town
     Mrs. Gwyneth Collins, 601 Chezmont, Bower Road, 7800, Wynberg, Cape Town.

SWEDEN
     Jonkoping
     Pastor: Rev. Ragnar Boyesen,
     Oxelgatan 6, S-565 21 Mullsjo. Stockholm
     Rev. Goran Appelgren, Aladdinsvagen 27, S-167 61 Bromma.
     Phone/Fax: 46-(0)8-26 79 85.

     When dialing from abroad, leave out zero in parentheses.
     Note: Please send any corrections to the editor.

109

LORD'S RESURRECTION 2003

     The following selections are available on cassette or CD.

     Sermon Titles

     Mary Magdalene - At. Rev. Peter Buss, #103820
     Palm Sunday - Rev. Thomas Kline, #103812
     The Glorification of the Lord - Rt. Rev. George deCharms, #104321
     Who Is This - Rev. Frank Rose, #102377
     The Lord's Quiet Restraint - Rev. Donald Rose, #101160
     The Risen Lord - Rev. Mark Perry, #100236
     Faith That Moves Mountains - Rev. David Lindrooth, #104328
     Christ Before Pilate - Rt. Rev. Willard Pendleton, #104158
     A Spirit Hath Not Flesh and Bones - Rt. Rev. Louis King, #101632

     Doctrinal Class Titles

     Easter - two-part series, Rt. Rev. Louis King, #102486-2487
     Historical Events Leading to the Crucifixion - two-part series, Rev. Douglas Taylor, #104247-4248
     The Lord's Pre-Crucifixion Address to His Disciples - two-part series, Rev. Erik Sandstrom, Sr, #103813-3814
     The Triumph of Easter Sunday - Rt. Rev. Alfred Acton II, #102249

     Festival Worship Service Titles (includes music)

     Touch Me Not - At. Rev. Peter Buss, #100385
     Easter - Rev. Thomas Kline, #104329
     Palm Sunday - Rev. Kurt Ho. Asplundh, #100496
     The Risen Lord Speaks to Our Hearts - Rev. Donald Rose, #103821

     The General Church Sound Recording Library is now digitizing new recordings.
     Also those that are already a part of our substantial holdings. We are delighted to be looking to the future and in our ability to offer patrons a selection of CDs, in addition to cassettes. These are exciting times for this wonderful use and your continued support and contributions are greatly appreciated.
     Please order using the catalog numbers listed.
     Cassette - $2.00, CD - $4.00, Catalog - $5.00.
     Additional charges for S and H will be included on your invoice.
     To place an order please call or write to:
     SOUND ))) RECORDING

     Box 752 - Bryn Athyn. PA 19009-0752 e-mail: [email protected]
          phone: 215-914-4980

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ELDERGARTEN 2003 2003

Vol. CXXIII     April, 2003     No. 4
New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     The recordings from this years Eldergarten in Boynton Beach, Florida, are now available. Our deepest appreciation goes to Mr. Patrick Arnoux, for his efforts in recording this event, thereby making them available to all. Each of the following are available on cassette or CD.

     Seeing the Word Shine Like a Star
     Five-part Class Series
     by the Rev. George D. McCurdy
     Catalog #'s 106018-106022

     The Spiritual Soul of Civil Order
     Five-part Class Series
     by the Rev. Walter E. Orthwein
     Catalog #'s 106023-106027

     Permissions
     Five-part Class Series
     by the Rt. Rev. Peter M. Buss
     Catalog #'s 106028-106032

     Flying Off the Handle
     Worship Service
     by the Rev. George D. McCurdy
     Catalog #106033

     General Church
     SOUND ))) RECORDING
     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 215-914-4980
Notes on This Issue 2003

Notes on This Issue 2003

     What are some reasons why evil is permitted and judgment is delayed? Lawson Smith's sermon lists five of them. In the fourth on the list he invokes a passage in Divine Providence. This is number 252 that tells us there is a connection between things past and things future that are known only to the Lord.
     In this issue we are printing the last of a series of pieces by Kenneth Rose. It is evident that the publication of the Kempton version of the New Testament has provided him with an opportunity to express some things that have been on his mind.
     In the February issue we printed an article by Dr. Gregory Baker in which he underlines the importance of Bryn Athyn College. In this issue we have a letter from a woman in Florida which shows that all of our institutions of New Church education only the College directly serves the church world-wide (page 133).
     Mr. Richard Lines has been an important participant in the work of the Swedenborg Society in London. In this issue he expands on something we said in January about an article in the magazine Angels on Earth.
     On page 132 we speculate a little on what book Helen Keller might be reading in the picture on the quarter coin. Helen once made the point that if people would read the Writings with at first a little patience, they would eventually read them for pure joy. She pays remarkable tributes to Swedenborg, saying, "He brings fresh testimony to support our hope that the veil shall be drawn from unseeing eyes, that the dull ear shall be quickened, and dumb lips gladdened with speech."
     She wrote, "Were I but capable of interpreting to others one-half of the stimulating thoughts and noble sentiments that are buried in Swedenborg's Writings, I should help them more than I am ever likely to in any other way." "It would be such a joy to me if I might be the instrument of bringing Swedenborg to a world that is spiritually deaf and blind."

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PALM SUNDAY: ACKNOWLEDGING THE LORD FROM DIVINE TRUTHS 2003

PALM SUNDAY: ACKNOWLEDGING THE LORD FROM DIVINE TRUTHS Rev. LAWSON M. SMITH 2003

"And they cried with a loud voice, saying, `How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?" (Rev. 6:10)
     On Palm Sunday, the crowds met the Lord with palm branches in their hands. He was riding a donkey, symbolizing that He was the Highest Judge and King. The multitudes were so happy to have someone, finally, who would give them justice and freedom from oppression, that they all cheered, "Hosanna! (Save us now!) Blessed is He who comes in the name of Jehovah! The King of Israel!" (John 12:13, Psalm 118:26) It was true; Jesus was the Highest Judge and King. True, He was coming to execute a final judgment and free them from oppression. True, His coming was a wonderful thing. Without it, all in heaven, on earth and even in hell would have perished, but because of His redemption, there is freedom and safety for all forever.
     But it was not true that Jesus was coming to be an earthly judge and king, to win freedom from the Romans. The Lord's concern is with our spiritual, eternal life, and with our civil life as a basis for our eternal life.
     There were in fact wonderful changes in the natural life and civilization of this world as a result of the judgment the Lord executed at His first coming. All the art, music and science of the Christian era were made possible by the Lord's coming into the world in Person, and freeing mankind from domination by the evil spirits of the ancient world. The fact that the Lord Himself came into the natural world in flesh and bones, and rose again with His body glorified, made it possible for mankind to delve into the knowledge of this natural world as never before.

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The sciences of human anatomy and physiology, physics and chemistry, biology and botany and all the rest prepare the human race to receive the Lord's second coming. He had said to the disciples, on the eve of His departure at His first coming, "I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth . . . These things I have spoken to you in parables, but the time is coming when I will no longer speak to you in parables, but I will tell you plainly about the Father" (John 16:12-13, 25).
     There were more wonderful changes in natural civilization as a result of the Lord's second coming and the judgment He brought about at that time. The ideals of democracy and freedom and the value of individual human beings arose as the Lord freed the spiritual world from religious bondage and darkness. The American and French Revolutions in the 1700s, the end of Negro slavery throughout the British Empire and then in America in the 1800s, the civil rights movement in America and the end of apartheid in the 1900s, and the collapse of the tyranny and mind-control of Russian communism are all examples of new freedom resulting from spiritual freedom in the other world. In this century, there has been a trend toward dropping pretenses and hypocrisies, toward openness, and tolerance of many different ways of life.
     Yet terrible things are also continuing to happen: the world wars, and other wars; corruption in business and in governments; drug trafficking; a flood of abortions; cults that have led to the deaths of their adherents; horrendous crime; fewer and fewer restraints on immorality, as everything is tolerated, and very little reception of the Heavenly Doctrine. In short, human nature goes on rather unchanged, in spite of the outward changes.
     We may sometimes ask with the souls under the altar, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?" (text)

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The good people meant by the souls under the altar must have been outraged and deeply grieved to watch wicked leaders turn their churches into tools for accumulating money and power, and keeping the people in darkness, rather than leading them to the Lord. Why didn't the Lord step in?
     So the Lord comforted them, promising that the day of judgment would come, but that they should rest a little longer, "until both the number of their fellow servants and their brethren, who would be killed as they were, was completed" (Rev. 6:11). And a little later, John saw them in white robes, with palm branches in their hands, crying out with a loud voice and saying, "Salvation belongs to our God who sits on the throne, and to the Lamb!" (Rev. 7:10) The white robes and the palm branches represent truths, principles of faith, that helped them see that the Lord has all power in heaven and on earth, and that He holds all things in His hands, despite the appearance that the situation on earth was out of control.
     What are some reasons why the Lord's judgments are delayed? Can we see applications to chaotic situations in our world now?
     First, as long as the evil can be preserved and can be of some use, the Lord preserves them. In the spiritual world, wicked leaders of the church who themselves were bound for hell nevertheless often helped their people go to heaven, teaching them about the Lord and the Ten Commandments. As long as they could be kept in some use, the Lord kept them, for it is never the Lord's pleasure to cast anyone down to hell.
     Second, evil must be tolerated until it becomes obvious. The Lord gave us the parable of the wheat and the tares, in which He warned that if the tares were torn out too soon, a lot of the wheat would be uprooted with it. In the spiritual world, the simple good people must see for themselves that their leaders are wicked, and not the good and holy men they thought they were, so that they are willing to part from them, and not follow them into hell (AE 397:1).

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     Third, evil builds up to a point that it falls of itself into hell (AE 397:1). A cancer, for example, if unchecked, grows until it kills the body it lives in, killing itself, while the person rises into eternal life. Evil by definition is destructive and ultimately self-destructive, because it turns away from the Lord, the only source of life and renewal.
     Fourth, the justice of past, present and future events is something that can be seen only by the Lord (DP 252:1). What appears just or unjust in the natural world may have a quite different complexion in the spiritual world.
     Fifth, meanwhile, the evil are also of use to the good in that the good are tested: they are forced to rethink and re-decide what they believe in and what they stand for. In the story of Revelation, John wanted to know who the multitude in white robes were. The answer was, "These are the ones who come out of great affliction, and who have washed their robes and made them white in the blood of the Lamb" (Rev. 7:14). Great affliction means temptations and trials, in which they have fought against evils and falsities, until they know that salvation belongs only to the Lord. The blood of the Lamb means the truths of the Lord's Word, and their robes are their religious principles. One of the ways severe trials affect us is to make us wonder, "Where is the Lord? Is there a God? Why did this happen?" If we work through such states-though it may take months or years-we may come to a point of much stronger faith in the Lord, and clearer understanding of what is essential, in the Lord's providence, than we had before. We may come out with whiter robes than we had before.
     On Palm Sunday, the multitudes who cheered the Lord were in many ways cheering Him for the wrong reasons-that is, for worldly security, rather than spiritual and eternal safety. As such, they were bound to be bitterly disappointed. The Lord does care about our worldly security and the civil state in which we live. He cares, because worldly and civil situations can have a profound effect on our eternal uses.

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But the Lord did not come into the world to bring peace on earth, in the merely natural sense. He did not come to take away all our battles with the evil spirits, but rather to make it possible for us to win these battles, when we fight, as if from ourselves, by His power. True peace comes only through temptations, struggles against the powers of darkness in us, in every situation. It is up to us to act as if from ourselves to bring peace to the world, first within ourselves and within our homes, and then to our country.
So let us not be as short-sighted and self-interested as the Palm Sunday multitudes were, but be more like the other great multitude who also celebrated the Lord with palms, which John describes in Revelation. Let us greet Him with spiritual palm branches, the truths of His Word. We can reflect on the spiritual and eternal purposes of our lives in their world, which the Lord will not allow to be disturbed, no matter what the appearance. We can have some idea of the complex, Divinely human processes by which the Lord is guiding a situation to its conclusion and judgment, carefully separating the good from the evil, saving and preserving all who can be. So we can trust that He is in control of our lives here and now as well.
We can see that the Lord makes changes for the better by means of human beings who care and do not give in to the discouragements of the hells, people who act as wisely and carefully as they can, focusing on how they can help others rather than on themselves, while at the same trusting in the Lord and praying for His guidance. May we be with that great multitude in saying, "Blessing and glory and wisdom, and thanksgiving and honor and power and might, be unto our God, forever and ever. Amen" (Rev. 7:12).

Lessons: John 12:12-19, Rev. 6:9-11, 7:9-17, AR 367

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IT'S ALL GREEK TO ME 2003

IT'S ALL GREEK TO ME KENNETH ROSE 2003

     Prof. Wendy Closterman of the Bryn Athyn College was the first person I found who could read the inscription on my new T-shirt. Another Greek teacher and I could recognize all the letters and parts of some of the words, but not decode the meaning. Hearing Wendy read it aloud was no help; she did not even pronounce the letters the way I would. But she assured me that it does say, "It's all Greek to me."
     That was in 2002, and it reminded me of a fine lesson I had been taught over fifty years earlier. My Greek teacher brought to class a copy of the New Testament in modern Greek, and we students could compare it with the book we were studying, and see that the language had changed enough that it had to be translated, not just edited and footnoted. As modern Italian is not Latin, modern Greek is not the language of the New Testament. Wendy works with both of them, changing her pronunciation and vocabulary to fit her audience. I deal with a tiny fraction of that problem: I call "pea" in Greek class, but "pie" in math.
     I took a summer course in classical Greek, struggling with Plato and learning to be grateful that the language got simpler before it was used as a vehicle for revelation. I hear that classical Latin and Swedenborg's neo-Latin are similarly related. A translator said the language of the Writings is as clear and forthright as the instructions on a fire extinguisher, which Caesar's Gallic Wars is not.
     I am also grateful that English was the first language I learned, because it is the most complicated and inexplicable language I know now. Greek seemed harder at first, because I "took" English for almost twenty years before starting Greek. But it is now at the other end of the spectrum for me: the clearest and most logical language I know, brought to us by the same culture that codified logic and geometry.

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     I always enjoy being present when other people's minds are being introduced to any aspect of language or mathematics. So it was a great pleasure last summer to help a good friend of mine begin the process of acquiring some familiarity with New Testament Greek. The Kempton version came out just in time to serve as a helpful tool for this endeavor. Having been an English teacher, he was quick to notice in the English an unusual use of the present tense. And he has learned enough Greek to see whence it came.
     I have a whole book about Moods and Tenses in New Testament Greek, and I don't want to tell you about all of them, but I do recall my Greek teachers drilling into my head: "The Greek perfect describes a present condition resulting from an action completed in the past." I mutter that whole incantation to myself every time I encounter a Greek verb in that tense, which fortunately is not very often. The present is simpler; it describes an action continuing in the present. "I write" does not quite do it justice; "I am writing" takes up a little more room, but serves to emphasize that continuation, so I will go beyond Kempton and use that in the following example. It is from Matthew 4:5, where the devil uses Psalm 91 as part of a temptation.
     "Then the devil is taking Him into the holy city, and is setting Him on a pinnacle of the temple and saying to Him, '... it has been written ....'" That last verb is perfect because the psalm is in a state of availability resulting from the completion of its writing a long time ago. The English "it is written" pretty well says that, so the "has been" is not necessary in the translation (where it would look like an English perfect, which is less precise in its meaning). The Lord's answer uses the same "it is written," countering the temptation with a quotation from Deuteronomy.
     At the end of the dialogue, verse 11 says, "Then the devil is leaving Him, and behold angels came and ministered unto Him." And the reader wonders why all those present verbs are followed by two past verbs to tell what happened afterward!

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The answer is that they aren't past; they are aorist, which means "no tense," i.e. no continuation, no completion, no specification of time sequence. English has no way of doing that. The closest we can come is to use the past, and that is none too good.
     An illustration may help, even though it is not really simpler (as is usually the case with illustrations). Imagine a radio broadcast of a game of baseball (or cricket, if you prefer, with appropriate changes). The announcer says, "The pitcher is winding up and burning a fast ball toward the plate [continuing present actions], but the batter punched it over the second baseman's head, and the runner is heading home-oh, the catcher tagged him out!" Technically, those two "-ed" verbs are past tense, but what they are describing is two motions that happened too fast to be continuing. It might be nice to have a tenseless verb to describe them. The Greeks have a tense for it, and the New Testament uses it often.
     As I am writing this [continuing action], I just noticed [instantaneous surprise] that the Lord's first two answers are preceded by aorist verbs: "Jesus said"! But the third is different: "Then Jesus is saying unto him, 'Get thee hence, Satan.' What does this mean? I hope some day to hear a sermon from someone who has studied it, and with the Kempton translation he won't even need knowledge of Greek to see which is which.
     How could all this have gone unnoticed before the Kempton version brought it out into the open? Well, the old King James Version says, "Then the devil taketh ... and setteth ... and saith . . . ." Those are present tense! The ending "-th" is the third person singular counterpart of the "-st" that always goes with "thou." But the casual reader does not know that. Some-where below the conscious level, his mind is content to interpret "saith" as meaning "said." Or maybe he pays no attention to tense at all, living in a sort of aorist world.

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In my teaching career I have encountered a lot of people who had some nicety of grammar or mathematics explained to them and replied with a "Whatever!" or the equivalent expression in the language of the day.
     The old KJV cannot be blamed when careless readers fail to notice that it got the tenses right. But the Everyday Bible, the Living Bible, the Modern Language Bible, the New King James Version, and the Revised Standard Version all took the easy way out: they changed all the present verbs to the past tense. I suppose they might defend their decision by saying that Greek uses the present for narratives but English does not. But the fact is that they lost a lot of distinctions that are present in the original.
     I was only recently introduced to the Everyday Bible. Its editors deserve high grades for their smooth English, and mostly good ones for their fidelity to the Greek. I recommended to the owner I borrowed it from that she keep reading it, but check the Kempton version in case of any doubt.
     The present tense is involved in a piece of unfinished business I left hanging between pages 65 and 66 in February. I talked about "who am/art/is and who was/wast/was," but I did not include the end of the sentence: "and who am/art/is coming." They are all present tense. I think previous translators made that "is to come" because they thought past, present and future made a nice triad (which is like an ennead, but with only three parts).
     This business is full of surprises. I wanted to make a comparison, stating that those four uses of "coming," along with "Behold I come quickly" in Revelation 3:11, were present, but the two "I will come quickly" in Revelation 2:5, 16 really were future. Of course I had to check that, and (Surprise!) those are also present!
     I mentioned earlier that I am not good at Hebrew, but I did get through a year of it. And I noticed that it, like Greek and Latin, says some things that are difficult if not impossible to say in English.

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That is why the best of translations is not enough. The Church that serves as the heart and lungs of the Church Universal needs to understand the Scriptures better than they can explain them in English. We need to keep the three sacred languages alive. We do well with Latin, requiring it in many high schools, and offering more of it in Bryn Athyn College. Hebrew gets more attention in our elementary schools, with third graders learning the Ten Commandments all the way through. Greek is between those two chronologically, but way behind them in familiarity.
     One of our uses of revelation is in our ecclesiastical music. We don't sing Latin much. The 1995 Liturgy has three Latin titles in its index: Gloria, Sanctus and Te Dominum (to which should be added Magnificat). But they direct the reader to pages that are full of English. Hebrew on the other hand, has four anthems plus a short selection. There were eight hymns in 1966 and twelve in 1939, which does not bode well for the future.
     Greek has held its own with two little anthems. Attention composers: there are two songs in the book of Revelation, waiting to be set to music: chapter 5, verses 9 and 10, and chapter 15, verses 3 and 4. We do sing the latter in English ("Great and wonderful are Thy works . . ."), and some thirty other selections from that book. Page 654 in the Liturgy can help you find them. But if you are not familiar with Greek, please consult with someone who is. I don't think C.J. Whittington did that with Luke 2:14, because the accents in his music don't match those in the words that tell us what the angels said (or sang?) to the shepherds. The version in the 1995 Liturgy does better in that respect.
     Every year the graduating class of the Academy of the New Church presents the school with a banner, usually including a quotation from one of the three Testaments. In the old days a fair number of them were embroidered in their original languages, but that hardly ever happens any more.

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     The Sons of the Academy has awarded many medals to Boys School graduates, with a Greek inscription from John 8:32 and John 1:1. There are nine mistakes in the Greek, including two on one letter.
     Why do so few people in the New Church know much if anything about Greek? Whatever the reason, the unfamiliarity is self-perpetuating. Years ago I made a presentation to the Church's Education Council, trying to encourage more interest in that language. I distributed pages with some of the things that interest me about it, including the ways that words from Greek are spelled and pronounced in English.
     It is a safe bet that an English word came from Greek if it begins with mn, ph, pn, ps, pt, or rh. We honor its ancestry in our spelling, but we usually leave out one of the letters in our pronunciation. Modern Greek does some funny things with double consonants, but old Greek just pronounced both. Compare "mnemonic," "pneumatic" and "pterodactyl" with "hymn," "hymnal," "apnea" and "helicopter" to hear how surrounding a double consonant with two vowels makes us more honest.
     What a disaster it will be if "reformed spelling" succeeds in its stealthy campaign to destroy etymology! It has already changed a lot of "w" and "oe" (the Latin versions of the Greek "ai" and "oi") to just plain "e," but it is not satisfied. It wants to spell everything "the way it sounds," which could not be the same in Maine and Texas. But the problems go deeper than variation in dialects. Written English is a rich combination of Anglo-Saxon and Latin, with a healthy dose of Greek and pinches of many other languages. Spoken English is such a sloppy approximation of written English that the latter really has to be learned as a second language. But if children are taught well at the right age, they can handle it. Those who do well enough to win spelling bees do not take it on one word at a time. They learn general principles, such as that all the "-icle" words are nouns and the "-ical" are adjectives. If the discrepancy has to be overcome, it is the pronunciation that should be reformed.

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If we pronounced the two fine Greek prefixes "peri = around" and "para = alongside" the way they are spelled in Greek, we would know which is which. Pronouncing them both "pear-uh" is no help at all, and must not be allowed to persuade us to spell them the same way. Whatever symbol is used for "uh" would replace most of the vowels in English, including the "ai" in "captain," the "oi" in "tortoise," the "y" in "pachyderm," the "ee" in "speedometer," and the "au" in "aurora," to name a few. If all those are spelled as they sound, who will remember that "huh-rye-zun" and "haw-ruh-zawn-tl" have anything to do with each other? What a disaster!
One of the pages I gave the Education Council is a floor plan of the Bryn Athyn Cathedral, showing six places where Greek inscriptions can be found. I do not consider all that material worthy of space in New Church Life, but I would be pleased to have readers request it. Write to me at Box 277, Bryn Athyn, PA 19009, or the faster and easier way using [email protected]. As a free bonus with this offer I will add what the Sons medal meant to say. I did tell Carey N. Smith about it when he was making a large replica of the medal. But I made him use capital letters, which are considerably more familiar than the lower case. Besides, the minuscules were a new-fangled idea introduced about 800 years after the New Testament was written. The oldest manuscripts were all capitals, with no punctuation or even spaces between words! Some of them have 20 letters on each line, which splits a lot of words in two without so much as a hyphen.
Thank you, dear readers, for coming this far with me. I am ready to stop now, but I have told you what to do if you want more. I leave you with one final thought. My affection for New Testament Greek is enhanced by my feeling that it was instrumental in bringing me into the New Church. Some people may say that I was born into the church, but that is an oversimplification.

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Children can be only potentially New Church, but to live up to that expectation they need to make their own the truths of the Lord's Second Coming. I remember experiencing the affirmation process described in Arcana Coelestia 5135:3, and I remember being impressed and delighted with the fact that when I learned to read the New Testament in Greek, it came through to me as more New Church than what I had learned from any English approximation of it.
NOTICE OF GATHERING FOR SURVIVORS OF SEXUAL ABUSE 2003

NOTICE OF GATHERING FOR SURVIVORS OF SEXUAL ABUSE 2003

     A group of survivors of sexual abuse welcomes anyone who is a survivor to a confidential gathering.
     Time - Saturday, May 10 from 3-5pm
     Place: Cairncrest living room, Bryn Athyn
     Our purpose is to connect with each other and offer an opportunity to talk and listen. We'll have two experienced facilitators, and Tom Kline and Peter Buss will also be present as listeners. A few professionals will be on hand afterward for anyone who wants more support.
     What do you want to say to other survivors?
     What has helped in your healing process?
     What would help you begin healing if you haven't already? What do you want ministers to hear?
     Also feel free to say nothing, and just come as a listener. Many of us have found that these meetings in the past have been valuable.
     Please note that the Bryn Athyn Church will offer a worship service for the healing of sexual abuse that night at 8 pm. For more information about the gathering, please call Martha Pitcairn at 215-947-6553 or Fay Lindrooth at 215-947-2876

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NOTES FROM THE GENERAL CHURCH BOARD-PART 2 IN A SERIES 2003

NOTES FROM THE GENERAL CHURCH BOARD-PART 2 IN A SERIES ED DE CHAZAL 2003

     Last month we mapped out the basic setup of the General Church of the New Jerusalem. We showed the difference between the Incorporated Church (the financial aspects) and the Unincorporated Church (the ecclesiastical activities). We touched on the mission of the General Church: to bring the three-fold Word (Old and New Testaments and the Writings) to all people. And we looked at the relationship of the individual societies to the General Church. In this issue, I'll give you specifics about how the Board of Directors of the General Church (the GC Board) works and what it does.
     The GC Board is made up of 30 men and women from many different societies and all age groups down to the mid thirties. Also included are three exofficio members: the President (Bishop Buss), the Vice President (Bishop Acton) and the Treasurer (Dan Allen). Terms are for 3 years and there is a limit of 2 terms. The Board meets 3 times per year in Bryn Athyn, Pa, discusses reports from a variety of committees (made up of Board members and others) and advises the Chairman (the Bishop) on any matter. As dictated in the bylaws, the Executive Bishop presides over all Board meetings and maintains the title of President of the Corporation. He cannot be removed from his position as President (and hence Board Chairman), except by resignation, incapacitation or specific action taken by the clergy.
     The main responsibility of the General Church Board is to see that the legal, financial and business affairs of the General Church are being properly carried out. The Board votes to approve or reject budgets and, as a result, can veto spending initiatives and hence exercise its will over the administration.

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When it comes to religious matters of the General Church, the Board can offer advice and counsel to the Bishop and the church administration, but it does not have the power to override ecclesiastical decisions, such as pastor selection and assignment and doctrinal positions. In other words, the Board doesn't oversee the priesthood. For these sorts of religious matters, the Bishop takes a good deal of guidance from the Council of the Clergy, which is a group of ministers.
     As with all boards, there is always a desire to oversee and counsel, but to avoid micro-managing. The actual business work of the General Church is done by the church administration and certain committees (on which board members sit). So, while discussing funding priorities for new buildings and societies is clearly a Board discussion topic, and subject to Board approval, the choice of who should cut the grass would not rise to the level of Board consideration.
     Most of the actual work performed by the Board is done by committees. The committees of the GC Board are as follows:
     -     Budget and Audit Committee-Chair: Duncan Pitcairn (Bryn Athyn, Pa)-Reviews and recommends annual bud-gets, monitors spending and financial health, selects the external auditors, etc.
     -     Compensation Committee-Chair: Bill Kunkle (Washington DC)-Recommends compensation levels, benefits, savings and retirement plans, and advises the administration on other HR topics.
     -     Development Committee-Chair: Glenn Heilman (Freeport, Pa)-assists and supports the Development Office in its fundraising activities and advises the Board and others of constituents' satisfaction levels. Assists in developing communications strategies.
     -     Investment Committee-Chair: Stewart Asplundh (Bryn Athyn, Pa)-Looks after General Church investments, selects professional investment managers, monitors performance and payouts.

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     -     Legal Advisory Committee-Chair: James Uber (Pittsburgh, Pa)-Advises the church administration on legal matters involving business and employment policies.
     -     Real Estate Finance Committee-Chair: Dan Allen (Bryn Athyn, Pa)-Recommends investments and loans in churches, schools, manses and land, and cooperates with local societies in management of such assets acquired with General Church funds.
     -     Nominating Committee-Chair: Stewart Asplundh (Bryn Athyn, Pa)-A five-member committee with two members being Board members and three being non-Board members. Nominates Board members and presents them to the GC Corporation for a vote.
     -     Resource Committee-Chair: To be determined-Identifies potential candidates for Board membership, provides orientation to new members, and monitors effectiveness of the Board, committees, and members.
     You can see by the names of these committees that the Board spends a great deal of its time on financial and legal matters. In addition to these Board committees, there are also advisory Program Committees on which board members (and others) can serve to more directly support the General Church administration. These are:
     -     Evangelization Committee-Chair: Rev. Grant Schnarr
     -     World Wide Outreach Committee-Chair: Rev. Grant Schnarr
     -     Office of Education Program Committee-Chair: Rev. Phil Schnarr
     -     Translation and Research Committee-Chair: Rev. Alfred Acton
     -     Word Committee-Chair: Rev. Bruce Rogers
     -     Publications Committee-Chair: Robert Gladish

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In addition, the GC Board works together with the Academy Board through several Joint Committees made up of members of both groups: Housing and Mortgage, Joint Benefits, Joint Development, and Joint Financial Planning.
In the next issue, I'll explain how members are elected to the GC Board and how you officially enroll in our church organizations. In a future article, we'll look at the specifics of the budget and where the funding comes from. If you would like information about the General Church, try the website at www.newchurch.org.
FLORIDA DISTRICT ASSEMBLY 2003

FLORIDA DISTRICT ASSEMBLY Rev. James P. Cooper 2003

     After consultation with Bishop Buss, it is my pleasure, as regional pastor of the South Eastern Region, to invite you to attend an Assembly in Boynton Beach of all those associated with the General Church in Florida next Jan. 15-18, 2004. (Others interested parties from the Region, or even further afield, are welcome to attend on a space available basis.)
     The Assembly will begin with registration and greetings on Thursday evening, January 14, 2004. There will be a variety of programs on Friday and Saturday as well as an opportunity for free time and individual excursions. There will be a banquet Saturday evening. On Sunday there will be worship at 10:00 am. We encourage you to bring your children. Programs for preschool, Kindergarten through 6th grade, and 7th through 9th grade will be provided.
     For additional information kindly contact Assembly chairman Rev. Dan Heinrichs, 9115 Chrysanthemum Drive, Boynton Beach, Florida, 33437. Telephone: (561) 735-9994. We hope you will be able to attend and we look forward to seeing you in January 2004.
     Rev. James P. Cooper

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Freedom and Evil: A Pilgrim's Guide to Hell by George F. Dole 2003

Freedom and Evil: A Pilgrim's Guide to Hell by George F. Dole Leon Rhodes 2003

     REVIEW
     A new paperback about evil and hell, even by one of our best-known authors, might easily be dismissed, "Oh! But I already know about that!" But a Chrysalis book entitled Freedom and Evil, with a subtitle of A Pilgrim's Guide to Hell by translator and author George Dole commands the attention of both New Church readers and neophyte prospects bewildered by the widely accepted images of a devil with a pitchfork full of smouldering coals. Mr. Dole, one of the translators of the New Century Edition of Heaven and Its Wonders and Hell knows his subject too well to have penned but another travelog of the realm awaiting us if we expire without reasonable conformity to the rational life-style set forth in the Writings.
     The curious title and subtitle, as well as the nine questioning chapter titles, assure us that George undertook this book to tell us "new things" about ourselves. As his introduction asserts, "There must be more to life than this." Then, in order to examine life he explores the current Near-Death Experiences, NDEs, which have so intriguingly provided glimpses into the hereafter. George Dole knows the spiritual world and cites a fabulous collection of quotable ideas from little known and well-known thinkers from Kazachkov to Shakespeare, from ancient and modern scholars, from Holy Scripture and especially from the Writings of Swedenborg. But his own highly quotable phrases on the nature of the human mind, self-awareness and challenging conjecture make truly delightful reading until we realize that we haven't yet found any mention of the afterlife, nor of judgmental punishment. While exploring the levels of awareness and the possibilities of higher realms of consciousness, George asserts, "If it can be a good thing to believe that there is a hell, . . ." (and in words too complex for us to paraphrase) ". . . it images what we are doing to ourselves here and now!"

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By page eighty-six he writes about self awareness, "If we are not afraid to listen carefully to each other and to ourselves . . . . I need to pay serious attention to the way other people react to me. From the inside I can see things about myself that they cannot, but from the outside they can see things about me that I cannot." And about hell we read, "It is not a hell inflicted by God on people who broke the rules. It is not a punishment for the things they did before they died. It is simply a lot of people living the way they want to live, just as they did before they died."
     As to "proof" of immortality, "It is possible to be absolutely certain and absolutely wrong, since certainty is not about what we thing about something; it is how we feel about what we think."
     While planning my review of George's book, I was pencil-marking phrases and ideas deserving to be quoted, but soon was aware that it would not be possible to include them, such as "I find persuasive indications that we are spiritual beings here and now, and that we can function coherently as individuals separated from our bodies." He adds that there is no question in his mind that the idea of immortality has been disastrously misused to induce people to accept injustice here and now because there will be no justice in the hereafter!
     What has been happening as we read is that there has been an encouraging ordering of our own ideas on this subject, incorporating modern ideas as well as ancient allegories. We are getting a firmer basis for our beliefs. Though I cannot speak (write) for any "new reader" unfamiliar with the Writings, I feel that page after page confirms our comforting slogan, "A religion that makes sense." It is interesting to note that Mr. Dole doesn't dwell on the idea of a religion based on Swedenborg's revelation, but the bibliography and the back cover quotations assure any interested reader that there are wonders still to be explored.

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     The new reader will have discovered by then that the new concept of hell, "from things heard and seen" is logical and evidences a loving God doing the best He can with whatever material arrives from earth. He will find that those teachings in the Bible are quite true when properly understood.
     There is no need to add praise or adulatory adjectives, but I unhesitatingly recommend this addition to the Chrysalis Books library for those who thought they already knew about evil and hell, as well as those seeking the answers which we were so fortunate to have found. Mr. Dole says little about heaven, except by inference, yet we will find that his book clarifies the whole spiritual world-which is enormous!
     Leon Rhodes
EXAMPLES OF CONSCIENCE 2003

EXAMPLES OF CONSCIENCE 2003

     The following passage in Arcana Coelestia gives examples of conscience.
     "If someone has in his possession another person's goods without that person's knowing it, which makes it possible for him to keep them without fear of the law, loss of position, or loss of reputation, and yet he returns those goods to the other person because they are not his own, he has conscience. He does what is good for its own sake, and what is right for its own sake. Or if someone has the opportunity to attain an eminent position, and then on seeing that another who seeks it is more useful to the country, yields the position to that other person for the sake of the country's good, he has con-science" (AC 9120).
     These examples are also given in New Jerusalem and Its Heavenly Doctrine number 136 and in True Christian Religion number 666.

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SWEDENBORG PROMOTING THE BOOKS 2003

SWEDENBORG PROMOTING THE BOOKS Editor 2003

     Editorial Pages
     In the year 1758 all the volumes of Arcana Coelestia had been printed. Swedenborg had sent a full set to Oxford's Bodlean Library. Next came five works (Heaven and Hell and four others) which Swedenborg had printed the same year in London. Printing them was not enough. He undertook to distribute them.
     He sent them to all the bishops of England and to "many of the nobles or lords." What did those bishops do with the gift? They did not regard the books as worthy, and remarkably they "persuaded as many as they could not to read them." How do we know this? Swedenborg encountered these men years later in the spiritual world. He asked them why they had discouraged the reading of the books when yet those books contained "arcana concerning heaven and hell, and concerning the life after death, and more things most worthy of attention, which have been revealed by the Lord."
     A deceased king of England reproved the bishops saying, "Alas, who can grow so callous against hearing anything concerning heaven and eternal life" (Apocalypse Revealed 716).
     If some tried to discourage the reading of the books, Swedenborg was ready to do the opposite. Take as an example his correspondence with a German duke.
     He began a letter to Ludvig IX by expressing the hope that one of the books of the Writings had reached him. Then he made the following suggestion: "If it be pleasing to you, you may perhaps order that some learned men among the clergy in your Duchy, present and lay open their judgments concerning it." Not just any clergy. Swedenborg asked him to take care to choose learned men "such as love truths and take delight in them because they are truths."
     That letter was written in Latin. What did Swedenborg mean by saying that these men should "present and lay open their judgments" about the book?

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Here is another translation of that sentence in Swedenborg's letter. "If it please you, would you arrange for some learned members of the clergy in your duchy to pass judgments on it and publish them." (See page 303 of Small Theological Works and Letters, published by the Swedenborg Society in 1975.) We hope to continue this subject in another issue.
HELEN IS READING A BOOK 2003

HELEN IS READING A BOOK Editor 2003

     Last month we reported that Helen Keller is pictured on the quarter coin representing the state of Alabama. In the picture one can see that she is reading a book. There is no indication what book it is, but some of us would like to think it is a book of the Writings.
     Could it be Divine Love and Wisdom? She called that book "a fountain of life I am always happy to be near." She said of DLW, I find it a happy rest from the noisy insanity of the outer world. I bury my fingers in this great river of light that is higher than all stars, deeper than the silence which enfolds me.
     Could it be Heaven and Hell? Helen wrote, "I wish I might be able to radiate the spiritual illumination that came to me when I read with my own fingers Heaven and Hell. All the days of my life have since `proved the doctrine' and found it true."
     Could it be Divine Providence? Helen wrote, "Swedenborg's Divine Providence powerfully elucidates the truth that God created the universe because of His infinite need to give life and joy."
     Could it be True Christian Religion? Helen wrote an introduction for an edition of TCR. In it she wrote, "Swedenborg gives a new actuality, which is as startling, as thrilling as the angel-sung tidings of the Lord's birth.

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IMPORTANT USE OF BRYN ATHYN COLLEGE 2003

IMPORTANT USE OF BRYN ATHYN COLLEGE Teryn S. Romaine Ponte 2003

     Communications
Dear Editor,
     I am very pleased to see Dr. Baker's article in the February issue of New Church Life, supporting the important use of the Bryn Athyn College.
     I hope it will be added that of all our institutions of New Church education, only the College directly serves the church worldwide. Many isolated families from across the United States and Canada are unable to justify sending their children away to the Academy Secondary Schools at the tender age of 16 or 17, and the College stands as their only opportunity for New Church education. Certainly for our other inter-national students, the College will be their only option. As expensive as it might be to provide assistance to those hoping to attend the College from other continents, if the purpose of New Church education is to serve the church worldwide, we have no choice but to fully support this use.
     The College should also be seen as a likely foundation for the Theological School. How will there be a well qualified, global, General Church ministry, able to support church growth in other parts of the world, if we do not provide opportunities for international students to benefit from the high quality, New Church, undergraduate education available at Bryn Athyn College?
     Teryn S. Romaine Ponte
     Vedra Beach, Florida

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ANGELS AND SHACKLETON 2003

ANGELS AND SHACKLETON Richard Lines 2003

Dear Editor,
     I would like to comment on the reference to Sir Ernest Shackleton the explorer in the feature Angels on Earth, Editorial Pages (January 2003).
     In his book South about his heroic 1914/16 Antarctic Expedition, Shackleton wrote these words on the experience which he and his two companions had while crossing the snow covered mountains of South Georgia on the very last leg of the epic journey back to safety following the loss of the expedition ship Endurance in the ice:

When I look back at those days I have no doubt that Providence guided us, not only across those snow fields, but across the storm-white sea that separated Elephant Island from our landing place in South Georgia. I know that during that long and racking march of thirty-six hours over the unnamed mountains and glaciers of South Georgia it seemed to me often that we were four, not three. I said nothing to my companions on the point, but afterwards Worsley said to me, "Boss, I had a curious feeling on the march that there was another person with us." Crean confessed to the same idea. One feels "the dearth of human words, the roughness of mortal speech" in trying to describe things intangible, but a record of our journeys would be incomplete without a reference to a subject very dear to our hearts.

     It may be that the "fourth person" was just an delusion that men at the end of their physical tether suffered, but Shackleton and his companions certainly did not think so. When South was published in 1919 this passage was seized on by clergymen and quoted in many a sermon as evidence of divine or angelic intervention. TS Eliot makes reference to the anecdote in "The Waste Land," perhaps the most influential poem of the twentieth century, published in 1922 just after Shackleton's death in South Georgia at the start of yet another Antarctic expedition. These are Eliot's haunting lines:

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     Who is the third who walks always beside you?
     When I count, there are only you and I together
     But when I look ahead up the white road
     There is always another one walking beside you
     Gliding wrapt in a brown mantle, hooded
     I do not know whether a man or a woman
     -But who is that on the other side of you?

In his notes to the poem Eliot wrote:

The following lines were stimulated by the account of one of the Antarctic expeditions (I forget which, but I think it was one of Shackleton's): it was related that the party of explorers, at the extremity of their strength, had the constant delusion that there was one more member than could actually be counted.

     I do not know what Shackleton would have made of Eliot (then considered very avant garde), but he had a great love of poetry, particularly that of Robert Browning. It is said that he took a volume of Browning's poems to the Antarctic, which he saved from the ice when the Endurance went down. The words quoted by Shackleton in the passage from South above sound like Browning, although I cannot place them. His favourite Browning poem was "Prospice," which tells of a brave man facing death:

     Fear death?-to feel the fog in my throat,
     The mist in my face,
     When the snows begin, and the blasts denote I am nearing the place,
     The power of the night, the press of the storm, The post of the foe;
     Where he stands, the Arch Fear in a visible form, Yet the strong man must go:...
     One can see how these lines must have appealed to the great explorer. The poem ends with lines which make a very clear reference to the death of Elizabeth Barrett Browning and to Robert's Swedenborgian belief that he would be reunited with her in the next world.

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There is also a reference to seeing a light, which seems to accord with the modern ac-counts of near death experiences:
     And the elements' rage, the fiend-voices that rave,
     Shall dwindle, shall blend,
     Shall change, shall become first a peace out of pain,
     Then a light, then thy breast,
     O thou soul of my soul! I shall clasp thee again,
     And with God be the rest!

     Richard Lines London, UK
SPLENDORS VIDEO 2003

SPLENDORS VIDEO 2003

     The Swedenborg Foundation's video, Splendors of the Spirit, was reviewed in our pages in August of 2001. Our reviewer said, "It ingeniously and carefully combines the emotionally evocative and the ideationally explicit message that, it seems fair to suggest, sets a new standard for such efforts in the church." We continue to receive high praise from people who view this video.
     The video has been shown on public television in a number of cities. Each time it is shown the Foundation receives inquiries. Here is what is said in the Spring issue of Logos.
     After a broadcast, the Foundation will typically receive a number of inquiries and sales . . . It is particularly gratifying to hear feedback from Estelle Giamboi, our customer service representative, who receives it directly from people who are "blown away" by the life and contribution of Emanuel Swedenborg.

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MICHAEL CHURCH, LONDON 2003

MICHAEL CHURCH, LONDON Philippa Bruell 2003

     One thing about going away from your familiar environment, is you really notice the changes when you come back. After living in Thailand for three years where we had no New Church services to attend, Andrew and I were pleased to be able to return to England, go back to Michael Church and find, not only old friends, but also many new faces. Several new people started coming to service regularly soon after we'd moved away (coincidental, I'm sure). It's great to have people who've either been reading the Writings for many years, but only recently found the church, or those to whom the teachings were completely new, coming weekly with their families. About one third of our weekly attendance is now made up of newcomers. It's great to see the congregation swell.
     Of course, the change is not only noticeable in the congregation, but also in the enlarged Sunday School where, each week, we have about seventeen children of wide ranging ages, experience and understanding. While this is challenging for the teacher, it is great to have such a nice bunch of kids.
     Since our return, there has been much to celebrate as Michael Church has had 4 baptisms (infant, toddler, preteen and adult!) and a confirmation. Two of our courting couples have got married this past year and another will marry this spring.
     Obviously, not everything changes. In the year and a bit that we've been back, there have also been the regular wonderful events. There have been the British Academy's biannual Family Weekends and annual Summer School at Purley Chase, as well as the ever popular autumnal Study Weekend at Hengrave Hall. This past year, we've also had the biennial British Assembly marking one hundred years of General Church Assemblies in Britain.

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     Something else that has stayed the same at Michael Church is people's dedication to the teachings of the Church and their commitment to this society-demonstrated in their willingness to volunteer to be whatever is needed-organist, teacher, florist, usher, board or council member, and their perseverance in making it to church every week, regardless of having to drive long distances in difficult traffic.
     As Fred Elphick, who has been our pastor here for eighteen years, comes up to retirement age, we not only enjoy the present, but also look to the future and wonder what it will hold. We're confident that when the time comes, there will be another pastor who will be happy to come here to do the Lord's work in a society of such willing and committed people.
     Philippa Bruell
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G.C. Office of Education featuring materials for all ages focused on a new theme every month.

     The King of Kings in April 2003
     The Lord Protects Us in May 2003

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BRYN ATHYN COLLEGE of the New Church Alumni Weekend - May 1-4, 2003 2003

     Thursday 1
All day Visit college classes
     Friday 2
All day Visit college classes
     7:30 PM Dr. Kristin King at Glencairn speaking on What
     Good Is Literature? Looking Back; Looking For-
     ward followed by Dessert and Interactive Table talk.
Saturday 3
     9:30 AM Brunch at homes of Alumni
     1:00 PM Family Fun Fair and BBQ Lunch with an educational and international flair at the College Circle
     3:00 PM Ultimate Frisbee and Volleyball at the College Circle
     8:00 PM Common Ground Performance at the college's coffee house, Bar Scott and friends-acoustic harmonies
     OR you may go to
     8:00 PM Talent Night hosted by College students at the Gazebo (Open to all for viewing or performing)
Sunday 4
     9:15 AM Special Worship Service with Chaplain, Ray Silverman in Pendleton Hall. Special music begins at 9:15, service at 9:30
     Complimentary Brunch will follow the service All Welcome! Bring the kids!

     Interested?

     Contact the Development Office with questions or comments, [email protected] or Susan Asplundh 215.938.2623

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DEDICATION 2003

Announcements
At Lafayette, Colorado, October 12, 2002, the New Church building at Boulder Valley, Rt. Rev. Peter M. Buss officiating.
FREDERICK EMANUEL DOERING FUND AND CANADIAN SCHOLARSHIP FUND 2003

FREDERICK EMANUEL DOERING FUND AND CANADIAN SCHOLARSHIP FUND 2003

     Applications for assistance from the above funds for Canadian male and female students attending the Bryn Athyn College or the Academy of the New Church in Bryn Athyn, Pennsylvania, for the school year 2003-2004 should be made to the Rev. Michael Gladish in Calgary, Alberta, by the end of April if at all possible.
     Ideally, acceptance for admission to the Academy should precede application for financial aid, but because academic acceptance (including processing of transcripts from other schools, etc.) can take several months to complete, the business office at the Academy needs to get started on the financial arrangements before then. Grants are usually assigned in the spring, hence the early "dead-line."
     In addition, students from Western Canada may be eligible for travel assistance and even for another special grant. The vision is that no Canadian student who really wants to attend the Academy should be barred from doing so for financial reasons. Please, friends, try to attend to this as soon as possible if you have a need. Also, if you know someone who may not get this magazine and who could use the information, please pass it on.
     For more information, help or application forms, call, write, fax or e-mail the Rev. Michael Gladish at 248 Arbour Crest Drive NW, Calgary, Alberta, Canada T3G 4V3. (phone or fax) 403-374-0087, e-mail [email protected] or [email protected].

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GENERAL CHURCH BOOK CENTER at the Cairncrest Annex and CATHEDRAL BOOKROOM 2003

     The Woman Clothed with the Sun, by Bryn J. Brock. Illustrated by Anna Cole
     $15.95 US hb
     "The text is excerpted almost literally from the Book of Revelation, and yet is simple enough for use in the primary grades, and for beginning readers. The watercolor illustrations are quite extraordinary in that they are detailed without becoming explicit. The paintings of the woman and her child are exceptionally sensitive, while the ones of Michael and the Dragon are lively and would appeal to the active imaginations of children."
     Theta Alpha Journal

     The Path: the Inner Life of Jesus Christ, by Geoffrey S. Childs
     $18.00 US hb, $12.95 US pb
     The Gospels record many of Jesus' words and actions. But what was happening in His heart and mind?
     ". . . here we are offered the opportunity to look into the mind of Jesus. We read how he received his first call from the Divine and how he gradually realized what he had to do."
     Things Heard and Seen

     Gorandmothers and Gorandfathers, by Helen Kennedy
     $14.00 US pb A fascinating novel, combining Irish history and New Church concepts.
     "A collection of serialized short stories; a history book; a cultural study; an examination of human nature. Helen Kennedy's new novel-length book is all of these and more ... I found Gorandmothers and Gorandfathers an absorbing, moving book."
     Lisa Hyatt Cooper

     Angel of Light: a Journey Through Imagination to Find the Spirit, by Richard James Cook
     $19.95 US pb, $34.95 US, hb
     "Portrait artist and bereaved parent Richard James Cook provides more than a straight-from-the-heart account of the life and death of Laura, his young daughter. His exquisite, enlightened paintings and poetry deliver the reality of spirit."
     Mindquest Reviews

     Cairncrest Annex     Bryn Athyn Cathedral
     Box 752, Cairncrest Annex
     Bryn Athyn, PA 19009          email: [email protected]
     Internet: www.newchurch.org/bookstore
     Tues., Thurs. and Fri., 8:00 am-4:00pm     phone: 215.914.4920
NEW CHURCH DAY AUDIO 2003

NEW CHURCH DAY AUDIO 2003

     The Sound Recording Library has many recordings for your use in preparing and celebrating New Church Day. Each of the following are available on cassette or CD.

     Sermons

     The Male Child, #100397 - Rev. Brian Keith
     Why Do We Celebrate New Church Day, #100404 - Rev. Ray Silverman
     Your Book of Life, #100392 - Rev. Eric Carswell
     The Threat of the Dragon, #103825 - Rev. David Roth
     The Twelve Gates of the City, #100391 - Rev. Kurt Ho. Asplundh
     Enlightenment in the New Church, #103268 - Rev. Christopher Bown
     Prepared as a Bride, #100394 - Rev. Robert Junge
     The Two Witnesses, #100795 - Rev. Thomas Kline
     The Woman Clothed with the Sun, #105705 - Rev. Derek Elphick

     Family Services with Music

     Angels of Mercy, #100308 - Rt. Rev. Louis King
     The Temple of Heaven, #102877 - Rev. Donald Rose
     The Tree of Life, #103936 - Rev. Geoffrey Childs
     The Holy City, #102932 - Rev. Thomas Kline
     The White Horse, #100293 - Rev. Kurt Ho. Asplundh
     The Bright and Morning Star, #104001 - Rt. Rev. Willard Pendleton

     Please order using the catalog numbers listed.
     Cassette - $2.00, CD - $4.00, Catalog - $5.00
     Additional charges will be included on your invoice.

     SOUND)))
     RECORDING
     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 215-914-4980

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Notes on This issue 2003

     Vol. CXXIII     May-June, 2003     No. 5-6
     New Church Life
     To combine two months in one issue is an unusual and perhaps unprecedented step. It will help in getting us back on track in having this magazine come out at the beginning of the month. We have two sermons in this issue, the first is by Rev. Mark Pendleton on the subject of war and providence. The second is by Rev. Thomas Kline on the subject of old age.
     We have the third in a series of articles by Ed de Chazal, and we begin a series of summaries by Martin Klein who has written up the Eldergarten presentations. We have heard good things about those presentations, notably the one by Bishop Buss which is summarized in this issue. We supply a photo of Martin and friends taken at Eldergarten.
     Rev. Bruce Rogers has translated the work Divine Providence. In the July issue we hope we will be speaking of its publication as a fait accompli. For the present we are showing what the dust jacket will look like. The design is by Caroline (Mrs. Jonathan) Kline. And we give a sampling of some of the striking passages in the first part of the book.
     On page 163 is an article by Rev. David Ayers in which he addresses the question: "Why did the Lord reveal these things through Swedenborg?" This article was written in January, just before Swedenborg's 315th birthday.
     There is now a good source of information on the several summer camps. See page 183.
     We are including in this issue the names of the Secondary and College graduates. See p. 188.
OUT OF SILENCE 2003

OUT OF SILENCE 2003

Out of Silence is published once a year. It is a newsletter for survivors of sexual abuse and those who support them. It is also oriented toward spouses, siblings, and friends of survivors; ministers, educators, people who want to help prevent abuse; and anyone interested in learning more. A new issue is now available. The cost is $ 6. The address is Box 274, Bryn Athyn, PA 19009.

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WAR, PROVIDENCE, AND DEFENSE OF COUNTRY 2003

WAR, PROVIDENCE, AND DEFENSE OF COUNTRY Rev. MARK PENDLETON 2003

"O my soul, my soul! I am pained in my very heart! My heart makes a noise in me; I cannot hold my peace, because you have heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried, for the whole land is plundered" (Jeremiah 4:19-20).

     The call to war causes pain and anxiety in many hearts. It stirs up a sense of horror at the loss of life, and at the violence, cruelty and destruction that are associated with war. It churns up feelings of fear for the safety of loved ones, feelings of sadness, futility, bitterness, and anger. Feelings such as these, no doubt, inspired one song writer to ask, "How many times must the cannon balls fly before they're forever banned? How many deaths will it take [we know] that too many people have died?"
     The call to war causes pain and unrest, and it raises questions in our minds which demand answers. Some of those questions may challenge our faith: Why does an all-merciful, all-loving, and all-wise God allow wars to happen? How can we decide if we, or our country, should become involved in a war? Is the Lord really caring for His people in time of war? Is His providence really at work, or is it temporarily out of service? Questions like these can make it hard to hold on to a sense of peace in time of war.
     Why does the Lord allow wars to happen? Why does He allow all of the murder, violence and cruelty of war to take place, when these are so much against Christian good will? Why does He allow one nation to attack and dominate over another? We know that in heaven, angels are so protected by the Lord that evil spirits can't do them any harm (AE 556b:8, 9, AC 8223). When evil spirits try to inflict harm on angels they're stopped and punished before they're able to carry out their intentions.

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This protection never fails, and the result is that angels never have to fight against evil spirits. Why can't it be the same way in this world? Why can't the Lord give that kind of blanket protection to those who would live content with what they have and in peace?
     The Lord can't offer the same kind of protection in this world as He does in heaven. Life in this world is an arena in which people must have the choice to act either from heavenly desire or from hellish impulse. People must be free to think, will and act either from heaven or from hell. There's no other way for them to choose their eternal home. What's more, if the Lord were to thwart all effort to act on hellish impulse, evil would fester inside people like gangrene or some other type of infection until all their vital organs were destroyed (DP 251:1).
     No, the Lord must permit people to attack and even dominate over other people without just cause. In this world, nation must be allowed to "lift up sword against nation" (Isaiah 2:4). The infection must have the chance to come to the surface so that evil can be seen for what it is and then be resisted. "No person can be withdrawn from his hell by the Lord," we're taught, "unless he sees that he is in hell and wishes to be led out; and this can't be done" unless the Lord allows evil to come into action (DP 251:2).
     People must have the ability to act from evil intent in this world, but that doesn't mean that evil should be allowed to run rampant. What kind of humane society could there be if evil were allowed free sway-if it weren't resisted and contained? The fact that people have the ability to act from evil design doesn't mean they should have license to do so.
     Evil mustn't be allowed free reign in this world, and so the Lord calls all people to defend themselves and their countries from invasion, injury, destruction and ruin (DP 252:2, TCR 407, Charity 164-5, SD 4346). "Wars that have as an end the defense of the country," we're taught, "are not contrary to Christian good will" (TCR 407).

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     Along this line the Word for the New Church talks about the love that a person can foster for his country. One passage says that "one's country should be loved, not as one loves himself, but more than himself." This concept of loving one's country more than oneself is said to be "a law inscribed on the human heart." It's a law out of which has come a "well-known principle," which every true person is said to endorse: if one's 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" (TCR 414). When a person's country is threatened with ruin, it is right that a he should be willing to give his life in its defense.
     But listen to the words that the Heavenly Doctrine uses when it talks about defense of country. We're called by the Lord to defend our country from invasion by an insulting enemy, and in order to prevent injury, destruction, and the threat of ruin (DP 252:2, TCR 407, Charity 164-5, SD 4346). What's more, we're flatly taught that "it is not allowable to make oneself an enemy without a cause" (DP 252:2). In one place it's said that "to despoil others for the sake of one's self . . . is cruelty, because the end is selfish and contrary to the common good" (SD 4346).
     In time of war the person who loves his country has a decision to make-from conscience he must decide whether or not to defend his country. Is it right that he should support his country in a given war? Does his country have any business being involved in that war? Is his country defending itself, or is it acting as an illegitimate aggressor? Is his country fighting from just cause, or is it simply despoiling others for the sake of its own self interest? Is his country being invaded? Is it being threatened? If it is being threatened, what is it being threatened with? Is there a threat of injury, destruction, and ruin?

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These questions and others like them will likely be present in the mind of a person who is deciding how to respond to a call to war.
     But in thinking about the question of defense of country, we might ask two more questions: Where do the boundaries of our country-our homeland-lie, and, where does our responsibility for defending against evil stop? No doubt, when the Word for the New Church talks about one's country, it's talking about a community of people that lives within certain well-defined geographical boundaries. But is there more to one's country than that? Perhaps each one of us have a homeland which stretches beyond the confines of border markers?
     Listen, now, to some of the teachings of the Heavenly Doctrines which talk about love for the neighbor, and which raise our minds above the level of individual people, to a consideration of numbers of people, communities of people, one's country, the Lord's kingdom, and finally the Lord Him-self. We read:

... Sometimes [there is] mercy where mercy [is] not apparent, as for instance, when one aims at the common good by punishing the evil and reducing others to order, mercy is then exercised towards the community. So also in war, where the end is victory and thence the common good in the preservation of numbers . . . . Charity and mercy, moreover, are to be turned from the neighbor to numbers, from numbers to the community, from the community to the Lord's kingdom, from the Lord's kingdom to the Lord Himself, Who is the all in all. (SD 4346)

     Further: "It should be known that those who love their country, ... after death love the Lord's kingdom, for then that is their country . . ." (TCR 414).
     And finally:

The Lord's kingdom is the neighbor that is to be loved in the highest degree, because the Lord's kingdom means the church throughout the world...; also heaven is meant by it; consequently he who loves the Lord's kingdom loves all in the whole world who acknowledge the Lord and have faith in Him and charity towards the neighbor; and he loves also all in heaven. (TCR 416)

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     These teachings raise a number of important questions, some of which have already been asked: Where do the boundaries of our country lie? Do we have a homeland which stretches beyond the confines of border markers? What responsibility do we have to help stop aggression and domination wherever they crop up? Perhaps these teachings help to answer the very questions they raise. Perhaps the Lord is calling us to a sense of global defense against evil.
     In this regard I'm reminded of one of the models of heaven that we're given in the Heavenly Doctrines-one in which heaven and its inter-workings is compared to the structure, function, and inter-workings of the human body.
     Think, for a minute, about the human body, and about how the body fights against disease. If there is a cancerous tumor, for example, present in the thigh of the human body, it isn't just the muscles and tissues of the thigh that go to battle against the out-of-control, deadly new growth. No, the body's response is systemic in nature. The different cells, tissues, organs, and organ systems of the body rally together, each contributing to the cause, in a coordinated effort to rid them-selves of (or at least to wall off) the insulting host. Perhaps there are lessons for us to learn about how to deal with different forms of evil in the world, by paying attention to the ways in which the human body fights against different forms of disease.
     But whether or not we decide to fight for our country during time of war, that may not do much to reduce the pain of war. Like Jeremiah the prophet, when we hear the alarm of war, we feel pain in our hearts, and we may wonder if the Lord is caring for his people. Is the Lord's Providence really in charge of what's going on, and if so, how? Is there any way that we can see evidence of His merciful leading in time of war?

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Yes, the Lord does care for all of his people in time of war. His Providence for the salvation of all people never rests. It constantly works-and it never fails-to bring good out of evil situations (AC 6663e). The Lord will not allow any war, or any incident in war, to happen that will not be a source of good: "It is an undoubtable fact," we're taught, "that the Lord governs the universe" and His government is said to be present and operative in "the most individual of even trivial affairs." This includes the affairs of war (SD 1088; DP 251:6). In this same vein, we're taught that,

there is no such thing as chance, that is, no evil happens by chance, but all evils are so governed that not one of them is permitted which is not conducive to good, both to human and soul. Moreover, nothing is permitted which has not thus been foreseen, for otherwise it could by no means happen; consequently, the various evils are so turned that certain ones, and not others occur . . . . Thus it is Providence alone which governs, for foresight is thus turned into Providence, and in this way those evils are provided from which there may be good. (SD 1088)

These are comforting teachings, and if we keep our eyes open, we can see the truth of them even while a war is raging: We see the Lord at work, for instance, in the life of young soldier who wrote home from the war in the Persian Gulf back in 1991:

I've had trying times on this cruise, but as a person I believe I've grown from the experience. I've learned more about who I am, and truly had my faith and beliefs put to the test. I've had to reach deep inside myself and take a close look at what I believe and ask the Lord to navigate me through the rough waters and hard times to a peaceful shore. I'm gonna just pray and let the Lord's providence guide this situation. (MSSR Brent Boericke)

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     Something good happened in the life of that soldier as a result of that war. But the Lord isn't at work only in soldiers' lives. He makes sure that good things are happening on the home-front as well. For example, each time we watch the news or read the headlines in time of war, we're reminded of the horror of war and of the loves which prompt unjust aggression. At times like that we may quietly vow to shun such evil loves as they show up in our own lives. When we do, our hearts are touched by the Lord's goodness. Something good (small as it may be) has come from the evils of unjust aggression.
     And finally, we can be sure that the Lord is working, even in the lives of those who perpetrate war: Think of a person who is tried and convicted of war crimes years after the fact. For the first time that person may realize the atrocity of things that he's done, and he may then for the first time turn to his God and pray for deliverance from filthy loves which prompted his actions.
     The Lord never stops caring for people. He's always there, in His Providence, guiding every least affair of our lives. He's always there, governing even the smallest affairs of war. That's the assurance we can have about the Lord. That's the assurance on which confidence in Him, and courage, can be based. That's the assurance which allows a soldier to "raise his mind, before battle, to the Lord, to commit his life into his hands, and afterwards to become brave" (Charity 166). That's the assurance that each one of us can carry with us, day by day, hour by hour, moment by moment-until the time when "nation will no longer lift up sword against nation, neither will they learn war any more" (Isaiah 2:4). Amen.
     Lessons: Jeremiah 4:19-25; Charity 164; Charity 166; Micah 4:1-5

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WISDOM OF OLD AGE 2003

WISDOM OF OLD AGE Rev. THOMAS L. KLINE 2003

"Thus says the Lord of hosts: Old men and old women shall again sit in the streets of Jerusalem, each one with his staff in his hand, because of great age. The streets of the city shall be full of boys and girls playing in its streets" (Zechariah 8:4, 5).

     What a beautiful picture: old men and old women, filling the streets of Jerusalem, young boys and girls playing beside them. This picture of elderly people and young children together is a picture of a community that is whole and well, a community that is alive when all ages are present and valued.
     This morning we want to talk about the blessings of old age. That period of human life known as old age is a crowning step for our lives, a state of life to be valued for its wisdom and enlightenment, an essential part of any healthy community, church or society.
     The Writings of the New Church divide our lives into four stages: childhood, youth, adult age, and finally, old age. (See AC 10225.) Our childhood is said to be a time of instruction, adulthood is said to be a time of intelligence, but old age is said to be a time of wisdom. It is a wisdom that comes from innocence, a wisdom that is a willingness to be led by the Lord.
     Why is wisdom associated with the final years of our lives? First of all, true wisdom is not just a matter of learning, it is a matter of life. True wisdom comes from the lifelong journey of walking hand in hand with the Lord. It is the lifelong journey of discovering Who the Lord is, the journey of finding that we can trust Him to be with us every step of the way. Through the process of bringing truth into our lives, we make that truth our own. The wisdom of old age is the realization that we can't do it alone, the realization that without the Lord, we are nothing.

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In old age, we look back over our life, and we see that the Lord has been there all the while.
     What do the Writings of the New Church teach us about old age? We read from the Arcana Coelestia, "Old age is the last age, when earthly and corporeal things begin to be put off, and the interiors of a man begin to be enlightened" (AC 3492). The Lord allows the things of our body to gradually wane and grow dim in the last stages of our life. We find that our physical bodies are not what they used to be. The Lord provides for this physical decline so that our minds can be elevated toward more interior things. The Lord, in His wisdom, provides a gradual giving up of the things of this world as a preparation for the eternity of heaven. In this light, it is interesting to ask an elderly person what things they value most. Often we find their answer to be about interior things, such as family, friends, and human relationships. Old age can be a time of the uplifting of our lives toward heaven.
     Another teaching we find in the Heavenly Doctrines it that the body can grow old, but the spirit itself does not age. The body grows old, but the spirit actually grows younger (HH 414). This is why we all find ourselves in the unusual situation where years pass by and we still feel the same. Our body may feel older, but we, the person inside that body, are still the same. We feel just as young as we ever did. In this sense, we are all young; it is the timelessness of the human spirit. In relation to eternity we are all in our spiritual infancy.
     Another teaching from the Writings is that old age begins at the sixtieth year. (See AC 10225.) This is an unusual teaching, because we don't often think of ourselves as being old as we approach sixty years. At age sixty, we are often still involved in our day to day uses. The events of our natural life don't suddenly change at sixty. But still the Writings suggest that this is the beginning of old age because it is a time when subtle changes are taking place in our spiritual attitudes toward life.

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At age sixty, even though we are still involved in the lifelong occupations of our lives, we see those uses in a new light. Gradually, we are willing to accept the limitations of the human spirit. We begin to have the humility that we may not accomplish everything we set out to accomplish in life. We begin to see the reality that this life is not forever and we begin to face the reality of the next life. At age sixty, the things of this world don't seem to be as important as they once seemed in our youth. We actually feel and see that there are higher realities worth reaching for. And so the age of sixty is the beginning of a new uplifting in the growth of our mind and spirit.
Old age need not be a time of decreasing usefulness. If anything, as age advances, the uses of life can become higher and more heavenly in their form. Retirement sometimes can be feared and seen as a time of uselessness, but retirement can also be a new opportunity to pursue the real loves of the heart. So often, because of life's circumstances we are forced into careers and occupations that we do not truly love. Yet, in the autumn of our lives, the opportunity is there to find our ruling loves, to pursue those dreams we always held to, to find those uses that more match our eternal character.
Old age is also a time of reflection-reflection on life in the light of the Lord's Word. People approaching old age may not think of themselves as theologians or scholars, but they need to realize that even a simple understanding of the Lord's Word in this period of life can bring about a special wisdom. The Writings speaks about the delight of intelligence and wisdom in old age. (See AC 4063.) A person reading the Word in the wisdom of old age can bring about a conjunction with the heavens that is essential both to the individual and society as a whole. Just picture the power of the heavens flowing down into one who is reading the Word in the light of a lifetime of experiences. Such wisdom can become the very heart of the Lord's church on earth.

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Every age has blessings and it also has its challenges and hardships. This can be especially true with old age. Old age can be a time of physical decline. It can be a time of loneliness, seeing lifelong friends pass on, seeing one's beloved spouse go to the spiritual world. Old age can be a time of depression and physical pain. It can be a time of wondering, "What now is my use in this world?" We may not fully understand the working of the Lord's providence and permission when we see the painful side of old age. At times we may have to trust that uses are being performed in old age that are greater than we can see and understand. The Lord may extend a person's life in this world to provide a plane of innocence here on earth, a plane of innocence, not just for the individual, but for the angelic heavens as well. The Lord may extend a person's life in the world because He is secretly implanting heavenly remains and memories as a final blessing on a long life of use. And so we need sensitivity, love and care for those in the hardships of old age. We need courage to trust in the Lord's will. The Psalmist said, "Cast me not off in the time of old age; forsake me not when my strength faileth" (Psalm 71:9).
Let us conclude with the picture of Moses in the last hours of his life on earth. This picture is taken from the 34th chapter of the book of Deuteronomy. It is that beautiful picture of Moses, standing on the top of Mount Nebo, looking over the promised land of Canaan. For forty years Moses had led the people through the wilderness, up to the very border of the promised land. Now we see that glorious moment when Moses, now an old man, one-hundred-and-twenty years old, is ready to die. The Lord allows him to see the promised land before He dies. Picture Moses on the mountain top, viewing the expanse of the promised land before him, remembering the journey behind him. This is a picture of true wisdom, the wisdom that comes in old age. It is a picture of true spiritual enlightenment.

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In the book of Zechariah, we have a picture of old men and women sitting in the streets of Jerusalem with the streets of the city full of boys and girls playing. It is a picture of the spiritual ages of our lives, from childhood to old age. The Lord looks at this picture, and His response is that it is marvelous in His eyes.

Lessons: Zechariah 8:1-11; Luke 2:22-38; AC 10225: 1, 5, 6 MINISTERIAL ANNOUNCEMENT 2003

MINISTERIAL ANNOUNCEMENT Rev. Alfred Acton 2003

I am happy to announce that the Rev. Jong-Ui Lee has been officially called to be the pastor in the La Crescenta Society. Over the past two years Jong-Ui and his wife, Hye-Seong, have served La Crescenta effectively on an appointment basis. They have responded affirmatively to the call of the society.

The Rt. Rev. Alfred Acton
Assistant to the Bishop

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NOTES FROM THE GENERAL CHURCH BOARD-PART 3 IN A SERIES 2003

NOTES FROM THE GENERAL CHURCH BOARD-PART 3 IN A SERIES ED DE CHAZAL 2003

     THE GENERAL CHURCH AND OUR LOCAL SOCIETY

     In the first part of this series, I explained the general structure of the General Church, and in the second part, I reviewed what the General Church Board of Directors is and how it works. In this issue, I look at what the General Church and the General Church Board mean to our local society. I also touch on the membership criteria.
     The Oak Arbor Society has a direct connection to the General Church organization. Our pastor is accountable both to our society and its board, and also to the religious leadership of the General Church because he is an employee of the General Church. This accountability is through the regional pastor and thence to the Bishop. The regional pastor performs our pastor's developmental review each year. This way, pastors are supervised by the General Church and, while they have leeway to meet particular society needs, they must ad-here to the will of the General Church. Teachers also have accountability to the General Church through the Office of Education.
     Our pastor's salary and benefits come from the General Church, and the local treasurer reimburses the General Church for these costs. The General Church provides this service to US-based societies due to the complexity of US tax and employment regulations. Outside the United States, ministers are generally paid directly by their societies. In all cases, minister's benefits are administered through the General Church.
     The General Church affects our lives here in Oak Arbor in a number of ways. It offers educational services for society schools. It trains new ministers (in cooperation with the Academy of the New Church) who will serve societies.

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It provides development and coaching for current pastors. It provides financial support in the form of capital loans for land and buildings to help a society get going, as well as subsidizing the salaries and benefits of ministers and teachers if necessary. The General Church also offers other programs and services, such as evangelization support, assistance in fund raising and event planning (through the Development Office), and assistance in cultivating young adults (through the Young Adult Connection). There are also independent foundations that support similar uses, such as the Glencairn Foundation and others.
An excellent yearly synopsis of General Church and Board activities can be found in the General Church Annual Report, a document that each of you should receive early during each year. In the 2001 Annual Report (containing most recent data available) we see that there are 4,632 members on the roll as of June, 2001. This represents a 1% increase over the previous year, or a net addition of 48 members. The last new member received membership #9207, meaning that over the lifetime of the General Church, there have been fewer than 10,000 total members. During the year ending June 30, 2001, there were 157 new members, 84 deaths, 7 resignations, and 18 were dropped. My membership number is #8713 according to my membership card. By the way, if you did not receive a copy of the Annual Report, it may mean that your address is not in the Development Office's database, or that you are not formally a member of the General Church. To correct this, contact the Development Office as indicated at the end of this article.
So, what is your status in the General Church? It's worth taking a moment to think about your membership and participation. Let's review the membership rules, in case it's been awhile. First, according to the Oak Arbor Church bylaws, to be a member of the Oak Arbor Church Society, you must first be a member of the General Church.

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Are you a member of the General Church? If you are, you will have received a member-ship card signed by the Bishop at the time you enrolled. If you are not sure, contact the Secretary of the General Church (Sue Simpson) to find out. Phone: 215-938-2682.
     Email: [email protected].
     If you are not a General Church member, the application form can be obtained from our pastor. The only requirements are that you "have been baptized into the faith of the New Church, and . . . subscribe to the principles and purposes of the General Church," according to the Order and Organization of the General Church of the New Jerusalem. You ought to have received this document with your membership card, or it may be obtained by contacting the Secretary of the General Church. Once you have become a member of the General Church, the procedure to become a member of the Oak Arbor Society is, according to the bylaws, to apply to the pastor for membership, be accepted by him and sign the register of members. You cease to be a member of the Oak Arbor Society when you join another society, leave the General Church, or otherwise terminate your membership.
     Once you have joined the Oak Arbor Society, you have the right to vote at society meetings about such matters as selecting a pastor, selecting the society's board of directors, and voting on any issue brought before the Society in these meetings. This right is important, and your opinion and vote can make a large difference at the local level. But you have to be a member of the General Church to fully participate. Check to make sure that you are. Also, you should have a copy of the bylaws of the Society and read it at least once. Electronic copies are readily available by contacting the Pastor's office.
     In following messages, I'll review how General Church board members are elected and where the funding for the General Church comes from.

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Each of our society members has a role to play in the governance of the General Church and it is worth reviewing how the election procedure works.

     For additional copies of the General Church Annual Report, contact:
     The Development Office of the General Church
     (215) 938-2663 (ask for Bruce Henderson) [email protected]

     Corrections:
     We have received the following from Mr. De Chazal.

     The first article (March issue) says that the Bishop is the chairman of the Academy Board. This is no longer the case. The President of the Academy is the chairman.
     The second article (April issue) lists the chairmen of the board committees. That list is out of date. Up to date information on this is available on www.GeneralChurch.net.
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Lord Protects Us in May 2003
     The Holy City New Jerusalem in June 2003
     The Lord as Our Healer in July 2003

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BELIEVING THE AMAZING CLAIMS OF THE WRITINGS 2003

BELIEVING THE AMAZING CLAIMS OF THE WRITINGS Rev. DAVID W. AYERS 2003

     The Writings for the New Church are packed with astounding wisdom. We learn things in the pages of this revelation that we can't find anywhere else. For example, we learn: that Jesus Christ was God Himself come to earth in a human form; that the Scriptures contain an internal sense that teaches us about the process of regeneration, and the parallel process of glorification that the Lord Himself experienced during His earthly life; that the Lord has already made His Second Coming through revealing the internal sense of His Word; that all angels are married, and marriage in heaven is eternal; and that there are people living on other earths in the universe who all know and worship the Lord as God.
     Perhaps most amazing of all is Emanuel Swedenborg's claim that the Lord revealed these things to him while he read the Word, and by calling him to visit the spiritual world. As we approach Swedenborg's 315th birthday on January 29th, it is good for us to turn our attention to his amazing claims, and to reexamine our level of understanding and belief.
     For years, Swedenborg lived fully conscious in the spiritual world, while remaining conscious also in this world; in other words, he was allowed to learn about life after death without having to die himself! The Lord opened the eyes of Swedenborg's spirit so that he could see and experience what life will be like after we die. Swedenborg talked to spirits who had just died, angels in heaven and devils in hell. He visited the places people lived, and learned about the vast wonders of the spiritual world. Swedenborg humbly wrote that he was the only human being to ever have this experience, and that his great commission surpassed every miracle the Lord ever performed (See INV 39, 43, 55).

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     When many people first hear the amazing claims of the Writings, they react with a mixture of shock, skepticism, confusion and disdain. Perhaps we too reacted in a similar way; or perhaps we still have times when we feel like this!
     Why did the Lord reveal these things through Swedenborg in this way? Didn't He know that people would be put off by the claim that someone talked with spirits and angels? Surely He must have known that this would cause many to reject these beautiful teachings.
     Swedenborg himself was well aware of this reality, as in his lifetime many people reacted negatively to the Writings. For example, a notable professor at Leipzig University wrote that Swedenborg's claims were "fictitious inventions with which he desires to deceive the world; and in his heart he may be laughing at people-as they deserve-who believe him and do not understand his artfulness" (Small Theological Works and Letters, p. 197). Predicting this kind of attack, Swedenborg wrote the following:

I foresee that many readers of the accounts of experiences which come at the end of the chapters will think that they are fictions of the imagination. But I declare in truth that they are not fictions, but things I have truly seen and heard; and not things seen and heard in some state of mental somnolence, but in full wakefulness. (TCR 851)

     Swedenborg admitted that he had no choice but to publish his "memorable relations." He wrote, "I have been commanded by the Lord to make known various things which I have seen and heard" (TCR 771:2). Swedenborg was commanded to write about the things he had seen and heard in the spiritual world because the Lord saw that this was the only way to break through our total ignorance about heaven and hell. Since the Lord asks us to live our natural lives with our eternal destiny in mind, we had to know more about what awaits us after death.

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And because on our own we have no idea that there is a spiritual sense within the Word, we can easily come to discount the often obscure and confusing literal sense of God's Word, and with it, the Lord Himself. The Lord, therefore, commanded Swedenborg to reveal the secrets of the spiritual world to fend off the inevitable atheism that would result from the misunderstanding and rejection of the Word (See TCR 771).
     Still, we may be surprised at the spiritual secrets revealed in the Writings. These ideas are so new and different-nowhere else can we find such detailed descriptions of the after-life, or such a reasonable explanation of why people live in heaven and hell-all based on the solid bedrock of Sacred Scripture. And these ideas are so at odds with the natural part of our minds that insists on proof and personal experience before we accept anything as true.
     Yet, why should we be surprised that such things exist in the spiritual world? For after all, as Swedenborg wrote,

The things which exist in the spiritual world have appeared to many, before and after the Lord's Advent [as in the visions of prophets like Ezekiel and Daniel, who saw fantastic creatures and great cataclysmic events in the spiritual world; or like John, who witnessed the prophetical events of the Last Judgment and the institution of the New Jerusalem in the Book of Revelation]. Why should it be surprising for them to appear now also, when the Church is beginning and the New Jerusalem is coming down from the Lord out of heaven? (CL 26; See also TCR 851)

     What should probably be more surprising is that people in this world are so blinded to higher realities that they would consider the spiritual secrets contained in the Writings as ridiculous fairy tales. Swedenborg once told some angels about this, and they were very doubtful that things on earth could be so bad. The angels then begged the Lord to allow them to look into the world; and when they did, they saw only darkness. The angels then wrote some heavenly secrets on a piece of paper, and watched as it descended to the earth.

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The paper looked like a shining star while it was still in the spiritual world, but as it fell closer and closer to the natural world, its light dimmed and disappeared. The angels then listened in as highly educated people examined the paper; in time they heard comments like: "What is this? Is it anything important? What difference does it make whether we know these things or not? Surely they are mere fabrications of the brain." Some of the crowd then tried to crumple, tear and trample the paper; but the angels withdrew it before the crowd could commit this horrible crime. The angels then departed, filled with sadness that people are so blind and lost (TCR 848).
     If we are to avoid the foolish blindness of this world, we must come to believe in the amazing claims of the Writings. But how do we know that they are really true? We have several choices.
     1) We can take Swedenborg's word for it, for he swore that the words and events he reported occurred just as he reported them. But even Swedenborg knew that a man's word was not good enough, as he wrote in a letter in 1766, "At the present day, however, bearing witness does not avail to bring belief in this" (Letters 4).
     2) Swedenborg knew that the only way anyone could really believe the claims of the Writings is to read them, and to confirm their truthfulness by comparing them to what is said in the Sacred Scriptures, especially the Book of Rev-elation, because it makes no sense from its literal sense alone. Throughout the Writings, the Lord instructs us that doctrinal beliefs must be drawn from the literal sense of the Old and New Testaments, and confirmed by the literal sense of the Old and New Testaments (See SS 50-61). Everything that the Writings claim, therefore, must be examined in this way.

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If we do this with courage and sincerity, we will find that every claim of the Writings is confirmed-that the same God revealed the Old Testament, the New Testament and the Writings-and that taken together they form a revelation that provides us a complete picture of the Lord, the nature of reality, and an all-encompassing program for living.
3) Our last option is the most important of all. For accepting Swedenborg's word that his claims are true and confirming the Writings with Scripture are intellectual exercises, i.e., they involve our understanding. If we are really going to believe the amazing claims of the Writings, we have to accept them with our whole being; we have to involve our will as well. It is only if we accept them on this "fundamental level"-if we know and feel deep within us that they are true-that we will ever truly believe any aspect of the Lord's Word. Achieving this level of belief is only possible if we accept the Writings into our lives with all our heart, mind and soul-if we allow them to guide the way we think and act, both privately and publicly. The Writings call this level of belief an "internal acknowledgment of truth" (See Faith 1, 4, 5), something that is only possible for someone who lives a life of charity. If we shun evils as sins and approach the Lord for help, He will grant us this kind of belief-an unshakable perception of what is true-something the angels all have, and that we can work to attain. Unless we work to build this kind of belief, we have no belief at all-only empty words expressing thoughts in which we place no stock or importance.
Achieving this level of belief may frighten us, for it implies total commitment-no more sitting on the fence with good intentions. It means we are trying, failing, and trying again to live the Lord's way. It means we risk ridicule and rejection when people find out we believe in living according to the commandments of a God no one can see, and in the amazing claims made in books written through a man who said that he walked and talked in the spirit world.

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Real belief means these things-and more. But we should remember that this is exactly what the Lord said we should do. This is the great commandment written in the law: "You shall love your God with all your heart, with all your soul, and with all your mind" (Matthew 22:37). If we commit totally to the Lord-if we believe the amazing claims of the Writings by putting them to use in our lives-the Lord will be with us every step of the way. We will never be alone, for the Lord's immense power is present in His Word-and against this Word, even the gates of hell itself cannot prevail (See Matthew 16:18).
GENERAL CHURCH MILITARY SERVICE COMMITTEE 2003

GENERAL CHURCH MILITARY SERVICE COMMITTEE 2003

     We would like to announce the reactivation of the General Church Military Service Committee. Its mission is to serve our active military personnel both here and abroad, connecting to them through monthly and holiday mailings.
     Anyone interested in participating personally in this use, please contact the appropriate committee listed below. Thank you in advance.

Chairman:                Rev. Donald Rose
Contributions:           Barbara Buick
Business Manager:          Bonnie Frazier
Formatting:           Wendy Cooper
Production:               Donald Fitzpatrick
Mailing:               Marah Boyesen
Cards:               Gillian Frazier
Addresses:               Roxanne Junge
High School Liaison:     Cindy Walker

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REPORT OF THE PROCEEDINGS: ELDERGARTEN 2003 2003

REPORT OF THE PROCEEDINGS: ELDERGARTEN 2003 MARTIN E. KLEIN 2003

     Our sessions were guided this year by three most able ministers of the New Church: the Rt. Rev. Peter M. Buss, studying Divine Permissions, the Rev. George D. McCurdy, with a Study of the Internal Sense of the Book of Obadiah, and the Rev. Walter Orthwein, showing that in providence there was provided a Spiritual Matrix for the Founding of the U.S. Civil Government.

     Divine Permissions

Peter Buss, 1st Session

     Citing the Arcana Coelestia 8478, Peter noted that the Divine Providence is over all things, even to the smallest details. One who is in the stream of Providence (one who ascribes all things to the Lord and has complete trust in Him), is always led to happiness. But the Lord's view is an eternal view, which is relatively unconcerned about our temporal affairs except insofar as these affect eternal ends. (See also, Divine Providence 214.)
     Why does the Lord let it happen when evildoers seem to prosper while apparently good people suffer? One reason is that the Lord's Providence covers a much broader picture than can be apparent to us. Secondly, man may not see the Divine Providence in the face, for to do so would take away his freedom and his reason. For the sake of our freedom we are permitted to choose what we will do. There are three freedoms: Natural (ruled by love of the world); Rational (ruled by loves of reputation, honor, and gain); and Spiritual (ruled by love of eternal life through God's Word). We are kept by the Lord in these freedoms so that we may choose what we will believe and love to eternity.

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Things which compel, such as disease, government, the media, and miracles can temporarily take away our freedom, but the Lord works to restore it as quickly as possible. The Lord only permits such things as He can in some way use for good (Arcana Coelestia 1664:8).
     The laws of Permission are the laws of Divine Providence. Divine Permission is not to be understood as being of the Lord's Will. There are actually five degrees of the Lord's Providence: His Will, His Good Pleasure, His Leave, His Sufferance, and His Permission (Arcana Coelestia 2447 et al.). In this light we can see that evils He permits are a far cry from His Will.
     The Lord has all power, but He cannot do what is contrary to His own order, that is, contrary to Himself. We are to remove sins from our selves as if of our selves, that is, we must consent to have evils removed by the Lord, though it appears to be from ourselves. Any modification that is forced on us is not effective.

     The laws of Providence are: (1) There must be freedom according to reason (Divine Providence 71). (2) We must put away external evils. Only then can the Lord put them away in the internal and simultaneously in the external (Divine Providence 100). (3) Man should not be compelled by external means to think, will, believe and love the things of religion. He must guide himself and sometimes compel himself (Divine Providence 129). (4) We should be led and taught by the Lord through the Word, through doctrine, and through preaching, by all appearances as if from our selves, but (5) we should acknowledge that it is from the Lord (Divine Providence 175).
     As a permission, Providence allows abuses of freedom ac-cording to reason, but He only allows events which He can bend to some good.

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Peter Buss, 2nd Session

     Influx is a "disposition to see." Many believe that religion was "invented" by man to explain the inexplicable. In the effort to explain, people think that we "invented" God. The truth is that: because we know there is a God, He reveals Himself to us by means of the Word and a universal influx.
     The degrees of Divine Providence are in a descending series of goodness, or in ascending states of freedom: the higher the level, the more the Lord's love leads; the lower the level the more the Lord's truth seems to lead.
     Many events originate within the lower levels of Providence, but the Lord makes good of them. For example, Adam, (the Most Ancient Church) wanted to sense life more as its own (not as the Lord's in him), and this was the origin of evil, but the Lord created for him an "help meet for him," that is, an heavenly proprium (self-hood); a woman: thus taking things out of evil and making something good out of them.
     By winding paths the Lord secretly leads each person out of evil towards a better home (where he doesn't want to go), in complete freedom. It's a little like raising a house by jackscrews-ever so slowly-always levelly.
     When our will is according to our Love to the Lord, then we are In His Will. When our will is according to our Love to the Neighbor, then we are In His Good Pleasure. When our will is according to our Sense of Duty, then we are Under His Leave. When our will is according to Appearances of Good, then we are Under His Sufferance. When our will is according to our Fear of Punishment, then we are living Under His Permission.
     The Lord permits evils: (a) So that we may be in freedom, (b) So that the evils may appear clearly, and (c) So as to avoid profanation [appropriation of truth and then later rejection of it].

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     Does the Lord love our freedom more than our salvation? The end is salvation. The means is freedom. (See Divine Providence 251.)

Peter Buss, 3rd Session

     What does the Lord control, or not? What is a universal Providence?
     If you took away the details of a universal Providence, the result would be empty. But, the Lord's attention is to all the details of our affections. He is interested in the affections, or the meaning behind what is done.
     Punishments, even temptations, are evils that the Lord can not take away (Arcana Coelestia 1874, 2768, 7877). The Lord permits as one who is totally unwilling, but the response of the people can be turned to good.
     Our natural inclination is to hide our evils, but then they add up like cancer cells, consuming from within.
     A profaner accepts what is good and beautiful from the Lord and loves it, but then he perverts it. When both the beautiful and its opposite are in the mind together, they destroy each other. In Providence, the evils must appear, because what the Lord does then is to close up the mind below the good, so that the good can no longer come in. To profane you have to insist on it. (See Divine Providence 16.)
     The Lord cannot make everyone go to heaven. He does not punish anyone; evil has its own punishment within it. The golden rule is that all things good come to those who do good to others, and conversely, the law of retaliation is that all bad things that you do will come back on you. These "laws" work because the good affections or evil affections bring congruent spirits around you.
     Active with all permissions, the Lord's Providence is focused on good and it continually surveys, separates, and purifies. Thus, the Lord softens evils.

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Peter Buss, 4th Session

     Why does the Lord provide Permissions? He could lead everyone into good ends by force, but doing so would take away their freedom and their very life. Therefore, the Divine law is inviolable and sacred: human beings must be in freedom! (Arcana Coelestia 5854; Divine Providence 964; Apocalypse Explained 1155)
     Without freedom and rationality, man would not be a man; he could not be regenerated; and he could not have immortality (Divine Providence 16 & 96; Spiritual Experiences 398).
     The Lord foresees evil, but He does not produce it; it is something outside of Himself. Providence redirects evil to-ward order and to what is less evil and even, as much as possible, toward good. The Lord grieves over evil. The temptations that we suffer are the means to conquer the evils within us.
     It would be better if evils did not happen, but the Lord always provides a restoration. He compensates the loss of good with other goods in a person. We may not always be able to see the compensation, but it is there, and we should seek and pray for such compensations when we have been deprived of good.

Peter Buss, 5th Session

     Because His Providence regards eternal things, it may permit a temporary unhappiness, but He will not permit the evils of another to take away one's eternal happiness.
     There is an influx from heaven that helps us to heal our bodies from disease, but it is not the same presence as the general influx once enjoyed by the ancients; now, rather, we have to overcome the presence of hell.
     Evils in the world create disease. Evil is the spoiling of something that is good; all evil is a perversion of good. And, so is disease. They correspond to each other.

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When disease is present, evil spirits may be permitted to acerbate it, but they are not allowed to introduce it directly.
     Another cause of disease is disorder in the natural world. Life style helps create environments conducive to disease.
     In freedom, everything we participate in as a society increases the risk of accidents. The Lord doesn't create accidents; nor does He create natural disasters-He works to repair them!

     (We hope to continue the summary of lectures in a later issue.)

     [Photograph]

     Participants at Eldergarten, Martin and Pat Klein, Lois Palmer, Lori and Robert Klein

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SWEDENBORG'S BOOK DISTRIBUTION SABOTAGED 2003

SWEDENBORG'S BOOK DISTRIBUTION SABOTAGED Editor 2003

     Editorial Pages
     Last month we mentioned Swedenborg's distribution of Heaven and Hell and four other books. He sent them as a gift to many bishops, nobles and lords. He later learned in the spiritual world that some of those who received the books persuaded others not to read them. This is described in Apocalypse Revealed 716.
     In the Spiritual Diary we read that one of those bishops used abuse and misrepresentation to sabotage the spread of the books. He managed to "put a stop to the reading." When Swedenborg heard about this deliberate planning, he told the man that "it is not my work but the Lord's." This did not make the man ashamed, but interestingly, some others were ashamed who had done so. They were ashamed because they had discouraged the reading when the Lord Himself "wished to re-veal the nature of heaven and hell, and of man's life after death." This is described in Spiritual Diary 6101, where we learn that certain priests were actually employed to destroy the book Heaven and Hell.
     Swedenborg compared this to the drama in the book of Revelation, Chapter 12. A woman clothed with the sun, was ready to give birth. A dragon stood before the woman to devour her Child as soon as it was born (Rev. 12: 4).
     Swedenborg, although intending to be harmless as a dove, learned to be as careful as a serpent in his work. When books he shipped to Sweden were deliberately held up, he personally brought additional copies into the country. In a letter dated Oct. 30, 1769, he said that the holding up of his books would not deter him as he brought in thirty-eight copies, "which I have already distributed to the Bishops, the House, the Privy Council and their Majesties."

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In that letter he said that he applied to himself the saying in Matthew 10 to be as wise as serpents and harmless as doves.
He did respond to the sabotage by sending a formal protest saying, "I intended to present copies to the libraries and also the Bishops and to some other persons who have ripe under-standing." He intended to send copies to Petersburg, Danzig, Konigsburg and Lubeck. He commented at the end of this protest (dated October 6, 1769), "I will mention that the above-mentioned book has been permitted entrance into Holland, England, Germany, Denmark, and also into France and Spain, and has been well received." (More on this later.)
DREAMS OF A SPIRIT SEER 2003

DREAMS OF A SPIRIT SEER Editor 2003

     In the year 1766 Immanuel Kant wrote a strange book which has long been well known to Swedenborgians. A new translation with very interesting associated material has been published by the Swedenborg Foundation. The editor is Gregory R. Johnson.
     Here is a quote from one page. Picture the scene in Europe. Books like Heaven and Hell and Divine Providence had been published. Swedenborg was no longer anonymous. He was about to publish Apocalypse Revealed.
     Then this book appears. I quote from page 42 of this new paperback.

There lives in Stockholm a certain Herr Schwedenberg (sic), without office or employment, on his quite considerable fortune. His whole occupation for more than twenty years is, as he himself says, to stand in closest contact with spirits and departed souls, to receive from them news of the other world in exchange for news of the present, to write large volumes about this discoveries, and periodically to travel to London to take care of their publication. He is not exactly reticent about his secrets, talks freely about them with everyone, and seems to be entirely convinced of what the claims, without any appearance of deliberate fraud.

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DUST JACKET DESIGN 2003

Divine Providence

EMANUEL SWEDENBORG

178

     QUOTATIONS FROM DIVINE PROVIDENCE

     The new translation of the book Divine Providence will soon be published. Here are some samples of the new rendering.

Divine Providence 3

     The assertion that the universe with each and all of its constituents was created out of Divine love by means of Divine wisdom can be confirmed from all visible objects in the world. Simply take any particular object and examine it with some wisdom, and you will be convinced. Take a tree, or its seed, or its fruit, or one of its flowers or leaves, and summoning up the wisdom in you, examine it with a good microscope. You will see marvels. And the marvels within, those that you do not see, are still more marvelous.
     Observe in its development the progression by which a tree grows from a seed even to the production of new seed, and consider whether the progression does not have in it throughout a continual effort to propagate itself further. For the ultimate end to which it advances is its seed, in which its propagative power exists anew. Moreover, if you are willing then to think spiritually (as you can do if you are willing), will you not see wisdom in that seed? And still more, if you are willing to think spiritually to such a point, will you not see that that wisdom does not originate from the seed, nor from the world's sun, which is nothing but fire, but that it originates in the seed from God the Creator, who possesses infinite wisdom? And this not only at the time it was created, but also continually afterward? For continued sustenance is a continual creation, as continued existence is a continual coming into existence.
     The case here is the same as if you should take away the will from an action; if you do, the operation ceases. Or if you should take away the thought from speech; if you do, the speaking ceases.

179

Or if you should take away endeavor from motion; if you do, the motion ceases. In a word, if you take away the cause from its effect, the effect perishes. And so on.
     Everything so created is indeed endowed with some power, but the power does not do anything of itself, but from that which imparted the power.
     Observe as well any other object on the earth, such as a silkworm, bee, or other little creature, and examine it first in natural terms, and afterward rationally, and finally spiritually. If you are able then to think deeply, you will be astonished at it all. And if you permit wisdom to speak in you, you will say in amazement, "Who does not see in these things the Divine? They are all reflections of Divine wisdom."
     Still more will this be the case if you observe the uses of all created things, seeing how they progress in their succession to mankind, and from mankind to the Creator from whom they originated; and seeing that on the conjunction of the Creator with mankind depends the connection of all things, and, if you are willing to acknowledge it, the preservation of all things.
     In subsequent discussions it will be seen that Divine love created all things, but nothing apart from Divine wisdom.


     There Are Laws of Divine Providence,
     Which to People Are Unknown

Divine Providence 70

     People know of the existence of Divine providence, but they do not know the nature of it.
     The reason people do not know the nature of Divine providence is that its laws are secret, heretofore concealed in the wisdom possessed by angels, but now to be revealed, that people may ascribe to the Lord what is the Lord's doing, and not ascribe to any person what is not the person's doing.

180

For most people in the world attribute everything to themselves and to their own prudence, and what they cannot attribute to these they call fortuitous and accidental, not knowing that human prudence is of no consequence, and that the words "fortuitous" and "accidental" are idle terms.

     ... It must . . . be revealed what Divine providence is.
     This cannot be revealed, however, unless the laws by which the Lord oversees and directs the volitional and intellectual components of a person are disclosed. For the laws enable one to know the nature of Divine providence, and only one who knows the nature of it can acknowledge it, for it is then that he sees it.
     This is the reason that the laws of Divine providence, heretofore concealed in the wisdom possessed by angels, are now revealed.

Divine Providence 74:3

     ... The natural affection that [beasts] have is an affection for providing themselves with nourishment and shelter, for reproducing, and for escaping or avoiding harm and injury, accompanied by all the requisite knowledge for these. Such being the state of their life, they cannot think, "I will this and do not will that," or "I know this and do not know that," still less, "I understand this" or "I love this." Rather they are borne along by their affection in accordance with their knowledge without rationality or freedom.
     That they are so borne along is due not to the natural world but to the spiritual world. For there is nothing in the natural world disconnected from the spiritual world. Every cause producing an effect emanates from there.

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NOT GOOD TO BE A FEATHER BRAIN 2003

NOT GOOD TO BE A FEATHER BRAIN Lavina Scott 2003

     Communications
Dear Editor,
     I have just read with interest Rev. Dr. Reuben Bell's (Feb. 2003) article "Fathers in the Wind"; and I would just like to say that I believe it would be wise of us in the General Church to pay attention to what the Spiritual Doctor is telling us, and to take the necessary medicine. His viewpoint has the unique advantage of his having seen firsthand what plagues are rampant in the outside world, and he seems to be caring enough to warn those cloistered church members (who have lived most of their lives inside the "supposedly safe" societies of the organized church) of the threats and of the imminent and insidious dangers that are subtly infiltrating our thinking. Pay attention!
     I also noted with some interest that the editor's introduction to the article actually talks about the other side of the coin. Arcana Coelestia 4018 tells about truths and goods that are learned, but with which the man is not affected. (He doesn't love them.) They do indeed enter his memory, but "adhere there as lightly as a feather to a wall which is blown away by the slightest breath of wind." (My copy of Arcana Coelestia says "to a wall" which portrays even less attachment than one sitting "on top of a wall" -truth but no affection.)
     Meanwhile, Arcana 7761 (in the article) talks about those who are in a state of natural good, that they can be as easily carried away by falsity as by truth, provided that the falsity appears in the form of truth, and can be as easily led by evil as by good, provided that the evil is presented as good. "They are like feathers in the wind." A mind not founded on the bedrock of the Lord's truths is blown around, and as the author so eloquently says, "floats blindly, this way and that, as feathers in the wind" (affection but no truth).

182

Either way, and both ways, it is definitely not good to be a feather brain!
     Which brings us back to what I think Rev. Dr. Bell sees so clearly, and that is that there must be a proper balance between the good and truth, love and wisdom, heart and lungs, husbands and wives: a balance both within every individual, as well as every married pair, as well as the church organization, for they each work together with their counterpart to carry out their complimentary functions of usefulness.
     I would like to say one more thing. It will go a long way to keeping us all on the right track so that the Lord can lead us safely through the "messes" in the world around us, if every member of this Church could see it as absolutely vital and necessary to daily read the Heavenly Doctrines and the Word for themselves; (to develop individual integrity), as well as attending the worship services and classes provided by our ministers. Let's not be satisfied with being spoon fed by others, but let's learn directly from the Lord Himself.
     Affectionate greetings from two worlds, from Ken & Lavina Scott. (Ken has been in the spiritual world for five years now.)

     Lavina Scott
     Crooked Creek, Alberta
INFORMAL AND FORMAL WORSHIP SERVICES 2003

INFORMAL AND FORMAL WORSHIP SERVICES Beth Johns 2003

Dear Editor,
Many of our church members-at least in Bryn Athyn-seem troubled about current worship services. Changes in ritual can be unsettling and sometimes stressful. Those who love contemporary or informal services say they have found a way to worship which is relaxed and full of meaning in their lives.

183

Others say the traditional services are full or meaning as well as direct application, and change is not necessary. Each group seems disturbed about some aspects of the other. Those who love the traditional services have tried the informal once or twice and say they feel very uncomfortable there and will never go back.
     How unfortunate! My husband and I love the beauty and dignity of the traditional services, but would feel very sad if we could not also (at least occasionally) feel the loving sphere of the informal services. There, we never fail to learn lessons (both doctrinal and affectional) to enrich our lives. Why not take in both services? There's plenty of time to go from one to the other, as some do. We find it enriching and satisfying.
     As in the past, we're living in a time of controversy, both in the Church and in the world. Perhaps the Lord is leading us to think more deeply and with greater charity about others' points of view. It could lead to a time of real peace. I realize that this letter applies mainly to residents of Bryn Athyn, and that what I suggest is not practical in smaller societies. Nevertheless, this may be of general interest.

     Beth Johns
     Bryn Athyn, PA
SUMMER CAMPS IN 2003 2003

SUMMER CAMPS IN 2003 2003

If you would like information on the several summer camps you may obtain it from www.NewChurch.org/youngadults. Click on RESOURCES.

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SIGNIFICANCE OF A GARDEN 2003

     Announcements

     A garden, in general terms, corresponds to heaven in respect to intelligence and wisdom, which is why heaven is called the garden of God and a paradise, and why we call it a heavenly paradise.
     Heaven and Hell 111

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SECONDARY SCHOOL GRADUATES 2003

Senior Girls-2002-2003

Meredith Kelly Bochneak
Meaghan Elizabeth Brannon
Aubrey Renee Cowley
Abigail Rouette Echols
Heidi Elizabeth Eidse
Teryn Genzlinger
Ashleigh Catherine Gephart
Adrienne Celeste Giannone
Natalie Marie Gladish
Kimberlee Marie Glenn
Katelyn Hart
Echo Huang
Anna Lisa Jones
Kendall Junge
Rachel Kathryn Keith
Elwyn Aubrey Kern
Jennifer Grace Lindsay
Jeanne J. Liu
Jenna Liane Maxwell
Caitlin Megan McGrother
Sarah Elizabeth McQueen
Tracy Justine Mihocko
Brittany Odhner
Sylvia Grace Odhner
Kathrine Lynette Rose
Erin Kelleen Schauder
Celestyn Joy Silverman
Alizah Kyley Smith
Ashley Jocelyn Smith
Rebecca Ann Smith
Anna Synnestvedt
Rebecca Rose Walker

Senior Boys-2002-2003

Jason S. Asplundh
Samuel Shebaniah Blalark
Nicholas Anthony Brown
Lawson James Cass
Adam Geoffrey Childs
Luke Aaron Childs
David Alan Coffin
Adam Sebastian Cole
John Lawson Cole
Joshua Matthew Cole
Thane Snowden Cole
Michael Kevin Conaron
Travis Andrew Damm
Richard Philip David
Malcolm Bruce Dibb
Robert S. Ferrari
Richard Anthony Gallagher
Nicholas Michael Heier
Robin Jesse Hendricks
Robert Reece Herder
Nathan John Howard
Daniel Stratton Hultgren
Evan Scott Jewell
Joseph Edward Lindsay
Ian Malcolm Bryce Lumsden
Nathan Lester McQueen

189

Charles Thomas Odhner
Joel Curtis Pellani
Heath Anders Pendleton
Sean Clary Pitcairn
Oliver Gandalf Tobias
Powell Daniel Alejandro Reynolds
Joseph Daniel Seckelman
Adam R. Sheehan
Cameron Alan Smith
Gary Ivan Smith, Jr.
Malcolm Glenn Smith
Travis John Smith
Darrin Spencer Tait
Arthur Edwin Uber, IV
Jason Curtis Walter

     BRYN ATHYN COLLEGE GRADUATES

     Bachelor of Arts Degree

Bell, Sarah Dossey                     English Language/Literature
Bristow, Kate Elizabeth                History
Brown, Mira Soo Jin                     English Language/Literature
Carr, Jodi Zeitz                         English/Education
Cole, Carolyn Rose                     Religion
Cole, Nathan Field                    Mathematics/Computer & Physical Sciences
Cowley, William John                     English Language/Literature
Gladish, Evangeline Victoria                English/Soc. Sci. (Anthropology)
Hauptmann, Than                          Art/Education
Heilman, Derek Hasdon                     Mathematics/Physical Science
Jayewardene, Withanage Ayodhaya P.           Art History/History
Jayawardana, Withanage C. Rasika           Mathematics/Physical Science
Jewell, Diana Elizabeth                English Language/Literature
King, Jason Anthony                     History/Social Science
Kunwor, Estelle, Maya                     History
Longstaff, Jonathan Pehr               History
Pellani, Jena Rachel                     Psychology/Education
Smith, Lincoln Kent                     English Language/Literature
Synnestvedt, Becca                    English/French

190

     Bachelor of Science

Conaron, Cynthia Jacqueline                Education
Mayer, Bronwen Mary                     Education
Mergen, Lucas C.                         Education
Switzer, Lizabeth Lynn                    Education

     Associate in Arts

Alden, Jonathan Scott
Barnett, Brittany Diane
Bell, Sarah Dossey
Bevan, Gwynne
Bevan, Trina
Biermann, Janine Elizabeth
Bjorkstrom, Rakel Annie Lovisa
Bowyer, Kimberly Joy
Bristow, Kate Elizabeth
Brown, Maraika
Cowley, Meryl Adelle
Dagbey, Melody Esi
de Caix, Rodolphe Bazin
Gardam, Rachel Marie
Glunz, Emily Lowrie
Hauptmann, Tuan
Heilman, Derek H
Howard, Rachel Ann
Jackson, Gregory Abbott
Jewell, Diana Elizabeth
Keith, Matthew John
Kufs, Krista Lynn
Lermitte, Alexander Kayne
Longstaff, Jonathan Pehr
Moraux, Elizabeth Mae
Nobre, Calebe Souza Rabelo
Odhner, Irene Wendy
Odhner, Nathan Joel
Pellani, Jena Rachel
Rogers, Kingsley Chad
Schauder, Cassandre Lynn
Schnarr, Jason Dandridge
Synnestvedt, Danielle Joyce
White, Kyla Adelaide
Theta Alpha Journal Reminder: 2003

Theta Alpha Journal Reminder: 2003

Deadlines for the Fall 2003 Journal: Articles by July 15. Letters, poems, and announcements by July 31. Send to Linda S. Odhner, 439 Avenue A, Horsham, PA 19044.

191

INDEX TO NEW CHURCH PERIODICALS 1981-2000 ("THE JACOBS INDEX") 2003

INDEX TO NEW CHURCH PERIODICALS 1981-2000 ("THE JACOBS INDEX") Patrick A. Rose 2003

     This major research tool, produced by Gordon Jacobs, of Birmingham, England, comprises an introductory Classification of Subjects of 10 pages, followed by the main body of the Index of 257 pages. This remarkable index identifies subject matters as well as titles.
     The periodicals covered are: Arcana, Chrysalis, Covenant, Lifeline, The Messenger, New Church Life, New-Church Magazine, New Philosophy, Studia Swedenborgiana, Swedenborg Society Magazine, Things Heard and Seen.
     Courtesy of the New Church College, I have uploaded an article on this index from the Lifeline magazine, a document outlining the classification used, and the Index itself. You may download these three files in Adobe Acrobat format from the Clergy Website at http://www.generalchurch.org/ PublicLibrary/PublicLibrary.htm.

Patrick A. Rose.
[email protected]
SWEDENBORG PUBLISHERS INTERNATIONAL 2003

SWEDENBORG PUBLISHERS INTERNATIONAL 2003

In May of last year we praised the publication of this organization. We said, "The Spring issue of the SPI Newsletter is the most attractive and informative issue so far produced. There is a wide variety of publishing news from different parts of the world." Well, now we are looking at a new issue which is far more impressive than the one we mentioned last year. There are photographs of groups in exotic places. You will find short biographies of people who are making a difference. You can become a member of SPI by writing to the Swedenborg Scientific Association, Box 717, Bryn Athyn, PA 19009.

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MAKING, equipping, training, empowering, inspiring DISCIPLES: leaders in evangelization 2003

     Mark Your Calendars!

     October 24th and 25th 2003, the General Church Office of Evangelization is coordinating an Evangelization Seminar at the New Church of Boulder Valley, Colorado. This seminar will be a vibrant, relevant, motivating, and inspiring event for all participants. Our aim is to continue to train and equip leaders in Evangelization. Come and experience a professional seminar with a friendly atmosphere. All are invited and welcome to attend. Please contact the Office of Evangelization for more details on how to register. Call 215 914 4911 or email Bronwen Mayer at [email protected] for more information.

     We look forward to hearing from you soon!

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GENERAL CHURCH BOOK CENTER at the Cairncrest Annex CATHEDRAL BOOKROOM 2003

     The Woman Clothed with the Sun, adapted & inspired by Bryn J. Brock Illustrated by Anna K. Cole (hb $15.95 U.S.)

REVIEW FROM NEW CHURCH LIFE:

"A lesser known Bible story, The Woman Clothed with the Sun has the feel of an ancient myth." This quote from the dust jacket of this splendid children's book sets the tone for a story that is mysterious, beautiful and full of meaning. Well-known in New Church circles, this portion of the book of Revelation is not so commonly told elsewhere. This is a book that just might change that. The simple text, sparing explanation, and inspiring artwork make the story accessible to anyone. The book is professionally done, and would be right at home in any bookstore alongside the most beautiful of children's books. Its layout brings to mind Maude and Miska Petersham's The Christ Child.

Anna Cole's bright and flowing watercolors give the woman a cosmic beauty, making her an obviously symbolic yet loving and personal figure. The dragon is serpentine and wicked; the baby, nestled in a cloud, is the very picture of innocence. The jump from these pictures to an explanation of the meaning of the story is an easy one to make, for they are easily seen to depict the timeless struggle between good and evil.

Some may wish that the meanings were presented along with the story itself. The introduction briefly summarizes that meaning, and a tantalizing quote from the "Apocalypse Revealed" is inserted at the end. But I believe that the author wisely let the Word speak for itself, without introducing explanations that might be confusing to children or interrupt the narrative flow.

One of the strongest features of this book is the excellent introduction. How do you tell about Swedenborg and the New Church in a few short paragraphs? This introduction tells about it in a way that gets away from the idea of the New Church as simply a religious organization and makes it a vehicle of hope for the hearts and minds of all people.

Announcing -- NOTE CARDS! with Anna's beautiful paintings from "The Woman Clothed with the Sun"! Available in the Book Center & Cathedral Bookroom!
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4927
INDEPENDENCE AND FREEDOM 2003

INDEPENDENCE AND FREEDOM 2003

     The ideals of independence and freedom ring true wherever you live in the world. Although this sampling of recordings are associated with the American holiday known as Independence Day, the subject matter speaks to us all. Each of the following are available on cassette or CD.

     Sermons

     The Redeemed Land, #103823 - Rev. Hugo Lj. Odhner
     Peace, #100479 - Rt. Rev. Peter Buss
     Providence Over the Nations, #100402 - Rev. Donald Rose
     Spiritual Freedom, #100511 - Rt. Rev. Alfred Acton, II
     Building Community, #100399 - Rt. Rev. Louis King
     Forgiveness, #100424 - Rev. Mauro de Padua
     Independence, #100394 - Rev. Brian Keith
     All Things New, #103263 - Rev. Reuben Bell
     Real Freedom, #104507 - Rev. Walter Orthwein
     Micah's Levite, #102992 - Rev. Jeremy Simons
     The Fight for Freedom, #105798 - Rev. Derek Elphick

     Other Recordings

     Freedom, #104491 - Family Service, Rev. Daniel Goodenough
     Church and State Symbols, #104517 - Contemporary Worship
     Service, Rt. Rev. Alfred Acton, II
     Celebrating Liberty, #105837 - Family Service, Rev. Jeremy Simons
     The Pursuit of Happiness, #104504 - Family Service, Rev. Christopher Bown

     Please order using the catalog numbers listed.
     Cassette - $2.00, CD - $4.00, Catalog - $5.00
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Notes on This Issue 2003

     Vol. CXXIII     July, 2003     No. 7
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     In his sermon on the armies of heaven Rev. Walter Orthwein writes, "Truths are living things. Some are relatively small and insignificant, like insects in a jar. Others are large and powerful, like a lion or a horse. A horse may be controlled by the rider, but the rider is always aware that he or she is controlling a creature whose strength is much greater than the rider's own. This is how it is with the truths of the Lord's Word."
     In his fourth installment Ed de Chazal speaks of his intent "to show you that if you would like to serve on the Board of Directors of the General Church, it is possible for you to do so."
     Martin Klein, whose photo appeared in our last issue, has summarized the presentation by Rev. George McCurdy at Eldergarten. We are printing some of that summary in this issue.
     An editorial in this issue talks about the way Swedenborg encouraged the reading of the Writings. It is surprising to discover how enterprising he was in this regard.
     If you are familiar with the book by C. S. Lewis called Screwtape Letters, you may particularly appreciate the letter in this issue from Mr. Don Fitzpatrick.
     Almost half a century ago the editor of New Church Life, Rev. Morley D. Rich, published an article about the little work, The Messiah About to Come. That was in 1956. A quarter of a century ago Dr. Wilson Van Dusen sent an article on the subject. I have received reprints of that article. See page 202.

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ARMIES OF HEAVEN 2003

ARMIES OF HEAVEN Rev. WALTER E. ORTHWEIN 2003

"And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses" (Revelation 19.14).

     The Apocalypse, or Book of Revelation, is part of our Christian heritage, and yet this last book of the New Testament is understood hardly at all. It is full of strange language and fantastic scenes which appeal to the imagination, but what it actually means remains a mystery.
     Because it describes a great conflict involving much destruction, the very name of the book, "Apocalypse," has become synonymous with a cataclysmic battle which, it is thought (erroneously), will mark the end of the world. Another name often used in reference to that final battle is "Armageddon," a name given in the 16th chapter of Revelation as the location of the conflict (Rev. 16.16).
     It has been assumed that this great final battle between good and evil-the Last Judgment-will take place on earth, but it actually took place in the spiritual world. As it says in the 12th chapter of Revelation, there was "war in heaven" (Rev. 12.14).
     The New Church is unique in its teaching that the Last Judgment has already taken place. It marked, not the end of the world, but the end of the first Christian Church as the primary spiritual body through which the Lord makes Him-self known and present in our world.
     The judgment involved several stages: first, there was a "visitation" of the Lord-that is, a strengthening of His presence in the world of spirits and a new revelation of Divine truth. This new light of truth had the effect of exposing the evils and falsities which had grown up in the church, both in the spiritual world and on earth; then there could be a separation of good spirits from the evil.

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The good were liberated from the dominion of corrupt leaders who perverted the teaching of the Word in order to confuse the simple and keep them under their control. These good spirits were formed into a new heaven, in which the Lord Jesus Christ would be worshiped as the one God of heaven and earth, and the spiritual meaning of His Word would be clearly seen. And finally, from that new heaven a New Church on earth was established.
     We might compare this judgment to a sweeping "from the top down" reorganization of a business or government bureau after the president or person in charge of the organization perceives that things are not going well.
     The first step is to identify the problem. This may involve a visit from the home office. There might be a review of what the organization is supposed to be accomplishing, and strategic planning. Reports would be prepared clarifying the mission, and showing where errors have been made. Whole offices or divisions may be closed. New rules are put in place. In the end, ideally, the organization will serve its intended purpose much better than before. The process is painful, but without it the business might not survive.
     The "organization" which was restructured at the time of the Last Judgment was the church. The use for which the church was established is to bring people to the Lord and prepare them for life in heaven. But when the church itself becomes corrupt-when its leaders are motivated by the loves of self and the world, and the truth it is meant to convey to the people from the Lord is profaned by false teachings-then a judgment is necessary, and the establishment of a New Church.
     This restructuring takes place first in the spiritual world, and then, gradually, the changes there breathe new life and order into the church on earth.
     As we can well imagine, no such sweeping reformation and reordering takes place without conflict. The hells do not relinquish their sovereignty and allow themselves to be dispossessed without a fight.

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     Thus, in the 19th chapter of Revelation, the Lord appears riding on a white horse, "and in righteousness He judges and makes war . . . . And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses."
     There is a strange juxtaposition of images in this vision. Just a couple of verses before this the Lord is called a "Lamb." Now He appears as a Warrior leading an army. The representation of the church also changes. First it is called the Lamb's "wife," then is represented by "armies" mounted on horseback.
     A similar change takes place earlier in the Book of Revelation in the fifth and sixth chapters, but in the opposite direction-from strong and fierce to mild and gentle. There, the Lord first appears as "the Lion of the tribe of Judah," who alone is able to open the book sealed with seven seals; but then a Lamb appears and is given the book, which He then proceeds to open.
     A Lion. A Lamb. A King leading an army into war. Why does the Lord's representation change in this way? The reason is this: the "marriage of the Lamb" takes place with the church in heaven first, then later with the church on earth; and in both cases there is resistance. But let's consider how this is.
     When a church is at its end and is being judged, all are called to "the marriage supper of the Lamb." It is called a "supper," the Writings explain, because suppers take place in the evening; and the end of a church is its evening. "In the evening people are called to the church; and when those called are present, the morning comes" (AR 816).
     By "the marriage of the Lamb" is meant the union of the Lord with His church. That marriage takes place when charity and faith make one in the church, or when doctrine and life make one. This spiritual marriage is the essence of the New Church which is pictured at the end of the Apocalypse as the holy city, New Jerusalem, "prepared as a bride adorned for her husband" (Rev. 22.2).

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     Now, where are we today in relation to the Last Judgment? The church in heaven has been restored. That part of the battle is over. The marriage of the Lord and His church has taken place. Peace has returned. The "Lion" has been transformed into a "Lamb."
     But on earth, the conflict continues; the battle with evil and falsity is not over; the process of renewal is not complete. And so Divine truth appears in a more militant form: a Warrior, His garment bloodied, riding forth to war.
     Divine truth has two aspects-the one, strong and powerful, fierce and warlike; the other, which is its true, inner nature, is gentle and peaceful, like a Lamb. This is what truth becomes when it is not defending itself by attacks from the hells.
     Between the marriage of the Lord and His church in the spiritual world, and His marriage with the church in the natural world, there is important work yet to be done. The great battle which ended in victory in the spiritual world is still going on in this world. Although their days are numbered, powerful forces continue to threaten the church in this world.
     This great conflict between good and evil is going on all around us. It is reflected in all the various wars and controversies raging in the world (see DP 251.3). But it is also going on within us. For the kingdom of God to be established in us, the evils and falsities that oppose it must be vanquished. Our minds are the battleground.
     We might compare the situation of the New Church in the world today to that of a person who, after much mental debate and torment, has finally made up his mind to follow a certain course of action. He has wrestled with the pros and cons, the doubts have been resolved, the fear has been put aside-but still, much remains to be done before the principles, the vision, the plan he has adopted are actually implemented and made real and secure in his life.

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     A "marriage" has taken place in his mind. The love of whatever use it is he intends to carry out has been joined with truth. Now he knows what must be done. His mind is made up. The battle that took place in his mind as he debated possible courses of action is over, and he is inwardly at peace with his plan.
     The truth, the ideal that arose in his mind, was like a "Lion" as, one by one, it met and overcame the various objections and fears and compromises that occurred to him. Then, when his mind was made up, when the issue was settled, that same truth became a "Lamb."
     But now, actually to do what he has resolved, to bring his plan into actual life, is going to require a new effort. A whole host of new problems, on the natural plane of life, must be met and conquered. He finds that while the spirit is willing, the flesh is weak. And so the Lamb is transformed into a Rider on a white horse for this new endeavor.
     "And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses."
     The "heaven" referred to here is the new heaven, the New Christian heaven, formed after the Last Judgment of 1757, from which the New Jerusalem, the New Church on earth, exists.
     Its "armies" are angels who are conjoined with the Lord in the interior understanding of the Word. "White horses" represent this kind of understanding. It is a deep perception of the end which the Word was given to achieve-that is, good. The "interior" of the Word is love, and life, and peace, and joy. A vision of that treasure in heaven which is stored up within the Word, which is the potential in all its teaching, is what in-spires the riders on white horses to go forth and battle the forces of evil.

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     The "fine linen, white and clean," with which they are clothed, represents pure and genuine truth from the Lord through the Word (see AR 447, 814).
     This vision has special significance for the New Church. Its ideals, the clear and shining truths which give it such power and glory, are inspired by the armies of heaven mounted on white horses. But how far removed from this splendid scene of heroic combat and victory our books of doctrine seem! A casual reader might well wonder: what life, what power, what dramatic interest can these dry theological tomes possibly have? And yet, the very ground of human thought itself is being shaken by the truths of that new revelation as by the thunder of a thousand hoofbeats as an army approaches.
     "Follow Me," the Lord said to His disciples. Again and again He said it: "Follow Me" (e.g. Matt. 8.22, 9.9, 19.21). They were just fishermen. One was a tax collector. Ordinary men. But they were transformed. Similarly, when war broke out in heaven in 1757, those who followed the Lord were given new strength and character-just as ordinary men somehow, unexpectedly, despite their fears and misgivings, act as soldiers when placed in circumstances they could never have imagined before.
     "Great multitudes followed Him," it says, "and He healed them all" (Matt. 12.15). The Christian Church began with a few disciples, and then multitudes following the Lord; and when it came time to establish the New Church, "armies in heaven . . . followed Him on white horses."
     As disciples of the Lord, it is our duty to enlist in that army. In this world, we are "in training," and, we might also say, "behind enemy lines." The forces opposed to the rule of heaven are strong and relentless, and we probably perceive (we should perceive!) that they have a foothold in our own hearts and minds.
     We may not feel worthy to be counted among the armies of heaven. But those angels, riding in glory on white horses, before they volunteered and were trained and commissioned, were all once people like us.

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     Where else are recruits to come from if not from us?
     We have been given the means to gain an interior understanding of the Word-that is, to understand its spiritual sense-which is to see the Lord in it, to see the good in it. To see the peace in it which awaits the victorious. Understanding the internal sense of the Word is not just an academic exercise. All real understanding comes from love. And one who encounters the Lord in His Word will never be the same again.
     If, from love of the Lord and our neighbors, we enter into a deeper and truer understanding of the Word, and strive to bring this truth into good in our lives-then we are prepared to join the army of riders on white horses. And join it we must; there is no way to bring that truth from heaven down into our natural lives without meeting and battling against the contrary forces within ourselves which oppose the truth and would destroy it.
     Truths are living things. Some are relatively small and insignificant, like insects in a jar. Others are large and powerful, like a lion or a horse. A horse may be controlled by the rider, but the rider is always aware that he or she is control-ling a creature whose strength is much greater than the rider's own. This is how it is with the truths of the Lord's Word. When understood rationally and applied to life for the sake of good, they are very powerful. They give us a great advantage in the combat with evil. But we must respect their strength, approach them with caution, treat them with respect, and even while guiding them to a good purpose, be aware of the need to conform ourselves to them and act as one with them.
     One of the mantras of the New Church is: "Shun evils as sins." Another is: "Apply truth to life." Such simple formulas; and how blithely we repeat them-yet actually to do these things requires tremendous effort.

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Life is a battle-mainly a battle against the obstacles in our own human nature which prevent us from being the kind of people the Lord wishes us to be, and that we would like to be. The church is a place of peace and joy-a marriage feast-but it is also a battle. Following the Lord means following Him into battle, carried by our understanding of His Word.
"Then I saw heaven opened, and behold a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war .... And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS." "And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses." Amen.

Lessons: Exodus 15.1-10; Rev. 19.6-16; AR 814, 816 MESSIAH ABOUT TO COME 2003

MESSIAH ABOUT TO COME 2003

In 1745 Swedenborg wrote a piece which is titled in English The Messiah About to Come. We printed an article about it in 1975. Dr. Wilson Van Dusen called it "a lovely, significant, unnoticed gem among Swedenborg's works." Dr. Van Dusen has made reprints of his article available. In it he writes, "Swedenborg's purpose is relatively clear. The Lord had appeared to him; he was to master the Bible and become a revelator. He would search the Word of God and set down everything that really spoke to him about the Messiah coming. He sought to understand the second coming of the Lord that is taking place."
If you would like a copy of the reprint, contact the editor of New Church Life. The item itself (only 18 pages) is available for only $ 3.00 from the General Church Book Center.

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NOTES FROM THE GENERAL CHURCH BOARD-PART 4 IN A SERIES 2003

NOTES FROM THE GENERAL CHURCH BOARD-PART 4 IN A SERIES ED DE CHAZAL 2003

     The General Church Board Election Process

     The General Church and its Board of Directors (the Board) have been described in these pages over several installments. I've outlined the basic structure of the General Church, what its Board does and how it operates, and how these bodies relate to our lives here in Oak Arbor. In this article, I'll explain the procedures for election to the Board with the purpose of showing how you can play a very active part in the governance of our church.
     First, a brief review from the first installment. The Board is comprised of 30 elected members, elected by the General Church Corporation and serving staggered three-year terms. Members are limited to two consecutive terms. After leaving the Board, prior members may be reelected at a later date. To be eligible to serve, a candidate for Board membership must be a General Church member for at least three years and have joined the General Church Corporation, a simple matter of applying. Probably the largest impediment to getting onto the General Church Board is, as I explained in a previous article, that many people may not realize that they have not actually joined the General Church (do you have your membership card?) and hence are not eligible to become a Corporation member.
     The General Church Board is not a representative body; there is no requirement that any or all societies be represented on the Board. Rather, the intent is to populate the Board with individuals who enable the Board to best serve the needs of the General Church. The current makeup includes eight members from Bryn Athyn and 22 members from elsewhere.

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This weighting seems about right considering the size of the Bryn Athyn society.
     Election to the General Church Board centers around the Nominating Committee, whose job it is to find and present qualified candidates to the General Church Corporation every year. The bylaws of the General Church Corporation state that this five-person committee be selected by the Board of Directors. The bylaws also allow the Board to assign the selection task to the President (the Bishop) or Vice President. Two of the members of this committee must be Board members, and three must be non-Board members. All five must be members of the Corporation. Although, not specified in the bylaws, we look for a mixture of men and women on the Nominating Committee as well as diverse geographical representation.
     The bylaws simply state, in part, that the nominating committee will submit a list of nominees to the Corporation at least 90 days in advance of the Corporation meeting that generally takes place in February. In practice, here's how the Nominating Committee goes about its function. First, it sends a letter to all Corporation members in the fall, soliciting suggestions for nominees. If you have not received this letter, it is a very strong sign that you are not among the 800 or so General Church Corporation members. (Let me take this opportunity to again encourage you to join up by contacting Alaine York and asking for an application.) The letter will instruct you how to submit suggested names to the Nominating Committee and will give you the deadline. This year, the deadline is November 4.
     The Nominating Committee will then assess the suggested nominees, and nominees it otherwise identifies, against the needs of the Board and will then approach those individuals it judges to be the best candidates. The nominees must be Corporation members. It has been practice that the Nominating Committee offers only enough nominees to fill the vacancies.

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The reason for this is that since Board membership is a volunteer service, we wish to avoid having to designate some-one the "Loser" in a contested election. The intent is that the nominating committee serve the screening and vetting function otherwise performed by a press and electorate. There is a catch, however.
     90 days prior to the election, the nominating committee mails to the Corporation membership its slate of nominees to fill the open Board positions. During the next 30 days, any Corporation member may submit his or her own nominee for a Board seat, forcing a contested election. To be valid, the nominee must have consented and five endorsements must be also submitted. At the close of the 30-day window, nominations are frozen and no nominations may be made at the election meeting. The 30-day period serves as a check to the Nominating Committee should any Corporation member be dissatisfied with the slate of nominees. It has been rare to have such a contested election in recent times. In such cases, the people with the most votes by written ballot assume Board membership.
     That is how a person is elected by the General Church Corporation to the Board of directors of the General Church. It is an open process, meaning that anyone can join the board if he or she can garner the votes. There are safeguards built in, ensuring access to the process by all people associated with the General Church. All that is required is that you be: 1) a member of the General Church, 2) a member of the Corporation, 3) nominated for a Board vacancy, and 4) the winner of sufficient votes if the election is contested.
     This year, in an effort to strengthen Board performance and help new members contribute more quickly, we've created the Resource Committee of the General Church Board.

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This committee is charged with looking over the operations of the Board to improve committees and individual participation, provide orientation for new Board members, and identify qualified candidates for future Board service. In this role, the Resource Committee will support the Nominating committee with information about Board needs and potential Board candidates.
     My intent in this article was to show you that if you would like to serve on the Board of Directors of the General Church, it is possible for you to do so. In the next installment, we will explore the General Church budget and look specifically at society financial support, the endowment and contributions.
     To join the General Church or the General Church Corporation, please contact Maine York (office of the Bishop) for applications:
     [email protected] P.O. Box 743
     Bryn Athyn, PA 19009 Tel: (215) 914-4900
MINISTERIAL ANNOUNCEMENT 2003

MINISTERIAL ANNOUNCEMENT 2003

On Sunday May 18th, 2003 Jacob B. Borketey-Kwaku was inaugurated into the priesthood of the New Church and ordained into the first degree thereof. The following Sunday, May 25, S. Protus Mkhize was also inaugurated into the priesthood of the New Church and ordained into the first degree. Both men were recognized as priests of the General Church. During the same service B. Edward Nzimande was ordained into the second degree of the priesthood. The Rt. Rev. Alfred Acton officiated.

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REPORT OF THE PROCEEDINGS: ELDERGARTEN 2003 2003

REPORT OF THE PROCEEDINGS: ELDERGARTEN 2003 MARTIN E. KLEIN 2003

     Obadiah-A Study of the Internal Sense

George McCurdy, 1st Session

     In the natural world the Word does not have remarkable effects. But in the spiritual world the Word shines like a star, like a rainbow, like a sun! If it touches your face, your hands, or your clothing, they shine radiantly!
     Mr. McCurdy's class offered us a study guide that let us first read a portion of the book of Obadiah in the Word, then it quoted every place in the Writings where that is explained, and also quoted every place in the Writings where similar things are treated of, and finally, it reviewed the section as a whole. (Mr. McCurdy is preparing study guides for all of the minor prophets. Some are available now, while others are in process.)
     Obadiah's prophecy shows the Lord's displeasure with the Edomites. The Edomites stem from Esau. Jacob was Esau's uncle, so the Edomites were blood relatives of the Israelites. These people stood by when Israel was sacked by the Philistines and they rejoiced at their captivity. They helped with the looting, and they turned over escaping Jews to the Philistines.
     In the literal sense, Obadiah proclaims the punishment of the Edomites for their participation, and predicts the restoration of Judah and Israel.
     Obadiah 1:1-3: "The Vision of Obadiah. Thus says the Lord God concerning Edom (we have heard a report from the Lord, and a messenger has been sent among the nations, saying, `Arise, and let us rise up against her for battle'): Behold, I will make you small among the nations; you shall be greatly despised.

208

The pride of your heart has deceived you. You who dwell in the clefts of the rock, whose habitation is high; you who say in your heart, `Who will bring me down to the ground?'"

Specific References

     In Swedenborg's Summary Exposition of the Prophets and Psalms (referenced as Pr. & Ps.): "Edom" = those who take pride in self intelligence, thinking they are smarter than others. These feelings should be combated in ourselves. Arcana Coelestia 3322:8: "Edom" = natural evil from the love of self which despises truth. Apocalypse Revealed 338: ". . . they who pretend goodness, but who are in evil, hide themselves in caves." Posthumous, Vol. 1, 35: "Rock fissures" = falsified truths. Arcana Coelestia 10582: "Dwell in holes" = dwell in falsities of faith. The subject here is those who exalt them-selves when yet they are in falsities and cannot see truths. Apocalypse Explained 410:5: "Edom" = pride of learning from self intelligence. "Clefts in rock" = falsities of faith and doctrine.

Summary

     We need to despise the life of evil that takes pride in falsity and hates truth. Pride of self intelligence, no matter how it may seem invincible, must be brought low; it can not stand in the Lord's presence.

George McCurdy, 2nd Session

     The main theme in Obadiah is prediction about those who think they are better than others; better than the Lord.
     Obadiah 1:4-5: "Though you ascend as high as the eagle, and though you set your nest among the stars, from there I will bring you down, says the Lord. If thieves had come to you, if robbers by night-Oh, how you will be cut off-Would they not have stolen till they had enough?

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If grape gatherers had come to you, would they not have left some gleanings?"
"As high as an eagle" means rational things. Sharp sighted "eagles" are like people who think they are smarter than all the rest. A "nest" means weaving rational things together to serve personal ends. And, "stars" are truths.

Specific References

Pr & Ps: "... That they defend falsities through natural light, but that they will perish . . ." Arcana Coelestia 10582:8: The subject here is those who exalt themselves above all others, believing that they are more learned than the rest of mankind .... This is meant by holding the height of the hill, and mounting on high as an eagle, and setting his nest among the stars, and yet being brought down." Apocalypse Explained 410:5: "Eagle" = pride of self intelligence, here: pride of learning and self intelligence destroying the church. "Stars" = knowledges from truth. Arcana Coelestia 3901:7 & 8: "Eagles" = falsity induced by reasonings from the fallacies of the senses and of appearances. Apocalypse Revealed 649: "To Gather Grapes" = The Lord's operation from His love by the truth of His Word. Apocalypse Explained 920:5: "Grape gatherers" = falsities. "Thieves" = evils which lay waste truths and goods of the church. "Destroyers" = both falsities & evils. "Leaving no clusters" = there are no goods because there are no truths. True Christian Religion 317: "Thieves" = priests who minister only for gain, and who teach that things from the Word are not true. Apocalypse Explained 193:6: "Robbers by night" = falsities, having no love and no faith. Apocalypse Explained 1005: "A thief coming in the night" = The Lord's coming and last judgment.

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Summary

     The proud in self-intelligence; clever at weaving reasonings into false conclusions; arrogant preachers of contrived false-hoods from the Word: from these intellectual strongholds such will be brought down by the Lord.
     Although this destroys innocence and robs us of goods and truths, it can never take away those precious gleanings of innocence that remain hidden within, eternally protected by the Lord. Powerful as it may seem, Edom (natural evil from self love) can never completely extinguish the light of the Lord.

George McCurdy, 3rd Session

     In this segment, remember that: happiness is according to the sphere of extension, and falsities begin where truths leave off.
     Obadiah 1:7: "All the men in your confederacy shall force you to the border; the men at peace with you shall deceive you and prevail against you. Those who eat your bread shall lay a trap for you. No one is aware of it."

Specific References

     Pr & Ps: Simply states that those in verse seven "have no truths."
     Summary
     You have felt that you see things more clearly than anyone, but then you are shown to be so wrong. Your best arguments give you no support and even turn against you. From seeming to be a trend setter, you now appear to be a foolish wastrel. It is apparent that you have no truths.

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George McCurdy, 4th Session

Historical Faith     What you are taught
Persuasive Faith     Dynamically instilled by charisma (they think for you)
Blind Faith          You must accept it without understanding it
Hypocritical Faith Fake faith (for appearances)
Spurious Faith     Mingled true & false (e.g if that poisonous snake bites you, you lack faith)
True Faith          Instruction/Reflection/Application

     Obadiah 1:8-9: "`Will I not in that day,' says the Lord, `even destroy the wise men from Edom, and the intelligent from the mountains of Esau? Then your mighty men, O Teman, shall be dismayed, to the end that every one from the mountains of Esau may be cut off by slaughter.'

Specific References

     Pr & Ps: " . . . that they will perish in the day of judgment, because they have oppressed the church . . ." Apocalypse Explained 448:11: Verse 8, ending = those who from the letter of the Word have confirmed themselves in such things as favor their loves." Doctrine of the Lord 4: In that day = the coming of the Lord.

Summary

     Basically, Edom represents the powerful good of the Lord's natural principle (Arcana Coelestia 3322). But perverted Edom represents the imaginary power of evil self love. Were not the men "from" Edom and the mountains of Esau really running away "from" their home in the Lord and seeking escape in the mountains of self love? We are in danger of slaughter (damnation) when we reject the Lord's leading and climb the awesome heights of the love of our self intelligence, says the Lord.

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George McCurdy, 4th Session Continued-

     What does "violence" mean? It can mean "no good will" (AC 632). It can mean "falsities and evils striving against goods and truths" (AC 4502). It can mean "purposeful perversion of truths from the Word" (AE 734:17). And it can mean "adulteration of good from the Word" (AE 730).
     Obadiah 1:10-14: "For violence against your brother Jacob, shame shall cover you, and you shall be cut off that you stood on the other side-in the day that strangers carried captive his forces, when foreigners entered his gates and cast lots for Jerusalem-even you were as one with them. But you should not have gazed on the day of your brother in the day of his captivity; nor should you have rejoiced over the children of Judah in the day of their destruction; nor should you have spoken proudly in the day of distress. You should not have entered the gate of My people in the day of their calamity. Indeed, you should not have gazed on their affliction in the day of their calamity, nor laid hands on their substance in the day of their calamity. You should not have stood at the cross-roads to cut off those among them who escaped; nor should you have delivered up those among them who remained in the day of distress."

Specific References

     Pr & Ps: ". . . that they destroy the church still more, and that this is their delight, . . ." Arcana Coelestia 10287:14: "Foreigners" = falsities themselves. "To cast a lot upon Jerusalem" = destroy the church and dissipate its truths. Apocalypse Revealed 591: "Leading into captivity" = to persuade others of your heresy. "Captivity" = spiritual captivity (being led into falsities and evils). Apocalypse Explained 811:16: Aliens that carried his strength captive = falsities of the church destroying truths (strength, here = truths). "Strangers who entered the gates" = falsities of doctrine destroying truths. "Jerusalem, upon which they cast lots" = doctrine of the church dispersed (to cast lots, here = to disperse).

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Arcana Coelestia 2851: ". . . the gates to the New Jerusalem ..." = the entrances to heaven.

Summary

Violence to (purposeful perversion and adulteration of) the Lord's truth and good will leave us as if naked, with no truths, starkly revealed to be in the midst of shameful, infernal loves, standing in disobedience to the Lord with those who want deny Him, destroy the church, and block all entrance to His kingdom by dispersing His truths with falsities. They will be cut off (from heaven) who lead others into the captivity of their concocted heresies. Our proud love of self intelligence extinguishes the light of heaven and glues falsities together to block development of the church and imprison its remaining goods. Will we be mockers or facilitators in the church? Will we deny our remains of good or develop them?
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The Lord as Our Healer in July 2003
     Keeping the Sabbath in August 2003

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NEW TRANSLATION OF DIVINE PROVIDENCE 2003

NEW TRANSLATION OF DIVINE PROVIDENCE Editor 2003

     Editorial Pages
     This new version was worth waiting for. In his "Translator's Remarks" towards the end of the volume, Rev. N. Bruce Rogers says, "[W]e have aimed at faithfulness in tone and style without abandoning readily intelligible English."
     He says that the attempt has been to write in standard English "while still remaining faithful to the intention and style of the original Latin." He has tried to avoid the use of jargon, the use of terms unfamiliar to people outside the New Church. He acknowledges that the text cannot be made to fit wholly into twentieth-century language. "Since the original text was written in another day and age, and since as revelation it includes some new concepts for which there is no suitable standard vocabulary, the translator must at times employ unusual terminology in unusual ways by which to express the intended meaning."
     Here is a brief example of this new translation.

Divine Providence 96

     It appears as though animals, too, can will and understand, but they cannot. It is only a natural affection, which in itself is desire, with its accompanying knowledge, that leads and moves them to do what they do. There are, indeed, civil and moral elements in their knowledge, but these do not extend beyond that knowledge, because they lack a spiritual component to enable them to perceive what is moral and so think analytically about it. Granted, they can be taught to do something, but it is only something natural, which is incorporated into their knowledge and at the same time into their affection, and duplicated as a result of some visual or auditory stimulus, but which never becomes in them a matter of thought, and still less a matter of reason.

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Divine Providence 97

     The Lord guards the freedom in a person as a person does the pupil of his eye. Nevertheless, through the exercise of his freedom the Lord continually leads a person away from evils, and to the extent that the person can through the exercise of his freedom be led away, to the same extent the Lord uses the exercise of his freedom to implant goods. Thus He gradually replaces infernal freedom with heavenly freedom.

Divine Providence 99

     I have been told in the case of atheists who have become devils and satanic spirits that they have understood secrets of wisdom as well as angels-but only when they have heard them from others. However, when they returned to their own thoughts, they did not understand them, the reason being that they did not wish to.

Divine Providence 101

     In the spiritual world, the world every person comes into after death, no one asks what your faith was or what your doctrine was, but what you life was like, whether it was of this character or that. The reason is that people there know that the character of a person's life determines the character of his faith, indeed the character of his doctrine.

Divine Providence 115

     People who are taken up with faith apart from charity and have confirmed themselves in it because of Paul's saying to the Romans "that a person is justified by faith apart from the deed of the law" (Romans 3:28), adore that saying like people who adore the sun, and they become like those who fix their eyes steadily on the sun so that the sharpness of their vision is blurred and does not see anything in normal light.

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For they do not see what is meant there by deeds of the law-that they are not the commandments of the Decalogue, but the rituals described by Moses in his books, which are everywhere there called the law. Lest people interpret deeds of the law to mean the commandments of the Decalogue, in verse 31 of the same chapter Paul explains his statement saying, "Do we then make void the law through faith? Far from it. Rather we establish the law" (Romans 3:31).
SWEDENBORG INVITING PEOPLE TO READ THE WRITINGS 2003

SWEDENBORG INVITING PEOPLE TO READ THE WRITINGS Editor 2003

     When Apocalypse Revealed was published in Amsterdam, Swedenborg at once busied himself with sending out presentation copies to the universities of Holland, Germany, Den-mark and France. He also sent them to individuals. For example to Dr. Gabriel Beyer he sent eight copies. He specified to him where to send six of them and added, "the two remaining copies Herr Doctor can hand out to his friends."
     Swedenborg wrote to the Secretary of State in Sweden telling him about the new book. "I have circulated them round to all the Universities in Holland, Germany, France, and England; and am going to send seventy copies to Stockholm." He named five senators who should receive copies, and told the Secretary to distribute five among his friends. He wrote, "I desire the remaining sixty to be kept safe until I return home, meaning to distribute them amongst the Academies and Libraries in Sweden, and to qualified Clergymen."
     He wrote to the French Ambassador in Paris, telling him about the next book and shipping twenty copies to him. He pointed out that the book had inserted "various Memorable Relations of my intercourse with the Spiritual World."

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He added, "As they contain several remarkable particulars, they may probably excite the reader to their first perusal."
     In September of 1766 Swedenborg wrote to a learned man in Germany and described to him seven works of the Writings, beginning with Heaven and Hell and told him exactly where they could be purchased in London. He said that the Lord had sent him to do what he was doing, "and for this end, He has opened the interiors of my mind that I might see the things which are in the spiritual world, and might hear those who are there."
     Two years later Swedenborg sent three copies of Conjugial Love to the same man in Germany. He told him that one copy was for himself but that he might present the other copies to some illustrious duke whom he might know. This brings us to a letter not widely known. Here is how it begins:

Most gracious Duke and Sir,

The Illustrious Assessor of Mines, von Schwedenborg, has corresponded with me now for some time, and has sent me several copies of his book, De Amore Conjugiali, as a gift, with the request that I bring it to the attention of any illustrious duke I might know. Now, as your Serene Highness has such unusual interest in things after death, and as I believe God has caused Schwedenborg to appear at this particular time, I take the liberty of placing this book at the feet of your Serene Highness.

Note: The writer was F.C. Oetinger. The duke was Ludvig IX of Hesse Darmstadt.
WAY YOU WALK 2003

WAY YOU WALK Editor 2003

The theory is that an individual's walk is as unique as a signature. A university research project has come up with a system of recognizing "gait signatures" to recognize people.

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With an accuracy of 80 to 95% it can recognize individuals 500 feet away.
     The radar detects small frequency shifts in the reflected signal off the legs, arms and torso as they move in a combination of different speeds and directions. Of course, you and I already knew that individuals have noticeably distinctive walks. We sometimes observe that members of a family have a characteristic walk. And in the Scriptures we have the story of a watchman seeing two runners at a distance. And he reported, "I think the running of the first is like the running of Ahimaaz the son of Zadok" (2 Samuel 18:27).
     What prompts this little article is the teaching of the Writings about the differences in the way people move. Each individual in an angelic society has a distinct "tone of voice, face, body, gesture, walk, and many other things" (CL 324). Another translation refers to "the sounds of their voices, facial features, physical characteristics, gestures or manner of walk, and so on." "There is not one angel in heaven entirely like another-in facial features, speech, manner of walk, gestures or habits-and neither any spirit in hell. Indeed, neither can there be to eternity, no manner how many millions of times they are multiplied" (CL 362). Angels can tell what a person's will is like "from the gesture or the form of his action" (TCR 593).
     We are told that an individual's action "in regard either to movement or affection is never exactly like another's." Pondering on this, we are as if seeing in a mirror the infinity of God (TCR 32).

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WHAT WOULD SCREWTAPE SAY? 2003

     Communications
Dear Editor,
     Many readers know the name "Screwtape" from having read C.S. Lewis's work The Screwtape Letters, in which Screwtape, a senior devil, instructs his nephew Wormwood, a junior devil, about how to divert a Christian's attention from the things he should think about and do.
     Since we know from the Writings that hell is eternal, we can assume that Screwtape is still writing to Wormwood. But now, perhaps, the advice he gives is intended to help Wormwood influence members of the New Church to think, speak, and act in ways that will slow if not stop the spread of the church. But what might that advice be?
     Knowing Screwtape as we do, and knowing some of the things the Writings warn against, we can perhaps make an educated guess.
     Certainly one general principle would be Work from Within. Screwtape certainly knows that the Christian Church was not damaged as much by outside forces as it was by members of the church who used their influence to gain power for them-selves in its affairs.
     Screwtape would probably also advise Wormwood to encourage people to give up thinking of the Writings as anything more than an enlightened commentary by a brilliant eighteenth century scientist and philosopher. He could focus their attention on "errors" in the Writings and lead them to feel angry when ministers present teachings that contradict ideas from the world.
     Wormwood might also be urged to instill a tendency to ridicule the idea of distinctive worship and social life and to suggest that the practices of other churches or social groups are not only quite harmless, but also actually better than those of the New Church.

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     Undoubtedly, Screwtape would have something to say to Wormwood about ways to weaken marriages in the church. In addition to the time-tested use of unclean thoughts and desires, he might advise the encouragement of the idea that movies, television programs, plays, and music that present obscene language, casual sexual relations, and adultery as normal, are really quite harmless. And he might also suggest that Wormwood encourage the parents and teachers of adolescents to look upon chaperones as an unnecessary intrusion upon the social life of their charges.
     Wormwood would certainly be urged to instill the thought that doctrine makes no difference so long as people get along with one another and that all people are to be loved without discriminating among them on the basis of their behavior.
     If Wormwood found that de-emphasizing doctrine was not working, he might be advised to encourage people to disagree about what the Writings mean by what they say so that their thought would be focussed on the resulting arguments rather than on efforts to apply the doctrine to life.
     And perhaps above all, Screwtape would urge Wormwood to promote the thought that those who disagree with one's own ideas about what is best for the church should be seen as enemies, whose conscious desire is to see it fall.
     We can be sure that Wormwood, or others like him, are trying to influence us. The question is whether we will succumb to their influence.

     Donald Fitzpatrick, Jr.
     Bryn Athyn, PA

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HYDE BIBLIOGRAPHY 2003

HYDE BIBLIOGRAPHY Richard Lines 2003

Dear Editor,
     I would like to comment on the Editorial Article (March, page 94), "Announcing the Republication of the Greatest Bibliography of Swedenborg."
     The publisher, Todd Leif Pratum, did not consult the Swedenborg Society before embarking on this work. While no question of copyright arises, one would have hoped that they would have consulted us as a matter of courtesy. Had they done so, they would have learned the following facts:
     1. In 1967 the Swedenborg Society published a list of Additions to the Bibliography (since its publication in 1906), complied by its then Librarian, the late Stanley Wainscot.
     2. For a number of years now the Rev. Norman Ryder, a member of the Society's Advisory and Revision Board, has been preparing a new edition of the Bibliography. This will not only correct errors in the original and incorporate the 1967 Additions, but also contain entirely new material.
     3. The Swedenborg Society is a registered charity under English law, and therefore, a non-profit-making body and it seems inappropriate for anyone to make a financial gain out of one of the Society's publications.
     I understand that the Academy library in Bryn Athyn does not have a copy of the 1967 Additions.

     Richard Lines
     Secretary
     The Swedenborg Society

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GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & CATHEDRAL BOOKROOM Bar Scott in a vocal quartet performs favorite New Church Hymns 2003

     Announcements

     Bar Scott, Soprano Kirsti Gholson, Alto Matt Ulrich, Tenor
     Jim Ulrich, Bass Terry Schnarr, piano

     Saturday September 27th, 2003, 7:00pm
     Mitchell Performing Arts Center

     To celebrate the release of Bar's new recording of traditional
     New Church Liturgy Hymns.

     Inspired by Bar's mother-in-law, Shirley Schoenburger's deep love
     of this music.

     This event is sponsored by the General Church Book Center.
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4927
Notes on This Issue 2003

Notes on This Issue 2003

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Vol. CXXIII     August, 2003     No. 8
     New Church Life
     A heading in True Christian Religion states that the Decalogue contains "all precepts universally." Rev. Fred Chapin makes application of those precepts in his sermon on marriage.
     Over the years some things have changed in this magazine. A long time ago it was the custom to print the names of graduates of the Academy of the New Church. Then, when The Academy Journal took this over, we did not list them in our pages. This year, at the suggestion of one of our readers, we listed them again.
     In years gone by we frequently printed a report of the Treasurer of the General Church. In recent years we have not done so. Well, in this issue we make up for that with a special article from Treasurer Dan T. Allen. It is about the New Church Investment Fund. "It is important that you, our supporters, understand what we ... are trying to do to sustain the Academy and the Church for the future." We expect to conclude the article in the September issue.
     We have been printing a series of articles by Ed de Chazal on the General Church Board. We intend to resume this in a later issue.
     In February of 2001 we published a review of the Swedenborg Foundation's first volume of the New Century Edition. This was the book Heaven and Hell translated by Dr. George Dole. In November of that year we noted that sales of this volume have multiplied considerably. Now, further volumes of the New Century Edition are coming off the presses. This is significant and inspiring. It is a time to congratulate the people involved in this important work. Some of those people are mentioned in our editorial about the new Divine Love and Wisdom. (See page 250.)
     Speaking of the Swedenborg Foundation, the summer issue of Logos is particularly useful and interesting.
     We note that this year has seen two new translations of Divine Providence. This subject is addressed in the editorial on "Having More than One Translation."

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TEN COMMANDMENTS AND MARRIAGE 2003

TEN COMMANDMENTS AND MARRIAGE Rev. FREDERICK M. CHAPIN 2003

"'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.' So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate" (Matthew 19:5 & 6).

     The Ten Commandments give us the basic teachings about how we are to live our lives (TCR 283). As we make the effort to have the Ten Commandments influence our attitudes and behaviors, we are actually living a life that is open to the influences that come from heaven. The Ten Commandments teach us how we can cooperate with the Lord's guidance. The Ten Commandments also can instruct us how we can truly help others.
     The Ten Commandments provide the foundation regarding every relationship we encounter during our life here on earth. They set forth the principles whereby we can develop the affections and the habits that can become fruitful and become more perfect throughout eternity (TCR 287-290). This is especially true regarding marriage. The Ten Commandments can be used to teach us the basic guidelines of a genuine and meaningful marriage. The Ten Commandments can provide us with the basic principles that lead us to become an effective husband or wife.
     The first commandment speaks against worshipping other gods or idol worship. The Lord Jesus Christ alone is to be worshipped as the one God of heaven and earth (TCR 294). In marriage, our most fundamental approach must be that the Lord's teachings are the most important guidelines we are to follow (CL 60, 61). We submit to His definition of marriage and how it should be approached. We are not to hold that our own ingenuity or that of another's is the final authority of how we are to proceed in our marriages.

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Instead, we must hold that the Lord Jesus Christ has established the standards of how we must carry out our marriages. The Lord's words of instruction can not be replaced or compromised (See Rev. 22:18 and 19, AR 957). Nothing is to be regarded as more important to us than to have the Lord leading and guiding in our marriages. Simply put, if we have a genuine commitment to have the Lord govern all aspects of our personal lives, He will equip us to become an effective husband or wife. It is vital that we have the sincere confession that our marriages can only become fruitful if the Lord is acknowledged and received. This is the first step each person must take which determines if the marriage will be successful or not.
The second commandment is that we are not to take the Lord's name in vain. We must treat the sacred things in life with honor and respect and not subject them to ridicule and disdain (TCR 297, DP 231). This implies that the vital and basic principles of marriage are not to be treated casually or carelessly. We must hold our marriages as a sacred responsibility. The general attitudes in the world around us generally treat marriage frivolously. They ridicule the idea of a complete self-sacrifice for the sake of one's married partner. If a marriage is not working out, just give it up and try it again with another person. If you can cheat in your marriage and not get caught, go ahead. No one will get hurt if he or she does not know. The Lord commands us to look upon our marriages with the utmost purity. We are not to devote our energies to seeing what we can get away with in our marriages. We are to refuse to engage in any practice or any personal thought that would bring shame to our partner if it were to be exposed. One practical step that we can take to uphold the integrity of our marriages is to periodically remind ourselves of the vows we made at our wedding ceremony. It was then that we committed ourselves to become one with our partner in affection and thought, that we be united according to the laws of Divine order, and that we love, honor, comfort, and cleave to our spouse alone (See 1966 Liturgy pp. 95-96).

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If these vows are ever present in our minds, they provide us with the essentials of what we are to regard as sacred.
The third commandment tells us that we must remember the Sabbath Day and to keep it holy. We must have constant reminders of our need for the Lord in our lives so we can perform what is truly of use (HH 222, HD 123-130). This is one of the benefits of having forms of external worship. The same is also true in marriage. We must have goals and ideals continually present in our marriages. We must continually remind ourselves of the importance and the values of our marriages. It is easy to be distracted with other duties and responsibilities in the world. However, we must habitually make the conscious effort to ensure that our responsibilities and the commitment to our marriages are not to be overlooked by other things. We must have the Sabbath State in our marriages continually in view. We must have goals in what we want in our marriage and be willing to go through the six days of labor to achieve that state and make it a reality. Every marriage will have issues and challenges that need to be worked upon and resolved. They will require that the partners work together in trust and mutual respect with the intention that the Lord's will be done. Recognizing the Lord's will for our marriages is the Sabbath (See AC 84-88). And while we envision the ideals for our marriages, we can also recognize the obstacles and the labor that must be performed for those ideals to be achieved. As long as we have the Lord's will before us and we are striving to attain it, we can have the confidence that our marriages are heading in the right direction. The world today is filled with many pressures and obligations that can make it difficult to give the proper attention to our marriages. We simply must rise to the challenge. We must find ways to insure that we are giving the proper attention and devotion to our marriages while also performing our other responsibilities toward our various uses.

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The fourth commandment is that we are to honor our father and our mother. This implies that we are to be open and respectful toward the wisdom of those who are more experienced and knowledgeable in particular matters of life (DP 172:6). This is also an important practice in our marriages. We must not harbor the attitude that we can be an effective husband or wife strictly from our own ingenuity and judgment. We must always be open and considerate toward the insights and experience that others have. The Father has reference to the Lord and His Word (TCR 306). We must always seek to comply with the instruction the Lord has provided for us in the Word so we are truly faithful in our marriages. And our Mother represents the church, which includes all that have a desire to do what is genuinely good and useful (TCR 307). We must be willing to make necessary changes when we are shown areas in our lives that need to be corrected. The input that others can provide us can be a great resource that enables us to become a true husband or wife. As we are respectful toward the ideas of others, we are receptive of the Lord's guidance as well.
The fifth commandment specifies that we are not to commit murder. This has reference to both physical murder and to spiritual murder. Spiritual murder involves destroying the reputation of another (TCR 309). In marriage, we are to protect the reputation and the honor of our spouse. There will be periods or incidents, even in the best of marriages, when our spouse will upset us. There will be periods of conflict that will need to be dealt with and resolved. A successful marriage is not dependent upon avoiding and ignoring problems, but rather in the manner in which they are addressed and settled. We are to take care that when we speak of our partner to others, that we do so not in a degrading manner, but that their honor is preserved. Should our spouse have aspects that need correction, we certainly need not ignore them. We can confront them, even aggressively. And we are permitted to share them with close friends and family for support and advice.

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However, we are not to do so strictly to tear our partner down. We are not to communicate the fallibility of our partner with the intention of bringing him or her to shame and that their integrity is damaged. Instead, we must undertake the responsibility of upholding the reputation and honor of our spouse when we are communicating with others.
     The following commandment is not to commit adultery. The most external form of this commandment is obvious. If there are intimate relations outside of marriage, it can easily be seen that they will do great harm to the trust and security of the marriage. However, there are also more subtle forms of adultery. Specifically, we can mingle the important things of marriage with other activities and pleasures that we are to avoid. We are to strive to keep the loves and our commitments in our marriages as pure and as whole as we can and not pollute them with pleasures and delights that will have a negative impact upon their integrity.
     The seventh commandment is that we are not to steal. When we apply this commandment to marriage, we are to avoid the perspective that we view our marriages strictly for our own needs. If we only think of ourselves, we are prone to use what is of benefit toward our partner strictly for our own interests. In a sense, we commit spiritual robbery when we deprive our spouse of what they potentially can receive because we are not faithful or devoted to our marriages. Selfishness in marriage is a form of stealing from our partner (TCR 318). Instead, we are to foster the approach of complete devotion and service toward the needs of our partner that is unconditional and free from requirements of recompense.
     The eighth commandment is not to bear false witness. Our acts of devotion and care are not to be hypocritical. Instead, we are to strive to have a love that is sincere and genuine. Yes, there are times, we may not tangibly feel affirmation toward our partner. We may even experience exasperation and anger toward them.

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However, loving our partner is still remaining committed to the ideal that we become one flesh with our partner, even while things are not going as smoothly as at other times (CL 16, 306). Love can be defined as a commitment to one's principles that remains intact during the periods we are tempted to abandon them (AC 847:2, 8164e).
The final two commandments deal with coveting. Coveting can enter and supplant our marriages. One such way is when we are obsessed with imagining a life that is separate from our partner. We imagine our state of life if we were not married, or if we were married to someone else. We will not have to deal with the problems and the issues that we are forced to address. Such thoughts will enter our minds from time to time, especially if we are going through a hard time in our marriage. However, if such ideas or fantasies become dominant and we continually find ourselves dwelling upon them, they can detract from the joys and comfort we can receive from our partner. Instead, we are to strive and put forth the effort to focus and concentrate our thoughts upon the positives that our partner is providing us. We are to recognize what we are receiving from our partner that we would not have if we were not in a marriage with our spouse. We must not immerse ourselves with thoughts of what we do not have, but rather be thankful for what we do have in our marriages (AC 8865, 3938:7).
The Lord has ordained marriage to be the most precious jewel that we can delight in (CL 67,143). The Lord has equipped everyone with the ability to be a successful husband or wife. However, we are all fallible and we will make mistakes as we pursue our marriages. It should be acknowledged that there are those with us that have had painful experiences in their marriages or are no longer in an active marriage. They too are invited to ponder the joys of marriage and have the assurance that as they allow the Lord to lead their lives, they will experience such joys in their own eternal marriages.

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Nevertheless, we as a church must continually protect the values of a genuine marriage. We should do so in a way that does not bring embarrassment or shame to specific individuals. How-ever, we must continually lay forth the Divine principles of marriage boldly and clearly so that we may strive to make them a reality in our own lives, both as individuals and as a collective body. May these words spoken by an angel about his marriage to his wife embody our hopes for the marriages in our church today: "We are one; her life is in me and mine in her. We are two bodies but one soul. She being my heart and I her lungs. Thus she is the love of my wisdom and I am the wisdom of her love" (CL 75). Amen.

Lessons: Deuteronomy 15: 6-22; Mark 10: 1-12; CL 148

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     featuring materials for all ages focused on a new theme every month.

     Keeping the Sabbath in August 2003
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234

WEATHERING THE MARKET DOWNTURN 2003

WEATHERING THE MARKET DOWNTURN DANIEL T. ALLEN 2003

     The New Church Investment Fund and Its Partners

     BY DANIEL T. ALLEN, CHIEF INVESTMENT OFFICER AND TREASURER, ACADEMY OF THE NEW CHURCH

     The First of Two Parts

     The last three years have been a particularly trying time for investors. The stock market experienced its third down year in 2002, something that has not occurred since before World War II. Because the charitable institutions that comprise the New Church Investment Fund (the NCIF) rely so heavily on their endowments to fund their operations, this sustained downturn is troubling to many of us.
     How has the NCIF weathered the recent downturn? This paper will attempt to explain. There are points of concern, some of which are only now hitting home with those who are charged with nurturing the uses of the Church or the Academy. However, I would like to present some information that I believe can strengthen your understanding of how we operate and, hopefully, bolster your confidence that we can ride out this storm.
     We are very fortunate to have our endowments. We are so grateful for the foresight of those who built them, for their gifts and for the processes they put in place to provide for our churches and schools. But we must remember that our endowments are a means to an end. We share the vision of our forebears- that the Heavenly Doctrines might touch as many lives as possible through the work of the Church and the Academy.
     It is important that you, our supporters, understand what we, as administrators and Investment or Budget Committee members, are trying to do to sustain the Academy and the Church for the future.

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The NCIF receives expert advice from money management firms, and we have investment professionals who serve on our Committees. We have solid investment policies to guide us, based on sound financial theory. We strive every day to be good stewards of our gifts. Reasonable people may have different opinions about our investment or spending choices. That's OK. We continue to listen and deliberate. If those of us charged with this task do the best we can, apply our talents and focus on our highest goals, the Lord will lead us by His Providence through these tough times.

The NCIF: An Extraordinary Legacy

     The NCIF was a marvelous innovation. It is believed to be the first partnership (a nontaxable entity) of charities for the purpose of common endowment management. It was formed in 1968 with $45 million in assets. Individuals such as Leonard Gyllenhaal, Robert Walter, James Junge and various legal advisors at the firm of Drinker Biddle & Reath conceptualized and created the partnership. The Internal Revenue Service approved its tax status.1
     1 By Private Letter Ruling, dated March 11, 1968.
     The original partners of the NCIF were the Academy, the General Church, the Bryn Athyn Church and the Lord's New Church. The Immanuel Church and the Midwestern Academy became partners soon thereafter. A Joint Committee of these partners governs the NCIF.
     Presently, most of the congregations of the General Church participate in the NCIF by means of the General Church. Some receive an income distribution from endowment assets that were given to the General Church. Examples of this would be the Leonard E. Gyllenhaal (LEG) Funds and the Glencairn Educational Endowment Funds. Other congregations have their own endowments invested with the General Church as "agency" funds.

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They can withdraw these funds partially or totally, at their discretion, on a quarterly basis. They can also vary the payout from these funds from the amount set by the NCIF.

     Chart 1 - NCIF and Academy Endowment Growth from Inception - 1968 to Present

     [Chart]

     The NCIF provides outstanding "economies of scale" by pooling costs, resources, reporting and expertise. The concept of a common payout formula (discussed more fully below) instills financial discipline in the charities, some of which rely on the services of volunteer treasurers and all of which are governed by volunteer board members.
     From its inception, the NCIF has had two operating objectives or goals-a financial equilibrium objective and an in-vestment objective. Understanding these goals is essential to understanding the concept of endowment management-indeed, to understanding the purpose for which the NCIF exists. The first objective is to maintain financial equilibrium, i.e., to preserve and enhance the future purchasing power of the endowment while allowing it to support a sustainable and undiminished (taking into account inflation) level of spending.

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What do we mean by "preserving and enhancing the future purchasing power" of the NCIF? The answer to this question is found in the investment objective. The NCIF strives to achieve a compounded rate of return in excess of inflation after annual payout to partners over an extended period of time.
     In order to understand the financial equilibrium objective properly, we need to get into a subject that perplexes many-what is payout and why is it relevant.

The Question of Payout

     Preserving and enhancing future purchasing power while sustaining an undiminished level of spending has its roots in legal principles applicable to fiduciaries. Fiduciaries are responsible for maintaining an "even hand," striking the proper balance between the beneficiaries of current income in a trust and the beneficiaries of the remaining principal upon termination of the trust. Of course, the income beneficiaries want as much income as possible each year, but this may cost the remainder beneficiaries who want the maximum principal value at the end of the trust.
     So how does a fiduciary protect the interests of both income and remainder beneficiaries? Each state has established legal principles to give the fiduciary guidance.2 Traditionally, the fiduciary would merely invest in the bonds of a creditworthy institution that paid a reasonable rate of interest. As long as the principal was preserved, irrespective of the inflation that might have occurred during the holding period, the fiduciary was considered to have protected the interests of both parties.
     2 In Pennsylvania, this is set forth in the Nonprofit Corporation Law of 1988 and in the Probate and Fiduciaries Code.

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     While this standard still applies, modern day investment practice is to manage money on a "total return basis." Fiduciaries (like the NCIF) are not constrained to invest in securities that produce large amounts of interest or dividends, the typical sources of income available to the income beneficiaries. They may invest in equities and fixed income instruments to maximize the capital appreciation of the investment. The income beneficiaries may receive some portion of the capital gains and capital appreciation as part of their total income distribution. The remainder beneficiaries also benefit from the capital growth. The Commonwealth of Pennsylvania endorses this total return principle in state law applicable to fiduciaries.3
     3 paragraphs 5548, 5549 and 5585 of the PA Nonprofit Corporation Law of 1988 and in Chapters 61,72 and 73 of the Probate and Fiduciaries Code.
     Now the debate turns to the question of how much total return may be given to the income beneficiaries. This is exactly the same question we must ask ourselves when we contemplate the amount of payout from the NCIF. The church-goers and students of today are the beneficiaries of the current income or payout. The churchgoers and students of tomorrow are the remainder beneficiaries. The main difference between the NCIF and the fiduciary of a trust is that a trust will someday come to an end. The fiduciary's obligation to maintain an "even hand" will cease. The NCIF, on the other hand, must steward the interests of present and future into perpetuity.
     In order to grasp the concept of payout, we first must establish common definitions for certain important terms. Much confusion abounds when we talk about our investments, because people aren't clear about the words we use. Some of the most important terms are the following:

- Payout. This is an amount paid quarterly by the NCIF to each charity. Payout is typically spent by the charity in the period received for operations or for other designated purposes.

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As such, payout sometimes is considered synonymous with the term "spending." However, there are occasions when "payout" is not always "spent." Payout that is not spent in the period received may be spent in a subsequent period or it may be reinvested in the NCIF.4
4 The audited financial statements of the Academy and the General Church use the term "investment income" rather than payout in the Statement of Activities (also referred to as the Income Statement).

- Total annual investment return or total return. Earnings and capital growth from NCIF investments for a particular year. This includes interest on fixed income securities, dividends on equities, capital gains (net of capital losses) on the sale of fixed income securities or equities and capital appreciation in these same instruments.5 Total return can be negative. This would occur when capital losses exceed dividends, interest or realized capital gains in any particular year.
5 Total return also is called "market return".

- Cumulative investment return or cumulative return. Total annual investment returns over a period of years, net of payout distributions during those years. Cumulative return is measured in two ways. Each charity must track cumulative return for each of its endowments from the endowment's inception, as discussed below. The NCIF calculates cumulative return for the entire portfolio.

- True endowment. Amounts given to a charity with a donor stipulation that the original gift is to be held to produce an investment return. Only the investment return6 may be spent by the charity for use in its operations, not the original gift. The donor may also designate a purpose for the investment return.

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The Academy and the Church generally manage their true endowments within the NCIF.
     6 Either the total annual return or the cumulative return for the endowment.

- Quasi-endowment. Amounts designated by the governing board of a charity to be held and managed as endowment. Unlike true endowment, a future board may change its mind and allow the original principal of quasi-endowment to be spent or the investment return to be used for a different purpose. Again, the Academy and the Church generally manage their quasi-endowments through the NCIF.

- Payout rate. Payout stated as a percentage of some reference point. Most commonly, the reference point is the three-year moving average of endowment year-end market value. Other frequently used reference points include the prior year-end market value or the NCIF "share value."

- Payout inflation rate or payout increase. Percentage in-crease of payout from one year to the next.

     The relationship between the payout rate and the payout inflation rate is often referred to as the NCIF's "spending formula." Annually, the NCIF partners establish a common payout inflation rate to adjust payout from the current year for the upcoming year.7 The total payout is then compared to the 3-year moving average of endowment market value. In recent years, the NCIF partners have increased payout by 5% per year, but different rates have been selected from time to time. The Joint Committee endeavors to maintain the payout rate within a range of 3% and 5% of the 3-year moving average of endowment market value.
     7 The partners may withdraw amounts in excess of payout depending on their separate needs, always with reference to the particular conditions placed on the endowment by a donor or a prior board. On occasion, a partner will reinvest payout that is not spent in a current period.

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     Payout rate is one of the key indicators the Joint Committee watches when measuring whether the NCIF is maintaining "financial equilibrium." The Committee developed this 3%-5% range target over the years as a prudent level of annual spending, especially since the NCIF partners are de-pendent on endowment payout for their very existence.8 The best way to illustrate why these percentages are appropriate is by example.
     8 Section 5548(3) of the Nonprofit Corporation Law, mentioned in footnote 3, stipulates that 7% of a 3-year moving average is the maximum payout (i.e., spending) rate allowed by law for true endowments managed on a total return basis.
     Assume an endowment of $100,000. We want to preserve a payout rate of 4% into perpetuity (i.e., exactly halfway between the 3% floor and the 5% ceiling). In building our budget, we plan to increase the payout by 5% each year (i.e., our payout inflation rate). Inflation in other areas of our budget (salaries, benefits utilities, etc.) is just 2.5%. This means we can provide for a few new uses with the growth in payout over inflation. The NCIF invests 70% of our endowment in equities paying dividends of 1% of market value. It invests 30% in U.S. Treasury securities, paying interest at 4%. Mathematically, we need a total return of 9% (dividends, interest and capital gains or appreciation) to maintain the 4% payout rate, as follows:

     CHART 2

     Beginning     Dividends     Capital     Total     Payout     Payout     Ending
     Market     & Interest     Growth     Return          rate          Market
     Value                              Value
Year 1$100,000     $1,900     $7,100     $9,000     $4,000     4.00%     $105,000
Year 2$105,000     $1,995     $7,455     $9,450     $4,200     $.00%     $110,250
Year 3$110,250     $2,095     $7,827     $9,922     $4,410     4.00%     $115,762

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     In year 1, a 9% return on the $100,000 investment is $9000: dividends and interest of $1900 and capital appreciation (realized or unrealized) of $7100. We pay out all of the dividends and interest and some of the capital appreciation, leaving $5000 of cumulative return to remain invested with the endowment principal. This $5000 is considered either "temporarily restricted" or unrestricted "quasi-endowment," terms that are used in our financial statements. This merely means that the $5000 can be spent someday if the board so designates. However, if we are truly to manage this endowment for the future, we must count on this buildup in endowment market value each year. This allows the amount we pay out to grow each year by 5% (the desired payout inflation rate) while at the same time, keeping our payout rate at a constant 4%.9 The chart shows payout growing by 5% each year and endowment market value (original principal plus cumulative return) growing by the amount necessary to maintain a constant 4% payout rate.
     9 To simplify the examples, Charts 2, 3 and 4 measure the payout rate against the prior year market value rather than the 3-year moving average.
     A very important point to note: it is not generally a good idea to increase the payout inflation rate from year to year beyond normal levels to provide for new uses. Additional programs and expanded facilities should be funded by other revenue sources (tuition income, contributions or payout from new gifts to endowment) or by reprioritizing expenses. The best way to illustrate this is to show what happens to payout in an up or down market.
     Assume the same facts as in the previous example except in Years 1, 2 and 3, we experience 12%, 14% and 9% total returns, respectively. Notice how the payout rate declines each year.

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     CHART 3

     Beginning     Dividends     Capital     Total     Payout     Payout     Ending
     Market     & Interest     Growth     Return          rate          Market
     Value                              Value
Year 1$100,000     $1,900     $10,100     $12,000     $4,000     4.00%     $108,000
Year 2$108,000     $2,052     $13,068     $15,120     $4,200     3.89%     $118,920
Year 3$118,920     $2,259     $8,444     $10,703     $4,410     3.71%     $125,213

     This was happening to the NCIF endowments in the mid-1990s. At the same time, Campaign 2000 had begun. This enormously successful fund-raising initiative raised more than $9 million from our supporters, matched by more than $9 million from Academy endowments, to produce many important improvements for Academy students:

- more scholarships;
- a modern computer network, a necessity in today's class-room;
- important classroom improvements in the Secondary Schools;
- athletic facilities to accommodate a growing girls' program and the needs of Bryn Athyn College;
- vastly improved facilities for the fine arts and performing arts.

These important additions also increased the Academy's operating costs (depreciation, maintenance, IT costs, new support personnel, etc.)
     The General Church was also adding new programs at this same time. These included:

- the Young Adult Connection, a new initiative to keep our young adults connected to each other, to the Church and to the Lord;
- several new church start-ups or "plants" in Boulder, Seattle and the Philadelphia Korean New Church;

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- growth in evangelization support to North American congregations and overseas;
- the development of our websites, www.generalchurch.net and www.newchurch.org and other technology projects from the Office of Education to share our New Church education resources with families and congregations worldwide;
- continuing education programs for pastors.

When the payout rate begins to move lower, towards the 3% floor, there is a natural desire to increase spending to provide for more uses. In fact, the Joint Committee evaluates the factors in our economy contributing to a healthy portfolio. It uses its best judgment as to whether a payout increase beyond normal levels can be sustained. In 1998, the Academy proposed increasing payout above the historic 5% inflation rate to help pay for the increased operating costs of Campaign 2000. It was felt that the endowment could sustain higher levels of spending after many years of strong market returns, staying comfortably below the 5% payout rate ceiling. The Joint Committee approved a payout inflation rate of 15% for fiscal year 1999, an additional 10% increase over prior norms.
There were other factors at play during this time. Academy enrollments were at high historic levels, so tuition, room and board income was strong. Many donors had healthy stock portfolios and were more disposed toward giving to the Academy or to the General Church, in addition to their local congregation. The economy was strong, inflation was low and people, in general, had a positive outlook. The technology bubble had not yet burst. September 11th and Enron were still over the horizon.
Now look at what happens when the market is down for a sustained period. Assume the same facts as in the first example except in Years 1, 2 and 3 we experience total returns of -4%, -6% and 0% respectively. Note the rapid rise in the payout rate at the end of each year.

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     CHART 4

     Beginning     Dividends     Capital     Total     Payout     Payout     Ending
     Market     & Interest     Growth     Return          rate     Market
     Value                              Value
Year 1$100,000     $1,900     ($5,900)     ($4,000)     $4,000     4.00%     $92,000
Year 2$92,000     $1,748     ($7,268)     ($5,520)     $4,200     4.57%     $82,280
Year 3$82,280     $1,563     ($1,563)     0     $4,410     5.36%     $77,870

     This is what is happening now. The rise in the payout rate toward the 5% ceiling is more extreme in a falling market than is the rate decline in an up market. This occurs for two reasons. First, principal is eroded when capital losses exceed dividend and interest income. Second, every dollar of payout must come from principal. In the case of true endowment, this is permitted only to the extent of cumulative returns from prior periods; if cumulative returns do not exist, no payout is permitted. With quasi-endowment, the board may permit the distribution of principal beyond the cumulative returns from prior periods.
     Down market periods inevitably amplify the challenges faced by organizations in other areas. The Academy and the Church are not exceptions. In the last three years, Academy enrollments for the four schools are down by 10% from the peaks of 1999 and 2000. We have been raising tuition more aggressively than in past years. Still, tuition, room and board revenue (net of scholarship funding from our endowment) remains around 15-16% of total revenue. Our donors are hurting in this market too. The Academy, the General Church and many of our congregations are experiencing reduced contributions. Later, I will go into more detail as to how the Academy and the General Church have responded to these challenges.

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NCIF Performance-A Good Report Card

     Now let's move from hypothetical to reality and see how the NCIF has performed against its goals. The financial equilibrium objective is best measured by examining the two prongs of the spending formula. Have we been able to increase spending beyond inflation? Have we successfully kept the payout rate between the 3% floor and the 5% ceiling? If so, these would be indicators that we are adequately balancing the spending needs of students and churchgoers of today with those of the future.
     Chart 5 -NCIF Spending Growth Adjusted for Inflation

     [Chart]

     Chart 5 depicts spending growth stated in 1968 dollars (adjusted by inflation based on the Consumer Price Index) since inception of the NCIF. While spending for the NCIF charities struggled to catch up with the double-digit inflation of the 1970s and early 1980s, the chart clearly shows that spending has increased in real terms10 over spending in 1968.

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Teachers and ministers of today enjoy salaries and benefits (inflation adjusted) that are well ahead of 35 years ago. Many new programs have been added, some of which were mentioned earlier.
     10 Real spending means spending adjusted for inflation.
     Payout rates for the NCIF endowments over the last 20 years are displayed in Chart 6. Rates are calculated with reference to both the prior year and the 3-year moving aver-age of endowment market values.

     Chart 6 - Payout Rate History

     [Chart]

     Note the sustained period in the 1990s when payout rates were in the 3.5% range. This gave the Academy some confidence for raising the payout inflation rate to accommodate the new uses from Campaign 2000.

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     With the present market downturn, the NCIF payout rate now is rapidly approaching the 5% ceiling. This chart predicts next year's rate assuming a payout inflation rate of 4% and endowment levels as of March 31, 2003, nearly the market low for the past 12 months.11 Using these assumptions, the 1-year payout rate would exceed 5.5% next year. The 3-year moving average rate probably will exceed 5% in 2005.
     11 In the last 12 months, the NCIF has fallen to levels not seen since 1997. Low points were experienced in early October 2002 and again in late March/ early April 2003. This demonstrates the continuing volatility and uncertainty in today's capital markets.
     Payout rates have not exceeded 5% in nearly 20 years. In the early 1980s, the charities made the commitment to improve teacher and minister salaries, making up ground from the ravages of inflation in the 1970s and early 1980s. The bull markets of the 1980s and 1990s allowed the NCIF endowments to absorb these payout increases.
     If the NCIF invests for the long term, why should we be concerned about these "temporary" blips above 5%? Especially when we have so many years in line with our goals? To answer that question, we need to examine the NCIF's performance against its second goal, its investment objective. Has endowment return exceeded payout plus inflation? Have we protected future purchasing power? If we are unable to answer these questions affirmatively, we have not truly achieved the financial equilibrium objective.
     Chart 7 shows cumulative returns over (or under) inflation.12 It illustrates the struggles the NCIF had with inflation in its first two decades, and it demonstrates that the NCIF has been able to achieve its investment objective within the last 10 years.

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     Chart 7 - Cumulative Returns in Excess of Inflation

     [Chart]

However, the last two down market years have sliced the cumulative positive returns in half. The positive spread has declined from about 75% in 1999 to about 36% as of June 30, 2002. The portfolio lost approximately $100 million in value from its peak in June of 2000 to its recent trough in March of 2003. In addition, we spent $65 million out of accumulated capital appreciation during this same period. This is a decline of over $165 million in the overall portfolio, down approximately 17% from its peak. This suggests spending must be reined in now to stave off further erosion.
     12 Recall that cumulative return is the total annual investment returns accumulated, in this instance, from the inception of the NCIF, net of payout over the same period. Chart 7 further reduces the cumulative return as of any particular year by inflation over the same period. Inflation is measured by the Consumer Price Index.
     The previous charts indicate the NCIF has met its objectives, but we are obliged to respond to the difficult present climate. Since March 31, I am cautiously optimistic that the worst is behind us and the market is recovering. We are up by 12% from the market lows in March and April. Remarkable, but we have seen these false recovery signals several times in the last two years. However, even if we were confident that we have seen the bottom and the days of stronger market returns are back, we must take prudent steps today to curtail spending. We cannot keep increasing payout in the face of what we're hearing will be several years of returns below expectations.

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FROM DIVINE LOVE AND WISDOM THE NEW CENTURY EDITION 2003

FROM DIVINE LOVE AND WISDOM THE NEW CENTURY EDITION Editor 2003

     Editorial Pages
     First, here are some lines from the Translator's Preface by George Dole.
     "The work presents few difficulties to the Latin reader. The language is extraordinarily straightforward, and as anyone knows who has tried to write about profound matters, such simplicity is not easily come by. It is in fact this simplicity that presents the translator with the greatest difficulty, since it would be absurdly simple to translate it quite literally into awkward and difficult English. It is my hope that this translation will convey some of the accessibility that we may be sure Swedenborg labored so diligently to offer."
     Later on the translator says:
     "Working with fellow translators Lisa Hyatt Cooper, Jonathan Rose, and Stuart Shotwell has been constantly enlightening and refreshing; and I owe an immense debt of gratitude to Jonathan and Stuart particularly for their patience in seeing to all the myriad details of publication. My primary consultants, Wendy Closterman, and Kristin King, have given the first draft exemplary attention . . . I am grateful as well to Carolyn Andrews and Claudia Paes York for the painstaking labor of verifying references."
     He goes on to say that "we are learning a great deal as we proceed" and that the translation is offered not as "the definitive version," but as the best that we can offer at this point in the process.
     There is a favorite phrase from this work that is printed on one of the cards often handed out at the Bryn Athyn cathedral. "To feel another's joy as joy in oneself, that is loving." How is this rendered in the NCE? "Feeling the joy of someone else as joy within ourselves-that is loving."

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     And what about the opening lines of the book? "Love is our life. For most people, the existence of love is a given, but the nature of love is a mystery." Here we have a note that sends us to the back of the book, and in this instance the phrase of the original Latin is given.
     Later in this first paragraph we read: "Even though the word `love' is so commonly on our tongues, still hardly anyone knows what love is. When we stop to think about it, we find that we cannot form any image of it in our thoughts, so we say either that it is not really anything or that it is simply some-thing that flows into us from our sight, hearing, touch, and conversation and therefore influences us. We are wholly unaware that it is our very life."
     Turning to number 134.
     "Since these regions are virtually written on each angel and on all of heaven, angels, unlike us, in our world, know their homes and houses no matter where they travel. The reason we do not know our homes and houses instinctively, from their regions, is that we are thinking in terms of space and therefore in terms of this physical world's geography, which has nothing in common with the geography of the spiritual world.
     However, birds and animals have this kind of knowledge by instinct. They know their homes and dwellings instinctively, as much experience testifies."
HAVING MORE THAN ONE TRANSLATION 2003

HAVING MORE THAN ONE TRANSLATION Editor 2003

The New Century Edition of Divine Love and Wisdom and Divine Providence became available very near the time when the new translation by N. Bruce Rogers of Divine Providence was to be published. It was not planned that way. It's just the way it turned out.

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     This is not the first time we have had two new translations coming out around the same time. I would like to quote from a letter written by the late Dr. David Gladish, one of the translators of the book Conjugial Love. The letter appears in the September issue of 1988, and some may wish to revisit it in its entirety. Here are some excerpts.
     "Your readers might be interested in knowing, first, how two different translations can be coming out more or less concurrently, and, secondly, how the two translations differ."
     He goes on to say, "I felt certain that our translations would address different audiences." (He found that this hunch was right.) "As to our backgrounds as translators, mine is different-not better or worse, just different."
     In conclusion he says, "So my point is, not to worry! These two translations are put together to address two different kinds of people and two different sides of any one person. I don't see them as meeting head to head. I see them as going forward shoulder to shoulder."
     Actually the translation by Rev. N. B. Rogers came out in two versions, one employing the word "conjugial," and the other using the word "married love." (A helpful commentary on this by Rev. Alfred Acton appeared in the March issue of 1995.)
     And then in 1996 along came the translation of the same work by Dr. John Chadwick. And of course most of us had on our shelves the Warren and Acton translations, and so that made five!
     I heard someone lament that the time devoted to an English translation should have been devoted to translation into languages other than English where there is much more need. An evident response to this is that we have far fewer people able to translate into other languages. It was especially gratifying that in 2001 a new translation of Conjugial Love became available in Russia (See 2001, page 462). We may have more on this subject in the near future.

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ORDINATIONS 2003

     Announcements
     McCardell-At Bryn Athyn, Pennsylvania, May 25, 2003, Ethan Derek McCardell into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
     Simons-At Bryn Athyn, Pennsylvania, May 25, 2003, Stephen Restyn Simons into the first degree of the priesthood, Rt. Rev. Peter M. Buss officiating.
Note: 2003

Note: 2003

Three ordinations are reported in the July issue. Rt. Rev. Alfred Acton officiated at the ordinations of Jacob B. Borketey-Kwaku and S. Protus Mkhize. Rev. B. Edward Nzimande was ordained into the second degree. We mention this again, as the report arrived just in time to fit on a page other than the usual announcement page. (See page 206 of the July issue.)
NEWS NOTES FROM THE COLCHESTER SOCIETY 2003

NEWS NOTES FROM THE COLCHESTER SOCIETY Ruth Greenwold 2003

     As Colchester nears the end of this interim year with no resident pastor, we look back with gratitude to the eight senior clergy who have volunteered to brave the trip across the "pond" to immerse themselves and their wives in our way of life for a short while, and to give to our society spiritual guidance.
     Bishop Buss has been over twice and Bishop Acton also came with his wife. At their disposal was the support of the society and a lovely manse, a five-bedroomed house with a garden in a pleasant part of the town about one mile from the church. Colchester is a very historic town having links with the New Church since the 19th century.
     In September we look forward to greeting Rev. Matthew Genzlinger, his wife Eliza and baby to settle down after what has been a stimulating year for the society.
     Ruth Greenwold

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FROM THE SUMMER ISSUE OF LOGOS 2003

     Logos is a publication of the Swedenborg Foundation. The summer issue is particularly interesting. There is a letter on page 5 from a woman who saw Helen Keller's book My Religion as she walked through a public library. The book almost seemed to say to her, "Take me home."
     As she read, she kept noticing references to Swedenborg, and she wondered what the book Heaven and Hell would be like. It is interesting that, although well educated, she had never heard of Swedenborg. She phoned the library to see if Heaven and Hell was available. Half way through that book she began to ask whether what she was reading was true. She says, "By the end of the volume, I was answering myself, Yes, it is true."
     Since that time she has read many books of the Writings. "I see myself as sitting in a field surrounded by precious gems shining in the sun. I am thankful every day for what I now have."
     She commends the placement of the New Century Edition in libraries, so that others may similarly benefit.
IF YOU WISH TO BE LED BY PROVIDENCE 2003

IF YOU WISH TO BE LED BY PROVIDENCE 2003

If you wish to be led by Divine providence, use prudence as a servant or assistant who faithfully manages the goods of his lord. The prudence is the mina given to each of the servants to do business with, of which they were to render an account, in Luke 19:12-25, cf. Matt. 25:14-30.
Divine Providence 210

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RELIGIOUS EDUCATION IN OUR HOMES 2003

     The General Church Office of Education is excited to bring you two wonderful programs as part of a renewal of religious education in the home. Please take a moment to learn about the programs we have to offer today's families.
     Designed for ages 0-5, the Early Childhood Religion Program uses the five senses to bring stories from the Word alive for children. There are 12 monthly mailings, starting in September, containing project materials, stories, beautiful pictures, and inspirational materials for parents. The cost of this program is $25 US per child if you order before August 20th. Shipping to the US is $20 US per family; in Canada $30 US per family; overseas is $45 US.
     Taking off from the program above, Jacob's Ladder Religion Lessons are based on the Religion curriculum for General Church Elementary Schools. Currently available are the Introductory Level (kindergarten) for ages 5-7 and Level One (1st Grade) for ages 6-8. Materials for an entire school-year (36 lessons) are sent in one mailing which includes a beautifully illustrated storybook, a CD of songs and stories, and all needed projects materials. Each level costs $50.00. Shipping in the United States is $5.00 US, to Canada is $12.00 US, and overseas is $16.00 US.
     These programs are sold at cost, however, we do not want lack of funds to prevent you from receiving them. Payment plans and partial scholarships are available upon request. And we would be happy to help you select the appropriate program and level for your child. Please give us a call at 215-914-4949 or email us at [email protected]. We look forward to serving your family!
GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & CATHEDRAL BOOKROOM 2003

GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & CATHEDRAL BOOKROOM 2003

     The Story of
     the Call of Samuel
     From 1 Samuel 3:1-10
     Inspired, adapted and written by Bryn J. Brock and Karin A. Childs
     Illustrated by Hye-Seong Lee

     Samuel hears a voice in the night...
     ...but he doesn't know who is calling.

     Children can share in the secret of this simple story from
     the Old Testament, watching young Samuel and old Eli
     come to realize the wonder of what is happening.

     Published by Fountain Publishing / hardcover / $13.50 US

     To order this richly illustrated children's book, contact the
     General Church Book Center.
     Contact information:
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4920

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Notes on This Issue 2003

     Vol. CXXIII     September, 2003     No. 9
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     In this issue Daniel Allen concludes the important presentation regarding the market downturn. Hopes of what this article may achieve for readers are expressed on pages 274 and 275.
     "If anyone desires to know the ends that are within him, let him merely pay attention to the delight he perceives in himself from the praise and glory of self, and to the delight he perceives in use separate from self; if he perceives this latter delight, he is in genuine affection." This Arcana quotation is featured in the sermon in this issue. In this sermon it is asserted that the hope for self-merit instead of adding to delight may actually diminish it (p. 262).
     What if heaven were millions of times larger? This month's editorial is an invitation to consider a passage (AC 6232) in the Writings about the endless variety of human faces.
     "I honor his experience," says Keridwen Carlson in her letter in this issue. By their experience some have little regard for spiritual growth groups. On the other hand some have a very different experience. It is good when we honor the experience of those with a different perspective but also articulate our own point of view.
     It is not surprising that the subject of spiritual growth groups arises again. I would like to remind readers that we had good discussion on this subject in this magazine nine years ago. In January of 1994 we had two letters, one quite short and the other more than three pages in which the value of spiritual growth groups was well explored.
     Charter Day is early this year. It is October 10th. On this weekend many members of the General Church travel to Bryn Athyn, PA. See the announcement at the end of this issue.

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PURSUIT OF HONOR AND GLORY 2003

PURSUIT OF HONOR AND GLORY Rev. DONALD L. ROSE 2003

     "What is dignity greater or less?" Our text is from number 250 of Divine Providence, where we read: "What is dignity greater or less and what is wealth greater or less? In itself is it anything but an imaginary something?" This is one of those passages that mention two things which people can tend to pursue. This sermon is not about wealth, but about what is called "honor" or sometimes "dignity." It is related to credit we get, praise we get, reputation.
     The calculation of greed is presented in the New Testament as a man talking to himself saying, "What shall I do? . . . I will do this: I will pull down my barns and build greater; and there I will store all my crops and my goods, and I will say to my soul, Soul you have many goods laid up for many years . . . But God said to him, You fool! This night your soul will be required of you" (Luke 12:17-20).
     If selfishness could speak within us, (and sometimes it does) what would it say about the things we might do? In three places the Writings quote what the love of self says. It says, "Why should I do this? What do I get out of it?" And so does not do it (HH 556, TCR 400, HD 65). Another passage puts into words what a selfish heart says when considering the truth: "What is this to me? It will bring me neither honors nor gain" (AC 3314e). The natural man and the selfishness in us craves some kind of gain for anything done-money or credit, or honor or some benefit. It is useful for us to see this natural man objectively and perhaps see the absurdity of the craving. What is greater or lesser dignity but an imaginary something? One passage says, "It is like an actor in royal robes, when the play is over" (DP 217e).
     A way for us to look objectively at our craving for honor is to take in the examples the Lord gives of the Pharisees and hypocrites in the New Testament.

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We see these Pharisees always calculating what they will get in the way of honor, and the Lord says to us, "Do not be like that." Listen to the way Matthew chapter six begins: "Take heed that you do not do your charitable deeds before men, to be seen by them . . . When you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward" (verses 1 and 2).
     Even when they prayed, they calculated to do it in such a way that they would get something out of it. They would get honor. "When you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you they have their reward."
     Yes, they have a reward. It is a kind of reward to have people admire you, be impressed by you, praise you, honor you. But the Lord is inviting us to something entirely different, something much better.
     Suppose the calculating Pharisee within you or me is in a general conversation. The calculation might be to say something that puts self in a good light. Bragging about something we have done, calling attention to something great about self. The reward is that people may say, "That is great." They may honor and praise you. The natural man calculates for that, but it is a risky enterprise, because if you are so obviously bragging, people may recognize your conceit, and instead of thinking highly of you, instead of honoring you, they will think less of you for blowing your own horn or "sounding a trumpet before you."
     Advice to that calculating Pharisee would be to play it humble, and possibly get a reward that way. Did not the Lord address the calculations of the Pharisee when He went to the house of one of the rulers of the Pharisees? He noticed how they chose the best places. They tried to make themselves look important. If they sat in one of the best places, they would be regarded with honor.

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Their reward would be the proud glow they would feel as people looked up to them in those honored places.
     But the Lord addressed this calculation and gave this advice: "Do not sit down in the best place, lest one more honorable than you be invited . . . and he who invited you and him come and say to you, Give place to this man, and then you begin with shame to take the lowest place" (Luke 14:8, 9).
     What an outcome! The very opposite of honor. That was a mistake. So the Lord said, "Sit down in the lowest place, so that when he who invited you comes he may say to you, `Friend, go up higher.' Then you will have glory in the presence of those who sit at the table with you" (verse 10).
     The glory and honor is a pathetic imaginary something. The Lord is inviting us to something better, and immediately after this saying He gave advice to extend hospitality with no hope of any kind of repayment. Get no reward at all, because there is something much better, a heavenly reward.
     When you give a dinner do not ask your friends or relatives or your rich neighbors, lest they invite you back, and you be repaid (verse 12). No, invite the poor the lame and the blind, "And you will be blessed, because they cannot repay you."
     You will be blessed. It is a blessed thing to have the plea-sure of doing something without the deadening thought of getting recompense. The aim of getting recompense crowds out the real delight. And so in an earlier chapter in Luke, the Lord said to do good "hoping for nothing" (Luke 6: 35).
     The very hope of reward, the very thought of it actually diminishes delight. Now this seems to run counter to what we expect. Can't you have both? Can't you have the pleasure of doing the good thing and then also have the added pleasure of getting reward, or the pleasure of basking in praise or getting honor?
     Now, the Writings by no means say that we shouldn't get paid for what we do, or that we shouldn't get credit or honor. (see AC 995.)

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But there is something that goes on within even in this life, and there is the matter of a much better kind of joy, the joy of heaven.
     Is it good to use reward and praise? In training a dog, you reward with food, a pat on the head and words of praise. Good dog. When we train children we instinctively praise them when they do well. We hope that doing well will be a pleasant experience for them. We want to introduce them into a good and productive and enjoyable life.
     But if we go through life only geared to reward for everything we do, we miss the joy of this life, and we have no idea of the joy of heaven.
     The Writings show that just the thought of reward can diminish delight. Suppose someone you really care about is in need, and you rescue them. Would a certain amount of money be appropriate? Make it something you say. If you say some-thing helpful to another person, do you want to charge for it? Should there be a price tag on a friendly smile?
     People who do what is good from the Lord, we read, "are then so averse to self-merit that when they merely think of it they grow sad, and perceive their blessedness and happiness to be proportionately diminished" (AC 2371:5).
     Note one more example, and this one about angelic life, in which the very thought diminishes delight. We are taught that when an angel does good to another, then there is an influx into the angel of blessedness "more than he gives" (AC 6478). "But as soon as the thought occurs that he desires to communicate what he has for the sake of obtaining in himself this influx of good fortune and bliss, the influx is dissipated; and still more so if any thought comes in of recompense from him to whom he communicates his good. This it has been given me to know from much experience" (AC 6478).
     So, in the angelic example the thought of reward or credit actually diminishes delight. We are not angels, although we do have times when we can appreciate something of the angelic outlook.

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Sometimes we are so absorbed in selfish pursuit, that it is the antithesis of the angelic outlook. The Writings tell us we can test ourselves by taking the time to notice our delight.
     "If any one desires to know the ends that are within him, let him merely pay attention to the delight he perceives in him-self from the praise and glory of self, and to the delight he perceives in use separate from self; if he perceives this latter delight, he is in genuine affection." It goes on to say that he needs to pay attention "to various states in which he is, for the states themselves very much vary the perception" (AC 3796:3).
     There are two kinds of reward. Look at the Pharisees, the Lord, says, yes, they have their reward. But you .... If both are rewards, if unselfish joy is a reward, and if selfish joy is a reward, we might ask why not go for the reward we know? That is, credit, honor, dignity, praise. There are good reasons. One of them is that selfish reward is never satisfied. It is never quite content. Think about that. No matter how much it gets it is not at peace. It wants more. As the Writings say, "As regards those who desire reward . . . be it known that they are never contented" (AC 6393:2). It says they resent it if anyone has more than they do, and they feel sad. More than we realize, the love of self has within it the desire to have more and more, and even have more than God Himself (DP 183:2).
     A contrast between an angel and an evil spirit is that the angel is not interested in praise. The angels are alive with the joy of being of service, and praise is of no interest to them. In fact they refuse thanks and are indignant if good is ascribed to them (HH 9).
     What of evil spirits? The Writings speak of the ill will and menace in their faces and comment that when others praise them they are as if glad and their faces are restrained (HH 553). As a recent translation has it: "When others praise them, or revere and worship them, their faces compose themselves and look almost happy and gratified" (HH 553). (sicut laetum ex jucundo).

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How deep and how lasting is that apparent happiness?
     Some may imagine that heaven is a reward you get for living a life without recompense, and that the reward will be getting into heaven. No, getting into heaven is not the point. Anyone can do that. The question is not whether you can get to heaven, for entrance to heaven is open. The question is whether you will enjoy it. "Whatever a spirit who is not yet in heaven or hell wishes is granted if it will benefit him" (HH 400). There are many who are allowed to try heaven and who find it joyless. They find that they do not want it, and would rather have selfishness. "Everyone can be admitted into heaven, because heaven is denied by the Lord to none, but whether they can live there they can know if they are admitted" (AC 3938:6). (See 8945:5. It is said that they "can stay there if they want" HH 525.)
     So our goal is to become the kind of person who can enjoy heaven and want to stay there. What if we find that we enjoy riches and we enjoy dignities? Are those riches and dignities blessings or are they curses? We are told clearly that they can be either. Reducing it to a simple phrase, the Writings say that they are blessings to those who do not set their hearts upon them, and they are curses to those who do set their hearts on them (DP 217:2).
     And a definition of setting the heart on them is given. It is loving oneself in them, and not setting the heart on them is loving uses and not self in them (ibid). Note that the desire to be reassured that what you do is helpful is not loving oneself. If you do a flower arrangement, someone's expression of appreciation for it need not be regarded as praise and glory for you. You can take warm satisfaction in knowing that what you did made a difference for someone.
     As life goes by we can little by little do the opposite of setting the heart on honors or riches. Rather we can distance ourselves from them. We can hold them at arm's length and see objectively how relatively shallow they are.

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In themselves what are they but something imaginary? The process of regeneration involves an inversion of delights. Someone who regards self-advantage in the first place is an upside down person (AC 9180). In the process of regeneration there is an inversion of delights (AC 8413).
     The change of our delights is like a change of food, but we go through cycles, and we will find ourselves sometimes longing for the previous food. The manna from heaven is a new kind of delight, but occasionally we will be like the children of Israel who remembered the food they ate in Egypt (AC 8413). When we long for the pleasure of gain and honor, we should remind ourselves that the previous life was a slavery like the slavery of Egyptian captivity.
     And as we experience life we can learn something about unselfish delight, and above all listen to what the Lord says about that delight. This is a constant theme of the Lord's message to us. In Isaiah: "Why do you spend money and wages for what does not satisfy? Listen diligently to Me, and eat what is good, and let your soul delight itself in abundance. Incline your ear, and come to Me. Hear, and your soul shall live" (55:2, 3). In the New Testament the Lord says, "Rejoice and be exceedingly glad, for great is your reward in heaven."
     In the Writings the theme is constant. Heaven is doing good without reward. This is a secret unknown to the seemingly wise of this world (AC 6392). In doing good without reward "there is happiness so great as to be heavenly happiness itself' (AC 6391). In heaven there is delight immeasurably surpassing worldly delight. It is an inner delight full of satisfaction and blessedness. It is to this delight that the Lord is inviting each one of us. Amen.

Lessons: Isaiah 55; Luke 6:27-36, Luke 14:7-15; AC 6391-6393

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WEATHERING THE MARKET DOWNTURN 2003

WEATHERING THE MARKET DOWNTURN DANIEL T. ALLEN 2003

     The New Church Investment Fund and Its Partners

     BY DANIEL T. ALLEN, CHIEF INVESTMENT OFFICER AND
     TREASURER, ACADEMY OF THE NEW CHURCH

     The Second of Two Parts

The NCIF in Relation to the Market

     Over the last 77 years, the U.S. equity market has produced an annualized compound rate of return of 10%.13 Long-term government bonds have returned 5.4%.14 Money managers view these as the expected long-term annualized compound rates of return for these classes of investment. The NCIF has chosen an asset allocation for its portfolio of 70% equities and 30% fixed income securities.15 Over the same long-term time horizon, a 70/30 portfolio designed to mirror the market would return 8.6%.16
     13 Measured by the Standard & Poors 500, an index of the largest U.S. companies.
     14 Measured by the US Government long-term treasury return index.
     15 Fixed income instruments are in our portfolio to provide stability in the event of a severe market decline.
     16 This assumes no regular rebalancing between equities and fixed income. We have a rebalancing discipline that has served us well. We don't want a style that is in favor to run too far ahead of how we are using that style in our portfolio. Also, if a style should be in our portfolio but is temporarily out of favor, we want to participate as it returns to norms. This is one of the most important things we can do as long term investors. As an example, we rebalanced after the run up in tech stocks in early 2000, saving the portfolio over $50 million in value.
     Recall the examples above of a sample portfolio maintained under the NCIF's spending formula. In order to maintain a payout rate of 4% and a payout inflation rate of 5% into perpetuity, the NCIF must generate a market return of 9%. Obviously, the NCIF must perform better than the 70/30 market portfolio return of 8.6% in order to meet its objectives.

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     Over most of its history, the NCIF had a stated goal to outperform its market benchmarks, net of fees paid to its money managers. Has it done so? More importantly, has it achieved its desired rate of return of 9%? Keep in mind, we are long term investors. We look to achieve these returns over a reasonable time horizon, taking into account both the ups and downs of market cycles.
     Chart 8 illustrates how the annualized compound return17 of the NCIF compares to its benchmark.18
     17 Annualized compound return (ACR) differs from cumulative return. First, it is not reduced by payout. Second, it is the effective annual rate of return on the investment over the relevant period. For example, a 7% 10-year ACR means that the investment averaged a 7% return per year over the 10-year span.
     18 Our benchmark is the 70% Wilshire 5000/ 30% Lehman Bros. Aggregate. The Wilshire 5000, similar to the S&P, is a broad domestic market index including stocks of small, medium and large companies. The Lehman Bros. Aggregate is the broad bond market index (treasuries, asset backed securities, corporates, etc.). Our true benchmark includes an index for international stocks since we are diversified outside the U.S. I've omitted this benchmark to simplify the analysis. All NCIF returns are net of manager fees.

     Chart 8 - Endowment Performance
     as of December, 2002

     [Chart]

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     Over the 20-year cycle, we have achieved our goal and we have slightly outperformed the market benchmark. Recent shorter-term cycles illustrate our current difficulties. While we are beating our benchmarks in this down market, we are experiencing negative rates of return. Over 5- and 10-year cycles, we have positive rates of return, but these are below the benchmarks and below the 9% goal.
     Recently, the NCIF reexamined its investment philosophy in relation to the market. Since inception, it has chosen active money managers rather than passive market index funds, primarily due to its stated goal of beating the market. However, in an efficient market where information that affects stock value is readily available to all on a real-time basis, it becomes increasingly difficult for managers to outperform the market, net of their fees.19 As such, the Joint Committee has chosen to invest 55% of the NCIF portfolio in passive large-cap and mid-cap indexes. The 30% fixed income portion is also invested in a U.S. Treasury index fund. We are now trying to achieve performance in these asset classes equal to the market. We hope to achieve added return through active investment management of small-cap and international stocks.
     19 A 2002 study by Fortin and Michelson in the Financial Planners Association Journal, examining 9300 funds from 1977 through 2000 found that only managers investing in international and small company stocks (referred to as small capitalization [small-cap] companies) provided statistically significant out-performance. They concluded that this was due to competition and the efficiency of information flow among managers in other investment classes (large-cap stocks and fixed income investments).
     This move to passive managers reduces manager fees and trading costs. The NCIF expects savings of over $750,000 in fees annually. These savings will grow as the market grows. Current expense ratios are now approximately 0.2% (two-tenths of a percent), down from 0.45% a year ago.
     If we therefore expect to mirror the market more closely, what are near term market return expectations? Does this have a bearing on the NCIF spending formula?

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     Many experts are saying we need to batten down for several years of 7%-8% returns in the equity markets.20 Our fixed income portfolio has performed well in this bear market, producing 10% returns in the last 3 years, offsetting equity declines somewhat. This is due to the fact that the principal of fixed income securities rises in value as interest rates decline. However, the average current fixed income yield in our portfolio is only 4.9%. Interest rates are at lows not seen in 50 years. Combined returns in the short-term are therefore expected to be between 6% and 7%.
     20 A Cambridge Assoc. study (consultants to many educational and institutional endowments, including the NCIF), Reversal of Fortune: The Effect of the Market Decline on the Budgets of Endowed Institutions recommends short-term planning for 2.5%-3% real rate of return. With inflation of 2.5%, this equates to 5%-5.5% for total returns. In an article in the Jan. 2003 Institutional Investor magazine, Justin Dini interviewed many pension and retirement plan managers about their current market return expectations. He found many were revising their expectations down to 8% to 8.5%. The National Association of College & University Business Officers (NACUBO) 2002 endowment study also found many institutions planning to do the same thing.
     As we revise our market return expectations downward in the near term, we must adjust our near-term payout. It is unwise to let our levels of spending (measured by the payout rate, now projected to exceed 5%) begin to approach our rates of return. We would not be adding to endowment for future generations. We would be taking away.

Cost Cutting for the Academy and the Church

     As Appendix 1 illustrates, the Academy and the Church commit every dime of their endowments in some way to support our current students and churchgoers. So, it becomes very difficult to make choices to curtail uses when the market tells us we need to cut back.
     The Academy wants to attract more students, to spread the Heavenly Doctrines as a light to the world.21

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We are encouraged to grow by our accrediting bodies, the Middle States Association (MSA) and the Middle States Commission on Higher Education (MSCHE) who acknowledge our mission and the excellent quality of our teachers, students and programs.22 The quality of education in our General Church elementary schools is also excellent and our societies are working hard for growth. Evangelization efforts continue as well, and we are striving to communicate and build connections with all who may have an affection for the Writings.
     21 See Rev. Dan Goodenough's vision statement, included in the Academy's 5-Year Strategic Plan for the years 2002-2006.
     22 Dan Chamberlain of Houghton College, headed up the MSCHE visiting team, in his report to the Bryn Athyn College (Nov. 2002) stated, "The resources and desire to achieve [growth at the Bryn Athyn College] are in place and the institution must now develop and implement specific plans and strategies to bring them to fruition."
     Nevertheless, all signals are warning that we need to cut back on our rate of spending growth until there is more stability and more optimism in the financial markets. We must not lose sight of our growth goals-in fact growth can bring additional income-but we must move carefully.
     Following are some of the steps taken by the Academy and the General Church in response to the market downturn:

Deficit Reduction

     The Academy incurred deficits in 2001 and 2002 ($470,000 and $650,000, respectively). It recognized that these deficits must be eliminated in order to maintain a healthy organization and to prepare for growth. Approximately $750,000 in costs was sliced from the preliminary and final budgets for fiscal yearend, June 30, 2003. These cuts ranged from outsourcing grounds operations, reducing administrative, maintenance and development staff, eliminating low enrollment classes and certain electives, reducing library hours and personnel retirements.

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Reduced Payout Growth

     Both the Academy and the General Church have lowered the amount of payout inflation in their budgets for fiscal yearend June 30, 2004. The Academy is using a 4% payout inflation rate and the General Church is going with no in-crease at all. This translates to approximately $150,000 in cost cuts or additional income needs for the Academy and approximately $200,000 for the General Church. The Academy achieved this partially by additional personnel reductions and holding the line on inflationary adjustments in several budget categories. The Church cut spending in several areas that were part of its 5-year plans and held the line against budget increases in many departments.

Tuition and Financial Aid

     The Academy has been aggressively raising tuition in the last two years and for next year as well. Bryn Athyn College tuition is up from $5,430 in Fiscal 2001 to $7,658 for Fiscal 2004, a 41% increase. Secondary School tuition is up from $2,830 in Fiscal 2001 to $4,523 in Fiscal 2004, a 60% increase. These increases have been accompanied by ample financial aid for students and parents in need. When compared to past rates of tuition increases, these adjustments have produced more than $600,000 of income that the Academy would not have enjoyed otherwise. We are in the third year of a 5-year plan to increase rates to a healthier percentage of total instructional cost per student.23
     23 Room and board rates have also been increasing by 4% per year in the College, but by only 1% per year in the Secondary Schools. The low rate of increase in the Secondary Schools represents an inducement for families living outside Bryn Athyn to send their children to ANC. Those families incur many additional costs that do not exist for Bryn Athyn resident students.

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Recruiting

     As previously mentioned, Bryn Athyn College wants to grow. It is embarking on a recruiting effort in Fiscal 2004 for new enrollments in Fiscal 2005, with the assistance of marketing firm Barton, Matheson, Willse & Worthington (BMWW). We can accommodate approximately 180 students at the College without significant additional program or facility additions. This can produce nearly $400,000 in additional revenues at today's tuition levels (even more for boarding students) without a great deal of additional costs.24 Beyond 180 students, we will need a new dormitory, classrooms, dining and social areas. We have a goal of sustaining 250 students within 10 years. The Secondary Schools are also planning to do more recruiting.
     24 Assuming adequate financial aid is available.

Cost Controls

     The Academy and the Church have made several strategic moves in the last few years to rein in costs in several areas:

- Information technology (IT) is an important tool for classroom instruction, communication with alumni and donors and administrative productivity. Costs to maintain our network are significant however (personnel, support contracts, hardware and software, etc.). We recently converted our IT network to a Citrix-based "thin client" plat-form whereby applications and troubleshooting can be managed more efficiently via central servers. We estimate this is saving the Academy and the Church over $70,000 per annum in personnel costs and hardware depreciation.

- Since Campaign 2000, the Academy has cut back substantially in new construction. Only a few projects have been approved each year, consisting primarily of major planned maintenance, safety needs and relatively inexpensive efforts to improve the appearance and functionality of our dormitories and classrooms.

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With any new construction or renovation project, depreciation and maintenance costs increase. The effects of Campaign 2000 additions are still being absorbed in the Academy's budgets.

- Benefit costs, particularly medical expenses, continue to rise well above inflation. Each year, we have established cost increase targets and have worked diligently with our benefit consultant to meet these targets. This has been accomplished by sharing prescription costs with employees and some self-insurance initiatives. We continue to offer an option for family HMO coverage at no cost to the employee although, if costs continue to outstrip inflation, we may be forced to begin sharing expenses with Academy and Church employees in the foreseeable future.

Other Revenues

For the last several years, the Academy has rented the Asplundh Fieldhouse, the Mitchell Performing Arts Center, the Pavilion and the Cairnwood Mansion to outside groups. This helps to defray operating costs and furthers the goal of reaching out to the community and outside groups. While these efforts have been difficult at times, efficiencies will be gained as experience increases. The Academy is examining other alternative revenue sources as well.
The General Church is encouraging congregations to take on more of their operating costs for pastor and teacher benefits and salaries. This is bearing some fruit. Congregation payments in Fiscal 2003 are expected to be up by approximately $150,000 over two years ago. On average, congregations bear approximately 80% of their costs of operation. They do this by means of local contributions or endowments. The Church continues to ask them to do more in Fiscal 2004, but individual congregation members are challenged by this market downturn as well.

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Contributions

A summary of our efforts to manage within our means would not be complete without an appeal to you, our alumni, members and friends. We have generous endowments, and I believe we have used them in the best interests of our present and future stakeholders. But, I hope this article has helped you see why they can only take us so far. Your gifts are needed to support the students and churchgoers of today. If we hope to grow, your gifts are needed to support future students and church members. Please contribute to the annual Funds for the Academy and for the General Church. Please consider legacy gifts (annuities, remainder trusts, insurance policies, bequests, etc.) to endowment or to growth initiatives for the needs of tomorrow. We will be communicating more about annual and planned giving in the months and years to come. We need your support now more than ever.

Conclusions

In summary, I would like to leave you with the following main conclusions:

- The NCIF has achieved it objectives of increasing payout beyond inflation for its partners over time, while enhancing the future purchasing power of their endowments.

- The NCIF will likely exceed payout ceilings beginning next year without corrective action.

- Market returns for a 70% equity/ 30% fixed income portfolio, like the NCIF, are unlikely to be as high as 9%-10% until capital spending in the U.S. economy rebounds. We are currently planning for returns to be in the 6%-7% range for the next several years.

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- We have rapidly eroded future spending power at current (negative) rates of return.

- We are using all of our payout for programs with very little reinvestment.

- Gifts to endowment are not at the levels of the past.

- In response, the Academy and the General Church are taking steps to reduce the rate of their payout (spending) from the NCIF by containing costs and identifying new sources of income.

     I hope this article has cleared up confusion for some. I hope it has given all of you confidence that we will weather the storm, even though some may still disagree over investment or spending policy. And I hope it has inspired you all to help our wonderful missions in whatever way you can.

I would like to acknowledge with gratitude the contributions of the following people to this article: Bill Buick, Andy Damm, Faith Ebert, Bruce Henderson, Dirk Junge, Jim Junge and Marlyn Smith.

Contact: Daniel T. Allen, Vice-President and Treasurer; Academy of the New Church; P.O. Box 711; Bryn Athyn, PA 19009. Phone: 215-938-2636; email: [email protected]

     APPENDIX 1

     THE ACADEMY AND THE GENERAL CHURCH: OUR RELIANCE ON ENDOWMENT

     It is important to understand how much the Academy and the Church are dependent on endowment payout. First, this requires an understanding of how our endowments are organized.
     There are basically two types of endowment:

- True endowment. Amounts given to a charity with a donor stipulation that the original gift is to be held to produce an investment return.

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Only the investment return may be spent by the charity for use in its operations, not the original gift. The donor may also designate a purpose for the investment return.

- Quasi-endowment. Amounts designated by the governing board of a charity to be held and managed as endowment. Unlike true endowment, a future board may change its mind and allow the original principal of quasi-endowment to be spent or the investment return to be used for a different purpose.
     Within the Academy and the Church, we have organized both types of endowments into fund groups based on the purpose of the particular gift or board designation.

The Academy

     Chart A shows the Academy endowments and operating revenues for fiscal yearend June 30, 2003. Approximately $9.1 million of payout and withdrawals from endowment are needed this year to sustain basic operations on a total budget of $12 million. This means we rely on our endowments to fund over 75% of our operations.

     Chart A - Academy Endowments and Income

     [Chart]

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This payout comes from our operating and scholarship endowments (payout rate >4.7%).1
     1 Operating endowments include amounts given to the institution to be held as true endowment for operations. They also include board designated quasi-endowment. Payout on scholarship endowments can only be used from year to year to fund financial aid requests.
     We project payout and withdrawals of approximately $9.5 million to fund the Academy's basic operations for fiscal yearend June 30, 2004 on a budget of $12.6 million. We have chosen to increase payout by 4% next year. This pushes our expected payout rate from operating and scholarship endowments to over 5%. Note that 4% payout inflation is lower than prior years in response to the market downturn. A further reduction to payout inflation is being considered for Fiscal 2005.
     The Academy's other sources of income (tuition, room & board, gifts, rentals, bookroom sales and other, collectively making up about 25% of total operating revenues) are dwarfed by the income from endowment. As the Academy looks to-wards future growth, it will need to identify other sources of revenue to reduce its reliance on endowment.
     The Academy has other endowments designated by donors or by its board for purposes other than basic operations.

- Approximately $1.5 million in payout arises from the Glencairn endowments for uses at Glencairn and Cairnwood. These are donor-designated funds.

- Plant funds are set aside by the board for renewals and replacements of existing facilities. Approximately $600,000 in payout arises from these funds. Growth funds have been donated to the Academy for new uses in the schools. Approximately $1 million in payout arises from these funds. Presently, the board has dedicated the payout on plant and growth funds to complete the Academy's share of Campaign 2000 commitments. This commitment will finally be satisfied in fiscal year 2005.2

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After this, payout on plant funds normally would revert to fund renewal and replacement items or to build reserves for such needs in future periods. Payout on growth funds would be used for other new uses at the board's discretion until such time as the operating endowments can sustain the cost of these uses.
     2 Plant and growth funds also were used to balance over $1 million in Academy deficits in fiscal years 2001 and 2002. This has delayed our timing to completion of funding for these Campaign 2000 commitments. The Academy has taken out a line of credit to manage the cash needs associated with these commitments. This debt must be repaid from future payout on these funds.

- Other funds are dedicated to miscellaneous specified matters. They generate approximately $500,000 in payout.

General Church

     Chart B shows the General Church endowments and operating revenues for fiscal yearend June 30, 2003. Approximately $4.2 million of payout and withdrawals are needed this year to sustain basic operations on a total budget of $10.4 million. This means we rely on our endowments to fund over 40% of our operations. This payout comes from operating endowments (payout rate >4.7%).
     In response to the market downturn, the General Church is holding the line at $4.2 million of payout for fiscal yearend June 30, 2004 on a budget of $9.7 million. Further action to hold the line on payout inflation may be necessary for Fiscal 2005.
     The General Church also has other endowments designated by donors or by its board for purposes other than basic operations.

- Approximately $800,000 in payout arises from congregational funds (e.g., the LEG Funds, the Glencairn Educational Endowments, etc.). In most cases, payout on these funds comes back to the General Church in payment for pastor and teacher salaries and benefits.

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Chart B shows total congregation payments to the Church in Fiscal 2003 budgeted at $5.6 million.

- Plant funds are set aside by the board for renewals and replacements of existing facilities. These also include the General Church Development Funds that have been set aside to assist congregations with grants or loans (based on established criteria) for new church construction. Approximately $200,000 in payout arises from these funds.

     Chart B - The General Church Endowments and Income
     General Church
     Endowments at 6/30/02

     [Chart]

- Growth funds have been donated to the General Church for new uses. Approximately $300,000 in payout arises from these funds. Presently, the board has dedicated the payout on growth funds to benefit the General Church operating budget due to many new uses described in the Church's 5-year Strategic Plan. This will continue (at the board's discretion) until such time as the operating endowments can sustain the cost of these new uses.

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- Pension and Retirement Funds are set aside for these obligations to our retirees. Payout is reinvested or used to make pension payments. The Academy, the Bryn Athyn Church and some of our congregations contribute to these funds on behalf of their employees. Recent analysis of these funds by our actuaries indicates that our pension reserves are adequate even after the recent downturn. However, rapid escalation in retiree medical costs has added significant funding pressures to our operating budgets.

- Other funds are dedicated to miscellaneous specified uses. They generate approximately $100,000 in payout.

The General Church has a healthier balance of other in-come sources (congregation payments, gifts, publication sales and other) collectively making up about 60% of total operating revenues. However, as mentioned above, many congregations rely on endowment income to reimburse the General Church for their pastor and teacher salaries and benefits. As such, the Church as a whole relies to a significant extent on endowment. The Church and its congregations also need to expand their other sources of revenue, particularly contributions from their members, to reduce dependence on endowment over time.
USEFUL ACTIVITIES IN HEAVEN 2003

USEFUL ACTIVITIES IN HEAVEN 2003

     These are all interconnected in such a way that they focus on what they can contribute to the other and therefore to all, with all mindful of the individual members. They act as one because of this regard for the whole and for the individual.

     Heaven and Hell 405

281

MANY FACES OF THE HUMAN RACE 2003

MANY FACES OF THE HUMAN RACE Editor 2003

     Editorials
     I thought I was aware of the passages in the Writings about the endless variations of the human face. But I learned about another one that is quite fascinating. It is number of Arcana Coelestia which we will quote presently. (Last month we talked about the differences in the way people walk.)
     At the time when the Writings were written the population of the earth was around 791 million. That is a lot of faces. All of them different. In the years since the population of the world has increased greatly. The estimate for the year 1800 is 978 million. For 1900, one billion 650 million. The estimate in 1998 was five billion, 900 million.
     The passage in True Christian Religion about enlightened reason seeing the infinity of God invites us to consider that "throughout the entire world there can be found no one face that is precisely like or the same as another, nor ever can be to eternity. This infinite variety would be impossible except from an infinity in God the Creator" (TCR 32).
     Isn't it amazing to ponder the number of faces of people who are alive today and the faces of those who have lived and died. And we think of parents looking at their new born baby. "Oh, she looks so much like her mother! But not exactly!"
     Well here is the Arcana passage to think about. It is not under "face" in the Swedenborg Concordance, so you may not be familiar with it.
     The passage says that no one in heaven is in the same good and truth as another. "This would still be the case if heaven were a thousand and a thousand times greater."
     Then the passage talks about the natural world. "Though people should increase in number indefinitely, still no one would have the same face as another, nor the same internal face, that is, the same mind, and not even the same tone of voice; hence it is plain that there is an indefinite variety of all things, and that there is never one thing the same as another."

282

The passage ends as follows: "That there are such indefinite things pertaining to all things in the spiritual world, and also in the natural world, is because they come forth from the Infinite, as was said above; for unless they so came forth they would never be indefinite; and therefore from the indefinite things in both worlds it is very evident that the Divine is infinite."

Note: In the translation by John Elliott the word "millions" is used rather than "thousand and a thousand." The Latin is millies et millies. So we read, that "this would still be true even if heaven were millions of times larger."
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     "I Am the Vine" in September 2003
     The House Built on the Rock in October 2003

283

GROUPS HAVE VALUE 2003

GROUPS HAVE VALUE R. Keridwen Carlson 2003

     Communications
Dear Editor,
     I am writing in response to Howard Roth's comments in the January issue. I was upset by the assertion that New Age disciplines, including spiritual growth groups, are purely natural and do nothing to bring forth regeneration. The writer is agreeing with and adding to Rev. Erik Sandstrom's article in the July issue, as well as disagreeing with Ruth Wyland's comments from October.
     Is happiness in life-deep happiness springing from connection with others and with God-not a marker by which we can gauge spiritual progress? I believe it is. Mr. Sandstrom says that we can tell a little by whether we smile or snark at interruptions in our day. If we are miserable, then we are perhaps dwelling in the evils of our minds instead of rising above them.
     How can one person assert that the spiritual discipline of another is purely natural and in no way aiding them on the spiritual path? I also disagree that the spiritual growth groups do not involve the Ten Commandments. The "Rise Above It" group created by Ray and Star Silverman is based upon them. The original groups have tasks which make the Ten Commandments an active part of our lives.
     The spiritual plane brings light to the world, spreads love, happiness and connectedness with God, the earth and with others. What is spiritual can be seen in results, in manifestation on the physical plane. If you go to a twelve step program and as a result stop kicking your dog, that may be as good a sign as any that you are growing spiritually.
     Speaking of the spiritual growth group system, Mr. Roth says, "There is nothing in it that is conducive to the process of spiritual regeneration."

284

Isn't everything conducive to it? It is why we are here, and in everything we do God is leading us to that end. Mr. Roth calls spiritual growth groups a hollow phenomenon. I find this statement extreme. It is based on his experience, and for him it is true. I honor his experience and hope he would do the same for me.
     I know many others who feel that these groups are the best thing that ever happened to this church. They are a means of bringing the church to life. How could something so real, so life giving, full of love, of countless gifts be merely hollow?
     What are we living for if not to grow and learn-from life? Let us not question, sacrifice, or put down our experience or another's in the name of God or the Writings. Our experiences and feelings will not fit into logic, rationality and doctrinal soundness, and we must not try to make them. It is better, I believe, to let both our experience and the Writings teach us together as the profound counterparts that they are.
     The idea of meeting in these groups may be likened to a new born child. Something to be cherished.
     Let us trust others as to what is hollow in their lives and what is far from it. They, along with God, are the only ones who really know.

     R. Keridwen Carlson
     Tucson, AZ
SHARING IN HEAVEN 2003

SHARING IN HEAVEN 2003

We may gather the magnitude of heaven's pleasure simply from the fact that for everyone there it is delightful to share their pleasure and bliss with someone else.
Heaven and Hell 399

285

ORDINATIONS 2003

     Announcements
     Borketey-Kwaku-At Accra, Ghana, May 18, 2003, Jacob Borteye Borketey-Kwaku into the first degree, Rt. Rev. Alfred Acton II officiating.
     Mkhize-At Durban, South Africa, May 25, 2003, Sibusiso Protus Mkhize into the first degree, Rt. Rev. Alfred Acton II officiating.
     Nzimande-At Durban, South Africa, May 25, 2003, Bongani Edward Nzimande into the second degree, Rt. Rev. Alfred Acton II officiating.
CHARTER DAY 2003 OCTOBER 9-13 2003

2003

     The Academy of the New Church welcomes back alumni, students and friends to renew acquaintances and create memories during the celebration of the 126th anniversary of the granting of the Academy Charter.
     A complete schedule for the Charter Day weekend-which begins with multiple events on Thursday and concludes with the Ninth Annual Scholarship Golf Tournament on Monday-will be mailed to alumni and friends with the September Alumni Update.
     Tickets for the banquet-$15.00 for adults and $6.00 for students-may be purchased from Mira Yardumian at the Academy Development Office, PO Box 708, Bryn Athyn, PA 19009, or by calling 215-938-2663.

288

MAKING DISCIPLES General Church Evangelization Seminar 2003

     Join us for an inspiring seminar in Colorado, devoted to motivating, training, and equipping leaders in Evangelization.
     Explore new ideas on leadership, marketing, and strategies for church growth at a church society that is founded on church growth principles.
     Now is your opportunity to attend this amazing seminar. Talk to your local pastor about being part of a team attending the seminar.
     The seminar will feature presentations by Bishop Peter Buss, Tom Kline, Grant Schnarr, Anna Woofenden, David Lindrooth, David Roth, Theresa McQueen, Yvonne Lynott, Eric Carswell, Susan Baile, and more!
     Register with the General Church Office of Evangelization at 215-914-4911 or email [email protected].

289

GENERAL CHURCH OF THE NEW JERUSALEM Contact persons for PUBLIC WORSHIP AND DOCTRINAL CLASSES 2003

     UNITED STATES OF AMERICA

Alabama:
Birmingham
     Dr. Winyss A. Shepard, 4537 Dolly Ridge Road, Birmingham, AL 35243.
     Phone: (205) 967-3442.
Arizona:
Phoenix
     Rev. Michael Cowley, 3607 E. Delcoa Drive, Phoenix AZ 85032. Phone: home (602) 493-0619; office (480) 991-0048.
Tucson
     Rev. Glenn G. Alden, Sunrise Chapel, 8421 E. Wrightstown Rd., Tuscon AZ 85715. Phone: (520) 298-1245.
Arkansas:
Little Rock
     Mr. & Mrs. Kenneth Holmes, 65 Haertlein Lane, Batesville, AR 72501.
     Phone: (870) 251-9998.
Northwest Arkansas
     Rev. Daniel Fitzpatrick, 1001 N. Oriole Ave., Rogers, AR 72756. Phone: (501) 621-9011.
California:
El Toro
     Candace Frazee, 1933 Jefferson Drive, Pasadena, CA 91104.
     Phone: (626) 798-8848.
     E-mail: [email protected]
La Crescenta
     Rev. Jong-Ui Lee, 5022 Carolyn Way, La Crescenta, CA 91214.
     Phone (818) 249-9163
Sacramento/Central California
     Mr. Bertil Larsson, 8387 Montna Drive, Paradise, CA 95969. Phone: (530) 877-8252.
San Diego
     Rev. C. Mark Perry, 7911 Canary Way, San Diego, CA 92123. Phone: (858) 492-9682.
San Francisco
     Mr. Jonathan Cranch, 2520 Emerson St., Palo Alto, CA 94301. Phone: (650) 328-2788.
Colorado:
Boulder
     Rev. David C. Roth, 3421 Blue Stem Ave., Longmont, CO 80503.
     Phone: (303) 443-9220.
Colorado Springs
     Mr. & Mrs. William Rienstra, 1005 Oak Ave., Canon City, CO 81212.
     Phone: (719) 275-4546.
Montrose
     Bob and Karen Heinrichs, P. O. Box 547, Montrose, CO 81402. Phone: (970) 323-6220.
Connecticut:
Bridgeport, Hartford, Shelton
     Rev. Thomas H. Rose, 5 Washington Ave., Derby, CT 06418. Phone: (203) 735-7774.
District of Columbia: See Mitchellville, Maryland.
Florida:
Boynton Beach
     Rev. Kenneth Alden, 7354 Shell Ridge Terrace, Lake Worth, FL 33467.
     Phone: (561) 736-9235.
Jacksonville
     Kristi Helow, 6338 Christopher Creek Road W., Jacksonville, FL 32217-2472. Lake Helen
     Mr. & Mrs. Brent Morris, 264 E. Kicklighter Rd., Lake Helen, FL 32744. Phone: (904) 228-2276.
Pensacola
     Mr. & Mrs. John Sherman, 6096 Gulf Breeze Parkway, Gulf Breeze, FL 32563. Phone: (850) 932-4433.
Georgia:
Americus
     Mr. W. Harold Eubanks, 516 U.S. 280 West, Americus, GA 31709. Phone: (912) 924-9221.
Atlanta
     Rev. Patrick A. Rose, 502 Knollwood Place, Woodstock, GA 30188-4588.
     Phone: (678) 319-0041.
Illinois:
Chicago
     Rt. Rev. Alfred Acton, Regional Pastor, P.O. Box 743, Bryn Athyn, PA 19009. Phone: (215) 914-4994.
Glenview
     Rev. Peter M. Buss, Jr., 73 Park Drive, Glenview, IL 60025. Phone: (847) 724-0120.
Indiana: See Ohio: Cincinnati.
Kentucky: See Ohio: Cincinnati.
Louisiana:
Baton Rouge
     Mr. Henry Bruser, Jr., 6050 Esplanade Ave., Baton Rouge, LA 70806.
     Phone: (504) 924-3098.

290

Maine:
Bath
     Rev. George Dole, 876 High St., Bath, ME 04530. Phone: (617) 244-0504.
Maryland:
Baltimore
     Rev. Robert S. Junge, 8551 Junge Drive, Kempton, PA 19529.
     Phone: (610) 298-2333.
Mitchellville
     Rev. James P. Cooper, 11910 Chantilly Lane, Mitchellville, MD 20721. Phone: (301) 805-9460 home; (301) 464-5602 office.
Massachusetts:
Boston
     Rev. Stephen R. Simons, 138 Maynard Rd., Sudbury, MA 01776. Phone: (978) 443-3727.
Michigan:
Detroit
     Rev. Derek P. Elphick, 395 Olivewood Ct., Rochester, MI 48306.
     Phone: (248) 652-3420, Ext. 102.
Mid-Michigan
     Lyle and Brenda Birchman, 14777 Cutler Rd., Portland, MI 48875. Phone:
     (517) 647-2190. E-mail: [email protected]
Minnesota:
St. Paul
     Karen Huseby, 4247 Centerville Rd., Vadnais Heights, MN 55127.
     Phone: (612) 429-5289.
Missouri:
Columbia
     Mr. & Mrs. Paul Johnson, 1508 Glencairn Court, Columbia, MO 65203.
     Phone: (314) 442-3475.
Kansas City
     Mr. Glen Klippenstein, P. O. Box 457, Maysville, MO 64469-0457.
     Phone: (816) 449-2167.
New Hampshire:
Hanover
     Bobbie and Charlie Hitchcock, 63 E. Wheelock St., Hanover, NH 03755.
     Phone: (603) 643-3469.
New Jersey:
Ridgewood
     Jay and Barbara Barry, 474 S. Maple, Glen Rock, NJ 07452. Phone: (201) 445-3353. New Mexico:
Albuquerque
     Mrs. Carolyn Harwell, 1375 Sara Rd., Rio Rancho, NM 87124. Phone: (505) 896-0293.
North Carolina:
Charlotte
     Steven and Gail Glunz, 6624 Providence Lane West, Charlotte, NC 28226.
     Phone: (704) 362-2338.
Raleigh/Durham
     Mr. and Mrs. Charles Runion, 106 Maple Lane, Rosedale NC 27889. Phone: (252) 946-7138.
Ohio:
Cincinnati
     Rev. J. Clark Echols, 4418 Main Street, Darrtown, OH 45046-8914.
     Phone: (513) 523-0005 (home) or
     (513) 772-1478 (church).
Cleveland
     William B. Alden, 4142 Brecksville Rd., Richfield, OH 44286.
     Phone: (330) 659-6060.
Oklahoma:
Oklahoma City
     Mr. Robert Campbell, 13929 Sterlington, Edmond, OK 73013. Phone: (405) 478-4729. Oregon:
Portland
     Mr. and Mrs. Jim Andrews, Box 99, 1010 NE 365th Ave., Corbett, OR 97019.
     Phone: (503) 695-2534.
Pennsylvania:
Bryn Athyn
     Pastor: Rev. Thomas H. Kline, Box 277, Bryn Athyn, PA 19009.
     Phone: (215) 947-6225.
Elizabethtown
     Mr. Meade Bierly, 523 Snyder Ave., Elizabethtown, PA 17022. Phone: (717) 367-3964.
Erie
     Dianna Murray, 5648 Zuck Road, Erie, PA 16506. Phone: (814) 833-0962.
Freeport (Sarver)
     Rev. Leslie L. Sheppard, 980 Sarver Road, Sarver, PA 16055. Phone: (724) 353-2220.
Harleysville
     Mr. and Mrs. Oliver Odhner, 829 Stoney Run Valley Rd., Kempton, PA 19529. Phone: (610) 756-3168.
Hawley
     Mr. Grant Genzlinger, Settlers Inn, #25, 4 Main Ave., Hawley, PA 18428.
     Phone: (800) 833-8527.
Ivyland
     The Ivyland New Church, 851 W. Bristol Road, Ivyland PA 18974. Pastor: Rev. David Lindrooth. Phone: (215) 957-5960. Secretary: Sue Cronlund. (215) 598-3919.

291

Kempton
     Rev. Lawson M. Smith, 171 Kunkles Dahl Rd., Kempton, PA 19529. Phone: (610) 756-0093.
Philadelphia
Philadelphia New Church Korean Group, Bryn Athyn College, 2895 College Drive, Bryn Athyn, PA 19009. Pastor: Rev. John Jin, 537 Anne Street, Huntingdon Valley, PA 19006.
     Phone: (215) 914-1012 or (215) 947-8317.
Pittsburgh
     Rev. R. Amos Glenn, 299 Le Roi Road, Pittsburgh, PA 15208. Phone: church (412) 731-7421.
     Sarver (see Freeport)
South Carolina:
Charleston area
     Wilfred and Wendy Baker, 2030 Thornhill Drive, Summerville, SC 29485.
     Phone: (803) 851-1245.
South Dakota:
Hot Springs
     Linda Klippenstein, 604 S. River St. #A8, Hot Springs, SD 57747. Phone: (605) 745-6629.
Texas:
Austin
     Aaron Gladish, 10312 Bilbrook Place, Austin, TX 78748. Phone: (512) 282-5501. E-mail: [email protected]
Washington:
Seattle
     Rev. Martie Johnson, Jr., 7708 171st St. NW, Edmonds, WA 98026-5013.
     Phone: (425) 776-2524.
Washington, DC: See Mitchellville, MD.
Wisconsin:
Madison
     Mr. Warren Brown, 130 Greenbrier Dr., Sun Prairie, WI 53590. Phone: (608) 825-3002.

     OTHER THAN U.S.A.

AUSTRALIA

     Perth, W.A.
     Sydney, N.S.W.
     Rev. Garry B. Walsh, 26 Dudley St., Penshurst, NSW 2222.
     Phone: 61-02-9594-4205.

BRAZIL
     Rio de Janeiro
     Rev. Cristovao R. Nobre, Rua Henrique Borges, 54 Santa Amalia, Vassouras-RJ,
     Caixa Postal 85711 CEP.27.7000-000 Brazil. Phone: 55-(0)24-2471-6686.

CANADA
     Alberta
     Calgary
     Rev. Michael Gladish, 248 Arbour Crest Drive, NW Calgary, Alberta T3G 4V3. Phone: (403) 374-0087.
     Debolt
     Lavina Scott, RR 1, Crooked Creek, Alberta TOH OYO. Phone: (780) 957-3625. Edmonton
     Michael Hamm, C/Frame 30 Productions #202, 1081A-82 Avenue, Edmonton, Alberta T6E 2B3.
     British Columbia
     Dawson Creek
     Dorothy Friesen (Secretary), P. O. Box 933, Dawson Creek, BC V1G 4H9. Phone: (250) 782-1904.
     Ontario
     Kitchener
     Rev. Bradley D. Heinrichs, 58 Chapel Hill Drive, Kitchener, Ontario N2R 1N2. Phone: office (519) 748-5802.
     Ottawa
     Mr. and Mrs. Donald McMaster, 684 Fraser Ave., Ottawa, Ontario K2A 2R8. Phone: (613) 725-0394.
     Toronto
     Rev. David W. Ayers, 2 Lorraine Gardens Rd., Etobicoke, Ont. M9B 4Z4.
     Phone: church (416) 239-3054. DENMARK
     Copenhagen
     Mr. Jorgen Hauptmann, Strandvejen 22, 4040 Jyllinge. Phone: 46 78 9968.

ENGLAND
     Colchester
     Mr. Leif Wombwell, 272 Maldon Road, Colchester, Essex, CO3 3BE.
     Phone: (0)120-636-9829.
     London
     Rev. Frederick Elphick, 21B Hayne Rd., Beckenham, Kent BR3 4JA.
     Phone: 44-208-658-6320.
     Oxford
     Mr. Mark Burniston, 24 Pumbro, Stonesfield, Witney, Oxford OX8 8QF. Phone: 44-(0)-199-389-1700
     Surrey
     Mr. Nathan Morley, 27 Victoria Road, Southern View, Guildford, Surrey GU14DJ.

292

FRANCE
     Beaune
     The Rev. Alain Nicolier, Bourguignon, Meursanges, 21200 Beaune. Phone: 33-80-26-62-80.

GHANA
     Accra
     Rev. William O. Ankra-Badu, Box 11305, Accra North, Phone: 233-21-243662. Asakraka, Nteso, Oframase
     Rev. Martin K. Gyamfi, Box 10, Asakraka-Kwahu E/R.
     Dome
     Rev. Nicholas W. Anochi, 2 Rocky St., Dome, P. O. Box TA 687, Taifa. Phone: 233-21-405518.
     Madina, Tema
     Rev. Simpson K. Darkwah, Hse. AA3, Com. 4, c/o Box 1483, Tema. Phone: 233-22-200583.

IVORY COAST Abidjan
     Mr. Roger Koudou, B.P. 944, Cidex 1, Abidjan 06.

JAPAN
     Mr. Tatsuya Nagashima, 30-2, Saijoh-Nishiotake, Yoshino-cho, Itano-gun, Tokoshima-ken, Japan 771-14.

KOREA
     Seoul
     Rev. Dzin P. Kwak, Seoul Church of New Jerusalem, Ajoo B/D 205-1019-15, Daechidong Kangnam-Ku, Seoul 135-281. Phone: church 82-(0)2-555-1366.

NETHERLANDS The Hague
     Mr. Ed Verschoor, Van Furstenburchstraat 6, 3862 AW Nijkerk, Netherlands.
     NEW ZEALAND Auckland
     Mrs. H. Kea], 4 Derwent Cresc., Titirangi, Auckland 1007. Phone: 09-817-8203.

SOUTH AFRICA
     Gauteng
     Alexandra Township
     Rev. Albert Thabede, 303 Corlett Dr., Kew 2090. Phone: 27-11-443-3852. Balfour
     Rev. Reuben Tshabalala, P.O. Box 851, Kwaxuma, Soweto 1868. Phone: 27-11-932-3528.
     Buceleuch
     Rev. Christopher D. Bown, P. O. Box 816, Kelvin 2054. Phone: 27-11-804-1145. Diepkloof
     Rev. Jacob M. Maseko, P. O. Box 261, Pimville 1808. Phone: 27-11-938-8314. KwaZulu-Natal
     Clermont
     Rev. Albert Thabede-see Alexandra Twp. Durban (Westville)
     Rev. Erik J. Buss, 30 Perth Rd., Westville, 3630. Phone: 27-31-2629043.
     Enkumba
     Rev. Bongani Edward Nzimande, P. O. Box 848, Pinetown, 3600.
     Eshowe, Richards Bay, Empangeni Mrs. Marten Hiemstra, P. O. Box 10745, Meerensee 3901. Phone: 27-35-132317. Hambrook
     Rev. Albert Thabede- see Alexandra Twp. Impaphala, Empangeni
     Rev. B. Alfred Mbatha, do 7 Sydney Drive, Westville, 3630.
     Kwa Mashu
     Rev. Edward Nzimande, P. O. Box 848, Pinetown 3600.
     Midlands
     Rev. Erik J. Buss-see Durban.
     Westville
     Rev. Erik J. Buss-see Durban.
     Western Cape
     Cape Town
     Mrs. Gwyneth Collins, 601 Chezmont, Bower Road, 7800, Wynberg, Cape Town.

SWEDEN
     Jonkoping
     Pastor: Rev. Ragnar Boyesen,
     Oxelgatan 6, S-565 21 Mullsjo. Phone: home 46-392-13396; office 46-392-13339 Stockholm
     Rev. Goran Appelgren, Aladdinsvagen 27, S-167 61 Bromma.
     Phone/Fax: 46-(0)8-26 79 85.

     When dialing from abroad, leave out zero n parentheses.
     Note: Please send any corrections to the editor.

293

     LABOR DAY RECORDINGS

     Available on CD or Cassette

     The American holiday known as Labor Day, traditionally marks the end of summer here in the United States. During this time we may be turning our thoughts back to our labors or even to those who have labored for us. Words like "labor", "work" or even "burdens", might enter our minds. Perhaps the following recordings will aid you in shining the Lord's light on some of these thoughts.

     Family Services - includes music

     Laborers in the Vineyard, #104034 - Rev. Thomas L. Kline The Use of Labor, #104283 - Rev. Daniel Goodenough Laborers in the Vineyard, #101671 - Rev. Kenneth Stroh

     Contemporary Worship Services - includes music

     Take Up Your Cross and Follow Me, #10248 - Rev. Jonathan Rose
     Parable of the Unjust Steward, #105901 - Rev. Jeremy Simons
     Working Too Hard, #103911 - Rev. Jonathan Rose

     Sermons

     Take Up Your Cross, #101707 - Rev. Thomas Kline
     The Work of Our Hands, #105669 - Rev. Derek Elphick
     To Be of Service, #101008 - Rev. Brian Keith
     My Yoke Is Easy, #101207 - Rev. Patrick Rose
     The Eleventh Hour Laborers, #101316 - Rev. Douglas Taylor
     My Burden Is Light, #103344 - Rev. Reuben Bell
     The Easy Yoke, #103530 - Rev. Arne Bau-Madsen
     Taking Up Your Cross, #103697 - Rev. Eric Carswell

     Please order using the catalog numbers listed.
     Cassette - $2.00, CD - $4.00, Catalog - $5.00
     Additional postage charges will be included on your invoice.
     GENERAL CHURCH
     RECORDING

     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 215-914-4980
RECORDINGS FROM CREEK 2003 2003

RECORDINGS FROM CREEK 2003 2003

     The New Church Family Camp at Jacob's Creek, Pennsylvania, has become a favorite vacation stop for church members young and old. If you missed it this year, don't despair, we are delighted to be able to offer the following recordings from this wonderful event. Each recording will be sent to you with the handouts given by the speaker.
     The Essentials of Genuine Worship
     Lecture - Rev. Bradley Heinrichs
     Catalog #106274
     The Two Gates: Baptism and Holy Supper
     Lecture - Rev. David Ayers
     Catalog #106275
     The Externals of Worship
     Lecture - Rev. Kurt Hyland Asplundh
     Catalog #106276
     As It Is In Heaven
     Class - Rev. Derek Elphick
     Catalog #106277
     How Do the Writings of the
     New Church Lead Us Into All Truth
     Class - Rev. Derek Elphick
     Catalog #106278
     Please order using the catalog numbers listed. Cassette - $2.00, CD - $4.00, Catalog - $5.00 S&H charges will be included on your invoice.
     PO Box 752 - 1120 Cathedral Road
     Bryn Athyn. PA [email protected]
     215-914-4980

     GENERAL CHURCH
     RECORDING

294

Notes on this Issue 2003

     Vol. CXXIII     October, 2003     No. 10
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     As a general rule we do not print two sermons by the same minister in the same year. There have been exceptions. In July we published a sermon by Rev Walter Orthwein. Well, here is another. It was pointed out to us that this sermon on education would be especially suitable for the October issue (because the Academy "Charter Day" occurs in October).
     I have not met Don Brandis of Seattle, Washington, but Rev. Martie Johnson sent me some things he has written. I don't know how long he has been acquainted with the Writings, but "acquainted" is putting it mildly. See his essay (p. 304).
     The third volume of Arcana Coelestia has now been published in Japanese. See page 322. Speaking of material in other tongues, see the note below about the work of Huiling Sun and Vladimir Maliavin.
     Although we have already printed a review of the book Freely Give, we are especially pleased to have a further review in this issue. Roger Murdoch gives Erik Buss's book the attention it richly deserves.
     Years have passed since Lenka Machova gave a remarkable speech to the Academy Corporation. We are pleased to print that speech in this issue.
     Bryn Athyn College is producing a new book including the work of a dozen teachers. See p. 316.

     TRANSLATORS INTO CHINESE AND RUSSIAN

     Huiling Sun is a young lady who has moved from China to Australia. Her translation of Helen Keller's Light in My Darkness may be seen on her web site. Having completed work on a Chinese translation of Heaven and Hell, she is undertaking yet another book of the Writings while she continues studies at the University of Sydney.
     Vladimir Maliavin (whose photo was printed in the September issue of 2002) has published a major book in Russian. It consists of an expanded version of The Swedenborg Epic and voluminous quotations from the Writings. We will speak of this another time.

295

TEACHING OUR CHILDREN 2003

TEACHING OUR CHILDREN Rev. WALTER E. ORTHWEIN 2003

"Teach them diligently to your children" (Deuteronomy 6.7).

     They had come to the crossing. All that stood between them and the promised land was the Jordan river. Now Moses called them together one last time and reminded them, at length and in detail, of all that the Lord had done for them during their forty years in the wilderness, and of the commandments He had given them.
     Don't forget these things, Moses told them. You have been tried in the desert, and the Lord brought you through. Blessings beyond imagination lie ahead-a rich land, a land flowing with milk and honey; a land of your own, where you will be secure and comfortable.
     Just don't forget Whose hand it was that gave you the land. Don't start thinking it was your own strength or wisdom that gave it to you.
     He spoke to them of "large and beautiful cities, which you did not build; houses full of all good things, which you did not fill; wells which you did not dig; vineyards and olive trees which you did not plant."
     "Beware," when you have all these things, Moses said, "lest you forget the Lord Who brought you out of the land of Egypt, from the house of bondage."
     It's human nature to forget. The children of Israel forgot again and again: in Egypt, in the wilderness, and later in the land which the Lord had given them. They grew comfortable. They became preoccupied with worldly things. They trusted in their own might.
     It is a sad history-miracle after miracle, victory after victory, and finally, in the reign of Solomon, such wealth and power and beauty that their land became the envy of the world. Then it all fell apart.

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     The land was defiled by idolatry. The things which the Lord had given them to serve higher things became an end in themselves. As He said when He came on earth in Person: "You have made the commandment of God of no effect by your tradition" (Matthew 15.6).
     The rich land and worldly blessings He gave them were only a shadow of the heavenly kingdom He sought to plant in their souls. When they turned to outward things, and turned their backs on the Lord, they lost the very thing they so prized: their unique status as a people especially favored by God.
     As the Lord said: "What will it profit a man if he gains the whole world and loses his own soul?" (Mark 8.36)
     Success brings dangers of its own. It is often harder to keep something than it is to get it in the first place. The Lord foresaw that this would be the case with Israel.
     Part of the problem was simply that succeeding generations-who had not themselves experienced the rigors of the wilderness and: the miraculous help the Lord gave them-would naturally begin to forget, not just the history, but the truths which that history was meant to impress upon them.
     In the very process of enjoying and attempting to preserve their natural heritage (the land of Canaan), they would for-sake their spiritual heritage (the kingdom of heaven).
     What they would learn, of course, is that without the spiritual heritage, the natural heritage is of no real value and is soon lost anyway. One who gains the world at the expense of his soul ends up losing the world as well.
     To prevent this, the Lord admonished them, as they were about to enter the land, not to forget their history, not to forget how He had led them, and especially, not to forget the commandments He had given them.
     "Teach them diligently to your children."
     These words have special significance for us this weekend as we celebrate the founding of the Academy of the New Church.

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The Academy is more than a school. It is the embodiment of a great truth concerning the Lord, and the determination of those who see that truth to pass it on to their children.
     That truth is expressed in this simple statement: "The Writings are the Word." That is, the theological Writings of Emanuel Swedenborg, inspired by the Lord, are just as much the Lord's Word as the Old and New Testaments of the Bible-as the book of Isaiah or the Gospel of Matthew. And since the Lord is the Word, this new revelation constitutes the second coming of the Lord, not in person, but, as He foretold in the Gospel of John, as the Spirit of truth Who will lead us into all truth (John 16.13).
     The founding of the Academy in 1876 grew out of a quest which began in the earliest days of the New Church in England. In the first New Church periodical, called the "Aurora," in 1799, a correspondent noted that there were two quite distinct categories of receivers of the doctrines-those who viewed them as the Word of God, on the one hand, and those who viewed them as Divinely inspired, but as something other than the Word, on the other hand.
     Which view is correct? This question set off a debate that continued until, in 1890, proponents of the Academy position crossed a Jordan of their own, and established their own church body, the General Church.
     The clarity and simplicity of the Academy position gave it great power. But it was more than clear and simple. It was true. It was simple in the way a seed is simple, and like a seed, it had life in it.
     We know now, a century and more later, what great potential there was in that simple truth. We know it because we can see it all around us, but the founders saw it too, even then. Their vision of all the good that would grow from the truth they saw so clearly and cherished so deeply was as clear as Moses' view of the good land that awaited his people, even though he himself would never set foot on it.

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     In the General Church today, we don't hear this declaration so much any more. We take it for granted now. That's good in a way, but there is also a danger in it: The danger of complacency.
     We may feel confident that within this body of the Church the battle is won, but each new generation must secure this truth for itself. And each of us, as individuals, must teach it to ourselves. It is more than a slogan. Anyone can say the Writings are the Word; the important thing is actually to see the Lord in them, and by means of them see Him in the Old and New Testaments, and in all creation.
     The Academy schools, and other schools in various societies of the church in this country and around the world, are working to pass the spiritual heritage we have received along to new generations. We are diligently teaching our children. Why? Because we love them, and we want them to be free. We want them to enjoy the freedom that only the Lord's truth can give a person. We want the Lord to be a reality in their lives-the greatest reality.
     But it is not just for our natural children that we labor. There are "children" to be taught within the minds of each one of us-spiritual offspring consisting of innocent affections and thoughts which must be nourished and protected. We must make an effort to teach ourselves, by studying and meditating upon the truths which the Lord has given us in such abundance.
     In this way-and only in this way-can we be prepared to share the truths of the New Church with others. In the New Church, which grows from and rests upon such a great body of doctrine, evangelization presupposes education. The two are inseparable. We cannot give to others what we ourselves do not have.
     One of the things we teach in the college across the street is a course in evangelization. But every religion course is really a course in evangelization. And not just religion courses, but all courses, because in the Academy, all subjects are taught in light of the Word.

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In the New Church, religion is not in a separate compartment, but relates to every subject and all of life.
     The immediate concern must be to implant the church in the minds of our own students. But this, in turn, enables them to serve in the work of explaining the Heavenly Doctrines to others who are new to the Church-including, some day, their own children.
     Because the teaching of the New Church is composed, not of mere platitudes and sentiment, but of the deepest truths the mind can know-and because the New Church requires thought and understanding, not just acceptance of a creed or memorizing a catechism-education is essential to the establishment of the church in people's lives.
     In our third lesson we read: "The Lord is the Father of all and the Teacher of all" (AE 746.13). Note that these two uses, Father and Teacher, are one in Him. This is because what He teaches, Divine truth, is the source of life with us. The receiving of that life from Him is what makes the church with us - which is why the church is called His Wife.
     Divine truth is taught mediately through parents, teachers, preachers, and by reading the Word, "but still it is not taught by these agencies, but through them by the Lord" (DP 172.6).
     This is the ideal our Academy ever seeks to attain. Insofar as we realize this ideal, there is only one Teacher in the Academy: the Lord. The rest of us are His assistants. Our task is to assist Him in forming the church, and thus heaven, in the minds and lives of our students.
     All around the campus this week we have seen people busily at work preparing the grounds and buildings for Charter Day. Let this be a reminder to us that the spiritual edifice, of which these buildings and grounds are only the shadow, must also be maintained.

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     Love and wisdom, charity and faith, seek expression in use. A soul needs a body. But there is always a tendency for the body to become an end in itself. As the uses which the Church seeks to serve expand, we must be careful to maintain the soul which inspired them in the first place.
     Again: what profit is there in gaining the world if we lose our own souls?
     Love of the Lord and love of the neighbor-these make the church. And where these loves are active, love of truth is also active, for the Lord is the Truth, and it is His Word that teaches us love of the neighbor. If that love of truth ever wanes with(in) us, the church will die with(in) us as surely as any body when the spirit departs.
     We have been richly blessed in the New Church, on every level, spiritual and natural. There is a beautiful sphere of charity in the church, delightful social events, a great amount of intellectual stimulation. Fine buildings. Dedicated workers. Many children and young people to give us confidence that the church will continue and grow-grow not just in numbers, but in depth and vitality as well. We live in a land flowing with milk and honey.
     But the greatest blessing of all is the heavenly treasure which we have inherited-knowledge of the Lord and His kingdom; knowledge of the mysteries of the kingdom of heaven.
     Knowledge of the nature of God, the internal sense of the Word, of life after death, Divine providence, the complex formation of the human mind, the relation between spiritual and natural things, the spiritual essence of marriage. This knowledge is the pearl of great price.
     We're not advocating nostalgia. The danger is not forgetting the past, but becoming forgetful of the truth which is always present in the Writings. The important thing is not to look back in time, but to look within, to the heart of our religion, to the shining core of New Church doctrine-the bright and morning star that makes all things new.

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     Why we have been chosen for this blessing is a mystery. Whatever the reason, we can be sure it is not any merit of our own. As the Lord told His first disciples: "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain . . ." (John 15.16).
     The seeds of truth which the Lord sowed found good ground in those who led the Academy movement and founded the General Church. Today we are working to keep that ground in a receptive state and to enrich it more and more. New Church education is not so much about conveying knowledge as it is awakening sensitivity to truth, and a thirst for it.
     Remembering what it says in the Writings-that the New Church is established with those who cultivate their rational faculty, and have not destroyed it in themselves by the loves of self and the world (AE 732)-let us dedicate ourselves to preparing the ground in our minds, and the minds of the children whom the Lord has placed in our care, to receive the truths of faith, cherish them, nourish them, and bring them to fruition in our lives.
     The New Church, and the Academy that serves it, are more than any earthly institution. They give us a mission, a purpose for living that transcends this earthly life. It is a great blessing to have a focus of such deep meaning, which lifts our sight above mundane existence.
     To be part of something so beautiful, interesting, and living, as the New Church, is the greatest blessing anyone could desire. Of course we want this for our children! We want it for the whole world, also, and we trust that the Lord, in His providence, and in His own time, will extend the church to a great multitude, as they are prepared to receive it. Our work of education, and thus of propagating the Heavenly Doctrines in new generations, looks toward that time. There are signs that it may be coming soon-disenchantment with material-ism and a desire for something more in life is increasing-and the General Church will be ready to rise to the occasion because of its emphasis on education.

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     Our church is small in numbers, but size is not the only measure of importance. To those who love it and through it gain a heart of wisdom, it means the whole world.
     The Christian Church began with just a few disciples; later it grew tremendously, and yet its growth in numbers coincided with its spiritual decline. This reminds us of the need to make sure internals remain strong during times of external growth.
     One angel is more powerful than a thousand lesser spirits. What counts most isn't how many people a church has, but how many angels. Only the Lord can make people into angels, but the work of New Church education is dedicated to cooperating with that Divine work. Rightly performed, it is a powerful means to that end.
     The real measure of success, the real strength of the church, is how much effect it has on people's lives. A few people with a deep love of truth, a clear sight of it, and willingness to follow the Lord-people with conviction and purpose, people with patience and trust in the Lord's providence-a few people like that are a far more powerful force for good in the world than millions whose idea of God is vague and who lack conviction and have no banner to follow. The Academy exists to give each new class of students a banner of Divine truth to follow.
     Students who receive the church in their hearts at the Academy-whatever their number-can change the world: can, have, will, and are changing it.
     The work of New Church education is of indispensable use to the Lord in His work of preparing us for heaven, and of saving the world. Let us never take that use for granted, or forget our responsibility to provide for it. And may we continue always to find great satisfaction and joy in serving the Lord in this way.

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"Blessed are your eyes, for they see, and your ears for they hear . . ." ". . . it has been given to you to know the mysteries of the kingdom of heaven . . ." "Teach them diligently to your children . . ." Amen.

Lessons: Deuteronomy 6.1-12; Matthew 13.1-17; AE 746.13 ANNUAL REPORT OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2003

ANNUAL REPORT OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2003

     The report consists of twenty-four sparkling pages with plenty of photographs. The first of the several reports is from Bishop Buss. In conclusion he says, "Our Church is small, but it is amazingly active. It seeks to reach people wherever they are, and the people themselves are constantly finding new ways to perform uses to promote the true ends of the Church."
     The next report is from Alfred Acton, Assistant to the Bishop. He says, "I continue to delight in the opportunities I have been given to serve the Church." His report speaks of translation going on in several different languages. He speaks of help to Duncan Smith in sponsoring a major translation seminar in Yalta where the topic was Russian translations.
     Among the reports that follow is a report of the New Church Young Adult Connection. Here Joanne Kiel says, "We have made hundreds of meaningful connections with young people all over the world, and we have only begun to tap into our database of 3,500 young adults."
     Tracey Thomas gives a report of the General Church Book Center. She speaks of the beautiful book room at the Bryn Athyn cathedral and says, "Ed Cranch warmly greets one and all, graciously answering questions with such patience and warmth that customers return time and again for his help."

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"WHO DO YOU SAY I AM?" ( 2003

"WHO DO YOU SAY I AM?" ( DON BRANDIS 2003

Mark 9:29)     Faith is acknowledgement of the Lord. It is activity, relation, and process. From our side it is worship. From the Lord's side it is guidance and regeneration. Everyone with genuine faith begins with these, but the real article does not always endure, as some lose the sense of the unknowable Other and settle into veneration of the Word and of doctrine.1 These are essential but not sufficient. A look at the lives of these professing Christians will show they have ceased to trust in Divine providence, and have come to trust only in nature and in themselves.2 If a person acknowledges the Lord in good and in truth, there is a relation. He or she knows they can count on it, and does.
     1 HH 482-484.
     2 AC 8478.
     What is it to acknowledge the Lord in good and in truth? It is to receive the Lord's gifts of good and truth as such according to the Word and doctrine from the Word, and to receive them as life, as the good of life. A reflective reader of the Writings will notice that good and truth are basic terms there. In constructing a personal theology, a necessary task for all emerging spirituals, a reader can do worse than to start with these and the Lord as his or her three primitive terms. Is anything more basic than these? I am not talking about a deductive system like Spinoza's, but of a personal order of the material in the Writings and the Bible adequate to an under-standing that will serve in all contexts. A spiritual is often a converted rationalist, and we Western ones carry a heritage from Greek rationalism that we cannot shed. One of the great advantages of the Writings is that it will serve such people. Divine providence extends through all levels of creation, and if we believe it, so must our acknowledgement.3

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We must recognize the Lord at work throughout our range of experience and understanding, in what I am calling either acknowledgement, or faith, or personal theology. (Take your pick.) Faith is a conjunction of natural and spiritual concepts, and has a spiritual interior and a natural exterior.4 Natural concepts are not abandoned to faith, but are reformed and subordinated to spiritual cognitions.5 According to the Writings we do not become spiritual by abandoning the natural, either in this life or in the next, where a version of the natural remains with us. Given that the natural is so often tangled in falsities and evils, and is so easily manipulated by them and consequently so full of suffering, it is reasonable to ask why retaining the natural is so important.6 Since spiritual truths are the foundation of natural truths and celestial goods of spiritual and natural goods, couldn't we just do without the natural? Don't the angels do better without it than we can ever do with it?
     3 "That we fail to find in experience any elements intrinsically incapable of exhibition as examples of general theory is the hope of rationalism. This hope is not a metaphysical premise. It is the faith which forms the motive for the pursuit of all sciences alike, including metaphysics. In so far as metaphysics enables us to apprehend the rationality of things, the claim is justified. It is always open to us, having regard to the imperfections of all metaphysical systems, to lose hope at the exact point where we find ourselves. The preservation of such faith must depend on an ultimate moral intuition into the nature of intellectual action-that it should embody the adventure of hope. Such an intuition marks the point where metaphysics-and indeed every science-gains assurance from and passes over into religion. But in itself the faith does not embody a premise from which the theory starts; it is an ideal seeking satisfaction. In so far as we believe that doctrine, we are rationalists." A.N. Whitehead, Process and Reality, corrected edition, Griffin and Sherburne editors, 1978, p. 42
     4 TCR 339.
     5 AC 3175, 3190.
     6 AC 2831.

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     Everyone sheds the body at death, so in the next world we do not function through the natural first, as we do in this life. However, everyone in the next life remains human, and all humans have outermosts. In this life the natural is the outer-most, and in the next it is a spiritual version of the natural determined by an individual's interiors and those of his or her communities. Also in the next life individuals and communities continue to require a relation to the natural in this life as the outermost of Divine order. Orderly life as lived by regenerates (spirituals) and celestials is relation through the Lord, neighbor and spouse to the whole Divine order. The Lord they acknowledge is "the First and the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I am summoning them; they stand together" (Isaiah 48:12, 13, AC 10044.5-6). Unless the Lord's order extends throughout all of creation it is not the Lord's order. Not that it is ever in question whether or not the Lord's order will extend even to the last and the least of things, of course, but by the natural alone it is impossible to see any of the Divine order, and with the aid of the literal sense of the Word we can only see some of it. Real faith is possible by spiritual cognitions and doctrines based in the literal sense of the Word, and it is a holy faith containing all that is within the Word and is yet unknown. A person with such faith and a life according to it receives the whole of the inner senses of the Word in this life without knowing it, and when he enters the next life and then heaven, he does know the Word in its inner senses and ceases to recognize its literal sense.7
     7 AC 9430, 2494.
     The functions of outermosts in Word, worship and charity show us why they matter. In Exodus 16 the newly liberated Hebrews follow Moses into the wilderness of Sin. The sequence of their days, of six days' gathering manna and a seventh day of rest and completion, is a place to start.

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The children of Israel, who are the new spiritual Church already despite their rudimentary spiritual development, are wandering in the wilderness in acknowledgement of and obedience to the Lord and to Moses as the Lord's representative.8 Captivity in Egypt is a representation of merely natural freedom and humanity, and contrasts with being led through a wilderness as regeneration in process, an approach to true freedom and humanity. Captivity is the inevitable result of merely natural living, for without acknowledging the good and truth we have received from the Lord we cannot take them up in useable forms, and we fall into the seductive, hidden control of the hells. Liberation begins with acknowledgement in that setting, a revelatory insight into our spiritual circumstance. Our apparent freedom is slavery, our good is evil, our truth falsity. The Lord offers a way out through obedience to the Word accepted as Divine truth but as yet very poorly understood. It cannot be otherwise, for we do not yet have the will or the understanding for interior truth. Liberation is from the grip of falsities we believe and evils we cherish, into a state where we know very little. It is wilderness, a place of little life.
8 AC 6426, 6637.
"Wilderness" has many meanings in the Word.9 It is a place or state in which there is little or no good or truth, and consequently little or no spiritual life. A Church is a wilderness if it contains little or no charity and love of the Lord even if it has abundant true doctrine. The Word is a wilderness to those who have no love for it. The age we live in grows darker and darker for lack of knowledge of charity and love of the Lord. Wilderness has its uses, however, and the wilderness of Sin, where the children of Israel have followed Moses, is a place of hope.

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"Sin" in its affirmative meaning is good that comes from truth, and the wilderness of Sin is the place or state of temptation where good comes from truth, and indeed this is what happens to spirituals there.10 The contrary sense of Sin is the name of a city in Egypt known for its evil from falsity, and is far better known to us.11 From the story of the Hebrews in this particular wilderness, and then from our corresponding experience, we begin to learn what spiritual truth and good are, and how they come to us.
     9 AC 3900.8.
     10 AC 8398.
     11 Ibid., Ezek. 30:15-18.
     The Hebrews grumble against Moses and the Lord, for they have run out of provisions and recall the rich food they had in Egypt. Here in the wilderness there is almost no food or water, and they are miserable and frightened. The Lord responds by providing a pattern to their days with a schedule of meals, which is really more like a schedule of classes. Each morning, manna from heaven blankets the ground around their tents, and in the evening a flock of sea birds lands among them to be caught and eaten. Manna is the good of truth, the good that is the center of the life of spirituals, the good of charity that comes to them through the truths they live by. In the highest sense it is the Lord within them, the Lord's presence with them that is a fruit of the Glorification.12 Emerging spirituals do not yet know this good, and the Lord gives it over and over along with the necessary forms of comprehension and affection that become ever more comprehensive if they are used.13 He does so in a setting in which there is little competition from their previous lives, but there is always some and there must be. We come to the Lord freely and knowingly, from our current versions of these into whatever of the infinite varieties of heavenly life we can and will enter.
     12 AC 8464, 3900.11.
     13 AC 1472.

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     The children of Israel do not know what manna is; they do not recognize it even in its representative, literal sense. As Moses has foretold, the sea birds land in their camp one evening, and the manna appears on the ground the following morning. The Lord begins with what they know, extends them toward what they do not yet know, and returns them to the familiar in a pattern that runs six days a week. The sea birds are like the fleshpots of Egypt, representing the delights of the natural.14 Moses has not instructed them to gather only for the current meal, as he will for the manna, because here the sea birds (selav) represent the orderly delights of the natural, those that can be subordinated, extended and fulfilled through interior goods. Elsewhere, in a contrary sense, the sea birds represent the cravings of the natural, those that cannot be made orderly and result in evil.15 Natural delights appear self-limiting but are in truth regulated by spiritual goods and truths we have internalized or are able to internalize, to make our own through acknowledgement and practice. The latter pair is our part of the weekly pattern, and involves our individual ways of processing and accepting what we have been given through the Word and making the changes in our lives that spiritual goods and truths new to us require.
     14 AC 8452.
     15 Ibid., Numbers 11:4-34.
     In the morning, dewfall initially conceals the manna. Dew represents the "truth of peace," and morning the state of peace and enlightenment.16 The truth of peace is the Lord's presence as Divine Truth, and is experienced as trust in the Lord's agency in all things. It undercuts all fear and anxiety and opens us to the delights, joys and the happiness of heavenly life, and can be known in this life to the extent of our love to the Lord. This love is more common than you might think, because its expression as the truth of peace prepares us to receive spiritual good with spiritual truths we know.

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Without this preparatory interaction with the Lord we cannot allow the merger of goods and truths, and so cannot practice them, and without practice (i.e. charity) both are eventually lost to us. Let's look into the truth of peace. It is an interaction with the Lord, part of a spiritual's primary relationship. Every interaction has two active parties, and although the Lord gives and we receive, we are not utterly passive. Utter passivity is not intelligible if being is process, as I believe it is." Occasions of process all begin with influx. The dew on the camp is the truth of peace come in and received with known forms of good and truth of the natural as outermost, as what expresses the whole interior of us.18 Every occasion begins with direct influx from the Lord of a stream of affection and direction, of Divine law general and specific along with affection appropriate to the mental content. The stream proceeds from inmosts toward outermosts with its reception at each level of process shaped by its reception or lack of reception on the levels above it. With humans the process is not conscious but affects consciousness mainly through the will. The Lord's will for us enters the inmost level of process unknown and unknowable, interacts with our mental and affection nature at each lower level and along with other influences emerges as our thoughts and affections, intentions and actions. At each level it attracts the most spiritual responses of past occasions as stored in interior memory, the ones most congenial to its current intent, and by them shapes our current response.19

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By revelation we know the Lord's general intent for us is eternal heavenly life, and we may learn many particulars of that life from the Word, but of the means by which He leads an individual to that life, we are able to know very little.
     16 AC 8455.
     17 "The notion of `organism' is combined with that of `process' in a twofold manner. The community of actual things is an organism, but it is not a static organism. It is an incompletion in process of production. Thus the expansion of the universe in respect to actual things is the first meaning of `process'; and the universe in any stage of its expansion is the first meaning of `organism." Process and Reality, p. 214, see all of the concluding section of Part 2 Chapter 10, on process.
     18 AC 8453.
     19 AC 1475, 1476.
     Other influences are indirect influx from angels with us and influx from the devils with us also, both of which are at best minimally conscious.20 Thoughts and affections are occasions we experience, and like all occasions they have an affectional pole and a mental pole, which at higher levels of order are will and understanding. Whatever enters an occasion is sorted into affections or evaluative elements and conceptual elements, and what emerges as the occasion closes is altered by it to conform to the influence of prior occasions and enters subsequent occasions as unique intent and content.
     20 AC 904.
     Peace like charity is a good already joined to truths in an orderly union that can be practiced or lived. Peace is a constant feature of Divine influx and its reception in some like form is an essential feature of our receptivity to any other Divine good. Its presence indicates that the Lord's purpose has not met immediate opposition from self-love and love of the world, but has instead been received with some previously accepted form of charity or love to the Lord. Peace is a fundamental feature of Divine order and contrasts sharply with the endless conflict that characterizes lives ruled by self-love and love of the world. It is at the heart of all delight, like that of the Hebrews over the sea birds in Exodus 16, as conflict is at the heart of all craving, shown in the contrary representation of sea birds in Numbers 11.21
     21 "Peace is at the center of all delight, even of the undelight of a person governed by good" (AC 8455.2).

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The truth of peace is eloquently described in this passage from Ezekiel:

I will make with them a covenant of peace and I will banish the evil wild animal from the land, and they will dwell securely in the wilderness and sleep in the woods, and I will give them and the places around my hill a blessing, and I will cause the rain to descend in its season. They will be showers of blessing. And the tree of the field will give its fruit, and the earth will give its increase, and they will be there with confidence on their land, and they will know that I am Jehovah; that I will break the bars of their yoke, and I will free them from the hand of those that enslave them. You are my flock, the flock of my pasture. You are human, and I am your God. (Ezek. 34: 25-27, 31; see AC 93)

The covenant of peace is the loving relation of the Lord with every human and with every created thing, from its inmost union of good and truth to its orderly or disorderly exterior. The whole of creation is in the stream of providence22 except for us rebellious humans, and because we are in disorder we can only become fully human through disorder, conflict, reformation and regeneration.23 The Lord works continually to bring us into whatever degree of order we can accept, and that in turn is largely determined by the degree of our acknowledgement of the Lord, and if it grows as we grow. The inmost of every person is the Lord's alone and there the Lord is present within us.24 From there His influx interacts with our history to transform us. Part of that history is remnants of earlier affirmative reception of Divine good, particularly those from early childhood when peace and innocence are more easily dominant. Innocence is love of others and of the Lord determining the will by affection and intention, understood as lack of or marginalization of self-love and love of the world.25

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Small children have not yet developed self-love and are given to intense love of those who provide for them, as all reflective parents know. Experiences of love for those who provide for us are central to later spiritual development, and although they lack conceptual structure and so lack doctrinal truth, they are spiritual in nature.26 All that is truly good is from the Lord, and so is at least derivatively spiritual. In our loving gratitude toward our parents or guardians, we tacitly acknowledge our neediness, the response of our parental figures to our needs, and the goodness of those transactions. We regard as good whatever we love, and in the interactions of being hungry and then fed, of being cold and then wrapped and held, of being frightened and then comforted, of being vaguely anxious and then soothed, of being tended and delighted in and played with, we begin to know what is good.27
     22 AC 8478.4.
     23 Except for celestials, of course. This essay is about spirituals-see Matt. 9:12-13, AC 2661.2.
     24 AC 1707.3.
     25 AC 1581, 904.
     26 AC 1738.
     27 AC 3183, 3494.
     Innocence and peace are states of the will that are required of us if we are to be able to receive any form of Divine good with the spiritual truths we know. The innocence of early childhood is formative but it is not true or mature innocence, which is an adult state, as we see in this text:

Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, i.e. both the will side of the proprium, which is evil, and the understanding side, which is falsity.

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When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart. (AC 3994)

What the Lord is doing during the first six days of the week he establishes for the children of Israel is instilling celestial and spiritual goods into the unseen foundations of their faith. On the seventh day he makes the new foundations overt and their role primary. By the Sabbath a spiritual becomes able to do good from good rather than from truth.28 It is the turn in regeneration, from its first state into its second.29 Manna is charity, given first as commandments, then as revisions of a person's understanding of and affection for the commandments, and finally as a love that does not need to be commanded. The difference is crucial because it is a change of heart or will, and the will is primarily what we are. Each change in our understanding of charity and our affection that we call charity is also a change in our understanding of and affection for the Lord. We formalize these changes in acknowledgement; the unknowable Divine Other Who reveals Himself in the Word is now for us the One Who brings us these specific insights and affections, calls ones like them out of our memory and in a moment of relation makes them something new, powerful and vital in ways somewhat like before but also unique and clearly good. In the recurrent mornings of our faith the Lord is always like this, and so are we in relation. In the cycle of morning to evening the inner changes of intention move outward and appear in outermosts as actions.30

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Spiritual life is lived interior to exterior, but it is expressed exterior to interior. In the three relations-to the Lord, neighbor and spouse-the dominant love must be ex-pressed as exterior or it is neither established in the one nor received by the other. Regeneration is a process of replacing dominant loves and it succeeds only if a reborn spiritual expresses the new love in his or her daily life in these three relations.
     28 AC 8495.
     29 AC 8685.2.
     30 AC 9824.3, 8487.
     The outermosts of the Word bring faith that can be and must be expressed in charitable actions, and in the loving relations of marriage. What of the outermosts of worship? Do they matter? "Who do you say I am?"
     Acknowledging the Lord is external worship. It is faith we can talk about, pray, sing and delight in. It is essays like this one, and sermons, poems and books read and reflected on. It is tending or minding the Word as the intermediary between heaven and the world, as the fruit of the visible God, of the Word made flesh. It is welcoming its challenges as well as its comforts, for we need both. For the many faithful Christians who will not listen to the Writings it means reexamining the theologies that tell them the Lord will never come to us again as Word. The Lord calls us to take up the cross, and although we hear the burden is light it does not seem so until the Sabbath. Six days a week we struggle to live the good life the Lord calls us to but we know little about except that it is against our inclination to a very different life. As we struggle, if we struggle, we begin to know the new life and the One Who calls us to it.

Note: The terms "spirituals" and "celestials" when used as nouns in this paper refer to people who are regenerating on one level or another.

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FAITH & LEARNING AT BRYN ATHYN COLLEGE OF THE NEW CHURCH 2003

     We are looking forward to the publication of this new book and here follow some excerpts from the Introduction by Dr. Dan Synnestvedt, as well as the complete Foreword by Dr. Charles W. Lindsay.

     "It has been more than thirty years since New Church scholars have made a collective public written statement about how they relate their Christian faith to their teaching and students' learning. In that time the College faculty has changed significantly. It is therefore appropriate that we, as the faculty of a New Church institution of higher learning, publicly rededicate ourselves to that promise made long ago: to teach and research knowledge in the light of the new Christian faith.
     This promise is implicit from the earliest days of the College. In 1877 the state of Pennsylvania granted a charter to the Academy of the New Church for the purpose of promoting the Heavenly Doctrines of the New Jerusalem and education in all its forms. In fact, the first degrees ever awarded by the Academy were collegiate degrees given at the graduation in 1879 (S.E. Odhner, Toward A New Church University, pp. 25-26) .... Like The Academy, A Portrait, and Words for the New Church, Faith and Learning at Bryn Athyn College concentrates on the philosophical aspects of selected disciplines. Again, like their predecessors, the articles are written from the perspective of the divinity of the Heavenly Doctrine as the true Christian religion. We hope that the reader will benefit from the light of the New Word that is shed upon the liberal arts and sciences. These are important continuities that have been maintained over the past century. We think that readers will sense that, as with Portrait, this new book is also (in some cases) a "beginning of a beginning." The work goes on, and the pioneering is exciting."

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     FAITH AND LEARNING

     Foreword

     BY CHARLES W. LINDSAY

     "Come now, and let us reason together, says the Lord ..." (Isaiah 1:18).

     Probably all church-related colleges are dedicated to the pursuit of truth and the cultivation of moral virtues in their students. While Bryn Athyn College of the New Church shares these important goals with other Christian schools, it does so with the conviction that the Heavenly Doctrine of the New Jerusalem given through Emanuel Swedenborg (1688-1772) constitutes a new revelation from God. This belief provides students and faculty with a Divine framework to discover for themselves what is true and good and apply what they learn to life.
     The noted Irish poet William Butler Yeats once wrote, "Education is not just the filling of a pail, but the lighting of a fire." Many people would probably agree with Yeats-genuine education is not just the rote memorizing of facts. This harmonizes with what the Writings teach about education: "Truths and goods that are learned, but with which the person is not affected, do indeed enter into the memory, but adhere there as lightly as a feather to a wall, which is blown away by the lightest breath of wind" (Arcana Coelestia 4018).
     Certainly, to be effective, education must connect with students' affections, or nothing of value will result. But is it really possible to have a passion or love for something without coming to understand it in a far-reaching way? Education is a process of getting to the heart by using the head.
     Probably many subjects can spark a sense of passion in each of us. Can we really know if we love medicine without first gaining at least a rudimentary understanding of anatomy and physiology? How do we know if we have what it takes to be a scientist if we have never conducted an experiment in a laboratory?

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Is it possible to appreciate the great works of literature without knowing how to read and committing pen to paper? This is a strong argument for studying a wide variety of subjects before settling on a particular path.
     To come to know what we love is to come to know what God has in store for our lives. And at the heart of this issue lies another: can we really love a God that we don't know? "This New Church is the crown of all the Churches which have hitherto been on the earth, because it will worship one visible God, in whom is the invisible God, as the soul is in the body" (True Christian Religion 787). This passage tells us that, through His Second Coming, the Lord is now understandable or knowable to us in a new and deeper way. While knowledge alone is certainly not the end, it is the necessary first step to discovering and expressing our affection more fully.
     The Lord invites each of us to cultivate our understanding in order to know and ultimately to love Him, His creation, and our role within His world. Bryn Athyn College reaches out to all people eager to learn in the light of the Lord's Word. New Church schools in general, and Bryn Athyn College in particular, are the only institutions in the world that challenge students to think critically from the new Christian doctrine and apply what they learn to life.
     In 1900, relatively few Americans pursued a college education. Now, more than a hundred years later, about 15 million students are enrolled in colleges and universities in the United States. These institutions exert tremendous influence on the developing generations of our society, the ideas and convictions that shape our increasingly global culture.
     Where is the New Church in this endeavor? Is it important for us to stir the hearts and minds of those ready to be educated by challenging them to look at the complexities of our world and take action based on spiritual principles from the Writings?

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As part of a church whose history and doctrine stress the value of rational thought and intellectual freedom as a basis for spiritual growth, it is important for us to sponsor a college where these qualities are cultivated. The present work illustrates how the faculty uses the Heavenly Doctrines to challenge students to think from spiritual principles as they discover and cultivate the good loves they have been blessed with.
The future of New Church education depends upon the development of Bryn Athyn College as a vibrant center for New Church thought. Bryn Athyn College provides a context for church members and all those with a sincere interest in exploring fields of knowledge from a spiritual perspective, while at the same time elucidating New Church ideas for the world at large. In serving as a link between the Church and the world, faith and learning, the College is in a unique position to influence the spiritual development of the Church and our fellow humans.
GENERAL CHURCH EVANGELIZATION SEMINAR 2003

GENERAL CHURCH EVANGELIZATION SEMINAR 2003

     The seminar (advertised in the September issue on page 288) will take place on October 24-25 at The New Church of Boulder Valley in Colorado.
     More than eighty people are expected to attend (possibly more than a hundred). They are coming from Canada, Sweden, England, South Africa and Ghana and from nine states of the USA.
     Remarkable energy and enthusiasm is evident in those organizing this event. We anticipate inspiring results.

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SCIENCE AND THE FUTURE OF HAPPINESS 2003

SCIENCE AND THE FUTURE OF HAPPINESS Editor 2003

     Editorials
     Someone gave me a book certificate, and my choice was a book called The Next Fifty Years, Science In the First Half of the Twenty-First Century. It consists of essays from leading scientists, edited by John Brockman (Vintage Books).
     One of the essays is called "The Future of Happiness." It notes that "while every other good is a means to an end, happiness is the good in itself. It is what we hope to achieve through education, money, beauty and intelligence."
     This calls to mind a passage in Arcana Coelestia:

I have conversed with spirits who supposed heaven and heavenly joy to consist in being the greatest. But they were told that in heaven he is greatest who is least, because he who would be the least has the greatest happiness, and consequently is the greatest, for what is it to be the greatest except to be the most happy? It is this that the powerful seek by power and the rich by riches. (AC 452)

     The article observes that additional income does not correspond to more happiness. "Happy people tend not to value material possessions highly, are less affected by advertising and propaganda, are not driven by desire for power and achievement. Why would they? They are happy already, right?"
     This calls to mind the way the Writings refer to being content with one's lot. For example Divine Providence 250 contrasts an emperor with farmhands. "These, when all goes well with them, and they are content with their lot, may have a greater measure of happiness."
     Another quote: "Among the things we learned is that people who are engaged in challenging activities with clear goals tend to be happier than those who lead relaxing, pleasurable lives. The less one works just for oneself, the larger the scope of one's relationships and commitments, the happier a person is likely to be."

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Readers of the Writings will find this resonates with a number of passages. For example, Heaven and Hell 399 and the saying in True Christian Religion 735 about "the delight of doing something useful both for oneself and for others."
In the final page of this essay the writer (a former chairman of the Psychology Department at the University of Chicago) observes significant movement in the field of psychology. "At various centers in the United States and abroad, topics like wisdom, life goals, intrinsic motivation, spirituality-all of which would have been outside the pale a few decades ago - are being investigated by serious scholars."
MASSIVE SURVEY SHOWS GENDER DIFFERENCES 2003

MASSIVE SURVEY SHOWS GENDER DIFFERENCES Editor 2003

     Before getting to the survey, let me quote from the magazine Newsweek. (September 8, 2003). "When researchers study groups of people-infants, toddlers, teens or adults-an interesting pattern emerges. Newborn girls gaze longer at faces than at mechanical mobiles, while boys show the opposite preference. By the age of 3, girls are more adept than boys at imagining fictional characters' feelings, and by 7 they're better at identifying a faux pas in a story. The disparity is just as striking when adults are asked to interpret facial expressions and tones of voice. Women rule."
     The article goes on to say that "males are not hopeless though." The Writings speak about gender differences, and for a time the Writings seemed at variance with cultural assumptions. But it is interesting to see how scientific studies confirm things that the Writings say.
     One of the areas in which women are wiser than men is in their perception about monogamy.

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According to the book Conjugial Love women have an interior perception of love and men only an exterior one (CL 47). One paragraph invites the reader to question men and women about polygamy and predicts that women will more often favor monogamy (CL 296).
Well, a massive survey has been completed which touches on this very question. The Journal of Personality and Social Psychology (2003, Volume 85) has published a study from 52 nations, 6 continents and 13 islands. Men and women were asked whether they favored monogamy or a variety of partners. "The primary objective of this research was to evaluate whether men and women across a variety of cultures differ" (page 89). The results "universally confirm that men and women significantly differ" (page 92). This was significant "in every world region." The article says that following this survey it would be wrong to continue to assert that men and women do not differ (page 99). They differ "whether they are from North America, South America, Western Europe, Eastern Europe, Southern Europe, Middle East, Africa, Oceana South/Southeast Asia or East Asia" (page 100). (There are summaries of this study in other publications, for example the Philadelphia Inquirer of August 2, 2003.) I hope these few excerpts will provide an interesting example of scientific re-search confirming a statement in the Writings.
VOLUME 3 IN JAPANESE, A PASSAGE ABOUT ANGELS WITH COUPLES AND CHILDREN 2003

VOLUME 3 IN JAPANESE, A PASSAGE ABOUT ANGELS WITH COUPLES AND CHILDREN Editor 2003

Mr. Tatsuya Nagashima has seen the third volume of Arcana Coelestia through the press. It is a handsome volume. Although I like to hold it in my hand, I cannot read a word. I can see what the numbers are and contemplate what Japanese readers now have available to them.

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     Here's one of the passages chosen more or less at random. It has to do with the kind of angels who are with children, and also with their parents.

Those who have lived in conjugial love are in wisdom more than others in heaven; and yet when viewed by others they appear like little children, in the age of bloom and spring; and whatever then befalls is joy and happiness to them. They are in the inmost heaven, which is called the heaven of innocence. Through this heaven the Lord flows into conjugial love, and angels from that heaven are present with those who live in that love. They are also present with little children in their earliest age.

     Mr. Nagashima received intense Jesuit training in Latin before he discovered the Writings. He sees this now as a preparation for undertaking the grand work of translating in which he is engaged.
     He writes, "Thanks to the Jesuit training, I am now translating the most valuable treasure in human history, Arcana Coelestia, into my language. The Lord gives me a last chance of my earthly life for a challenging long-term project. Every day a new passage or number of AC bewilders, frightens, challenges, inspires, reveals, awakens, or puzzles me. Before me a still indefinitely vast but immensely rich ocean is expanding."

Note: In the June issue of 2001, Mr. Nagashima tells part of the story of his life.

     The passage above is from paragraph 2736. The next paragraph shows that other good loves flow from conjugial love "as a stream from its fountain."

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Freely Give, By Erik J. Buss 2003

Freely Give, By Erik J. Buss Roger S. Murdoch 2003

     REVIEW
     When I received a copy of Freely Give as a reward for attending a mini evangelization seminar, I thought that it was just another book on church growth filled with advice to wash the windows, put out a sign and station greeters with name tags at the door as well as anecdotal success stories. But what a surprise, almost shock, greeted me as I started to read. Erik Buss has assembled, with the acknowledged help of many, a densely packed, thoroughly researched book which moves from what the New Church has to offer, through the history of General Church evangelization efforts to the Lord's command "Go therefore and make disciples of all nations ..." (Matthew 28:19).
     In the chapter "The Lord's Approach to Saving the World" several ideas stand out: a) The New Church is about serving others without hope of reward, b) Invite those you don't know, c) If we don't act like the Lord's church He will find someone else who will. These concepts turn the focus from seat filling church growth (self-serving?), to service to others. This is treated more fully in the chapter "Charity in the Collective Church Body." The church entity is likened to a single person and the doctrine of charity is applied to church organizations which are subject to the same laws of repentance and regeneration as individuals. This is a concept that needs to be addressed in preparation for church growth.
     The chapter, "The Book of Revelation: A Story of the New Church's Future" covers the prophecy in the last half of Revelation in its spiritual sense. This gives perspective to out-reach efforts and the difficulties that have been experienced and that will lie ahead. In closing the chapter, Rev. Buss writes:

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If my assessment is correct, then the church's greatest need is to return to the Word to see what the Lord really says. What does it mean to exercise true charity? How can we express that in the church? How can we share with others the good things the Lord has given us? What does it mean to value and support marriage? How can we express that in the church? More importantly: what does it mean to worship a visible God in whom is the invisible? How can we truly believe that the Lord's Humanity is Divine? How can we express that? (pp. 97-98)

     The prophecy of Isaiah applies to the advent of the New Church as it did to the first advent and has many applications to evangelization. The section titled "The Lord Will Not Rest Until His Church Serves Him By Reaching Out" concludes with "For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until her righteousness goes forth as brightness, and her salvation as a light that burns" (Isaiah 62:1).
     After the solid groundwork has been laid, the why we must engage in evangelization, Rev. Buss moves on to "Part II Receptive States" wherein the strengths and weaknesses of Christians and gentiles are analyzed in detail. He determines probable receptivity of New Church teachings. The spiritual needs of seekers, the hungry, thirsty, sojourner, naked, sick, imprisoned, are covered together with approaches for each. Special states of Christians are addressed through the spiritual sense of the letters to the seven churches in Asia (Rev: 2-3).
     The last chapter in the section of the process of entering the church, concludes:

If a person interested in evangelization were to choose one of the various models for thinking about newcomers' states and learn it well, he or she could build a method of outreach that respected the different needs of those coming to the church, and that was based on the teachings from the Word.

326

Furthermore, if we can identify ourselves in any of the sections above, we can learn our own strengths and weaknesses, and thus discover whom are most likely to be able to reach out to. Potential New Church members in the world today number in the millions. It is good for us to figure out whom we can touch and to work on doing that. (pp. 229-230)

     Part III, Looking Toward Growth, moves into more practical applications and a view of what is to come. After looking at why we should evangelize and how we can help people come to the New Church, Rev. Buss addresses our concerns about when we can expect people to start coming. An interest we all have. He concludes:

One of the most comforting elements of the Lord's teaching presented in this chapter is that it is not part of our job to succeed in growing the church. The church is the Lord's and He will grow it as He sees fit. Our job is to love and serve Him by living His truth and by reaching out to others with it. The Lord will do the rest. (p. 242)

     Warnings are given in chapter 12 of the risks that are taken when reaching out. The hells will fight back and try to destroy our efforts causing discomfort and pain. We are re-minded to "Serve the Lord first, and deal with the consequences later" (p. 257). "When we obey the Lord's commands to reach out, we are in the stream of Providence, and all things will lead to a good regardless of how they appear in the short term" (AC 8478:3).
     Practical approaches to evangelization follow these warnings. Notable among them: "ACT BOLDLY" don't be ashamed of our beliefs. In concluding Rev. Buss writes, "It is better for us to give ourselves totally to sharing the precious truth we have been given, making mistakes along the way, than it is for us to wait, hoarding our treasures in barns until we clearly see what to do" (See Luke 12:16-21).
     I join previous reviewers Rev. Donald L. Rose (NCL Aug. 2001), and Dr. Charles H. Ebert (NCL Oct. 2001), and highly recommend Freely Give to all New Church persons, whether they have a dream of spreading the New Church or not.

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It is must reading for church leaders, clergy and lay, at all levels.

     Roger S. Murdoch

     Freely Give, Evangelization and the New Church by Rev. Erik J. Buss, General Church of the New Jerusalem Office of Evangelization, 294 pp. $12.00
VOICES OF LIGHT 2003

VOICES OF LIGHT 2003

     The book Voices of Light has just been published by Chrysalis Books (of the Swedenborg Foundation.) These "Conversations on the New Spirituality" consist of interviews with Nancy Lee.
     An advertisement of the book says, "Nancy Lee, nationally known talk-show host interviews cutting-edge authors, teachers, musicians, and spiritual thinkers, who epitomize the new push toward spiritual reawakening throughout the world. These interviews are set forth with provocative ideas that allow each reader to choose the path that best inspires them to a life of fulfillment."
     There is a fifteen page interview with Rev. Grant Schnarr, author of The Art of Spiritual Warfare. There is a twenty page interview with Rev. Jonathan Rose, some of which is quoted at the end of this issue.

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VITAL DISCOVERY AND OPPORTUNITY 2003

VITAL DISCOVERY AND OPPORTUNITY LENKA MACHOVA 2003

     A Speech to the Academy Corporation

Good morning,
     It seems not too long ago that I was given an opportunity to speak at graduation, after finishing the MA program in Religious Studies at the Academy, Theological School. There, I tried to express my gratitude and wonder about the Lord's leading me over the past three years, from the point when I knew nothing about Bryn Athyn or the New Church, or even about the Lord, to this place where I am now. Now, shortly before returning to my home, I am given a second opportunity to speak on this subject. I'd like to talk to you about my experience in coming here, with the blessings I have received, and also about my dreams and visions for the New Church in my own country.
     The Czech Republic is a very small, post-communistic country in the middle of Europe. People over there used to live without religion, in a dark and corrupted atmosphere of a communist leadership. After the fall of communism, a new freedom arose which opened the possibility for a better and higher spirituality for all. Each individual is now free in his or her own spiritual quest and searching. True spiritual freedom cannot, however, be granted by any government in the world, but is a matter of personal choice, freedom, effort, as well as the truths of religion, which are available to that individual. From that point of view I may consider myself perhaps as the luckiest person in the whole country. How many other people, may I ask, had such a privilege to be led so quickly from that place of darkness and ignorance of real and essential truths directly towards the New Church, and into this spiritual community, where its life and educational system is built on the religion in which the Lord has revealed and is revealing Himself in His fullness?

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When I reflect on the Lord's Providence, sometimes I wonder about a series of remarkable events through which the Lord led me here: through finding an old book in a second hand bookshop containing the summary of the New Church teaching, followed by discovering a small group of New Church people in my country, and finally by coming here to Bryn Athyn and receiving a New Church education, and sharing the life of this religious community. All of these events seem to me to be quite improbable, and have changed my life so dramatically. I was given answers to my questions in a fullness much greater than I could have ever imagined. My original questions were not only answered, but I have found much more far beyond them and above all I was still more deeply discovering a personal presence and care of our Lord. And this would not have happened if I did not come here to Bryn Athyn, and if I did not receive this marvelous opportunity to learn, together with so much support and help. It was absolutely clear to me, that by learning all the beautiful teachings in the school I received for the first time in my life an opportunity to learn something with real sense and meaning. The study went hand in hand with the development of my personal life, finding true values in friendships and caring about each other, all within an acknowledgment of the Lord. I could never realize more fully how true the New Church saying is that religion is matter of life. In short, coming and staying in Bryn Athyn for the last two years was the best thing which has ever happened in my life, and personally means more than I could easily express.
But even all this was not the end of what I received. My original expectations, with which I came here, consisted in obtaining more knowledge and being then able to give more help in spreading the Church in my country by translating, writing articles, and assisting our New Church ministers.

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However, I would have never imagined that during the time I would spend here I would be enabled to publish books-and not just one, but right away four! I was employed part-time by Reverend Grant Schnarr at the Office of Evangelization, and as a part of my work I translated and edited three different books: a small book of quotations from the Writings, which I have formatted into a gift-looking book, named Secrets of Heaven, with the hope that it can be attractive even for those people in my country who may take it into their hands merely accidentally, and that it can introduce spiritual truths to them in an easier and accessible way. This book was published and 600 copies were sent to the Czech republic, to our NC minister Rev. David Krejza, who is distributing them into bookshops. I have now translated the same book into Russian, with a help of my new Russian friends, and it is just now ready to be published and sent to Russia. The third book, which the Office of Evangelization enabled me to make, is based on a selections from the Writings composed by Rev. Eric Carswell, originally called Swedenborg's Sampler, which I have retitled for my country, The Mysteries of Faith. This book is now being proofread in my country and will be published soon.
Besides these three books, published by the Office of Evangelization, I had an opportunity to create another book with the support of Swedenborg Publishers International. They responded to my project proposal by providing me the means first for creating the Czech New Church website on the Internet, presenting the basic teachings and some articles of New Church ministers in my native language. Then I used the website articles for composing another book named Looking for Meaning, aimed again at the Czech public and presenting the teachings in a form of rational and logical reasoning.
I cannot even say how much I appreciate this enormous support and help in spreading the Church in my country.

331

I hope to find back at home some publishing company which would be interested in publishing other New Church literature, even though according to Rev. Krejza it may be difficult. That is the reason why this support, which enabled those publications, is so important, and hopefully may help to encourage people's interest in the New Church in my country. This could, as I hope, in turn, raise the interest of the Czech publishers. However, without this initial support it would not be possible. Nowadays a group of New Church people in my country may count all together around ten to fifteen people, scattered across the country, with not many chances to create larger publicity for this religion. Therefore I am so happy and thankful that the New Church here in Bryn Athyn has been able to help in this effort to tell other people about this most valuable treasure which has ever existed. I hope, after returning back home, I will continue in translating, writing, talking with people, and spreading the church. My dream includes having a New Church center one day, with a place of worship, and a library, and a suitable room for discussions and lectures. Is this dream a possibility? I know from my own experience, in finding this religion, that nothing is impossible for the Lord. And so I will leave this country optimistic, and open for all the possibilities that the Lord may have for the New Church in my homeland.
Now, after these two most amazing and full years spent in Bryn Athyn and at the Academy, I return home knowing that there is a special place in the world, with people who treasure the Lord's truths in their own lives, as well as in their care for each other and for people like me. How lucky I am to say, that however distant I may be, given our spiritual connections, I will never be alone. Thank you.

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WHAT WOULD SCREWTAPE SAY? 2003

WHAT WOULD SCREWTAPE SAY? Rhaina Echols 2003

     Communications
Dear Editor,
     I thoroughly enjoyed the July letter, "What Would Screwtape Say?" What a great idea of Mr. Fitzpatrick to bring the Screwtape discussions to our lives now. We are allowed to innocently jump into the minds of evil spirits-and remember that our temptations are only their delights. It's empowering and relieving to think of my troubles that way.
     Mr. Fitzpatrick raises truly concerning examples of what the Screwtape characters might be up to now. Perhaps it's time that we start talking more about the loss of specific doctrine, that "doctrine makes no difference," because this is so very rampant in the modern mentality.
     And perhaps the senior Devil has grandiose plans that first require that we all regard Religion as unnecessary, or even worse, a hindrance or a shame. This is a frightening image for our future! We must ask ourselves, "Who am I making happy, myself or Screwtape?"
     Rhaina Echols
     Glendale, CA
DEBATES WITH DEVILS 2003

DEBATES WITH DEVILS 2003

"Words conniving evil spirits might speak make up one of the classics of religious literature, namely, The Screwtape Letters by C.S. Lewis. The devilish dialogue is contrived by Lewis, and his book is a piece of fiction, but something continues to ring true in that work for millions of readers. The perspective it puts on human life makes us more thoughtful, more aware, and stronger in efforts to live wisely with good will towards others." (page 3 Debates With Devils, published by the Swedenborg Foundation.)

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PROVIDENCE REST HOME DEDICATION 2003

PROVIDENCE REST HOME DEDICATION Pat Robertson Waters 2003

     The Rt. Rev. Alfred Acton on his recent visit to South Africa performed a Dedication Ceremony for the Providence Rest Home, in Westville, Durban, South Africa. It was a beautiful autumn Saturday evening, May 24, 2003. Residents, committee members and their families, and caring society members witnessed the ceremony. A light supper was served on the veranda of the home overlooking the pool and gardens and all joined in toasting the church for yet another success in caring for the church community.
     A committee of dedicated volunteers headed up by Adele Schuurman Walters and Paul Mayer has helped to make this dream a reality. The South African Corporation of the General Church made some capital available on a loan basis to do the alterations and get the home up and running, on the condition that it was always financially self-supporting and an independent entity.
     Providence Rest Home has the dedicated services of Marian Homber as the resident Matron, who together with a professional nursing staff and care givers ensure the high level of individual care that this facility makes available to our elderly in the winter of their lives.
     The home caters for a maximum of ten residents, all with private, airy rooms. The garden surroundings ensure the "home from home" environment, and the proximity to the Church complex enables easy access to the church and it's facilities.
     There are three categories of care: those totally independent; those requiring some level of care and those in need of full frail care.
     We trust that we are able to ensure a happy and peaceful transition from this world to the next to our beloved and valued senior souls!
     Pat Robertson Waters
     Providence Rest Home
     Westville, South Africa

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www.NewChurchVineyard.org 2003

     Announcements

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     The House Built on the Rock in October 2003
     Blessings from the Lord in November 2003

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VOICES OF LIGHT 2003

     EXCERPT FROM A NEW BOOK

     Just published by Chrysalis Books is Voices of Light which consists of interviews with Nancy Lee and spiritual thinkers. See page 327 of this issue of New Church Life.
     We excerpt the following from the interview with Jonathan Rose.

Nancy: I'm so pleased to have Jonathan Rose with us today. Jonathan Rose is an Emanuel Swedenborg expert. Jonathan, would you tell our listeners about yourself?

Jonathan: I'm a scholar and translator of Swedenborg's works. I have a Ph.D. in Latin and I'm currently working on a translation of Swedenborg's last published work, True Christianity. I was a curator of Swedenborgiana Library for thirteen years, which is a collection of his manuscripts and first editions, so a lot of my professional and personal life has been wrapped up in studying Swedenborg and engaging with his works.

Nancy: Tell us about Emanuel Swedenborg. I think that today we're going to turn on many listeners to his philosophy.

Jonathan: He is surprisingly little known considering what an amazing life he had. Swedenborg was born in 1688 in Stockholm and died in London in 1772, so he lived to be eighty-four years old. He had a two-part career. He was first of all a scientist and became very well known in Europe, studying everything under the sun. It was still an age when renaissance men would investigate all known bodies of knowledge, and he was that sort of a researcher and thinker, wanting to penetrate the secrets of creation and physical matter and the relationship of the soul to the body.

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And then he went through a sort of crisis in his mid-fifties, which is now a popular thing to do, experience a mid-life crisis.

... One of the striking things that he passed on was that he could see from that perspective that there were layers and layers of meanings within Scripture, within the Old and New Testaments, as Christianity calls them.

Nancy: Did he interpret these?

Jonathan: He did. A lot of his publishing focused on expounding different meanings from what people had found before. The idea of inner layers of meanings had been around forever, but he gave a surprisingly thorough allegory and all kinds of information fed from his spiritual experience. Things that he saw in the other world shaped his experience of Scripture and his experience of Scripture shaped his experience of the other world.

Nancy: Jonathan, how do Swedenborg's experiences of his visions of the afterlife compare with or contrast to others?

Jonathan: I haven't read everything, but I've read a lot of near-death experiences and other things of this kind, and a lot of his experiences accord with things that are being written now, things that are being channeled and so forth.

Nancy: But this was two-hundred, three-hundred years ago.

Jonathan: It was a long time ago. One of the things he reports seems very much like him. He was a scientist, and I think he had his clipboard with him in the other world. He would experiment with people, and he reports a number of experiments. One of the things he reports is that gender survives death, so people are male and female in the other world and have relationships just as they do here.

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Nancy: That, of course, is very different from what most other people are saying.

Jonathan: That's true. It's quite unusual to say that sexuality survives death and is an important part of life after death. It got quite a bit of attention when he said that.

Nancy: Could we talk about that? Let's talk about sex on the other side. What's that like?

Jonathan: Well, Swedenborg says it is exquisitely beautiful, absolutely wonderful. He says that spirits have bodies and are very concrete entities. I think now that's not such a surprising idea, although some would agree and some would disagree; but, during his time, people thought of spirits as being, if they existed at all, a vague vapor or a ghostlike thing that you certainly couldn't have a physical relationship with. His spiritual world is very concrete and includes the act of lovemaking and eating and enjoying beautiful things, all the good things of this life.

Nancy: I'm wondering if this has to do with what we think of simply as leaving our bodies and going to the other side, away from this dimension, or if many of the encounters that he had were simply in other dimensions of reality.

Jonathan: He has a relatively simple picture, which I think was shaped by his Christian viewpoint, that there are basically two worlds. There's the physical world that we are in and that we experience with our senses, and then there is a spiritual world, which includes heaven, hell, and an area between that he called the world of spirits where people are sort of processed after they die. He described that spiritual world as being extensive, huge, and difficult to comprehend in its vastness; but it is basically one spiritual world, and this is one physical world, and they interact with each other.

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Nancy: Oh, this is absolutely fascinating. Are there many groups that study Swedenborg and his philosophies today?

Jonathan: There are. They fall into two grand categories. There are church organizations that have been reading his works and following a Christian format of worship and ministry. There are four different main branches in the world that take a religious approach.

Nancy: And there are churches that are based on this? What's the name of that religion?

Jonathan: The one that I am part of is the General Church of the New Jerusalem, which goes under the general handle of the "New Church," a concept that Swedenborg talked about a lot. He believed that there was going to be a new religious era. He called it the New Church. It's sort of a generic term. He simply meant a new, religious approach.

Nancy: So we're talking about a man who was originally a scientist-and a very good one, at that-who had an awakening, if you will. He started seeing and visiting the other world and reporting on that throughout his seventies and early eighties, and churches have been formed around his philosophy. Yet most people have never even heard of Emanuel Swedenborg.

Jonathan: It's odd because, during his lifetime, he had a significant impact, especially with the Swedish political elite; the nobility responded very favorably to what he had written. Then in a different vein, in the nineteenth-century United States, a lot of the new religious movements, in my opinion, owed something to Swedenborg's influence, although a lot of them wouldn't necessarily say that's the case.

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GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & Cathedral Bookroom New music CD release: 2003

     Liturgy
     by Bar Scott
     Along with the vocal talents of
     Kirsti Gholson, Matt Ulrich & Jim Ulrich
     New Church music, professionally recorded.
     This recording marks a new era for recorded New Church
     Hymns. Rich with harmonies, accompanied by simple piano
     this professionally recorded cd is perfect for your listening
     pleasure, small group worship services,
     and family sing alongs.
     To be released Sept. 27th, 2003 / cd / $16.00 US
     To order this new music cd, contact the
     General Church Book Center:
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4920
GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & Cathedral Bookroom 2003

GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & Cathedral Bookroom 2003

     It's that time of year again, when we set aside time to celebrate the abundance of gifts we receive from the Lord.
     Thanksgiving and Christmas are special family times. We teach our children the true meaning of these holidays, and what it is to be thankful and to live in appreciation.
     As I look around the Book Center, Sound Recording Library and Cathedral Bookroom, I am simply amazed at the abundance of items available to help remind and teach us of the Lord's presence in our lives.
     Psalms of Praise and Thanksgiving, coloring pages and psalm selections especially for Thanksgiving.
     $1.00US     illustrated by Robert G. Glenn
     Children of the World, A beautiful portrait of children of every nation, gathered around the Lord. 1000 piece jigsaw puzzle. $10.99US     34" X 16"
     Lori's Songs I, Remastered and available on CD. All the songs you remember and loved as a child.
     $12.00US     by Lori Odhner

     Greeting Cards & Note Cards, Thanksgiving, New Church Day, Father's & Mother's Day, with New Church themes and quotes from the Writings.
     Various prices     created by Fountain Publishing

     Felt books, Noah's Ark, Story of Creation, Old Testament, Life of Jesus as a boy. Felt activities to entertain and teach young ones. Various prices     by Betty Lukens & others
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4920

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Notes on This Issue 2003

     Vol. CXXIII     November, 2003     No. 11
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     On page 371 is a photograph of Bishop Elect, Rev. Thomas L. Kline. There we have a report of the figures on the voting by the church membership.
     Rev. Ethan McCardell (who wrote the sermon "The Root of Anxiety") was ordained in June of this year. He now serves in Kitchener, Ontario. And we thank Mr. Fred Hasen also of Kitchener, Ontario for his report of the Jacob's Creek Camp. Mrs. Paula Niall of Owen Sound, Ontario, wrote a response to the sermon by Rev. Walter Orthwein, which we quote in part in an editorial.
     We thank Mr. Thomas David of Grafton, Massachusetts, for his article in this issue.
     The book from Bryn Athyn College of the New Church may be published by January, 2004. The editor is Dr. Dan Synnestvedt. Having quoted from his introduction in the October issue, we quote further in this issue. See page 356.
     The Office of Education has done a careful job providing the names of all the teachers in the schools of the General Church. This provides an opportunity for readers to see who is teaching in Bryn Athyn, Durban, Glenview, Kempton, Kitchener, Oak Arbor, Pittsburgh, Toronto and Washington.
     Including Bryn Athyn College, the Academy Schools and the local schools of the General Church there are more than a thousand students receiving New Church education. There are 235 students in the Academy High School and 136 students at Bryn Athyn College and 10 students in the Theological School. After Bryn Athyn, the two largest elementary schools are Kainon School in South Africa with 62 students and the school in Kempton, Pennsylvania, with 58 students. See the details of enrollments on page 367.
     Your attention is called to a notice from Bryn Athyn College on page 372.

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ROOT OF ANXIETY 2003

ROOT OF ANXIETY Rev. ETHAN MCCARDELL 2003

     "No one can serve two masters; for either he will love the one and hate the other, or else he will be loyal to the one and despise the other" (Matt. 6:24).
     We cannot be partly the Lord's and partly our own. We have to know, understand, and live according to the truth that we are completely the Lord's. And in total submission, we become celestial angels; we are conjoined with the Lord in thought, affection and life. As one passage puts it, we are in the Lord and the Lord is in us.
     So, why do we worry? Why do we worry about any aspect of life in the world? If we really believe that the hand of the Lord is holding us, guiding us, continually seeking to lift us up to Him, what is there to worry about?

[Concerning the spiritual person] It is the delight of his life to be instructed in truths, and to be enlightened in such things as belong to his soul, thus to his spiritual life; and therefore when these fail, his spiritual life labors and suffers, and grief and anxiety result. The reason is that the affection of good is continually flowing in through the internal man from the Lord, and calling forth the accordant things in the external man which had previously caused delight from the affection of truth; and when these things are assaulted by the evil loves of self and the world, which the man had also previously perceived as delightful, there arises a conflict. (AC 8352:2)

     When we trade the loves of good and truth for the love of self and the world, there is conflict. Conflict between those loves which inspire heavenly connection, and those which are the direct result of our engaging hell's influence. This is what produces the kind of worry or anxiety that we often experience in the world. We experience this kind of anxiousness about the future because we are trying to serve two masters, or as the Writings say, we are trying to be "partly the Lord's and partly our own."

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     And by virtue of our inheritance, we are told that this is something we will struggle with throughout our natural lives. From the very beginning of our lives, we are told, that because of hereditary inclinations to all kinds of evil, our receptacles of good and truth (or the will and understanding) are turned inward toward love of self and the world. In order to become more spiritual people, we are continually faced with the challenge of choosing a different perspective. When faced with a difficult circumstance, will we: 1) give in to our selfish wants and desires (which only produce a kind of "surface happiness" that quickly disappears), or 2) turn to the Lord, acknowledge that He is the source of all that is good and true, and seek His aid from the Word. Over and over again, we come up against this kind of decision in life, because we are tuned to the affection for "natural" rather than "spiritual" solutions.
     The aim that the Lord has for all of us is that we can be recreated in the image and form of heaven which we have lost. But we have to totally submit to His will for our lives. We cannot maintain a selfish and worldly perspective, and expect that in moments of trouble (when our decisions haven't yielded the kind of happiness we hoped for) we can suddenly rush to the Lord for aid when it's convenient. That's not how it works. That isn't the program that the Lord has set up for us in the orbit of His Providence.
     The Lord asks us to be continually proactive in our spiritual life. If we are to regenerate, we need to reach beyond our temporary wants and desires. We need to reach for an acceptance of the Lord's will with every choice we make. We need to practice this kind of acceptance of His will with every act of repentance, with every prayer, and with every kind of action. And do you know what will happen if we do this faithfully? Pretty soon we'll realize that we aren't worried anymore. We will realize that our fear or anxiety about what the future holds has been replaced with hope and trust-indeed, with confidence in the Lord's leadership of our lives.

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The Arcana Coelestia speaks about just such a confidence and how it feels:

Peace is . . . like dawn on the earth, which gladdens minds with universal delight; and the truth of peace is like the light of the dawn. This truth, which is called the "truth of peace" is the very Divine truth in heaven from the Lord, which universally affects all who are there, and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things, and provides all things, and that He leads all things to a good end. When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disturbs him. A man comes into this state in proportion as he comes into love to the Lord. (AC 8455)

     I want to focus in on that last sentence for a moment: "A person comes into this state in proportion as he comes into love to the Lord." This is the key then, right? Overcoming anxiety is as simple as love to the Lord, practiced so that it becomes of the heart and life. This is the Lord's line of sight for the whole human race.
     However, there are challenges we encounter around every corner that threaten this ultimate goal. When money's particularly tight and we sit down to work out a reasonable budget, it can be overwhelming to consider where next month's bills will come from. Or what about the transition from school year to summer when we can get overwhelmed about how everybody's schedule will change? Then there are the "big picture" worries: fear for the health of a loved one, concern for the spiritual path of a friend, or the anxiety that sometimes comes with self-examination, if we feel disheartened at the evils that are still an active battle for us.
     All of these are the kinds of concerns we are sure to face on a regular basis. But we cannot let ourselves get caught into thinking that their only resolution involves drafting some sort of "master plan," where we are in control. We want that control so badly at times, don't we?

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And yet, ultimately submitting our lives to the Lord, turning over our concerns to the care of His Providence is the last line of defense we have. In fact, we then must turn to face the only One in control-"He who made the heavens and the earth."
     This is not to say that we hand over the "as of self" work that we must do to effect such a change. It is a change of the mind, heart, and life, brought about by consistently choosing the Lord's ends over our own. And it is possible, through such a pattern of good decision-making, to see Providence in the back: to see that the depth of its care is for our eternal well-being. Then, we see that the Lord has always been there for us, and we are never alone.
     This is exactly what hell doesn't want us to realize. The evil spirits excite feelings of desperation and despair, based on the hopelessness we feel when relying on our proprium for the answers. However, the resulting anxiety can also bring us into the realization that all life is from the Lord, and that it is in turning from Him that we have lost our way spiritually. Listen to this account from The New Jerusalem and its Heavenly Doctrine:

Those who are being regenerated also undergo spiritual temptations; for spiritual temptations are pains of mind induced by evil spirits, with those who love good and truth. While those spirits excite the evils which are with them, thence arises the anxiety of temptation. Man does not know where this anxiety comes from because he does not know its origin. (NJHD 187)

     So, in this context, the anxiety comes from the hells stirring up evils we are still actively dealing with that run counter to who we are trying to be, spiritually. This frustrates us, and ultimately produces anxiety in our hearts. However, if we can remember that it's the hells exciting our old will, we can battle the emotions and remind ourselves that what we are going through is part of true spiritual development.

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We can remind ourselves that, even though it may not feel like it, the Lord is literally carrying us throughout the struggle.

The Lord continually flows in with man with good, and in good with truth; but man either receives or does not receive; if he receives, it is well with him; but if he does not receive, it is ill with him. If when he does not receive he feels some anxiety (here meant by "distress of soul"), there is hope that he may be reformed; but if he has no feeling of anxiety the hope vanishes. (AC 5470)

     Isn't this interesting here, this link between anxiety . . . and hope? And it is a true link. If we despair at our lack of reception of what is good and true, and we wish to turn our hearts and minds more completely over to the Lord, then the Lord can infill that anxious state, and turn it from despair to hope, from a lack of confidence to love of the Lord.
     And we are promised that with each decision to "turn it over to God," it will become easier and easier to sense the current of His leadership in every decision to "hope for heavenly life."
     Yes, we will deal with anxiety in this natural world. The ever-present influences from the hells will try to derail our progress by exciting evils in us that still need to be dealt with. The answer is not to let these conflicts in anxiety overwhelm us or drive us to introspection.
     Rather, we should continually redirect our behaviors so that over time, we feel less a sense of despair, because we have allowed the Lord to fill us with hope. Hope that even in the challenges we continue to face, there is a light at the end of the tunnel. The Lord promises each of us: if we are sincerely repentant, if we seek Him, and if we are willing to turn back to His will, we will find the immeasurable joy of His heavenly kingdom.

They who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means;

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and that those are in the stream of Providence who put their trust in the Divine and attribute all things to Him; and that those are not in the stream of Providence who trust themselves alone and attribute all things to themselves . . . (AC 8478:4)

We must be willing to put our trust in the Lord, our life into the stream of His Providence, understanding that there will at times be anxiety in coming to terms with who the Lord wants us to be. But if we are willing to do the work, and submit to the ends that the Lord has in mind for all of us, our struggles will be but a feather in the wind compared to an eternity of heavenly peace. We were created to experience this kind of peace, forever. If we can remember this, we will be able to turn our lives over to Him. We can say to the Lord: "Thy will be done, as in heaven, so upon the earth." And the Lord will say in return: "In the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33). Amen.

Lessons: Psalm 23; Matt. 6:24-34; AC 8478:3 PARLIAMENT OF THE WORLD'S RELIGIONS 2003

PARLIAMENT OF THE WORLD'S RELIGIONS 2003

     In 1893, during the Columbian Exposition in Chicago, the World's Parliament of Religions gave birth to organized inter-religious encounter and marked the beginning of formal dialogue between the religious and spiritual traditions of the East and West.
     In 1993, the Parliament of the World's Religions was re-born in Chicago, with 8,000 people from around the world coming together.
     In 2004 the Parliament will be held in Barcelona, Spain, from July 7th to 13th.

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PRINCIPLES, PRACTICES, RULES? 2003

PRINCIPLES, PRACTICES, RULES? THOMAS DAVID 2003

     The Writings are not vague or reticent books. They have many definite things to say. They carefully explain the nature of the Lord, the details of His glorification, the laws of His providence, the workings of the human mind, and the laws of correspondences. They lay out the steps for our regeneration, and describe what we can expect to find after death. In many ways they are exhaustive, and entire lifetimes have been devoted to their study. But they have oddly little direct guidance about the situations we encounter in daily living, where most of our regeneration takes place. They seldom address the specific choices we have to make. We don't find recommendations for certain careers over others. There's no advice on whether or not it's appropriate to spank children, or how to manage a difficult boss, or what movies teenagers should be allowed to see. Even on subjects where we might expect a series of theological books to get practical, there's not much specific instruction on how church services should be held.
     Why should this be? Why do the Writings, with their wealth of detail on the most intricate and obscure points of doctrine, seemingly have so little to offer when it comes to the real decisions that matter in our lives, our dealing with work, marriage, community, church and family? After all, these dramatically affect our happiness and largely form our character. If that's what the Lord wants for us, why can't the Writings address these problems more plainly?
     We can see the answer by imagining that they did. Suppose for a moment that the Writings did give directions on what movies we should watch, what methods of discipline are acceptable in raising children, whether we should vote for one political party or another, what occupations are suitable for women and which for men, and how much our society should spend on education, social welfare, national security or the environment?

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Sometimes we might find such a level of guidance helpful, but soon it would become intrusive and unpleasantly confining. We would find that instead of giving us freedom, the Writings were taking it away.
     There was a time when the Lord did deal in just this way with His people. The Children of Israel needed a rule book. They needed the Law of Moses to set out a rigid and unambiguous code of behavior covering every aspect of life. They were told in great detail how to worship, how to cook and eat, how to conduct business, how to live with each other, and when any of those laws were broken, how to deal with the transgressions. They needed all this to keep them in external order so they could act as a representative church on earth to keep open the conjunction between the spiritual and natural worlds (AC 4281, AC 10507).
     This began to change with the Lord's First Coming, and with the Second Coming the change was complete. The change is summed up in the phrase "Nunc Licet" over the door of the temple in True Christian Religion 508: Now it is permitted to enter with the understanding into the mysteries of faith. The human race has matured to the point that, at least when we are at our best, we can use the Lord's own principles to govern our lives.
     Where, then, does this leave us? The Writings can't get too prescriptive, because they would take away our freedom, and we would rebel. But there are so many important decisions to be made, and despite the opening of the Lord's truth, it isn't always easy to see how the Writings apply. How do we bridge the gap between principle and practice?
     I particularly want to address this train of thought to a thesis that is heard more and more often in the church lately. This is the notion that if something is not expressly forbidden in the Writings, it should be considered acceptable in our lives, in the church and in the world at large.

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Looking at this argument we can see that it is based on an assumption that the Writings are a rule book, like the Laws of Moses. If we agreed with that assumption, we could conclude that the absence of a prohibition means acceptance. If, however, the Writings are an explanation of principles, we would not expect to find rules forbidding disorderly behavior. Instead we would expect to find discussion of the nature of order and disorder, of the beneficial effects of an orderly life and the destructive effects of living in a disorderly fashion. We would expect to find a description of how the Lord works to bring about order while leading us in freedom to choose either order or disorder. And this is just what we do find when we go to the Writings. The conclusion to draw from this is not that the Writings permit just about anything, but that the Writings are giving us the tools to see for ourselves from the Lord what should be permitted and what should not.
What we need is a way to draw together as many related concepts in the Writings as we can find to address practical questions, until the overall teaching becomes clear and ready for application. The result would be a body of rules for living that could be made habitual or adopted as "best practices." In fact the Writings say that we should do this (AC 3786, AC 10661). We must pull together doctrines from all the places in the Writings where we can find them. When we don't do this, we find that our rules for living come either from our own rational or from our affections, and not from doctrine (AC 2516-2520). No matter how good our intentions, when we rely on our own rational and our own affections, we are not being guided by the Lord.
We shouldn't be surprised to find that there already is a systematic way of applying the truths of the Writings to life. Known as "derived doctrine," it has been practiced in the church for many years. Many New Church practices, such as our order of worship, our ideas of orderly relations between the sexes, and our methods of education in New Church schools, are examples of derived doctrine that are still with us.

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     Over the past 30 years or more, though, derived doctrine has fallen into obscurity and almost into disrepute. You hardly hear it mentioned these days, and if you do it's usually in the context of statements such as, "Oh, that's just derived doctrine. It's not really from the Writings."
     Is derived doctrine from the Writings? To answer this question we need to look at what derived doctrine is, how it is formulated, and how it is applied. Then we can see clearly what our attitude towards it should be.
     Ideally, derived doctrine follows the path described above. As a church, we search for concepts in the Writings that seem to apply to a particular question or problem, try to resolve any conflicts and look for the underlying principles until the over-all teaching is clear. Then we look for outward practices that best embody the principles in the light of correspondences, and seek to make them practical and eventually habitual.
     In practice, derived doctrine can never be perfect. The first major pitfall in adopting and holding to derived doctrine is that over time it can become quaint and unnatural, or overly rigid, or it can even be seen to have been mistaken. The church has seen some derived doctrines that eventually were mostly or entirely dropped. For instance, in the early General Church schools it was considered unwise ever to admit that a punishment was unjust, even if it was; teachers were always to be considered just, even as the Lord is. Some reading textbooks for early grades were held to be unfit because they included dogs and cats, which have bad correspondences, and in the early days of the Academy movement it was considered essential for children to study Hebrew. More recently we have seen the church drop its policy against electing women to governing boards and the acceptance of competitive athletics as suitable for girls, though there is still some uncertainty about what forms will be considered appropriate over the long term.

353

Sometimes derived doctrines are added or strengthened, as for example in the recent examination of church policy on remarriage.
Since outward forms can lose their original meanings or gain new ones, and because even wrong interpretations can be accepted by large segments of the church, it is always necessary to be ready to reevaluate any derived doctrines. This is really a blessing in disguise because it forces us to study what the Writings really say, and to examine our lives to see how we are living. We shouldn't be too disappointed in the state of the church when a doctrine is called into question. Derived doctrine by its nature is not plain teaching straight from the Writings and is always subject to question. But the reevaluation must be done by searching the Writings in a state of enlightenment, putting in the time, effort, study and reflection to draw together all the related teachings we can find, joining them together into a cohesive whole, then bringing them down into the moral and civil planes as rules of life. Performing this process wisely requires a deep and broad knowledge and understanding of the Writings, so it is clear that the clergy should lead in formulating it, though dedicated laymen can also contribute. Derived doctrine should be limited to those areas where there is a need for spiritual and moral guidance in areas not clearly or directly addressed by the Writings. These might include many of the issues that confront the church today, such as the determination of appropriate forms for contemporary worship, remarriage after divorce or disorder, and women in the priesthood. It should not directly address politics or take sides in other civic matters, though it can help point out what the real moral and spiritual issues behind those matters are. Note that the General Church's refusal to make political endorsements is one derived doctrine that has endured.

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     Once a doctrine is derived, though, doesn't it become coercive? Isn't it pushed on the whole church by a few people claiming authority? To address this question we need to look at the nature of freedom and compulsion.
     True freedom is not simply the ability to do whatever you want. The Writings call that kind of freedom "license," and while it looks like freedom, it leaves us open to act out all the evil loves we have, thus confirming them in our hearts. True freedom similarly allows our evil loves to spring up, but in a limited way so that we can see them for what they are and deal with them as we have the strength. If derived doctrine also acts this way, not by enforcing an external order for its own sake, but by setting bounds on our disorders so as to keep us from harming others and by encouraging us to choose what is good, then it enhances freedom and is not coercive. As for being forced on the church by a few, no attempt to establish new interpretations or applications of doctrine will be effective without widespread support among both the priesthood and the laity. There are so many avenues for doctrinal dissent that important changes can come only slowly. In fact as a church we seem more likely to drift unaware into new views of doctrine than to have them thrust on us.
     Of course, there are still risks. Derived doctrine relies on finite, fallible human beings, so it will never be perfect. But to avoid it because of these risks is to ignore most of the real wisdom in the Writings and to turn away the gift of a rational mind that the Lord has given us-the ability to use His truth to the utmost of our capability to figure out what's really good and so promote true human happiness.
     Derived doctrine, properly applied and used, has an immense power to promote spiritual well-being. It shows us, as best we can understand at any given time, how we can live our lives in harmony with the Lord's order. It leaves us in freedom because it shows us that there are many things in life that we may freely choose or reject, but it warns us when we wish to abuse our freedom, because there are other choices and ways of life that are not orderly and will not lead toward eternal happiness.

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Will we ever get it entirely, perfectly right? Of course not, but the more we seek to understand and apply the Lord's teachings, the wiser and the happier we will be.
BRYN ATHYN COLLEGE BROCHURE 2003

BRYN ATHYN COLLEGE BROCHURE 2003

We have seen a copy of a colorful brochure from Bryn Athyn College advertising "an education that changes lives." The message is vibrant and informative, and the graphics and photographs are superb.
www.NewChurchVineyard.org 2003

www.NewChurchVineyard.org 2003

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     Blessings from the Lord in November 2003
     Angels in December 2003

356

FAITH AND LEARNING AT BRYN ATHYN COLLEGE OF THE NEW CHURCH 2003

     Last month we quoted some paragraphs from Dr. Dan Synnestvedt's Introduction to this forthcoming book.
     Dr. Synnestvedt wrote of earlier articulations from the College. He writes, "Today, we have freely imposed upon ourselves a mandate to deepen the work that has already been done and extend the reach of our reflections in new fields ...."
     He continues: "Thirty years ago Bryn Athyn College was very much an appendage to the Academy Secondary Schools, providing a junior college from which students could transfer to other liberal arts institutions while a few students majored in New Church education or theology. Today, the College still provides a platform from which students often transfer to other institutions but, most significantly, it has also tripled the number of majors offered. A much higher percentage of students now receives a baccalaureate degree, and the faculty members are more deeply involved in the upper levels of the curriculum. This change, together with the recognition of the importance of scholarship and professional development within individual academic disciplines and the need to be part of the larger worldwide academic community, has resulted in a highly-credentialed faculty. The majority of its members have doctorates and many have published in peer-reviewed journals, thereby increasing their awareness of and contribution to scholarship in wider academia. Organized research is increasingly supported both by the Academy and by the College itself. While the College remains a part of the Academy and dedicated to the original vision, it has, commensurate with this new professionalism and heightened sense of identity, officially taken a new name, "Bryn Athyn College of the New Church."

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The confluence of these factors has produced a new sense of identity and confidence that we feel is reflected in the articles in this book.
     "Faith and Learning at Bryn Athyn College includes material from a broad range of academic disciplines, and therefore the view is relatively comprehensive. We have also made a conscious effort not only to tell the reader how some of the liberal arts and sciences can be viewed using the Heavenly Doctrine as a framework, but we have attempted to show how this is being done. For example, Robert Gladish's article, "Chaucer's Wife of Bath-And Us," demonstrates ways in which a text of medieval literature can be meaningfully interpreted using ideas from revelation. Sonia Werner's article, "Teaching Social Science in a New Light," illustrates the use of key concepts from the Writings to develop a philosophical/ theological framework for a course that contains anthropology, psychology and sociology."
     Dr. Synnestvedt refers to essays in the book: ". . . [T]he essay by Gregory Baker on physics, the essay by Erland Brock on correspondences and earth sciences, and the essay on chemistry by Allen Bedford wonderfully demonstrate how the natural sciences can produce natural illustrations for spiritual ideas. By illustrating spiritual ideas with natural ones, the human mind can more easily grasp an otherwise abstract reality and confirm its faith in that reality. Additionally, the articles by Bedford and Brock raise methodological issues in the teaching of science while the article by Jane Williams-Hogan illustrates the impact that faith can have on methodology in history.
     "The fact that the new Christian revelation itself uses examples from the natural sciences, history and philosophy to illustrate and confirm ideas provides a model for faculty members to emulate and augment. Many academic disciplines are organized in ways that provide a certain commonality with the structures, processes, and even values expressed in the Writings."

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"IT" WOULD RATHER NOT BE TALKED ABOUT 2003

"IT" WOULD RATHER NOT BE TALKED ABOUT Editor 2003

     Editorial Pages
     Reference here to "it" is reference to the love of self. "It" really would prefer not to be talked about, but it can be quite beneficial to you and me to contemplate "it." Contemplating it objectively is a way of separating oneself from it. It helps us to acknowledge its existence and to recognize it.
     No wonder it does not want to be examined closely. It is inwardly insane and has a boundless desire (NJHD 71). The Lord in His providence is constantly leading us away from it and withdrawing us from it (DP 183). This is a largely a secret process, and it is very gradual. It has to be gradual, for if "it" were taken a way in a moment we would "cease to live" (again DP 183).
     People in the world do not realize that "in its own right love for oneself is the love that rules in hell and that makes hell within us" (HH 555). You may call it love, but the truth is that it is actually hate. "It is called love; but, regarded in itself it is hatred" (TCR 45).
     More about "it" another time.
     Let us conclude with some lines from Divine Providence 210, beginning with the phrase: si illum non cognoscis, or "if you do not recognize it."
     "If you do not recognize it (for it does not wish to be recognized) it dwells securely, and guards the door lest we should open it and the Lord should thereby cast it out."
HAPPINESS AND GEOGRAPHY 2003

HAPPINESS AND GEOGRAPHY Editor 2003

New Scientist magazine has published the results of a survey on happiness in sixty-five countries. It was a world-wide investigation by an international network of social scientists.

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The most contented people, the findings suggest, are in Nigeria. Next to that come the Mexicans.
     The United States comes in 16th. The least happy are the Russians. In countries where the incomes have risen the level of happiness has remained unchanged. "The exception is Den-mark, where people have become more satisfied with life over the last three decades."
     A secret of happiness seems to be not in getting more, but in learning how to be content with what you have.
     According to Spiritual Experiences 2513, each individual would have maximum joy if there were not the longing to have more. According to the magazine mentioned above, "survey after survey has shown that the desire for material goods, which has increased hand in hand with average income, is a happiness suppressant."
LETTER FROM PAULA NIALL TO REV. WALTER ORTHWEIN 2003

LETTER FROM PAULA NIALL TO REV. WALTER ORTHWEIN Editor 2003

     The entire letter appears in the latest issue of The New Church Canadian. Here are some excerpts.
     This is a note to say how much I appreciated your sermon, "The Armies of Heaven" printed in the July issue of New Church Life. It highlighted the importance of Revelation 19:14, and I found the message so timely as far as my life is concerned. I think it particularly affected me, because I had been speaking to two men recently about our church and Swedenborg. One man is a minister of the United Church. The other is my chiropractor.
     I have been giving the minister copies of New Church Life, various copies of the Writings and other New Church material for the lasts three years. He has been reading with sincere interest and incorporating information from what I have given to him into group discussions.

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He recently said, "This is the best theological writing I have ever come across and we must share it! Swedenborg's Revelation has to get out to the world."
     My other friend, the chiropractor, started sharing his philosophy with me after a recent appointment. He is a real thinker and loves to delve into scientific subjects, particularly as they relate to his work. Eventually I asked him, "Have you ever read Swedenborg?" He responded eagerly, "Do you have any of his books?"
     I later gave him Divine Love and Wisdom, Divine Providence and The Swedenborg Epic. On a subsequent visit he said, "Now I want to read Heaven and Hell. In fact I want to read everything you have!"
     So now you will see why I felt encouraged by Rev. Orthwein's sermon. It reinforced my realization that those "Armies of Heaven" are influencing people on earth with or without our help! It also made me feel it was time for me to give them more support.
     I relate this in order to illustrate that the New Revelation is getting through from the spiritual world and that we in the New Christian Church must think more seriously about ways of supporting those "Armies of Heaven."
Paula Niall 2003

Paula Niall 2003

We thank Paula for allowing us to print part of this letter, and we commend readers to the New Church Canadian.

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JACOB'S CREEK CAMP 2003 2003

JACOB'S CREEK CAMP 2003 FRED HASEN 2003

     Another successful and most enjoyable New Church camp was held from August 10th to 14th at the Laurelville Mennonite Church Center in Eastern Pennsylvania. This year's camp was under the direction of Rev. Brad Heinrichs and the management of Mrs. Blake Messman and her stellar committee of volunteers.
     After we sampled the fine Mennonite cuisine Sunday evening (late afternoon) the camp officially opened with a family worship service on top of the mountain. Although the weather was heavy, which deprived us of a lovely sunset, the view across the valleys eliminates the concept of space and challenges us to forget time as well. Thus the greatness of the Lord's creation and His presence come clearly into focus.
     The next three days followed a similar format, opening with a family worship service before dividing into two groups of instruction-the children into classes or other activities and the adults eager to begin hearing from one of the four ministers on the subject of worship.
     On Monday Rev. Brad Heinrichs got the program underway with his lecture which he entitled "The Essential to Genuine Worship." He defined the meaning of internal and external worship, the role of the priest in the church service and the attitude we should bring to worship the Lord.
     Brad was followed by Rev. David Ayers the following morning, who stressed the importance of Baptism and the Holy Supper as vital to our well-being, both of which are largely misunderstood as to their real value.
     On Wednesday morning Rev. Kurt Hy. Asplundh spoke to us on external worship and the form it should take, emphasizing that any and all of the necessary elements will focus on their being drawn from the Word.

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     Rev. Derek Elphick gave two elective presentations. The first on what worship in heaven is like and the second on how the Writings lead to all truth.
     After each of the morning sessions a discussion group met under the leadership of one or more of the ministers. These were well attended and most interesting, as many contributed their views. The session following Kurt's paper was particularly lively. The subject soon centered on the two forms of worship which now take place in some of our church societies, namely, traditional and contemporary services. Diverse opinions were expressed. It is evident that this is a problem requiring wise attention.
     The afternoons were left free for the most part-allowing relaxation, much of which was centered around the large attractive pool. The day was officially closed with family worship in the early evening. The exception was Tuesday, when we had the privilege of partaking of a most appropriate and meaningful offering of the Holy Supper by celebrants Dave Ayers and Brad Heinrichs. The sixty communicants (a record) each received an individual blessing as well as the group blessing after each table.
     As we gathered on Wednesday evening for worship and the official camp closing on the mountain top, we could reflect and feel that 'surely the Lord is in this place.' We could appreciate the charity expressed so frequently, the effort which so successfully contributed to bringing the two age groups together, so each could benefit from the experiences as well as enjoy it. The younger parents and their families were the center of the camp while those of us who have reached "the age of wisdom" hopefully added to the effectiveness of the occasion.
     We wish to acknowledge the General Church Department of Education for their support, Blake and her team of helpers for all their work and time spent to insure our enjoyment and to the outstanding efforts of the four ministers who gave so generously of their time, knowledge and affection.

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We are indeed fortunate to have these priests leading us toward the way to heaven by means of the truths drawn from the Lord's Word, which includes the importance of His Second Coming. We so much appreciated their dedication and their efforts on our behalf. The New Church is fortunate to have these young men, who help us to strengthen our confidence in establishing the Lord's New Church on earth.
At the "Good-bye" breakfast on Thursday morning, we learned that the 2004 Jacob's Creek Camp will open on August 8th. One can be assured that most of those present have already marked this date on their calendars.
BOOK CALLED SACRED HEART 2003

BOOK CALLED SACRED HEART 2003

The book by Wendy Wright was published by Orbis Books in 2001. There are three pages of particular interest to readers of New Church Life. Pages 56-58 describe a visit to Bryn Athyn. To quote:

The evening turned out to be an utterly magical one. The Swedenborgian headquarters was nestled in a Pennsylvania valley settled exclusively by society members a century before. Hills cupped the community of the New Jerusalem verdant lawns flocked with lawn autumn-leafed trees swept between members' homes. Nestled in the cup's bottom was the magnificent Cathedral of Bryn Athyn, a huge, northern-European Gothic structure constructed according to the spiritual architectural principles of Emanuel Swedenborg.

Our guide led us from the cathedral to the seminary library where the Swedenborg archives are housed. There the mystic scientist's astonishing mind revealed itself . . .

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GENERAL CHURCH SCHOOLS DIRECTORY 2003-2004 2003

Office of Education:
     Rev. Philip B. Schnarr      Director
     Jill Rogers           Assistant Director
     Barbara Doering           Coordinator of Student Support
     Gretchen Keith           Resource Center Coordinator
     Rachel Glenn           Executive Coordinator

Bryn Athyn:
     Rev. Brian Keith           Principal /Religion 8
     Gail Simons           Assistant Principal
     Linda Kees                Kindergarten
     Kit Rogers                Kindergarten
     Christine DeMaria      Grade 1
     Robin Morey           Grade 1
     Liz Switzer           Grade 1
     Aline Brown           Grade 2
     Lois McCurdy           Grade 2
     Sheila Daum           Grade 2
     Alex Rogers           Grade 3
     Judy Soneson           Grade 3
     Cynthia Conaron           Grade 3
     Lucas Mergen           Grade 4
     JoAnne Hyatt           Grade 4
     Cara Dibb                Grade 5
     Stephanie Schrock      Grade 5
     Drew Hyatt                Grade 6
     Jessica Baker           Grade 6
     Carol Nash                Grade 7-Girls
     Reed Asplundh           Grade 7-Boys
     Debbie Cook           Grade 8-Girls
     Greg Henderson           Grade 8-Boys
     Melodie Greer           PC/Math Coord.
     Robert Eidse           Physical Education
     Heather McCurdy           Physical Education
     Margit Irwin           Music
     Dianna Synnestvedt      Art
     Judith Smith           Librarian
     K Harantschuk           Science 5-8
     Steven Irwin           Curriculum Coordinator
     Lisa Synnestvedt           Director of Student Support Center
     *Gretchen Glover           Kindergarten Aide

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     *Amy Jones                Kindergarten Aide
     *Wendy Clymer           Grades 4 & 5 Aide
     *Keith Gruber           Grades 6 Aide
     *Sandra Pellani           Grade 6 Aide
     *Aurelle Genzlinger      Asst. Grade 8 Girls
     *Renee Roscoe           Grade 8 Aide
     `Claire Bostock           Student Support Center
     *Jodi Carr                Student Support Center
     *Donette Dalcin           Student Support Center
     *Clare Engelke           Student Support Center
     *Anika Kistner           Student Support Center
     *Janna Lindsay           Student Support Center
     Lori Nelson           Student Support Center
     *Jena Pellani           Student Support Center
     *Kiri Rogers           Student Support Center
     *Barbara Rose           Student Support Center
     *Rt. Rev. Alfred Acton      Grade 7 Religion
     *Rev. George McCurdy      Grade 7 Religion
     *Rev. John Odhner      Grades 5 & 6 Religion
     *Rev. Jeremy Simons      Grade 4 Religion
     *Kenneth Rose           Enrichment
     *Sue Hyatt                Enrichment

Durban:
     Rev. Erik Buss           Principal/Religion 4-7
     Vivienne Riley           Grade 1
     Marie Rose Sparg           Grades 2-3
     Kathryn Kloppers           Grades 2-4 Science
     Jane Edmunds           Headmistress
     Heather Allais           Grades 6-7
     Gail Mitchell           Grades 4-5
     *Grant Bell           Sports

Glenview:
     Rev. Peter M. Buss, Jr.     School Pastor/Religion 5-8
     *Rebekah Russell           Principal / Grades 5-6 LA
     Laura Barger           K-2
     Sarah Berto           K-2
     Deborah Lehne           Grades 3-4/His 7-8
     Philip Parker           Grades 5-8 Sci /Math /PE
     Yvonne Alan           Grades 7-8 LA
     *Lucinda Edmonds           Ma 3-4/SS 5-6/PE K-2
     *Jennifer Overeem      Art
     *Rev. Mark Pendleton      Religion 3-4/7-8
     *Susan Bellinger           Music

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Kempton:
     Rev. Lawson M. Smith      Principal /Religion 7-8
     Mark Wyncoll           Vice Principal /Grades 7-10
     *Lori Friend           Kindergarten
     Kathy Schrock           Grades 1-2
     Jenn Kuhl McQueen      Grades 3-4
     Rev. Louis Synnestvedt      Grades 5-6/Religion 7-8
     Barbara Karas           History 7-10
     Eric Smith                Grades 7-10
     *Rev. Andrew J. Heilman      Rel 3-4 /9-10/Science/Hebrew/Computer
     *M. Kate Pitcairn      Science /Latin
     *Judy Synnestvedt      Art

Kitchener:
     Rev. Bradley D. Heinrichs      Principal/Religion 3-6
     *Rev. Ethan McCardell      Religion 1-4
     'Suzanna Hill           Pre-Kindergarten /Kindergarten
     Laura Carter           Grades 1-2
     Nina Riepert           Grades 3-4
     'Mary Jane Hill           Grades 5-6
     'Stephanie Kuhl           Grades 5-6
     Liz Longstaff           Grades 7-8
     *Muriel Glebe           French

Oak Arbor:
     Rev. Nathan Gladish      Principal /Religion 3-4
     *Elise Gladish           Pre-Kindergarten /Kindergarten
     Karen Waters           Grades 1-2
     *Nancy Genzlinger      Grades 3-4
     *Julie Elder           Grades 3-4
     Nathaniel Brock           Grades 5-6
     *Rev. Derek Elphick      Pastor /Religion 5-6

Pittsburgh:
     Rev. Amos Glenn           Principal /Religion 4-8
     Gerda Griffiths           Pre-Kindergarten/Kindergarten
     Colleen Murray-Donaldson      Grades 1-3
     Cynthia Glenn           Head Teacher /Grades 4-8/Music
     *Caroline David           Grades 7-8
     *Gabrielle Uber           Grades 7-8/Science
     *Burgandy Smith           French
     *Shane Donaldson           Physical Education

Toronto:
     *Rev. David Ayers      Pastor/Religion 5-6
     *Rev. Barry C. Halterman      Religion 3-14/7-8
     *Judith Pafford           Grades 1-2

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     Gabriele Pulpan           Grades 3-4
     James Pafford           Grades 5-6
     James Bellinger           Principal/Grades 7-8
     *Sara Gatti           Jr. & Sr. Kindergartens
     *Rachelle Nater           Grades 1-2/Music
     *Jeane Matlin           French
     *India Asplundh           Art

Washington:
     Rev. James P. Cooper      Principal /Religion 7-10
     Karen Hyatt           Kindergarten /Misc.
     Kim Maxwell           Grades 1-2
     Jean Allen                Grades 3-4
     James Roscoe           Grades 5-6
     Kathleen Johns           Grades 7-8
     Carole Waelchli           Grades 9-10
     *Erin Stillman           Music/Art/Misc.
     *Rev. Frederick M. Chapin           Religion 5-6
     * Part-time

     SCHOOLS ENROLLMENTS 2003-2004

     The Academy

     Theological School (Full-time)      9
     Theological School (Part-time)      1
     Theological School Masters Program (Full-time)      0
     Theological School Masters Program (Part-time)      11
     College (Full-time)                122
     College (Part-time)                13
     College (auditor)                1
     Boys School                     119
     Girls School                     126
                    Total Academy      402

     Midwestern Academy
     Grades 9 & 10 (Part-time)           5

     Society Schools
     Bryn Athyn Church School           350
     Immanuel Church School (Glenview)      23
     Kempton New Church School           58
     Carmel Church School (Kitchener)      36
     Washington New Church School (Mitchellville)      47
     Oak Arbor Elementary School (Detroit)      30
     Pittsburgh New Church School           28
     Olivet Day School (Toronto)           46
     Kainon School (Durban) -2003           62
          Total Society Schools           680

     Total Reported Enrollment in All Schools .... 1087

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ETERNAL WELLNESS 2003

     Announcements

     The latest Chrysalis Reader is about eternal wellness, its subtitle being The Importance of Healing, Connecting, Community, and the Inner Journey.
     There are some three dozen articles and poems. An article of particular interest for many is by Dr. Richard Moskowitz. Its title is "Housecalls: A Doctor's Spiritual Journey." At the end of the article Dr. Moskowitz speaks of his coming eventually to practice homeopathy. He says, "I do not believe and have never taught that it is the only way to heal people or the best way for everyone. Far from being a panacea for all ills, homeopathy has major limitations of its own, some of them inherent and others that will have to be judged in the light of a new bioenergetic science that is still in its infancy I choose to practice it because it is the method best suited to my own particular evolution and style."
     There is a particularly appealing article by Bernie Siegal M.D. entitled "Love, Laughter, and the Nature of Life." He writes: "We truly need to awaken to the feelings and wisdom of our hearts. Love and laughter are the great healers, but too often we do not make time for them until we have little time left and accept our mortality."
     He says further, "If you never want to grow old, do something you love to do, so you lose track of time. If you don't know what time it is, you can't age, and it is the healthiest state you can be in."

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Thomas L. Kline 2003

     ANNOUNCEMENT
     It is our pleasure to announce that the membership of the General Church has affirmed the nomination of the Rev. Thomas L. Kline to be its next Executive Bishop. Out of 4,539 members eligible to vote 54% or 2,445 voted. Mr. Kline received 2,177 or 89% affirmative votes, and 268 or 11% negative votes. We congratulate him and wish him well in his new position.

     Susan V. Simpson, Secretary of the General Church unincorporated
     John A. Kern, Secretary of the General Church, Inc.

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BRYN ATHYN COLLEGE of the New Church 2003

     Bryn Athyn College of the New Church offers six majors leading to a bachelor's degree, as well as an associate in arts. Full-time, part time and auditing students are welcome.
     Applications are available for the 2004-2005 school year; deadline is February 1, 2004.
     Bryn Athyn College provides opportunities for learning natural truth within a Divine framework. Let us tell you about some other advantages of coming here:
     -     Flexible courses of study
     -     Affordable price and generous financial aid
     -     Athletic, cultural and travel opportunities
     -     Fantastic internship programs
     -     Service learning trips in exciting places
     -     Excellent faculty-to-student ratio and a caring atmosphere
     For information contact:
     Dee Smith-Johns, Admissions Coordinator, 215-938-2511, [email protected].
     For an online application, visit our website: www.newchurch.edu.
     Visitors to the College are always welcome!

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FOR PEACE, PLENTY, FREEDOM AND REST 2003

     A Bounty of Recordings for Your Thanksgiving Season
     The Sound Recording Library has a wonderful selection of recordings for the Thanksgiving season. Use them to enhance a worship service or simply to enjoy.

     Full Service Titles - with music

     Sacrifices of Thanksgiving - Rev. Norbert Rogers, #104716
     Thanksgiving Customs - Rev. Harold Cranch, #104455
     The Offerings of Thanksgiving - Rev. Jeremy Simons, #101453
     Peace, Plenty, Freedom and Rest - Rev. Donald Rose, #105072
     Thanksgiving - Rt. Rev. Willard Pendleton, #105477

     Sermon Titles - no music

     Thanksgiving - Rev. Robert Junge, #104544
     Building a House - Rev. Kurt Ho. Asplundh, #103314
     Thanksgiving - Rev. Nathan Gladish, #104230
     Give Thanks unto the Lord - Rev. Eric Carswell, #100477
     Thanksgiving - Rt. Rev. Alfred Acton II, #100678

     Family Festival Service - with music

     Needs and Gratitude - Rt. Rev. Louis King, #104046
     Thanksgiving to the Lord - Rev. B. David Holm, #104544
     The Three Feasts of Thanksgiving - Rev. Thomas Kline, #100337
     Thanksgiving - Rev. Thomas Rose, #104141
     Seed, Time and Harvest - Rt. Rev. Louis King, #104053
     The Sower - Rev. Thomas Kline, #104150

     Please order by catalog number.
     CD's - $4.00 Cassettes - $2.00 Catalog - $5.00
     S&H costs will be included on your invoice.
     SOUND )))
     RECORDING
     215-914-4980 [email protected]
     Box 752 - Bryn Athyn. PA 19009-0752
Notes on This Issue 2003

Notes on This Issue 2003

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Vol. CXXIII     December, 2003     No. 12
     New Church Life
     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
     REVEALED THROUGH EMANUEL SWEDENBORG
     In his sermon Bishop Buss speaks of the inner meaning of the list of names at the beginning of the Gospels. He speaks in the sermon of the Lord as a child becoming aware of love for the whole human race. "How He sensed that we do not know, for such a love is beyond our comprehension. We will always love some people more than others. The Infant Jesus loved all with complete love."
     On page 384 is the annual directory of the General Church prepared by Mrs. Alaine York, Executive Assistant to the Bishop. There you find listed the Societies and "Circles," and you find the addresses and phone numbers of the ministers of the General Church.
     During the year, 184 new members were received into the General Church, and the reported membership on page 395 is 4796. More recently a membership exceeding 4800 has been reported. It is interesting to see where new members come from. Twenty are listed from Canada, eight from Japan, and from the African continent many! (See pages 395-398.) The names are listed after that of sixty-four members who have passed into the spiritual world during the year.
     We usually think of Florida when we think of Eldergarten events. This coming March such an event will take place in California. See page 408.
     In September, Rev. David Lindrooth officiated at a Confirmation service at Bryn Athyn College. The young man who was confirmed agreed to allow his statement on the occasion to be printed in our pages. This is explained by Rev. Ray Silverman on page 403.
     Miss Lenka Machova, whose speech appeared in the November issue, recently visited Bryn Athyn. Her book in Czech of Memorable Relations is mentioned in this issue on page 401.
     A teacher is needed at the Oak Arbor School in Michigan. See the advertisement on page ix after the index.

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NOW THE BIRTH OF JESUS CHRIST WAS AS FOLLOWS 2003

NOW THE BIRTH OF JESUS CHRIST WAS AS FOLLOWS Rev. PETER M. BUSS 2003

"The Generation of Jesus Christ, the Son of David, the Son of Abraham" (Matt 1:1).

"The Holy Spirit shall come upon you and the power of the Highest shall overshadow you. Therefore also that Holy One who shall be born of you shall be called the Son of God" (Luke 1:35).

     The foundation truth of the Christian religion is that Jesus Christ was born of a human mother, but He had no human father. His soul was God Himself. He was conceived of the Holy Spirit, He came into being by God Most High. Because He had no limited, human soul, He was God Himself, come down to earth, the Infinite Being clothed in the form of a tiny Baby.
     This truth is told in Matthew and in Luke. The angel told Mary how she could be with child, while betrothed but not joined to her husband. The angel in a dream explained it to Joseph, and told him by what name to call the Infant: Jesus-"Jehovah saves."
     But when we open the pages of the New Testament, to read the books which have changed all human history, we come first upon a list of names. This seems strange, so we tend to ignore them and pass quickly on to the beautiful tale. Now the Writings have told us why the Lord began the story of His First Advent with this seemingly trivial list-apparently given only to prove that Joseph was indeed of the house and lineage of David.
     You see, the Lord had two heredities. He took on a heredity from Mary. She was a good woman. But within her was the heritage of the human race, and it was a terrible one. A disposition to all kinds of evils resides in all of our heredities, the legacy of countless past generations who have put the stamp of the evil they have chosen on our form.

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It is not actual evil, but a tendency to pervert all that we receive.
     The second thing Jesus took from Mary was the finite body and form that belongs to created humanity. Thus He learned as we do, grew as we do, and He received truth and an awareness of good in a limited way.
     Yet the Lord had another heritage. It was from the Father, born of the Divine soul. That heredity is told in the list of names which starts the Christmas story. For the list is divided into three parts: From Abraham to David the King; from David to the captivity in Babylon; and from that captivity to Joseph who was the husband and protector of Mary. These three parts speak of the qualities of the three heavens. Abraham is the first of the celestial or highest heaven; David of the spiritual heaven, and the captivity tells of the qualities of the natural heaven.
     Here we find a most beautiful truth. In the centuries before the Lord was born on earth He inflowed through those heavens. His love and His wisdom entered the highest heaven, and from there flowed into the lower ones, and at last came to human beings. Thus the angels participated in helping people to get to heaven. And when the Lord revealed Himself, He Himself took on an angelic form and spoke the Word-to Moses, to the prophets.
     But then people turned to evil, and the Lord became more and more distant from their minds and hearts. The heavens began to labor. The goodness from the Lord inflowed into them, but as they sought to pass it on to the people of earth, it was not received. It wasn't powerful enough. They, the angels, were not God. Their human limitations interfered with the influx, made it weaker. And the people on earth needed something much more powerful, for now they were tempted by evils on every side. They needed to sense the Lord's truth and its power, and be very sure how they could follow Him, and how to find the strength to resist evil.

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     We may use an illustration. The president of a country asks his ambassadors to express his opinions to the king of another land. They do their best, but the foreign leader is laboring under a strong sense of grievance and they are not getting their president's opinion across. Finally the president himself journeys to that king's land, and in several careful meetings sets out his agendas, does away with the misunderstandings, smooths away the causes for resentment. The foreign king is apologetic, and an agreement of friendship is forged between the two lands.
     The angels are indeed the Lord's ambassadors, and His ministers, who work in all things to help us. But when the human race became too evil, He Himself had to take on just that work which He had given the angels.
     Here is the marvelous truth. When the Lord came to earth He took on all the goodness and wisdom of the celestial heaven, all the goodness of the spiritual heaven, all the goodness of the natural heaven. He gathered all this into Himself. This goodness had been and always is His gift to the heavens, but He also took it into His Human when He was born on earth. All this goodness is called the "Gorand Man" of heaven. For, we are told, the Divine of the Lord makes heaven, angels only constitute it. They received His goodness. When all that goodness is seen together it appears as a single man. It is the Divine "from itself," the Divine with created beings.
     Then he went further. By His life on earth He revealed the Divine, the infinite power within that goodness. He showed that it came from His own Divine soul. Thus He became immediately present with all human beings from that time on. He Himself spoke to them. His presence inspired and led them. By His power they could be saved. And the angels, with increased joy, worked for Him, and were now able to succeed in their part because of His Advent.

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     So what was present with the Lord as he lay in the manger in Bethlehem? Did He have the hereditary evil from Mary present in His infant Being? No. Heredity is a disposition, a tendency. As He grew and learned, however, the heredity manifested itself. It did so by allowing the hells to draw near and seek to make Him doubt the truth He was learning, doubt that the love that was driving Him was realistic.
     And did the Lord have all the goodness of all of the heavens in His mind when He was a tiny Baby? No. This was yet to come. He had the potential for all that goodness. Just as we are born with minds empty of knowledge and goodness, so Jesus was born with a natural mind as yet unformed. He learned as we do, and He put on the Human from the Father as He learned.
     When He was a Baby, the Lord became aware that He loved the whole human race. With a complete love He longed to seek for their salvation, their eternal happiness. How He sensed that we do not know, for such a love is beyond our comprehension. We will always love some people more than others. The Infant Jesus loved all with a complete love.
     Then He began to learn from the Word - from the Old Testament, and from the Word in heaven. He discovered in these truths the way to save all human beings, and He was so overjoyed with these truths that, we are told, He wished to learn only the truths of the Word. And each time He learned a truth, a society in heaven was joined to Him-the society that loved that truth and had lived it on earth and would live it to all eternity.
     Think of the Lord learning about little children, and their innocence, and how they are prepared for heaven. As he learned these truths, the heaven of innocence was present, rejoicing in the truths that they also love. But the Lord didn't take anything from that heaven. He associated with the an-gels, He sensed their joy, but the love of innocence was inspired directly from His own Divine soul.

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Just as that Divine soul created his body, so it created love in His mind. "The Holy Spirit shall come upon you and the power of the Highest shall overshadow you. Therefore also that Holy One that shall be born of you shall be called the Son of God."
     As He learned, therefore, the goodness and the truth of all of the heavens entered into His Human Mind which He had taken on. He became as it were the Gorand Man of heaven. He had inside His mind every good feeling, every true thought that all the heavens could have. In fact, He had in His mind every truth and every love that we could experience to all eternity. This was the Human He took on from the Father-a complete love for all humankind, a sharing in all the good states that people could ever have, an awareness of all truth. From His Divine soul He had always known these things. Now, however, in His human he was experiencing them here, where we could see Him, and He was manifesting that goodness to us-in Himself.
     Then He lived those truths, and that goodness. He lived them by using each truth He learned to further His love of saving people. He taught us out of this storehouse. In this way He assumed the Human-not all at once as a little Child, but step by step. For we grow step by step, and it was His will to show us each step on the path to heaven.
     But the hells hated every truth, and they hated His love, and they attacked it with all their power. They loved the power they had over people, and he was working to free people. By attacking Him, they sought to make Him doubt that He could save them, to make Him believe that human-kind was indeed eternally in the grip of hell.

Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, "All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish.

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Therefore, if You will worship before me, all will be Yours." And Jesus answered and said to him, "Get behind Me, Satan! For it is written, `You shall worship the LORD your God, and Him only you shall serve."' (Luke 4:5-8)

     As the Lord fought the hells and led people to the way of truth, so He made all this goodness and all this truth in Himself Divine. It wasn't any more just truth such as was with the angels. He showed that this truth came from Infinite God. It wasn't just a beautiful set of loves which angels have. He manifested the love within that was the everlasting Father. This He taught in John, when speaking to His own soul He said:

I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. I have manifested Your name to the people whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. (John 17:4-7)

     So when we turn to the Christmas story, let us notice that it begins with a list of names. Pay attention to them, remembering that they speak of a most holy process. They tell how the Lord took on all the goodness and beauty, all the truth and wisdom of life in all the heavens, and made it His own. Then He showed the Divine power within, and from this Divine power He now touches us, down here in the natural mind where we live, and leads us up to heaven.
     And one final miracle: When the Lord came the second time, He gathered together all that goodness and truth that is in His Divine Human and revealed it in the Writings. All that He had learned and loved and made Divine He set forth in the Heavenly Doctrine, which then came down to earth and created the New Church.

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This is why the Writings are the holy Word of God, a revelation of His infinite love and wisdom, a revelation we can see and hear, a revelation which touches not only our minds but our hearts. In them is finally realized the prophecy of John: "And the Word 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." Amen.

Lessons: Matthew 1; Luke 1:26-38; HH 7; AC 6371, 6373 HOW I FOUND THE WRITINGS 2003

HOW I FOUND THE WRITINGS 2003

The spring issue of Things Heard and Seen has a feature called "How I Found the Writings." A writer says that he saw the name of Swedenborg in the works of C.G. Jung and some other books. So he went looking for something directly from Swedenborg. "A search of the bookshops proved fruitless and in those Internet days I began to ponder on where to search next." Among used books he found Heaven and Hell, Divine Providence, and Heavenly Doctrine. "Within each volume was to be found the address of the Swedenborg Society, opening up a new path of spiritual exploration."
NEWS FROM BRYN ATHYN COLLEGE 2003

NEWS FROM BRYN ATHYN COLLEGE 2003

The book Faith and Learning at Bryn Athyn College of the New Church may be available just before Christmas.
Four beautiful brochures advertising the college have been produced. They will be sent to thousands of high school seniors and juniors. The college website-www.brynathyncollege.org-is also being redesigned to compliment the brochures and make it easier for people new to the church to understand what the college is all about.

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THE SHEPHERDS REJOICING 2003

THE SHEPHERDS REJOICING ERIK E. SANDSTROM 2003

     When the Lord was born, the world was operating under different conditions from today: everything then was representative of spiritual realities. The sacrifices in the Temple in Jerusalem corresponded with heavenly states of good and truth, and thus conjoined heaven and the Church. But after the Advent, this condition was abolished: "But after the coming of the Lord, when external rites were abolished, and thus representatives ceased, such things were no longer turned in heaven into corresponding representatives" (AC 1003) After His coming, no person is regarded by his or her external actions, but "from internal ones," such as states of innocence and charity (ibid.).
     The shepherds stood for the quality of innocence-the desire to be led by the Lord alone. And since the call of the shepherds to Bethlehem's manger was under the conditions operational "before the Advent," therefore that event was still representative. Everything had a meaning. That is why the shepherds "made widely known the saying . . . concerning this child, . . . and returned, glorifying and praising God" (Luke 2:20).
     Why? We read: "The shepherds were told, as a sign that they should know He was the Lord, that they would see Him in a manger wrapped in swaddling clothes, because there was no place at the inn. The manger where the shepherds found the infant Lord symbolized spiritual nourishment, because horses, which get their nourishment from mangers, symbolize things having to do with the understanding. The inn where there was no room symbolized the . . . Church, in which there was no spiritual nourishment at that time, because every-thing of the Word, and so everything of worship with them, had by then been adulterated and perverted. Therefore it is said that this would be a sign to them that it was the Lord" (Luke 2:12) (De Verbo 7 or 3:5).

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And Bethlehem means "faith from charity" (AE 434). It all had meaning.
That was also why before the Advent, "the things which exist in the spiritual world appeared to many" (CL 26e). The angels appearing to the Shepherds was the representative beginning of Christianity, and the New Jerusalem seen by John was a prophecy of genuine Christianity! In both instances the spiritual world was opened, and angelic visions were witnessed! Not so remarkably, therefore, the spiritual world also appears the same way ". . . now, when the Church is beginning, and the New Jerusalem is coming down from the Lord out of heaven" (ibid.). The fulfillment of the New Jerusalem happened the same manner as originally prophesied. The Lord also appeared to Swedenborg the same way, ". . . now when the Church is beginning."
Christmas today is therefore when the same condition as the shepherds represented back then, recurs in us today after the Second Advent: for "The Lord is perpetually present with every person, wicked as well as good, for no one could live without His presence. But His Advent is restricted to those who receive Him, who believe on Him and keep His Commandments" (TCR 774). The first Christmas catches up with our present condition of belief and life. As we therefore receive the Lord this Christmas, "the Lord's perpetual presence [will give us] the faculty of reason and the ability to become spiritual" (ibid.). What wonderful gifts from the Lord to us on Christmas day! We as shepherds witnessing His presence, may also make widely known and rejoice in the message that salvation for all humans has been made perpetually possible: "What the Lord received from the virgin He cast out, and by Divine means made Divine the Human that had been born. From this Human made Divine proceeds all that is holy. Thus the Divine Human has come into being as an Essence by itself which fills the whole of heaven and causes those to be saved who previously could not be saved" (AC 3061). Good tidings of great joy. Hallelujah!

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DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 2003-2004 2003

     Officials

Bishop: Rt. Rev. Peter M. Buss
Assistant to the Bishop: Rt. Rev. Alfred Acton, II
Bishop Emeritus: Rt. Rev. Louis B. King
Secretary: Mrs. Susan V. Simpson

     Consistory

     Rt. Rev. Peter M. Buss
     Rt. Rev. Alfred Acton, II; Rev. Messrs. William O. Ankra-Badu, Kurt Ho. Asplundh, Erik J. Buss, Eric H. Carswell, Geoffrey S. Childs, James P. Cooper, Michael D. Gladish, Daniel W. Goodenough, Brian W. Keith, Thomas L. Kline, David H. Lindrooth, B. Alfred Mbatha, Prescott A. Rogers, Donald L. Rose, Grant R. Schnarr, Philip B. Schnarr, Jeremy F. Simons, and Lawson M. Smith

     GENERAL CHURCH OF THE NEW JERUSALEM
     (A Corporation of Pennsylvania)

     Officers of the Corporation

     President:                              Rt. Rev. Peter M. Buss
     Vice President:                         Rt. Rev. Alfred Acton, II
     Secretary:                              Mr. John A. Kern
     Treasurer /Chief Administrative Officer:     Mr. William W. Buick
     Director of Finance / Controller:          Mr. Ian K. Henderson
     Assistant Controller:                    Mr. Philip Longstaff

     BOARD OF DIRECTORS OF THE CORPORATION

     Linda F. Abelkis, Louisa Allais, David J. Appleton, Dean R. Boyce, Jonathan P. Cranch, R. Andrew Damm, Edmond P. de Chazal, David O. Frazier, Jeryl G. Fuller, Terry K. Glenn, Glenn H. Heilman II, Nancy L. Heilman, Murray F. Heldon, D. Lee Horigan, Jr., Leslie G. Horigan, Judith M. Hyatt, Brandon Junge, John A. Kern, Denis M. Kuhl, Thomas N. Leeper, Eva S. Lexie, Wendy S. Lindquist, Fay S. Lindrooth, Tracy L. McCardell, Pamela H. Olson, Keith M. Rodda, Lois D. Spracklin, Donald O. Synnestvedt, Arthur E. Uber III, and Candace N. Zeigler

     Ex-officio Members:
Rt. Rev. Peter M. Buss
Rt. Rev. Alfred Acton, II
Mr. William W. Buick

     BISHOPS

Acton, Alfred, II. Ordained June 19, 1964; 2nd degree, October 30, 1966; 3rd degree, May 16, 1999. Continues to serve as Assistant to the Bishop with oversight responsibilities in Australia, Canada, the Far East, and California; Chairman of the General Church Translation and Research Committee. Address: P. O. Box 743, Bryn Athyn, PA 19009.

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Buss, Peter Martin. Ordained June 19, 1964; 2nd degree, May 16, 1965; 3rd degree, June 1, 1986. Continues to serve as Executive Bishop of the General Church, General Pastor of the General Church, Chancellor of the Academy of the New Church, President of the General Church in Canada, President of the General Church in South Africa, and President of the General Church International, Incorporated. Address: P. O. Box 743, Bryn Athyn, PA 19009.

King, Louis Blair. Ordained June 19, 1951; 2nd degree, April 19, 1953; 3rd degree, November 5, 1972. Retired. Bishop Emeritus of the General Church. Address: P. O. Box 512, Bryn Athyn, PA 19009.

Kline, Thomas Leroy. Ordained June 10, 1973; 2nd degree, June 15, 1975; 3rd degree, November 30, 2003. Executive Bishop-elect. Continues to serve as Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

PASTORS

Alden, Glenn Graham. Ordained June 19, 1974; 2nd degree, June 6, 1976. Serves as Pastor of the Sunrise Chapel in Tucson, Arizona. Address: c/o Sunrise Chapel, 8421 E. Wrightstown Road, Tucson, AZ 85715.

Alden, Kenneth James. Ordained June 6, 1980; 2nd degree, May 16, 1982. Continues to serve as Pastor of the Boynton Beach Society in Boynton Beach, Florida. Also serving Melbourne and Bonita Springs, FL. Address: 7354 Shell Ridge Terrace, Lake Worth, FL 33467-7703.

Alden, Mark Edward. Ordained June 10, 1979; 2nd degree, May 17, 1981. Unassigned. Address: P. O. Box 204, Bryn Athyn, PA 19009.

Ankra-Badu, William Ofei. Ordained June 15, 1986; 2nd degree, March 1, 1992. Continues to serve as a Pastor of the Accra New Church in Ghana, West Africa, Principal of the New Church Theological School, Accra, Bishop's Representative for West Africa and Visiting Pastor to Togo and the Ivory Coast. Address: P. O. Box 11305, Accra-North, Ghana, West Africa.

Anochi, Nicholas Wiredu. Ordained June 4, 1995; 2nd degree, November 2, 1997. Continues to serve as Pastor of the New Church Dome Circle, Ghana, West Africa. Address: c/o The New Church, No. 2 Rocky Road, Dome, P. O. Box TA687, Taifa, Ghana, West Africa.

Appelgren, Goran Reinhold. Ordained June 7, 1992; 2nd degree, July 3, 1994. Continues to serve as Pastor of the Stockholm Society in Stockholm, Sweden. Address: Aladdinsvagen 27, S-167 61 Bromma, Sweden.

Asplundh, Kurt Horigan. Ordained June 19, 1960; 2nd degree, June 19, 1962. Retired. Continues to serve as Bishop's Representative to the United Kingdom. Address: P. O. Box 26, Bryn Athyn, PA 19009.

Asplundh, Kurt Hyland. Ordained June 6, 1993; 2nd degree, April 30, 1995. Continues to serve as a teacher of religion in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Ayers, David Wayne. Ordained May 23, 1999; 2nd degree, November 12, 2000. Continues to serve as Pastor of the Olivet Church in Toronto, Ontario, Canada. Address: 2 Lorraine Gardens, Etobicoke, Ontario, M9B 4Z4. Canada.

Barnett, Wendel Ryan. Ordained June 7, 1981; 2nd degree, June 20, 1982. Unassigned. Address: P. O. Box 542, Bryn Athyn, PA 19009.

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Bau-Madsen, Arne. Ordained June 6, 1976; 2nd degree, June 11, 1978. Continues to serve as Associate Pastor to Kempton Society in Kempton, Pennsylvania; Visiting Pastor to the Wallenpaupack, Pennsylvania Circle; translator. Address: 37 Sousley Road, Lenhartsville, PA 19534.

Bown, Christopher Duncan. Ordained June 18, 1978; 2nd degree, December 23, 1979. Continues to serve as Pastor of the New Church Buccleuch in Buccleuch, South Africa, Visiting Pastor to the Capetown Circle, overseeing Pastor of the Alexandra Society, and Dean of the South African Theological School. Address: Box 816, Kelvin, Gauteng, 2054, South Africa.

Boyesen, Ragnar. Ordained June 19, 1972; 2nd degree, June 17, 1973. Continues to serve as Pastor of the Jonkoping, Sweden Circle, and Copenhagen, Denmark Circle and Visiting Pastor to Oslo, Norway. Address: Oxelgatan 6, S-565 33, Mullsjo, Sweden.

Burke, William Hanson. Ordained June 7, 1981; 2nd degree, August 13, 1983. Retired. Address: 755 Arbour Glenn Court, Lawrenceville, GA 30043.

Buss, Erik James. Ordained June 10, 1990; 2nd degree, September 13, 1992. Continues to serve as Pastor of the Durban Society in Durban, South Africa, and Principal of the Kainon School. Address: 30 Perth Road, Westville, 3630, South Africa.

Buss, Peter Martin, Jr. Ordained June 6, 1993; 2nd degree, June 18, 1995. Continues to serve as Pastor of the Immanuel Church Society in Glenview, Illinois, President and Principal of the Midwestern Academy, and Headmaster of the Immanuel Church School. Address: 73 Park Drive, Glenview, IL 60025.

Carlson, Mark Robert. Ordained June 10, 1973; 2nd degree, March 6, 1977. Unassigned. Address: 30 New Road, Southampton, PA 18966.

Carswell, Eric Hugh. Ordained June 10, 1979; 2nd degree, February 22, 1981. Continues to serve as Dean of the Academy of the New Church Theological School and Regional Pastor of the Northeastern District of the United States. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Chapin, Frederick Merle. Ordained June 15, 1986; 2nd degree, October 23, 1988. Continues to serve as Assistant Pastor of the Washington New Church Society in Mitchellville, Maryland, and Visiting Pastor of the Charlotte Circle in Charlotte, the Raleigh/Durham Group in North Carolina, and the Pensacola Group in Florida. Address: 13720 Old Chapel Road, Bowie, MD 20715.

Childs, Geoffrey Stafford. Ordained June 19, 1952; 2nd degree, June 19, 1954. Retired. Address: P. O. Box 550, Bryn Athyn, PA 19009.

Childs, Robin Waelchli. Ordained June 6, 1984; 2nd degree, June 8, 1986. Continues to serve as a religion teacher, chaplain and counselor in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Clifford, William Harrison. Ordained June 6, 1976; 2nd degree, October 8, 1978. Unassigned. Address: 1544 Giddings Ave. SE, Gorand Rapids, MI 49507-2223.

Cole, Robert Hudson Pendleton. Ordained June 16, 1963; 2nd degree, October 30, 1966. Retired. Address: P. O. Box 356, Bryn Athyn, PA 19009.

Cole, Stephen Dandridge. Ordained June 19, 1977; 2nd degree, October 15, 1978. Continues to serve as Assistant Professor of religion and philosophy at Bryn Athyn College and of theology at the Academy of the New Church Theological School; Head of Religion and Sacred Languages Division at Bryn Athyn College; working for the General Church in compiling a history of its doctrine.

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Address: P. O. Box 717, Bryn Athyn, PA 19009.

Cooper, James Pendleton. Ordained June 13, 1982; 2nd degree, March 4, 1984. Continues to serve as Pastor of the Washington New Church Society in Mitchellville, Maryland, Principal of the Washington New Church School; and Regional Pastor of the Southeast US. Address: 11910 Chantilly Lane, Mitchellville, MD 20721.

Cowley, Michael Keith. Ordained June 13, 1982; 2nd degree, May 13, 1984. Continues to serve as Pastor of the Phoenix Society in Phoenix, Arizona and visiting pastor to the Albuquerque Circle in Albuquerque, New Mexico. Address: 3607 E. Delcoa Drive, Phoenix, AZ 85032.

Cranch, Harold Covert. Ordained June 19, 1941; 2nd degree, October 15, 1942. Retired. Address: 501 - Porter Street, Glendale, CA 91205.

Darkwah, Simpson Kwasi. Ordained June 7, 1992; 2nd degree, August 28, 1994. Continues to serve as Pastor of the Tema, Ghana, Circle in Ghana, West Africa, Visiting Pastor of the Madina Circle in Ghana, West Africa, and Principal of the Tema New Church School. Address: House #AA3 - Community 4, Box 1483, Tema, Ghana, West Africa.

de Padua, Mauro Santos. Ordained June 7, 1992; 2nd degree, June 12, 1994. Continues to serve as a teacher of religion in the Academy Secondary Schools. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Dibb, Andrew Malcolm Thomas. Ordained June 6, 1984; 2nd degree, May 18, 1986. Continues to serve as Assistant Professor of religion at Bryn Athyn College and of theology at the Academy of the New Church Theological School, and Visiting Pastor to the North Ohio Circle. Address: P.O. Box 717, Bryn Athyn, PA 19009.

Echols, John Clark, Jr. Ordained August 26, 1978; 2nd degree, March 30, 1980. Continues to serve as Pastor of the Cincinnati Society in Cincinnati, Ohio and Visiting Pastor to the Jacksonville Group, Lake Helen Circle and Tampa Bay Group, all in Florida. Address: 4418 Main Street, Darrtown, OH 45056-8914.

Elphick, Derek Peter. Ordained June 6, 1993; 2nd degree, May 22, 1994. Continues to serve as Pastor of the Oak Arbor Society in Rochester, Michigan. Address: 395 Olivewood Court, Rochester, MI 48306.

Elphick, Frederick Charles. Ordained June 6, 1984; 2nd degree, September 23, 1984. Continues to serve as Pastor of the Michael Church, London, England, and Visiting Pastor to the Surrey Circle, England, and The Hague, Netherlands Circle. Address: 21B Hayne Road, Beckenham, Kent, BR3 4JA, England.

Genzlinger, Matthew Laird. Ordained May 27, 2001; 2nd degree, August 10, 2003. Serves as Pastor of the Colchester New Church, Colchester, Essex, England. Address: 8 Stoneleigh Park, Lexden, Colchester, Essex, CO3 5FA, England.

Gladish, Michael David. Ordained June 10, 1973; 2nd degree, June 30, 1974. Continues to serve as Pastor of the Calgary New Church, Calgary, Alberta, a society of the General Church and Western Canada Conference (General Convention) members co-operating together. Visiting Pastor to the Peace River district in northwestern Canada (including Dawson Creek) and to scattered members of the General Church and Convention from Manitoba to British Columbia; continues as Executive Vice President of the General Church in Canada. Address: 248 Arbour Crest Drive, NW, Calgary, Alberta, T3G 4V3, Canada.

Gladish, Nathan Donald. Ordained June 13, 1982; 2nd degree, November 6, 1983. Continues to serve as Assistant Pastor of the Oak Arbor Society in Rochester, Michigan, and Principal of the Oak Arbor New Church School.

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Address: 320 Oak Arbor Drive, Rochester, MI 48306.

Glenn, Robert Amos. Ordained May 28, 2000; 2nd degree, June 2, 2002. Continues to serve as Pastor of the Pittsburgh New Church in Pittsburgh, Pennsylvania and Principal of the Pittsburgh New Church School. Address: 299 Le Roi Road, Pittsburgh, PA 15208.

Goodenough, Daniel Webster. Ordained June 19, 1965; 2nd degree, December 10, 1967. Retired. Serves as Visiting Pastor in the eastern portion of the Northwest U.S. Address: P.O. Box 748, Big Horn, WY 82833.

Gyamfi, Martin Kofi. Ordained June 9, 1991; 2nd degree, August 28, 1994. Continues to serve as Resident Pastor for Asakraka-Kwahu Group and Visiting Pastor for Nteso and Oframase Groups in Ghana, West Africa. Address: The New Church, P. O. Box 10, Asakraka-Kwahu, E/R, Ghana, West Africa.

Halterman, Barry Childs. Ordained June 5, 1994; 2nd degree, September 8, 1996. Continues to serve as Assistant Pastor of the Olivet Church in Toronto, Ontario, Canada, and Visiting Pastor to the Ottawa Group. Address: 134 Smithwood Drive, Etobicoke, Ontario, M9B 4S4, Canada.

Heilman, Andrew James. Ordained June 18, 1978; 2nd degree, March 8, 1981. Continues to serve as Assistant Pastor to the Kempton Society in Kempton, Pennsylvania. Serves as Visiting Pastor to the Campo Gorande and Rio de Janeiro (Fatima) Societies in Brazil. Address: 1050 Mountain Road, Kempton, PA 19529.

Heinrichs, Bradley Daniel. Ordained May 23, 1999; 2nd degree, November 19, 2000. Continues to serve as Pastor of the Carmel Church in Kitchener, Ontario, Canada and Principal of the Carmel Church School. Address: 157 Chapel Hill Drive, Kitchener, Ontario, N2G 3W5, Canada.

Heinrichs, Daniel Winthrop. Ordained June 19, 1957; 2nd degree, April 6, 1958. Retired. Address: 9115 Chrysanthemum Drive, Boynton Beach, FL 33437-1236.

Heinrichs, Willard Lewis Davenport. Ordained June 19, 1965; 2nd degree, January 26, 1969. Retired. Serves as Visiting Pastor in the central United States. Address: 7358 Mt. Sherman Rd., Longmont, CO 80503

Howard, Geoffrey Horace. Ordained June 19, 1961; 2nd degree, June 2, 1963. Retired. Address: 17 Cakebread Drive, Sudbury, MA 01776.

Jin, Yong Jin. Ordained June 5, 1994; 2nd degree, June 16, 1996. Continues to serve as Pastor of the Philadelphia Korean New Church, and responsible for outreach to the Korean-speaking community in the United States. Address: 537 Anne Street, Huntingdon Valley, PA 19006.

Junge, Kent. Ordained June 10, 1979; 2nd degree, June 24, 1981. Unassigned.

Johnson, Martie. Ordained May 27, 2001; 2nd degree, June 16, 2002. Continues to serve as Pastor of the Cascade New Church, Seattle, Washington and Visiting Pastor to the western portion of the Northwestern United States. Address: 2948 Eagle Way, Boulder, CO 80301

Junge, Robert Schill. Ordained June 19, 1955; 2nd degree, August 11, 1957. Retired. Continues to serve as Visiting Pastor to Baltimore, Maryland Society. Address: 8551 Junge Drive, RD 1, Kempton, PA 19529.

Keith, Brian Walter. Ordained June 6, 1976; 2nd degree, June 4, 1978. Continues to serve as Principal of the Bryn Athyn Church School. Address: P. O. Box 277, Bryn Athyn, PA 19009.

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King, Cedric. Ordained June 10, 1979; 2nd degree, November 27, 1980. Unassigned.

Kwak, Dzin Pyung. Ordained June 12, 1988; 2nd degree, November 11, 1990. Continues to serve as a Pastor of the General Church in Seoul, South Korea (on special assignment). Address: Ajoo B/d #2051019-15 Daechidong, Kangnam-Ku, Seoul, South Korea 135-281.

Larsen, Ottar Trosvik. Ordained June 19, 1974; 2nd degree, February 16, 1977. Unassigned. Address: 2145 Country Club Drive, Huntingdon Valley, PA 19006.

Lee, Jong-Ui. Ordained May 31, 1998; 2nd degree, June 17, 2001. Continues to serve as Acting Pastor of the La Crescenta Society, California, and El Toro Circle, California. Address: 5022 Carolyn Way, La Crescenta, CA 91214.

Lindrooth, David Hutchinson. Ordained June 10, 1990; 2nd degree, April 19, 1992. Continues to serve as Pastor of the Ivyland New Church in Ivyland, Pennsylvania, and Secretary of the Council of the Clergy. Address: 851 W. Bristol Road, Ivyland, PA 18974.

Maseko, Jacob Mokaka. Ordained November 29, 1992; 2nd degree, September 18, 1994. Continues to serve as Pastor of the Diepkloof Society, South Africa. Address: P. O. Box 261, Pimville, 1808, South Africa.

Mbatha, Bhekuyise Alfred. Ordained June 27, 1971; 2nd degree, June 23, 1974. Continues to serve as Pastor of the Impaphala Society, Visiting Pastor to the Empangeni Group, and overseeing Pastor of the Clermont Society in South Africa. Address: P. O. Box 60449, Phoenix, 4080, South Africa.

McCurdy, George Daniel. Ordained June 25, 1967; Recognized as a priest of the New Church in the second degree July 5, 1979; received into the priesthood of the General Church June 9, 1980. Retired. Serves as Visiting Pastor to Harleysville, Pennsylvania and the Twin Cities Group in Minnesota, preaches on a regular basis where Church needs are and teaches part-time at Bryn Athyn College. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Nemitz, Kurt Paul. Ordained June 16, 1963; 2nd degree, March 27, 1966. Unassigned. Address: P. O. Box 164, Bryn Athyn, PA 19009.

Nicholson, Allison La Marr. Ordained September 9, 1979; 2nd degree, February 15, 1981. Retired. Address: 1 Somerset Place, Topsham, ME 04086.

Nzimande, Bongani Edward. Ordained November 14, 1999; 2nd degree May 25, 2003. Serves as Pastor of the Kwa Mashu Society and Visiting Pastor to the Enkumba Group, South Africa. Address: P.O. Box 848, Pinetown, 3600, South Africa.

Odhner, Grant Hugo. Ordained June 7, 1981; 2nd degree, May 9, 1982. Continues to serve as Assistant Professor of religion at Bryn Athyn College and of theology at the Academy of the New Church Theological School, and Visiting Pastor to the Northern New Jersey Circle. Address: P.O. Box 717, Bryn Athyn, PA 19009.

Odhner, John Llewellyn. Ordained June 6, 1980; 2nd degree, November 22, 1981. Continues to serve as Assistant Pastor of the Bryn Athyn Church in Bryn Athyn, Pennsylvania, and religion instructor in the Bryn Athyn Elementary School. Address: P.O. Box 277, Bryn Athyn, PA 19009.

Orthwein, Walter Edward III. Ordained July 22, 1973; 2nd degree, June 12, 1977. Recognized as a priest of the General Church June 12, 1977. Continues to serve as an Assistant Professor of religion at Bryn Athyn College and of theology at the Academy Theological School, and Visiting Pastor of the Central Pennsylvania Group. Address: P. O. Box 717, Bryn Athyn, PA 19009.

390

Pendleton, Dandridge. Ordained June 19, 1952; 2nd degree, June 19, 1954. Retired. Address: P. O. Box 278, Bryn Athyn, PA 19009.

Pendleton, Mark Dandridge. Ordained June 9, 1991; 2nd degree, May 29, 1994. Continues to serve as Assistant Pastor of the Immanuel Church in Glenview, Illinois. Address: 2700 Park Lane, Glenview, IL 60025

Perry, Charles Mark. Ordained June 9, 1991; 2nd degree, June 19, 1993. Continues to serve as Pastor of the San Diego Society in San Diego, California. Address: 7911 Canary Way, San Diego, CA 92123

Riley, Norman Edward. Ordained June 14, 1950; 2nd degree, June 20, 1951. Recognized as a priest of the General Church January, 1978. Retired. Address: 69 Harewood Road, Norden, Rochdale, Lancs., 0111 5TH, England.

Rogers, Prescott Andrew. Ordained January 26, 1986; 2nd degree, April 24, 1988. Continues to serve as President of the Academy of the New Church. Address: P. O. Box 711, Bryn Athyn, PA 19009.

Rose, Donald Leslie. Ordained June 16, 1957; 2nd degree, June 23, 1963. Continues to serve as Editor of New Church Life and Assistant to the Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Rose, Frank Shirley. Ordained June 19, 1952; 2nd degree, August 2, 1953. Retired. Address: 9233 E. Helen Street, Tucson, AZ 85715.

Rose, Jonathan Searle. Ordained May 31, 1987; 2nd degree, February 23, 1997. Continues to serve as Translator for the Swedenborg Foundation and General Church Translation Committee. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Rose, Patrick Alan. Ordained June 19, 1975; 2nd degree, September 25, 1977. Continues to serve as Pastor of the Atlanta Society in Atlanta, Georgia, and Visiting Pastor Macon, Georgia and Birmingham, Alabama. Does internet work for the clergy. Address: 502 Knollwood Place, Woodstock, GA 30188-4588

Rose, Thomas Hartley. Ordained June 12, 1988; 2nd degree, May 21, 1989. Continues to serve as Pastor of the New Church in Connecticut. Address: 5 Washington Avenue, Derby, CT 06418

Roth, David Christopher. Ordained June 9, 1991; 2nd degree, October 17, 1993. Continues to serve as Pastor of the New Church of Boulder Valley, Boulder, Colorado. Address: 3421 Blue Stem Avenue, Longmont, CO 80503.

Sandstrom, Erik. Ordained June 10, 1934; 2nd degree, August 4, 1935. Retired. Address: 3566 Post Road, Huntingdon Valley, PA 19006.

Sandstrom, Erik Emanuel. Ordained May 23, 1971; 2nd degree, May 21, 1972. Teaches part time in the Academy of the New Church Theological School, serves as Visiting Pastor for the Erie Circle in Erie, Pennsylvania, and does traveling pastoral work for the General Church. Address: P. O. Box 717, Bryn Athyn, PA 19009.

Schnarr, Arthur Willard, Jr. Ordained June 7, 1981; 2nd degree, June 19, 1983. Unassigned. Address: 2750 Huntingdon Pike, Huntingdon Valley, PA 19006.

Schnarr, Frederick Laurier. Ordained June 19, 1955; 2nd degree, May 12, 1957. Retired. Chairman of the General Church Eldergarten Programs for the Office of Education. Address: 11019 Haiti Bay, Boynton Beach, FL 33436.

Schnarr, Grant Ronald. Ordained June 12, 1983; 2nd degree, October 7, 1984. Continues to serve as Director of the Office of Evangelization. Address: P. O. Box 743, Bryn Athyn, PA 19009.

391

Schnarr, Philip Bradley. Ordained June 5, 1996; 2nd degree, May 31, 1998. Continues to serve as Director of the Office of Education. Address: P. O. Box 743, Bryn Athyn, PA 19009.

Sheppard, Leslie Lawrence. Ordained into 1st and 2nd degrees, June 7, 1992. Continues to serve as Pastor of the Freeport Society in Freeport, Pennsylvania. Address: 980 Sarver Road, Sarver, PA 16055.

Simons, David Restyn. Ordained June 19, 1948; 2nd degree, June 19, 1950. Retired. Address: 561 Woodward Drive, Huntingdon Valley, PA 19006.

Simons, Jeremy Frederick. Ordained June 13, 1982; 2nd degree, July 31, 1983. Continues to serve as Assistant Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Address: P. O. Box 277, Bryn Athyn, PA 19009.

Smith, Christopher Ronald Jack. Ordained June 19, 1969; 2nd degree, May 9, 1971. Teaches part-time in the Academy Secondary Schools and does traveling work for the General Church. Address: P. O. Box 707, Bryn Athyn, PA 19009.

Smith, Lawson Merrell. Ordained June 10, 1979; 2nd degree, February 1, 1981. Continues to serve as Pastor of the Kempton Society in Kempton, Pennsylvania and Principal of the Kempton New Church School. Address: 171 Kunkles Dahl Road, Kempton, PA 19529.

Stroh, Kenneth Oliver. Ordained June 19, 1948; 2nd degree, June 19, 1950. Retired. Address: P. O. Box 629, Bryn Athyn, PA 19009.

Synnestvedt, Louis Daniel. Ordained June 6, 1980; 2nd degree, November 8, 1981. Teaches in the Kempton New Church School. Address: 151 Vole Hollow Lane, Kempton, PA 19529.

Taylor, Douglas McLeod. Ordained June 19, 1960; 2nd degree, June 19, 1962. Retired. Address: 2704 Huntingdon Pike, Huntingdon Valley, PA 19006.

Thabede, Ndaizane Albert. Ordained August 29, 1993; 2nd degree, March 2, 1997. Retired. Address: 303 Corlett Drive, Kew, 2090, South Africa.

Tshabalala, Njanyana Reuben. Ordained November 29, 1992; 2nd degree, September 18, 1994. Continues to serve as Pastor of the Balfour Society, South Africa. Address: P. O. Box 851, Kwa Xuma, 1867, South Africa.

Walsh, Garry Brian. Ordained May 27, 2001; 2nd degree, September 8, 2002. Continues to serve as Pastor of the Hurstville Society in Hurstville, Australia. Address: 26 Dudley Street, Penshurst, NSW, 2222 Australia

Weiss, Jan Hugo. Ordained June 19, 1955; 2nd degree, May 12, 1957. Retired. President of New Church Outreach. Address: 1020 Marina Drive, Placentia, CA 92870.

MINISTERS

Barry, Eugene. Ordained June 15, 1986. Unassigned. Address: 116 High Street, Clawson, MI 48017-2185.

Borketey-Kwaku, Jacob. Ordained, May 18, 2003. Serves as a Minister assisting Rev. Kwasi Darkwah. Address: Teshie-Nungua Estates, P.O. Box 1278, Accra, Ghana.

Fitzpatrick, Daniel. Ordained June 6, 1984. Unassigned. Address: 1001 Oriole Avenue, Rogers, AR 72756.

McCardell, Ethan Derek. Ordained May 25, 2003. Serves as Assistant to the Pastor of the Carmel Church, Kitchener, ON, Canada. Address: 15 Millwood Crescent, Unit A-5, Kitchener, Ontario, N2P 1X3, Canada.

392

Mkhize, Sibusiso Protus. Ordained May 25, 2003. Serves as Minister for the Clermont Society, South Africa. Address: Box 16932, Eshowe, KwaZulu-Natal, 3815, South Africa.

Paek, Sung-Won. Ordained May 27, 2001. Continues to further his studies in educational administration. Address: P. O. Box 686, Bryn Athyn, PA 19009.

Rogers, Norbert Bruce. Ordained January 12, 1969. Continues to serve as a General Church translator; Associate Professor of religion and Latin and religion at Bryn Athyn College. Address: c/o P. O. Box 277, Bryn Athyn, PA 19009.

Schorran, Paul Edward. Ordained June 12, 1983. Unassigned. Address: 631 Old Philly Pike, Kempton, PA 19529

Simons, Stephen Restyn. Ordained May 25, 2003. Serves as Acting Pastor of the Boston Society in Boston, Massachusetts. Address: 138 Maynard Drive, Sudbury, MA 01776.

Waters, Gerald Gilbert. Ordained March 17, 2002. Visits the Howick, Natal Group, assists in South Africa, and is Executive Vice President of the Corporation of the General Church in South Africa. Address: 9 Chiltern Gardens, 39 Pitlochry Road, Westville, 3630, South Africa.

     AUTHORIZED CANDIDATES

Agnes, Sylvain Apoh. Address: P.O. Box 717, Bryn Athyn, PA 19009. Hauptmann, Olaf. P.O. Box 717, Bryn Athyn, PA 19009.

Xaba, Langalibalele Abraham. Acts as leader of the Alexandra Society. Address: P/Bag 511, Eshowe, 3815, South Africa.

     ASSOCIATE MINISTER

Nicolier, Alain. Ordained May 31, 1979; 2nd degree, September 16, 1984. Address: Bourguignon, Meursanges, 21200 Beaune, France.

     EVANGELIST

Eubanks, W. Harold. Continues to serve as Pastor of the Americus Circle, Georgia. Address: 516 US 280 West, Americus, GA 31709.
SOCIETIES AND CIRCLES 2003

SOCIETIES AND CIRCLES 2003

Society                         Pastor or Minister
Alexandra, South Africa          Rev. Christopher D. Bown, supervising Pastor
Atlanta, Georgia               Rev. Patrick A. Rose
Balfour, South Africa          Rev. N. Reuben Tshabalala
Baltimore, Maryland          Rev. Robert S. Junge
Bath, Maine                    Rev. George Dole
Boulder, Colorado               Rev. David C. Roth
(New Church of Boulder Valley)
Boston, Massachusetts          Rev. Stephen R. Simons
Boynton Beach, Florida          Rev. Kenneth J. Alden
Bryn Athyn, Pennsylvania     Rev. Thomas L. Kline
                         Rev. Jeremy F. Simons, Assistant Pastor

393

                         Rev. Donald L. Rose, Assistant Pastor
                         Rev. John L. Odhner, Assistant Pastor
Buccleuch, South Africa      Rev. Christopher D. Bown
Campo Gorande, Brazil           Rev. Andrew J. Heilman, Visiting Pastor
Chicago, Illinois           Rt. Rev. Alfred Acton, II, Acting Pastor
Cincinnati, Ohio                Rev. J. Clark Echols
Clermont, South Africa          Rev. Bhekuyise Alfred Mbatha, supervising Pastor
Colchester, England           Rev. Matthew L. Genzlinger
Detroit, Michigan               Rev. Derek P. Elphick
     (Oak Arbor Church)      Rev. Nathan D. Gladish, Assistant Pastor
Diepkloof, South Africa      Rev. Jacob M. Maseko
Durban, South Africa           Rev. Erik J. Buss
Freeport, Pennsylvania           Rev. Leslie L. Sheppard
Glenview, Illinois          Rev. Peter M. Buss, Jr.
                         Rev. Mark D. Pendleton, Assistant Pastor
Hurstville, Australia           Rev. Garry B. Walsh
Impaphala, South Africa      Rev. B. Alfred Mbatha
Ivyland, Pennsylvania           Rev. David H. Lindrooth
Kempton, Pennsylvania          Rev. Lawson M. Smith
                         Rev. Andrew J. Heilman, Assistant Pastor
                         Rev. Arne Bau-Madsen, Associate Pastor
Kitchener, Ontario, Canada     Rev. Bradley D. Heinrichs
     (Carmel Church)           Rev. Ethan D. McCardell, Assistant to Pastor
Kwa Mashu, South Africa          Rev. Bongani Edward Nzimande, Pastor
La Crescenta, California     Rev. Jong-Ui Lee
     (Los Angeles)
London, England               Rev. Frederick C. Elphick
     (Michael Church)
Phoenix, Arizona                Rev. Michael K. Cowley
Pittsburgh, Pennsylvania      Rev. R. Amos Glenn
Rio de Janeiro, Brazil           Rev. Andrew J. Heilman, Visiting Pastor
San Diego, California           Rev. C. Mark Perry
Stockholm, Sweden           Rev. Goran R. Appelgren
Toronto, Ontario, Canada     Rev. David W. Ayers
     (Olivet Church)           Rev. Barry C. Halterman, Assistant Pastor
Tucson, Arizona                Rev. Glenn G. Alden
Washington, D. C.               Rev. James P. Cooper
                         Rev. Frederick M. Chapin, Assistant Pastor

     Circle                    Visiting and /or Resident Pastor or Minister

Albuquerque, New Mexico      Rev. Michael K. Cowley
Americus, Georgia           W. Harold Eubanks, Evangelist
Auckland, New Zealand           Rev. Richard Keyworth
Cape Town, South Africa      Rev. Christopher D. Bown
Charlotte, North Carolina      Rev. Frederick M. Chapin
Connecticut                    Rev. Thomas H. Rose
Copenhagen, Denmark           Rev. Ragnar Boyesen
Dallas/Fort Worth, Texas      Rt. Rev. Alfred Acton, II
Dawson Creek, B. C., Canada      Rev. Michael D. Gladish
El Toro, California           Rev. Jong-Ui Lee

394

Erie, Pennsylvania          Rev. Erik E. Sandstrom
The Hague, Netherlands          Rev. Frederick C. Elphick
Hambrook, South Africa          Rev. B. Edward Nzimande
Jonkoping, Sweden               Rev. Ragnar Boyesen
Lake Helen, Florida          Rev. J. Clark Echols, Jr.
Madina, Ghana               Rev. S. Kwasi Darkwah
Northern New Jersey          Rev. Grant H. Odhner
North Ohio                    Rev. Andrew M. T. Dibb
Perth, Australia               Rev. Garry B. Walsh
Sacramento, California          Rev. Louis D. Synnestvedt St. Paul/Minneapolis,
Minnesota                    Rev. George D. McCurdy
     (Twin Cities)
San Francisco, California     Rev. Glenn Alden
Seattle, Washington          Rev. Martie Johnson, Jr.
Surrey, England               Rev. Frederick C. Elphick
Tema, Ghana                    Rev. S. Kwasi Darkwah
Wallenpaupack, Pennsylvania Rev. Arne Bau-Madsen

Note: Besides the General Church societies and circles there are groups in various geographical areas that receive occasional visits from a minister. This information is published under New Church Life periodically in General Church Places of Worship.
www NewChurchVineyard.org 2003

www NewChurchVineyard.org 2003

     An on-line family magazine from the G. C. Office of Education
     featuring materials for all ages focused on a new theme every month.

     Good Tidings in December 2003
     Hearing and Obeying the Lord in January 2004

395

ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2002-2003 2003

     Between July 1, 2002 and June 30, 2003, 184 members were received into the General Church. One member was reinstated. During the year the Secretary's office received notice of the deaths of 64 members. Five members resigned during the year, and 6 members were dropped from the roll.

     Membership July 1, 2002                         4686
     New Members (Certs. 9342-9412 and 9415-9527)     184
     Reinstated Member                              1
     Deceased                                   - 64
     Resigned                                   - 5
     Dropped from Roll                              -66
     Membership June 30, 2003                    4796

     NEW MEMBERS

     AUSTRALIA
Burney, Lois Elizabeth
Burney, Norman Andrew
Newgrosh, Joanne Louise

     CANADA
Carter, Laura Danielle
Chen, John
Cho, Hyeong Sam
Digby, Glynis Catherine
Digby, Michael Kenelm
Fearn, Monlan
Friesen, Richard Lionel
Genzlinger, Eliza McFarlan
Hasen, Megan Elizabeth
Hill, Matthew Scott
Hsieh, Linda
Inglot, Julie Elizabeth
Kerr, James
Kim, Eun-chu
Mallette, Linda Carol
Song, Soon-Il
Synnestvedt, Oula
Tait, Garrett Sterling
Umbach, Sandra Dee
Walker, John Alan

     ENGLAND
Williams, Emrys Barrie
Williams, Gweirydd Rhys

     GHANA
Abaya, Benjamin
Aboagyewah, Rita

396

Adjei, Adjetey
Agbegbo, Esther
Amoah, George Kojo
Amoakoh, Grace
Anim, Kwame
Ansah, Isaac
Ansong, David
Ansong, David Kofi Ansah
Ansong, Joseph
Ansong, Richard
Asare, Ernest Yaw
Asare, Rebecca
Asiamah, Daniel
Axorlu, Nicholas Kofi
Bani, Stanley
Benuyena, Linus Yawo Berko
Buxton, Theophilus
Dagbey, Victoria Edem
Darkwah, Felicia Dakoa
Frimpong, Sylvester Adjei
Gagba, Elizabeth
Koduah, Richard Nana
Kotoku, Stephen Kwasi Awumey
Lartey, George Kodzo
Marfo, Frank Abraham Kwasi
Mensah, Daniel
Oduro, Philippina Awuradwoa
Ollennu, Archibald Nii Amaa
Opare, Daniel Awere
Oppong-Agyare, Samuel Johnson
Owusu, Robert Yaw
Peprah, Jonas Akwasi
Tenkorang, Joyce

     TOGO

Agbam, Kokouvi
Amah, Ayoko
Amoussou, Gbessimide
Anono, Yao
Assiobo, Koffi
Assiobo, Kokou
Attitsogbe, Nathalie
Demassi, Assouvi
Dossou, Kokou
Konon, Ladje
Tete, Dede
Tete, Tetevi

     JAPAN
Endoo, Yuuji
Fukui, Mieko
Ishiwata, Ichiro
Matsumoto, Chieko
Matsumoto, Noriko
Nishihara, Kiyo
Ohta, Minako
Onoyama, Seiko

     KOREA
Lee, Eun Woo

     PHILIPPINES
Baltazar, Sherwin Ian B.

     SOUTH AFRICA

     Alexandra Township
Khambule, Phyllis
Maseko, Nomalange Patience
Maseko, Nokuthula Portia
Mbedzi, Fortunate Mavis
Mbedzi, Lisa Dimakatso
Mbedzi, Mbulayeni Arnold
Mbedzi, Ndavkeleseni Eric
Mbedzi, Nditsheni Olga
Mbedzi, Roseline
Zwane, Thandiwe Joyce

397

     Berea
Dhladhla, Dudu
Dhladhla, Kate

     Bergvlei
Mazibuko, Acliff Louis
Mazibuko, Louisa Nomangisi

     Chiawelo
Mabena, Johanna Stokie
Mabena, Thulisile Brenda

     Diepkoof
Dhlamini, Julia
Mabaso, Anita
Mabaso, Josiah
Mabaso, Priscilla
Mapota, Christina
Matholeni, Nomsa L.
Mkhethwa, Joshua
Ngobeni, Charlotte Chriselda
Ngobeni, Florah Mapula
Ngobeni, Judith
Ngobeni, Patricia
Ngobeni, Patunia Tsakam
Nzimande, Sibongile Beauty
Phindela, Elizabeth
Phindela, Emmaculate
Phindela, Lebohang Mavis
Phindela, Theodora T.
Tefu, Johannes
Thabede, Godfrey Vuzimuzi
Thabede, Thobeka Phyllis

     Dobsonville
Mabasa, Patric Mkhachani
Ngobeni, Bridgette

     Johannesburg
Tshabalala, Thembi

     Kwa-Themba Springs
Mkhwebane, Nompumelelo W.

     Meadowlands
Mazibuko, Albertina M.
Mazibuko, Thomas Ndabambi

     Moroka
Nkosi, Marjorie
Nkosi, Meshack North Gardens
Nkosi, Buyisile

     Orlando
Phamotse, Christinia

     Pimville
Zwane, Khosi Lorraine
Zwane, Nonhlanhla Sibeko
Zwane, Phindile
Zwane, Sibongiseni

     Soweto
Nhlapo, Lungile Phumzile
Vosloorus Mazibuko, Jacob

     Westville
Garrett, Bridget Anne

     UNITED STATES

     Arizona
Corella, Francisco Connilio
Hammond, Clement Hugh
Monte, Patricia Ann
Skinner, Carolyn Anne

     California
Williams, Michael Jordan

     Colorado
Phillips, Bruce Anthony
Phillips, Karen Karolich

398

     Connecticut
Simons, Samuel Richard Nundy

     Florida
Pahl, William Wade

     Georgia
Ludwick, Clyde Andrew

     Illinois
Enis, Jane Elizabeth
Stitt, Kathryn Christina Morgan
Synnestvedt, Erik Raynor

     Massachusetts
Pendleton, Devon

     North Carolina
Glunz, Steven Ryan

     Pennsylvania
Atkins, Chester H.
Baker, Daryl George Thomas
Brennan, Eric Francis
Brennan, Lenora Monica
Carson, Judith A.
Cho, Esther
Cole, Hannah Hyo Bin Jin
Cole, Ian
Cole, Stephen Dandridge
Friend, Malcolm Philip
Hall, Lawrence Lee
Hendricks, Justin David
Higgins, Lynne Quallis
Horenstein, Kathy
Horenstein, Kenneth
Keal, Amanda Jean
Keal, Tamar Lorainne
Maddock, Ivan John
Mayer, Bronwen Mary
Mergen, Lucas Chad
Murray-Donaldson, Colleen P.
Nelson, Jennifer Fay
Orthwein, Christina Sarah Kline
Orthwein, George Edward
Pedchenko, Victoria
Reuter, Carla Joyce
Siegfried, Rachel Marie
Synnestvedt, Landon Kain
Synnestvedt, Michelle Morey
Weaber, James Francis

     Washington
Brandis, Donald Linwood
Brown, Pamela Ann
Siddell, Ronald Jeffrey
Spees, Benjamin Goranby III

     DEATHS

Abbed, Lamia; 88; September 24, 2002; Boulder, Colorado
Abbed, Najla Birbarah; 91; March 13, 1996; place unknown
Bach, Knud; 74; June 17, 2002; Faxe, Denmark
Bacon, Lorraine Elizabeth Sawler; 72; December 12, 2002; East Rock Township, New Jersey
Bevan, Eileen Constance Raymond; 77; September 12, 2002; Mississauga, Ontario, Canada
Blair, Maude Alicia Burson; 96; September 9, 2002; Sarver, Pennsylvania

399

Boone, Walter Sherry; 90; December 27, 2002; Meadowbrook, Pennsylvania
Brahm, Ardys Mildred Burtanger; 73; February 12, 1998; Place unknown
Brahm, Christie George; 78; October 8, 2002; Place unknown
Brueckman, Rita Jean Kuhl; 77; June 4, 2003; Kitchener, Ontario, Canada
Carlson, Elaine Claire Schnarr de Maine; 72; March 23, 2002; place unknown
Childs, Walter Cameron, II; 83; January 29, 2003; Meadowbrook, Pennsylvania
Clymer, George Bruce; 81; March 12, 2003; Bryn Athyn, Pennsylvania
Cole, Edith Annie Cooper; 91; June 24, 2003; Bristol, Avon, England
Conaron, David Robert; 55; March 3, 2003; Huntingdon Valley, Pennsylvania
Esak, Margery Miller Woodward; [Birth year 1918]; date and place unknown
Fiedler, Theodore Frederick; 89; March 16, 2002; Phoenix, Arizona
Fitzpatrick, Anne Helen Funk; 70; December 24, 2002; Bryn Athyn, Pennsylvania
Friesen, David W.; 74; April 2, 1999; Dawson Creek, BC, Canada
Frost, Benjamin Randall; 92; March 18, 2003; Evanston, Illinois
Gauzens, Robert Wendell; 82; July 20, 2002; West Palm Beach, Florida
Gladish, Alice Mary Smith; 93; June 29, 2003; Meadowbrook, Pennsylvania
Gladish, Richard Raphael; 93; March 1, 2003; Bryn Athyn, Pennsylvania
Goerwitz, Beatrice Hunter Ebert; 97; April 15, 2003; Bryn Athyn, Pennsylvania
Gonnason, Elma Irene Erickson; 79; July 22, 2002; Tucson, Arizona
Gourdin, Marie Cozby; 99; November 24, 2002; Meadowbrook, Pennsylvania
Greene, Nancy Laurens Davis; 63; September 29, 2002; Myrtle Beach, South Carolina
Gunther, Paul Sterling; 70; October 30, 2002; Warminster, Pennsylvania
Henderson, Eva Sandstrom; 97; June 2, 2003; Philadelphia, Pennsylvania
Hendricks, Beverley Catherine Jane Dickson; [Birth year 1943]; date and place unknown
Homiller, Katherine Louise Guernsey; 86; November 17, 2002; near Perkasie, Pennsylvania
Jefferies, Winifred Simons de Maine; 93; June 30, 2003; Bryn Athyn, Pennsylvania
John, David Haydn Daniel; 80; June 15, 2002; Nanaimo, BC, Canada
King, Bronwen Lorraine; 60; April 16, 2003; Gold Coast, Queensland, Australia
Leighton, Margaret Klippenstein; 96; May 9, 2003; Huntington Beach, California
Lesieur, Paul; 92; May 14, 2002; Pontarlier, France

400

Lima, Alberto Carlos Brandao Mendonca, Filho; 62; June 29, 2002; Sao Paulo, SP, Brazil
Lynch, Katherine Gabriele; 27; October 24, 2002; Boston, Massachusetts
McCaughtrie, Edgar; 68; December 28, 2002; Brandon, MB, Canada
Mergen, Alfred Frank; 93; July 25, 2002; Kalamazoo, Michigan
Morgan, Hilda Louise Rediger; 98; February 17, 2003; Tucson, Arizona
Murr, Charles, Jr.; 79; August 17, 2002; Newtown, Pennysivania
Norton, Daphnie Edna Emily Pearce; 91; February 1, 2003; Adelaide, South Australia
Peirce, Natri Hyatt; 82; October 21, 2002; Willow Grove, Pennsylvania
Peterson, Denise Willoughby Patterson Lynch; 78; December 9, 1994; place unknown
Posey, John Alton; 79; August 22, 2002; Bryn Athyn, Pennsylvania
Pryke, Denis; 90; July 6, 2002; Colchester, Essex, England
Randolph, Malcolm Logan; 76; March 25, 1997; Anderson, Tennessee
Sandstrom, Karin Edla Jenny; 59; February 7, 2003; Stockholm, Sweden
Schiffer, Robert Earl; 51; October 5, 2002; Philadelphia, Pennsylvania
Schulze, Mitzi Carol Isetts; 67; March 26, 2002; place unknown
Shaughnessey, Paul Eugene; 72; December 17, 2002; Tucson, Arizona
Silliman, Margaret Elenore Hansen; 84; March, 1987; place unknown
Smith, Robert Price; 79; December 20, 2002; Abington, Pennsylvania
Synnestvedt, Edith Marion Day; 75; July 3, 2002; Abington, Pennsylvania
Truax, Valerie Anne Morgan; 69; October 26, 2002; Tucson, Arizona
Vinet, Pierre Raoul; 78; June 19, 2003; Madison, Wisconsin
Walker, Nicholas Misplee; 84; September 20, 2002; Huntingdon Valley, Pennsylvania
Walter, Robert Emanuel; 83; June 17, 2003; Bryn Athyn, Pennsylvania
White, Jean Lyons Doering; 79; April 10, 2003; Euless, Texas
Widenmeyer, Eleanore T.; 85; March 21, 2003; Philadelphia, Pennsylvania
Williams, Nadezhda lungerich; 92; December 9, 2002; Pigeon Cove, Massachusetts
Wilson, Garnet Edna Dodd; 70; February 5, 2002; place unknown
Woodard, Susan Linda Brown; 62; November 29, 2002; Maryland

RESIGNATIONS

Ford, Robert Emmet; January 8, 2003; Polk City, Florida
Hunter, Karen Elizabeth Smink; December 12, 2002; Crestview, Florida
Hunter, Larry Joel; December 12, 2002; Crestview, Florida
Raff, Loretta Karen; January 8, 2003; Potomac Falls, Virginia
Walker, Barbara Ann Wilda; September 9, 2002; Tucson, Arizona

401

DROPPED FROM THE ROLL

Abbed, Laurice Ann; November 19, 2002
Beecham, William Michael; November 8, 2002; Boca Ratan, Florida
Dlamini, Linah; March 3, 2003; South Africa
Dlamini, Myulane Joseph; March 3, 2003; South Africa
Madlala, Bhiva Robert; August 1, 2002; South Africa
Mngwevu, Samuel; August 1, 2002; South Africa
Susan V. Simpson, Secretary
BOOKS CONTAINING MEMORABLE RELATIONS 2003

BOOKS CONTAINING MEMORABLE RELATIONS 2003

     In Holland

     We have seen an attractive paperback volume in Dutch. Its cover features a Rembrandt oil painting. The book contains the Memorable Relations or Narrative Accounts from the book Conjugial Love. The title is Hemelse Verhalen over de Echtelijke Leifde door Emanuel Swedenborg. In English that is "Heavenly Stories about Conjugial Love." The book comes to 316 pages. The translation into modern Dutch is by Mr. Henk Weevers. We congratulate Mr. Guus Janssens whose Swedenborg Boekhuis is at Geerstraat 2a-5111PS Baarle, Nassaue, Holland.
     Almost a third of the book Conjugial Love consists of these stories. Several of them, translated by Dr. David Gladish, appear in the book Conversations with Angels, published by the Swedenborg Foundation. The Dutch book is the first book we know of which contains all those narrative accounts.

     In the Czech Republic

     Miss Lenka Machova has produced a book of 450 pages containing more than a hundred memorable relations. These come from three works of the Writings. The title in Czech is Nebeske Mesto. In English this is "Stories from the Spiritual World."

402

HAPPINESS AND THE POOR 2003

HAPPINESS AND THE POOR Editor 2003

     Editorial Pages
     In Science News (September 6) we read the following: "Poor people often regard wealth, possessions, and status as keys to happiness. Political scientists have found that residents of poor countries hold stronger materialistic values than those in rich countries do. They've also found that generations raised in bad economical times are more money oriented than those raised in prosperous times, and that nationally recessions usually herald spikes in people's materialistic concerns."
     In Heaven and Hell 364 we read: "Poverty leads and draws man away from heaven just as much as wealth does. There are many among the poor who are not content with their lot, who strive after many things, and believe riches to be blessings; and when they do not gain them are much provoked, and harbor ill thoughts about the Divine providence; they also envy others the good things they possess, and are as ready as anyone to defraud others whenever they have opportunity, and to indulge in filthy pleasures. But this is not true of the poor who are content in their lot, and are careful and diligent in their work, who love labor better than idleness, and act sincerely and faithfully, and at the same time live a Christian life."
RUSSIAN ORDINATION IN ENGLAND 2003

RUSSIAN ORDINATION IN ENGLAND 2003

We have heard from Rev. John Presland that Mr. Alexander Gorbenko, who has been following courses provided by New Church College in England, will be ordained into the ministry at the end of July, 2004.

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CONFIRMATION OF FAITH 2003

     JASON DANDRIDGE SCHNARR

     SEPTEMBER 7, 2003

[With a Prefatory Note by Rev. Dr. Ray Silverman, Chaplain, Bryn Athyn College of the New Church]

     It is well known that the college years are a particularly crucial time for the development of faith. At Bryn Athyn College it is our great privilege to be in daily contact with the young people of our church, and to share their joy as they discover for themselves the wonderful truths that the Lord has revealed in His second coming. During the past few years it has been our special delight to witness several young people making the decision to embrace the teachings of the New Church as their religion. Their Confirmations of Faith have all been moving and inspiring.
     On September 7th, in the Bryn Athyn College Commons, Jason Schnarr was confirmed by Rev. David Lindrooth, in the presence of over seventy people, including his parents, grandparents, teachers and college classmates. As one of those in attendance, the thought occurred to me that Jason's declaration should be made available to those who were not able to be present. I therefore asked Jason if I could send a copy of his statement to New Church Life for possible publication. Jason agreed, and gave me the following brief story and statement. May it serve as an inspiration to others, and an indication that the future is bright for the New Church:

     I was sitting in my back yard and I asked the Lord to tell me what to write. I started writing and the pen didn't stop moving until it was finished. This is my spontaneous, from the core, statement of faith, which I read at my confirmation on September 7th:

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     "First I want to honor my parents for being such good parents in bringing me into the ways of the Lord. My Dad has led me to the truth of the heart, and my Mom has inspired me to always have hope in the Lord's love.
     "This is what I believe. I believe in You. You are my God. You have kept me safe as I went into the fiery desert of the hells. You have brought me out of my depression and loneliness. You have shown me how to fight off the devils that seek to devour my soul.
     "You have always been there, gently guiding me into happiness and away from my stupid ideas. You have also loved me enough to leave me in freedom to scorch myself in the fires. You have undergone the sorrow of a father watching his child making foolish and severely painful decisions. And you have been able to restrain yourself from intervening.
     "And when I chose, and still choose to come back to You, You gladly nurse me back to health and heal my wounds.
     "You lead me through the darkness of temptation and into the light. You have loved me in all of my pathetic, lowly, sorrowful states. And You have not turned Your back to me. If I were You I would have turned my back, just like I have done to those who have deeply wounded me. I say they have no hope in God, but you forgive and remind me there is hope for me in You. You have saved me from my self hatred, and I love you for that. I owe You my life.
     "And you have blessed me with so much more than I deserve. You have brought me to my eternal partner. There is no way I would have found her if I was looking with my own eyes. Thanks for loaning me Your eyes so that I could see. I owe You so much. I will always fight in Your army. If I live, I live in You. If I die, I die in You.
     "I will always protect the sacred marriage You have given me by shunning evils and wandering lusts, and walking humbly in Your path. Guide my sword Father, guide my sword."

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SECONDARY SCHOOL ACCREDITATION 2003

     The Academy Girls School and Boys School are very happy to announce that they have received official notification of re-accreditation by the Middle States Association's Commission on Secondary Schools. This is a professional vote of confidence in the quality of our schools. We should all be proud and celebrate with them.
     The process of accreditation-repeated every ten years-involves an exhaustive self-study and evaluation by a team of outside educators, which occurred last spring. Many positive comments were showered on the Secondary Schools at the time.
     This accreditation is contingent on a few standard requirements, such as meeting all fire codes and ordinances (already done), and submitting a progress report by February 1 on a developing a written curriculum.
     As part of the ongoing accreditation process, the Secondary Schools will have a Mid-Period Review in the fall of 2005, a Mini-Visit in the spring of 2008, and a Full Team Visit in the spring of 2013.
     In the official letter of notification, Dr. Susan Nicklas, Executive Director of MSA, said, "Please accept our sincerest congratulations on the recognition of your school as an accredited member of the Middle States Association of Colleges and Schools. We are pleased that your school has begun the growing circle of Continuous School Improvement accredited schools."
     Congratulations to the Secondary Schools and Principals Margaret Gladish and Scott Daum. Special thanks go to Erik Odhner, who led the schools through the entire accreditation experience.

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ELDERGARTEN IN CALIFORNIA IN MARCH 2003

     Announcements

     "Celebrating the Age of Wisdom" will be a theme at the Eldergarten to be held in Asilomar on the Monterey Peninsula, March 24-28, 2004.
     The person to contact is Jonathan Cranch. His phone number is (650) 327-2788 and his e-mail is [email protected]. The eldergarten events in Florida have had high attendances and have received rave reviews.

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OAK ARBOR NEW CHURCH SCHOOL 2003

     Teaching Position Available for 2004-2005 School Year

     A full-time teaching position at the Oak Arbor New Church School will be available July 1, 2004. The Oak Arbor New Church School is seeking applicants who are committed to the purpose and philosophy of New Church Education and who love working with elementary school students. Recommended qualifications include a bachelor's degree in education or a related field, strong organizational and communication skills, creativity and the ability to take initiative. Previous teaching experience, especially in a multi-grade classroom, would be an asset.
     Applicants can look forward to working as part of an energetic, creative team of dedicated educators in an organization that is focused on growth. Applications should include a letter of interest and a resume. For more information about the school, go to www.newchurch.org/oakarbor. To inquire or apply, contact Nathan Gladish, Principal, 495 Oak Arbor Circle West, Rochester, MI, 48306; e-mail: [email protected]; phone: 248-652-3420 x102; fax 248-652-7711.
Cairnwood: A Home in the Country 2003

Cairnwood: A Home in the Country 2003

     Home in the Country is a fifteen minute documentary film that tells the story of the events leading up to the building and early years of Cairnwood, the home of John and Gertrude Pitcairn. During the 1880s, the Pitcairns and other members of the Academy of the New Church became dissatisfied with living in Philadelphia, and moved both the school and their own homes "out to the country" in the Pennypack Creek valley. In the years that followed, the Pitcairns left an impressive architectural legacy to the town of Bryn Athyn which, more than a century after its founding, remains a worldwide center for the New Church.
     Cairnwood: A Home in the Country is a product of Cairnwood's History and Education Committee. It includes more than sixty historic photographs, along with video of present-day Bryn Athyn and spectacular aerial footage of Cairnwood, Bryn Athyn Cathedral, and Glencairn.
     Cairnwood: A Home in the Country, a 15 minute documentary film, is available for sale at Cairnwood, Glencairn, and the Cathedral Book Room. It is also sold through the General Church Book Center, where it can be purchased at the Cairncrest Annex or over the phone with a credit card (215-914-4920). The price is $9.95 for the DVD or VHS versions. Only a limited number of copies of the VHS version are available.
TABERNACLE MODEL at Glencairn Museum wvvw.glencairnmuseum.org/tabernacle 2003

TABERNACLE MODEL at Glencairn Museum wvvw.glencairnmuseum.org/tabernacle 2003

The model of the Tabernacle of Israel now on exhibit in Glencairn Museum's Ancient Near East Gallery was built in the 1920s under the supervision of Bishop George de Charms. Bryn Athyn Church School students in the seventh and eighth grades assisted in its construction. We invite you, in exploring this Web site, to learn about the unusual history of this model, as well as the Biblical context of the Tabernacle and its interpretation by Jews and Christians through the ages. A special section about the New Church view of the Tabernacle introduces visitors to what the Writings reveal about the spiritual significance of this unique structure.

A six minute video has recently been added to the site. The video is also available on DVD for $8.95 at Glencairn or through the General Church Book Center. Buy over the phone by calling (215) 914-4920.
GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & Cathedral Bookroom 2003

GENERAL CHURCH BOOK CENTER at the Cairncrest Annex & Cathedral Bookroom 2003

     Christmas Wish List:
     Divine Providence, N. Bruce Rogers
     The new translation that we've been waiting for!

     Items for Worship
     Word Box, Heartwood Designs
     Word Stand, Heartwood Designs
     Velvet Word Covers & Bookmarks, Muriel Genzlinger
     Loom woven Word Covers & Bookmarks, Dinah Rose
     New Church Jewelry, 35mm & 19mm, designs by Carey Smith
     Sterling Silver Lapel pin
     Sterling Silver Pendant w/18" chain Sterling Silver, lg. Pendant w/20" chain Sterling Silver, lg. Pin/Pendant w/20" chain 14K Gold Lapel Pin
     14K Gold Pendant w/18" chain

     Music CDs!
     Elizabeth Pitcairn Violin
     Liturgy, Bar Scott
     Great Christmas Songs to Sing Along With, Bar Scott
     Glencairn Horns
     Seasonal Improvisations, Kenneth Coy Thoughts & Affections, Solomon Keal Spirit on Fire, Heather Childs
     Love's Embrace, Karen Childs
     Christmas in the Park, Glenview Singers Spirit, Milk & Honey Generation
     Box 752, Cairncrest Annex     email: [email protected]
     Bryn Athyn, PA 19009     online: www.newchurch.org/bookstore Tues., Thurs., and Fri., 8:00am-4:00pm phone: 215.914.4920