Title Unspecified 2006

Title Unspecified Editor 2006

     Vol. CXXVI     January, 2006     No. 1

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

The Lame Shall Leap Like the Deer
     A Sermon
          Jeremy F. Simons     3

Disaster, Disease, and Divine Providence
     Part Two
          Arne Bau-Madsen 10

You Call Me Lord
     Patrick A. Rose 28

Review
     Promises to Keep
          Geoffrey S. Childs 31

Editorial Pages
     When Time Stands Still      33
     Two New Documentary Films      35

Communications
     Intelligent Design
          A. Bedford, F. Bryntesson, E. Carswell, S. Cooper 36
     Unconditional Love
          Ruth Cranch Wyland 39
     Benjamin Franklin and Religious Belief
          Donald L. Rose 40

Church News
     Emanuel Swedenborg Elected to UNESCO'S Memory of the World      40

Announcements      42

     NEW CHURCH LIFE (USPS 378-180)

     PUBLISHED MONTHLY BY

     THE GENERAL CHURCH OF THE NEW JERUSALEM

     The Rev. Kurt Horigan Asplundh, Editor

     PRINTED BY FENCOR GRAPHICS, INC. PHILA., PA 19111

     SUBSCRIPTION: $16.00 to any address. SINGLE COPY $1.50

     Postmaster: send address changes to: New Church Life, PO Box 711, Bryn Athyn, PA 19009

     E-mail: [email protected]

     Periodicals postage paid at Bryn Athyn, PA 19009

Vol. CXXVI     February, 2006     No. 2

     New Church Life

John the Baptist's Message
     A Sermon
          Ethan D. McCardell 47

The Miracle of Life
     N. Bruce Rogers 52

Evolution and Intelligent Design
     David B. Fuller 59

Editorial
     Resurrection or Memorial?          68

Review
     Swedenborg's Secret
          Jane Williams-Hogan 69

Communications
     The Theory of Evolution
          Kent Fuller 72
     Ingenious Design
          Linda S. Odhner 73
     General Church Edition of the Writings
          Publication Committee 77
     Teaching the Theory of Evolution
          Teryn Romaine 79

Announcements       81

Vol. CXXVI     March, 2006     No. 3

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

To Suffer and To Rise
     An Easter Sermon
          Grant Schnarr 87

The Benefits of Tithing
     Karl Boericke 95

Editorial Pages
     Thy Kingdom Come      105
     An Important Relationship      106

Reviews
     Helen Keller (Film)
          Glen and Sasha Henderson 108
     Saving Marriages (Book)
          Andrew T Dibb 109

Communications
     A Reply to "The Trouble With Intelligent Design"
          N. Bruce Rogers 111

     A Response
          Drs. Allen Bedford, Frederik Bryntesson, Sherri Cooper and Dean Eric Carswell 113

Church News

Academy of the New Church Strategic Plan      116

Eldergarten 2006
     Forrest Dristy 122

Announcements      128

Vol. CXXVI     April, 2006     No. 4

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

The Lord's Temptations
     A Sermon
          Lawson M Smith 135

Teaching by the Seaside
     A Worship Talk to the Clergy
          Walter E. Orthwein 142

Clergy Meetings 2006
     Kurt Horigan Asplundh 144

Guest Editorial
     One Sows, Another Reaps
          Fred Elphick 148

Communications
     The New Liturgy
          Wystan Simons 151
     The Miracle of Life
          Kenneth McQueen 151

Church News

Bryn Athyn Church Marriage Conference
     Lori Odhner 152

Young Adult Winter Retreat
     James Synnestvedt 155

Announcements      157

Contacts for Worship and Classes      159

Vol. CXXVI     May, 2006     No. 5

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

A Light Burden
     A Sermon
          Kenneth J. Alden. 167

Perception and Dictation
     Prescott A. Rogers 173

Editorial Pages
     Too Busy      183
     Honoring Mothers      184

Book Review
     Dan Synnestvedt 185

Communications
     Faith and Science
          Luke Cole 189
     The Benefits of Giving
          Thomas Brecht 191

Announcements      193

Vol. CXXVI     June, 2006     No. 6

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

Why the Second Coming is Needed
     A Sermon
          Geoffrey Childs 199

Together in His Name
     Grant Odhner 205

Translation News
     Two New Publications From the New Century Edition      212
     New Korean Translations      214

Uncovering a Conspiracy to Keep People From the Writings
     Donald Rose 216

Editorial Pages
     New Wine in New Bottles      219

Communications
     God is One, Not in Three Persons
          Walton Coates 221
     Thoughts on Evangelization
          Keith Morley 222
     Response to One Sows, Another Reaps
          Sylvia D. Parker 223
     The Second Coming
          Norman E. Riley 224

Church News

Mission in Cameroon
     Alain Nicolier 225

The Establishment of the General Church in Ghana
     W.O. Ankra-Badu 230

The Universality of the Ten Commandments
     Amos Glenn 233

Announcements      235

Academy of the New Church Calendar 2006-2007      238

Vol. CXXVI

July, 2006     No. 7

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

DIRECTORY
OF THE CLERGY
ACTIVE AND RETIRED

General Church of the New Jerusalem

ACTIVE CLERGY
     Bishops       245
     Pastors      246
     Ministers       265
     Authorized Candidates      268

RETIRED CLERGY
     Bishops       269
     Pastors      270
     Ministers       278


Vol. CXXVI     August, 2006     No. 8

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

Now I See
     A Sermon
          Walter Orthwein 282

Three Curious Stories
     Clues to the Limits of Rational Thought
          Joseph David 289

The Da Vinci Code and the New Church
     Ray Silverman 296

Uncovering a Conspiracy to Keep People From the Writings
     Part II
          Donald Rose 300

Guest Editorial
     The Self-Evidencing Reason of Love Will Reestablish the Church
          Geoffrey Howard 304

Book Reviews
     General Index to Swedenborg's Scripture Quotations
          Donald Rose 306
     Be of Good Cheer
          Robert Cole 307

Church News
     Episcopal Trip to West Africa
          Brian Keith 310

Announcements      233

     Vol. CXXVI     September, 2006     No. 9

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

Real Marriage
     Proclaiming the Good News About Conjugial Love
          Thomas Kline 322

Chastity
     A Sermon
          Peter Buss, Jr 3285

Conjugial Love: A New Concept     Daniel Goodenough 337

Editorial
     Hope for Marriage Eternal      344

Communication
     The Da Vinci Code
          Norman Riley 345

From the Bishop's Office      345

Book Reviews
     Emanuel Swedenborg: Essays for the New Century Edition on His Life, Work and Impact     Erik E. Sandstrom 346
     Afterlife: A Guided Tour of Heaven and its Wonders     Donald Rose 351

Church News
     Rise Above It Program      354

Announcements      357

Vol. CXXVI     October, 2006     No. 10

     New Church Life

Separation From the Merely Natural
     A Sermon
          N. Bruce Rogers 366

Introduction to Rise Above It
     The First Commandment
          David Roth 375

Uncovering a Conspiracy to Keep People From the Writings
     Part Three
          Donald Rose 381

From a Resurrection Service
     Tristan Caleb Smith
          Grant Schnarr 389

Editorial
     More to the Commandments      392

Book Reviews
     The Ten Commandments and the Lord's Prayer
          Kurt Ho. Asplundh 395

     From the Top of the Yardstick
          Wendy Soneson 396

Communication
     Rise Above It in Japanese
          Shiro Matsumoto 397

Contact Persons for Public Worship and Doctrinal Classes      398

Announcements      403

Vol. CXXVI     November, 2006     No. 11

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

Years of Plenty, Years of Famine
     A Sermon
          Kurt Horigan Asplundh 410

Predestination and Human Prudence - Part One
     David Simpson 415

Declarations of Faith and Purpose
     Charles Edmund Blair      423
     Glenn McKinley Frazier      424
     Scott lnnes Frazier      425
     Vicente Henrique Rabelo Nobre      426
     Langalibalele Abraham (Phila) Xaba      427

Guest Editorial
     Horn of Plenty
          Fred Elphick 428

Church News
     The General Church of the New Jerusalem in Canada
          Michael Gladish 430

Report of the Secretary of the General Church 2005-2006
          Susan Simpson 435

General Church Schools Directory 2006-2007      439

Announcements      444

Vol. CXXVI     December, 2006     No. 12

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

Why the Lord Was Born as a Man
     A Sermon
          David W. Ayers 450

The Kingdom Within
     Charter Day Address
          Barry C. Halterman 456

Editorial
     The Annunciation to Mary      464

Communications
     The Authority of the Writings
          Yadah Alden 465
     A Reflection
          Donald Fitzpatrick 465

Directory of the General Church 2005-2006      467

Announcements      479
     Vol. CXXVI     January, 2006     No. 1

     New Church Life

     Notes on This Issue

     What is the effect on this world of the Lord's Advents? Is the foreseeable future likely to see changes so great that no one will doubt that there is a new heaven and a new earth? These are questions considered by the Rev. Jeremy Simons in his New Year's sermon, "The Lame Shall Leap Like the Deer." Mr. Simons is pastor of the Bryn Athyn Society.

     The Rev. Arne Bau-Madsen, Associate Pastor of the Kempton Society, continues in this issue his study of remarkable historical events preparing the way for the Second Coming of the Lord and the establishment of the New Church. In the first part (published July, 2004), Mr. Bau-Madsen considered the effects on the church of events in the 18th century. In part two, he goes back to trace the effects of three major events of the 14th century: the so-called Babylonian Captivity of the Papacy, the Hundred Years War, and the Bubonic Plague. How has the Lord used these calamitous events to promote His spiritual ends?

     What name should we use in speaking of our Creator, Savior, and Redeemer? How should we address Him? The Rev. Patrick Rose, Pastor of the Atlanta Society, presents teachings on this question in his article beginning p. 28.

     The discussion of evolution and Intelligent Design has prompted a number of responses. In this issue (p. 36), we include a communication from some members of the Bryn Athyn College science faculty and the Dean of the Academy Theological School.

     The Rev. Ragnar Boyesen reports from Stockholm about the inclusion of the extensive archive of Swedenborg's manuscripts at the Swedish Royal Academy of Sciences in the UNESCO Memory of the World International Register.

LAME SHALL LEAP LIKE THE DEER 2006

LAME SHALL LEAP LIKE THE DEER Rev. JEREMY F. SIMONS 2006

A SERMON

Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert. (Isaiah 35:5, 6)

     When the disciples of John asked the Lord whether He was the Coming One, or if they should look for another, He invited them simply to report what they saw: that the blind received their sight, the lame walked, lepers were cleansed, and the deaf heard. This is, in fact, what they saw in direct fulfillment of Isaiah's prophecy about the coming Messiah, and they returned to John with the good news.

     It was a curiously limited invitation and fulfillment. It was true that these things were happening, but not in the widespread way suggested by the prophecies. People were not beating their swords into plowshares or their spears into pruning hooks, fulfilling the promise of peace on earth (Isaiah 2). In fact, the people's desire to see with their natural eyes the literal fulfillment of the prophecies led to their bitter rejection of the Lord's claim of kingship: A kingdom that was not of this world, for "the kingdom of God is within you" (Luke 17:21). The sights and sounds that John's disciples saw merely represented the spiritual healing that was the reason for His birth into an ailing world.

     What would they see and hear today? The world to all appearances is no more changed by the Second Advent, which the New Church teaches, than it was by the First. The New Church directs people to look beyond appearances, to an awareness of the importance of spiritual things, acknowledging that the Lord's work, although largely invisible to us, is stunningly powerful and that His Advent is changing the world in ways that we can hardly imagine.

     People who expect a literal fulfillment of the cataclysmic events predicted about the end of the age (Matthew 24 and Revelation 16-19) are unaware that the effects of invisible spiritual changes are greater than the strongest earthquake, and that spiritual warfare has a greater capacity to bring about justice than any earthly Armageddon. The Last Judgment and the Second Coming are not earthly events. This does not mean, however, that their effects are not felt and will not continue to be felt in this world.

     Our topic today is the effect on this world of the Lord's Advents. What would John's disciples see if they could look at the Lord's work as we begin this New Year? Is the answer the same as the one that they took to John: that the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear? What kind of changes will this year see? Is the foreseeable future likely to see changes so great that no one will doubt that there is a new heaven and a new earth?

     Isaiah's prophecy in our text describes a future world in which sorrow and sighing will flee away, a world that will not suffer from the disabilities that we so frequently experience. The beauty of descriptions such as this is that they apply equally on many levels. Most importantly, they describe your personal regeneration from spiritual blindness to spiritual sight, the opening of your spiritual ears, and the loosening of your spiritual tongue. The Lord makes pools of water spring up in the personal desert of everyone who turns to Him, making a sure and safe road from sadness to the joy of heaven, a road that anyone can travel at any time. On a larger scale, the same passages describe the progress of the church with the human race and the nature of a world where the Lord's will is done on earth as it is in heaven. Isaiah speaks literally about the material glory, wealth, power, and peace of Israel, but the true meaning refers to the internal happiness and peace of all who follow the Lord in their heart.

     Our question today is how visible that happiness and peace would be. You cannot judge another person's spiritual state, and it would follow that people are not able to know the state of the church on earth with any certainty either.

Is it possible that the world has already reached its happiest and best state? Is it possible that the state of the church on earth really has no discernable outward manifestation?

Here is what True Christian Religion says about the future as the prophets describe it:

The Prophets have predicted in many passages what the New Church will be like; only a few will be quoted:

On that day living waters shall come forth from Jerusalem; and Jehovah shall become king over the whole earth. (Zechariah 14:8-9)

It will happen on that day that the mountains will drip new wine, the hills will flow with milk; and Jerusalem will stay fixed from one generation to another. (Joel 3:17-21)

At that time...all nations will be gathered to Jerusalem for Jehovah's name's sake, and they will no longer follow the promptings of their evil hearts. (Jeremiah 3:17)

In these passages Jerusalem means the new Holy Jerusalem described in Revelation; and this means the New Church.

It is well known that such events have not yet happened in the churches, least of all in the last of them.

Behold, the days are coming when...I will set My law in their midst, and I will write it on their hearts; and I will become their God and they shall become My people. All shall know Me from the least to the greatest of them. (Jeremiah 31:31-34)

It is also well known that these events did not take place in the previous churches. The reason is that they did not approach the visible God, whom all are to know.... (True Christian Religion 789)

"It is well known that such events have not yet happened." Is it really? I think the answer is that it is well known that there is not yet peace on earth.

It is well known that civilization has not yet found "the answer." It is well known that there is a continuous widespread search for solutions to the problems that plague the human race - from war and crime to hunger, poverty and disease, to the personal loneliness and unhappiness that trouble so many people. The solution to every one of these ills is promised repeatedly in the Word, and it is well known that the promises have not been fulfilled.

     The reason that these things have not yet happened is simply that people "did not approach the visible God, whom all are to know." The implication is that the fulfillment of the prophecies is waiting for that one simple condition to be met.

     Is it possible that it will really happen? This is what the New Church is all about. As we read in Apocalypse Revealed:

At this day a New Church is being established by the Lord, which is meant by 'the New Jerusalem' in the Apocalypse, in which will be the worship of the Lord alone, as it is in heaven. Thus everything which is contained in the Lord's Prayer from beginning to end will be fulfilled. (839:7)

     No comment is made here about how widespread this fulfillment will be, but the language of the literal sense consistently depicts it as very widespread, using terms such as "all nations," "the whole earth," and "all peoples." The Writings state merely that the New Church will "at first be among a few, and that it will successively increase among many," until it increases to its appointed state (Apocalypse Revealed 547, 562; also Faith 59).

     How will this New Church affect the world? In one sense, there is no discernable effect. As we read in The Last Judgment:

The future state of the world will be exactly the same as it has been up to now; for the mighty change which has taken place in the spiritual world does not cause any change in the external appearance of the natural world. So just as before there will be politics, peace-treaties, alliances and wars, and all the other general and particular features of society.

For the Word in its prophecies is not concerned with kingdoms on earth or the peoples on it, so not with their wars either; nor is it concerned with famine, plague and earthquakes on earth, but with the events in the spiritual world which correspond to them. (73)

     This is undeniably true, for it is obvious that there has been no spectacular change in this world, just a continuation of the gradual changes that characterize history. Nor is it likely that anything will change dramatically in the near future. The prophecies are not about any particular kingdom in this world, or about plagues and famines, but about the spiritual state of the human race.

     This is not to say, however, that spiritual things have no worldly effects in the long run. The spiritual state of the human race has an enormous impact on its natural state. A nation in which people genuinely love each other will almost certainly have less crime than one where people are cruel and selfish. Most people expect that life in a religious community will be kinder and safer than life elsewhere, and they would be disappointed if they were to find evidence that this were not true. But people also recognize that belonging to some particular religious organization and having true faith are two different things. If everyone really did have true faith, it would transform society.

     Our lesson from Divine Providence states: "people separate worldly and eternal things, but the Lord joins them together" (218). Separating worldly and eternal things means that people believe that it is possible to have natural health without spiritual health, natural riches without spiritual riches, natural peace without spiritual peace. People look for happiness in worldly things, whereas happiness is really possible only by subordinating worldly loves to eternal ones. People try to resolve issues such as hunger, poverty, and crime by looking for solutions in science and human intelligence, but the only real solution to these social issues is internal. There must be genuine love in people's hearts.

Only then can the scientific or social solutions fully succeed.

     Our lesson from Divine Providence goes on to say: "this conjunction of temporal and eternal things is the Divine Providence" (220). People try to separate natural riches from worldly ones, but the Lord works to join them. This is Divine Providence. By joining them the Lord provides spiritual peace as a basis for natural peace, and spiritual health as a basis for natural health. Divine Providence acts constantly to promote the spiritual welfare of the human race, not as opposed to its natural welfare, but as the foundation for it.

     Consider what a country would be like where people genuinely had the Lord's church in their hearts. Consider all the aspects of their lives that would be affected by their own good behavior and the kindness and love of people around them. Without risky and self-centered behaviors their health would be good. Without wasteful and shortsighted behavior their environment would be pleasant. With universal cooperation and industry their occupations would be fulfilling and fruitful. With sincerity and fidelity their marriages and families would be happy ones. Children growing up surrounded by security and love would be confident, untroubled and eager to learn. People would worship without conflict and with peace in their hearts, putting all their confidence in the Lord. It would be a peaceful, prosperous and happy country.

     Even beyond these things spiritual realities are connected to every aspect of life in this world. All diseases in the world, for example, have their origin in hell and in the spiritual illnesses of the human race (see Arcana Caelestia 5712). If the spiritual state of the world were to change, it might even be literally true that "the eyes of the blind shall be opened, and the ears of the deaf unstopped."

     Are these things possible? This is why the Lord was born on earth. This is what the New Church is all about. The Lord changes the world by means of His Word, just as He created it by the words of His mouth (Genesis 1; John 1).

Any person, therefore, who wants to promote world peace, or to end hunger or fight poverty and disease, should begin by seeking first the kingdom of God and His righteousness. A person who genuinely promotes the cause of the Lord's Church is feeding the hungry equally with those who plow the fields and reap the crops, for they are promoting the love that makes it all happen.

The prophecies of the Old and New Testaments are not about peace and prosperity in the natural world. They are about the spiritual peace that comes as a person trusts in the Lord, turns away from evil, and learns to do His will. But the Lord joins natural peace to that spiritual peace, for He came to join together heaven and earth. This joining is represented in the bonds of marriage, it is represented in the bread and wine of the Holy Supper, it is represented in His making Himself visible so that people on earth can worship a God that they can know and love. The predictions of the prophets "did not take place in the previous churches, because they did not approach the visible God, whom all are to know" (True Christian Religion 789). But the teaching of the New Church is that the time has come, and that these things can happen.

What we call the beginning of a new year is only a man-made marking of time. The real significance of marking any new beginning is to remind us of the new era that the Lord is bringing about, in which each one of us has the opportunity to serve Him. The true disciples of John will see what is happening: "The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them." May each one of us be inspired with a vision of what the future holds and trust in the Lord's power to make it happen. May all of us do our part in ushering in the peace of the New Jerusalem! Amen.

Lessons: Isaiah 34, 35; Matthew 11.2-6; Divine Providence 218-220

DISASTER, DISEASE, AND DIVINE PROVIDENCE 2006

DISASTER, DISEASE, AND DIVINE PROVIDENCE Rev. ARNE BAU-MADSEN 2006

PART TWO: DISEASE

     In the first part of this study we considered the nature and consequences of three historical events which seemed to have a special significance in preparing the way for the Last Judgment, Second Advent, and the establishment of the New Church.

The Reformation

     Among these three events - namely the Reformation, the Seven Years War and the earthquake in Lisbon - the importance of the Reformation is most clearly evident from the teachings of the Heavenly Doctrines, which state about the Catholic church:

No others can be meant by "the merchants of Babylon" than the greater and the lesser in rank in their ecclesiastical hierarchy... and by "the abundance of her luxuries by which they have become rich," nothing else can be meant than the dogmas, by which, as means, they procure for themselves dominion over the souls of men, and thus also over their possessions and wealth....

Who cannot see that if the papal dominion had not been broken at the time of the Reformation, they would have scraped together the possessions and wealth of all the kingdoms in the whole of Europe? and then that they would have become the sole lords, and all the rest slaves? Have they not extraordinary opulence from former ages, when they had authority over emperors and kings, whom, if they were not obedient, they could excommunicate and dethrone? (Apocalypse Revealed 759)

     The fact is that without the Reformation the Second Advent could not have been accomplished. If the Catholic church had been at the height of its power, such as it was in the thirteenth century, keeping the minds of men captive in a state of fear and falsity, and withholding the knowledge of the Sacred Scripture from the laity, the obstacles to the reception of the new revelation would have been virtually insurmountable.

     It would have made Swedenborg's work of revelation impossible. Where or how could he publish the Heavenly Doctrines? Even if he somehow had succeeded in that, how would he then have escaped the clutches of the almighty Inquisition? Furthermore, had he - unlikely as it seems - been able to publish the Doctrines, how then could they have been received by the men of the church when they possessed no knowledge of the Word, whose internal sense revealed is the very entrance into true Christianity?

     The Reformation was thus, in a very real sense, the precursor of the Second Advent, a John the Baptist preparing the way of the Lord. By restoring the presence and knowledge of the Word among men, it re-opened a communication with the heavens and laid a foundation upon which the new revelation could find a resting place in the minds of those who were able to receive it.

     But the Reformation, as we know, did not really start with Martin Luther. It did not happen spontaneously or suddenly in 1517 when he supposedly nailed his 95 theses to the church door in Wittenberg. Indeed, if the Catholic church had been at the peak of its power, Luther's courageous stand would have been in vain. His appeals would have fallen on deaf ears and he himself quickly and completely silenced and crushed. A long preparation, and three major events in particular, were needed in order to bring about this great watershed in the history of the Christian church.

The Roots of the Reformation

     The Reformation was providentially ordained and it involved three particular aims or ends: the restoring of the Word to the people in the Christian world; the weakening of the power of the Catholic church; and finally the raising up of the nations of England, Holland, Sweden, and Denmark. This is clear from the following and other teachings of the Heavenly Doctrine:

The only cause why the Reformation took place was that the Word, which lay buried, might be restored to the world. For many centuries it had been in the world, but at length it was entombed by the Roman Catholics, and not a single truth of the Church could be brought forth from it. The Lord could not be known, but the Pope was worshipped as God, in place of the Lord. When, however, the Word had been drawn forth out of its tomb, the Lord could become known, truth could be derived from it, and there could be conjunction with heaven. For this purpose the Lord raised up simultaneously so many men to the attack. He stirred up Sweden, Denmark, Holland, England, to bring it [the Word] back; and, lest [the movement] should be extinguished in Germany through the Pope, He raised up Gustavus Adolphus, who stood for the Reformation and rose against him. (Invitation to the New Church 24)

The fact is that the beginning of these developments saw the light in the fourteenth century. This was a time of great turmoil and change and sometimes has been called "the calamitous century." It is true, of course, that if we leaf through the annals of history it will be very hard, if not impossible, to find an age or century without any turmoil and calamity; but the fourteenth century was nevertheless unique in this respect. It was not only a time when people were facing deteriorating climatic conditions, constant crop failures, long famines and widespread peasant rebellions; but when they also witnessed three major events which profoundly shook the very foundations of the ecclesiastical and civil institutions of the Christian world. The first of these events was the so-called Babylonian Captivity of the Papacy, followed by the Great Schism; the next was the Hundred Years War; and the last the Black Death.

A Curious Coincidence?

At this point we might perhaps pause briefly and look back to the first part of this study, where we considered three other events which seemed to be the keys to preparing the way for the Last Judgment and the Second Advent: the Reformation, the Seven Years War and the Lisbon Earthquake.

In the fourteenth century we have, in a similar chronological order the three events just mentioned: the Babylonian Captivity, the Hundred Years War, and the Black Death.

     What I find interesting, and which may not be any coincidence at all, is the fact that in both cases there are not only three key events, but that they also follow the same pattern. In each case, the first event is of an ecclesiastical nature, the second one pertains to the civil realm, and the third to the world of nature, or, in other words, a descending pattern, from the higher through the intermediate to the lower or most external.

     One might argue that these trines may be the products of an arbitrary and subjective process of selection, but when we consider the elements of the two trines against the background of the effects they had upon the state of the church and human society in general, it seems rather evident that they are indeed of special importance in relation to the end in view, namely the Second Advent and the establishment of the New Church.

     It would be interesting to look further into the possible existence of such descending trines in other periods of the history of the church. Some may find this a bit too speculative or even far-fetched, but when we view it against the background of teachings such as the one in Arcana Coelestia 509, as well as the following in Divine Providence 251, it may still seem worthy of further scrutiny:

...all wars, though occurring on the civil plane, are representative of states of the church in heaven, and are corresponding parallels... For everything that occurs in the natural world corresponds to something spiritual in the spiritual world, and everything spiritual has to do with the church. (Divine Providence 251: 3, 4)

The Maze or Labyrinth

     As for chronological order, some might wonder why I chose to focus on the eighteenth century in the first part of this study, and then jumped back to the fourteenth, instead of proceeding chronologically from beginning to end.

     One reason for this was that as I completed the research on events of the eighteenth century and commenced the actual writing, I began to realize that the patterns of causes and effects, or the roots of this entire state of preparation, really went back to the beginning of the fourteenth century.

     Yet another and more important reason was that the first part of this study helped establish a connection between the historical events and the end in view - the Last Judgment and the Second Advent - and when one looks back from the end in view through the connections of causes and effects, it becomes easier to follow the trail of events further back and to see things in their proper perspective.

     Looking back or backtracking in a maze like that may remind us of this teaching in the Heavenly Doctrines:

It is granted to man to see the Divine Providence in the back and not in the face; and this in a spiritual state and not in a natural state. To see the Divine Providence in the back and not in the face is to see it after it operates and not before; and to see it from a spiritual state and not from a natural state is to see it from heaven and not from the world. (Divine Providence 187)

     When we look back in this manner - that is, considering the historical events in the light of the states of the church - it becomes evident that the fourteenth century was not only an age of unusual calamity and chaos, but also at the same time, one of new beginnings, preparing the way for a new age and a new church, or, as we are taught in the Arcana Coelestia:

Before anything is reduced into a state of order, it is most usual that things should be reduced into a confused mass, or chaos as it were, so that those which do not well cohere together may be separated, and when they are separated, then the Lord disposes them into order. (Arcana Coelestia 842, 3316)

The Babylonian Captivity

     The first of the great scourges that caused all this calamity and chaos in the Christian world, was the Babylonian Captivity - or Babylonish Captivity as it is also sometimes called. It had its origin in a feud between the pope, Boniface VIII, and the king of France, Philip the Fair, caused by a dispute concerning papal and temporal authority.

     Boniface in 1302, issued the Bull "Unam Sanctam," in which he stated: "It is necessary to salvation that every human creature be subject to the Roman pontiff" Philip responded by accusing the pope of monstrous crimes, such as blasphemy, heresy, sodomy, simony, and sorcery; and when Boniface then prepared to excommunicate Philip, the latter seized the pope by force. Although he was freed a few days later, the pope was so traumatized by this that he soon expired.

     The new pope, Clement V, a French pope elected through the influence of Philip, did not remain in Rome, but settled in Avignon in the south of France in 1309, and there the papacy remained for the next seventy years. During that period the papacy not only became the virtual vassal or instrument of the French king, but it also descended more and more deeply into a quagmire of worldliness, decadence, and corruption.

     In order to provide the leaders of the church with the wealth and luxury needed to satisfy their appetites and lusts, anything and everything was for sale in Avignon. Simony, the sale of benefices or offices, was rampant. Anything was available to the highest bidder, regardless of qualifications and circumstances. Pomp, luxury, and revenue became the main concerns of the papacy. If the applicants were willing to pay enough, dispensations were granted for anything under the sun. Excommunication - usually reserved for heresy and especially heinous crimes - was used to force debtors to pay up.

     As these scandalous conditions inevitably became common knowledge, the power and prestige of the church suffered greatly. Petrarch, the great Italian poet and scholar, called Avignon "that disgusting city," and "the Babylon of the West"; and St. Brigitta, a widowed Swedish noblewoman, described it as "a field full of pride, avarice, self-indulgence and corruption."

The Great Schism

     Yet, the scandal and decline did not end there. In 1376 Gregory XI began to move the papacy back to Rome, but died before the move was completed. The French-dominated curia then elected Urban VI, but his anti-French attempts to reform the papacy caused the French cardinals to denounce him and elect another pope in Avignon. For the next thirty years two popes ruled the Catholic church, each condemning and excommunicating the other, to the great embarrassment and consternation of both the laity and clergy.

     A council in Pisa in 1409 deposed both popes and elected another, Alexander V, but the two deposed popes refused to accept the authority of the council, and the result was that the church now had three popes instead of two. The schism was finally healed in 1415, when the council of Constance elected a new pope, Martin V, but the healing was superficial. The prestige and authority of the papacy had been profoundly shaken, and its power over the minds of men greatly diminished. Winds of discontent and change were blowing throughout the Christian world, causing many to turn away from the established church and seek a more personal religious experience in a variety of mystical and heretical sects.

Indulgences

     The idea of granting indulgence as a substitute for works of penance was nothing new, but in the fourteenth century it assumed a very different form.

In a Bull in 1343, Clement VI specifically formulated the doctrine of indulgences and made the granting of these dependent upon monetary contributions. The sale of indulgences had become institutionalized.

     The basic idea of indulgence was that the pope, as the vicar of Christ, had the power to dispense the inexhaustible supply of grace and merit Christ had earned through the passion of the cross, and by the intercession of the virgin Mary and all the saints and martyrs. By paying a sum of money commensurate with the nature of the sins committed, the sinner could win release from purgatory, and the way to heaven would be opened. As the notorious friar and salesman, Johann Tetzel, reputedly put it as he distributed stacks and stacks of certificates of indulgence in the early sixteenth century: "As soon as the pennies in the money chest ring, the souls out of their purgatory spring."

     At the time of the Great Schism the sale of indulgences rose to new heights. The reason was that, with the existence of two or even three popes, the revenue of each papal administration became a mere fraction of the former grand total, and to offset this shortfall the sale of indulgences was aggressively pursued. This again led to a multitude of scandalous practices.

     It was possible to buy release not only for oneself, but also for those already deceased, and not just for sins committed but also for those not yet committed. This situation was further exacerbated by the invention of printing. Now the certificates of indulgence could be produced much more quickly and cheaply, and the trade grew to monstrous proportions, finally driving Martin Luther into open rebellion.

     This, however, was only one of the effects of the invention of printing, which, as we know, was provided by the Lord:

The Word could be written on our earth...because the art of writing has existed here from the most ancient time, first on wooden tablets, later on parchment, afterward on paper, and finally it could be published in print. This has been provided by the Lord for the sake of the Word. (Arcana Coelestia 9353)

     Also, and even more importantly, printing by the press helped put the Bible into the hands of the common people, and made it possible for Luther and other reformers to disseminate their ideas very quickly and widely. Thus it both served to initiate and facilitate the work of the Reformation at a time when centuries of abuse and scandal had greatly reduced the power of the Catholic church.

The Hundred Years War

     This second calamity to haunt fourteenth century Europe was basically a conflict between England and France, but it also involved the Low Countries, especially the wealthy cities of Flanders. It actually lasted more than a hundred years (from 1337 to 1453), but was not a continuous state of war. It was rather a series of conflicts separated by intervals of relative peace or at least inactivity.

The Causes of the War

     One of the reasons for the hostility between England and France was the determination of the French to oust the English from their possessions in southwestern France. In addition to this, the French were equally determined to regain control of Flanders, which had become a very important commercial and industrial center, specializing in the manufacture and export of cloth. This made it England's most lucrative market for the export of wool, and the French threat inevitably increased tensions. The immediate cause, however, was the election of Philip VI of Valois to the throne of France. Asserting that his claim to the throne of France superseded that of Philip, Edward III of England thereupon declared war on France. As the war went on in fits and starts, the English won most of the great battles but ended up losing the war and were ejected from the continent. This, however, is not the end of the story.

     Probably the most important change that occurred in the course of the long war was the growth of nationalism - the emergence of a new sense of national identity - in both England and France. It was a development which extinguished the medieval vision of a Christian world united under one emperor and one pope, a development which in the coming centuries would change the face of Europe.

     Despite the death and devastation of many decades of war, the monarchies of England and France emerged stronger and more stable than before and much more independent of the dominion of the Catholic church. This was true of both laity and clergy as may be seen, for example, from the fact that a French synod in 1438, under the banner of "Gallican liberties," introduced a number of reforms, independent of papal authority, and severely restricted the ability of the pope to tax the clergy in France.

     As we consider this we are also reminded of certain teachings in the Heavenly Doctrines concerning the French nation:

...when the Word had been almost completely rejected by the Papists, of the Lord's Divine Providence the Reformation was brought about, whereby the Word was again received, and also...accounted holy by a noble nation among the Papists. (Sacred Scripture 110)

     That this noble nation is none other than the French is also evident from what is said in the work on Divine Providence concerning the Catholic church and its attempt to usurp the Lord's Divine power and authority:

This could not be prevented by the Divine Providence of the Lord; for if it were prevented...[leaders of the church] ...would have declared that the Lord is not God, and that the Word is not holy, and would have made themselves Socinians and Arians, and thus would have totally destroyed the Church; but [the Church], whatever may be the character of its rulers, still continues among the people who are submissive to them. For all those of this religion who approach the Lord and shun evils as sins are saved;

and therefore there are many heavenly societies formed from them in the spiritual world. Moreover, it has also been provided that there should be among them a nation which has not submitted to the yoke of such domination and which regards the Word as sacred. This is the great French nation. (Divine Providence 257:4)

     The importance of this in connection with the Reformation is likewise evident from the fact that France, although a Catholic nation, became a very important and powerful ally of the Protestant powers in their victorious struggle against the forces of the emperor and the pope in the Thirty Years War in the seventeenth century.

     It was also at this time that England's rise to greatness -mentioned in Invitation to the New Church 24 - took its beginning. England was already a major producer and exporter of wool, especially to the cloth makers in Flanders, as mentioned before; but what happened during the war dramatically changed that. In the midst of the turmoil and disruption, hundreds of skilled weavers from Flanders emigrated to England, where, with the help of Edward III and with an abundant supply of wool on hand, they soon began to build a textile industry rivaling that of Flanders.

     The significance of this is obvious when we consider the fact that the making of cloth was the major industry of the Middle Ages, often compared, in magnitude and importance, to the automobile industry of modern times. The manufacture and export of textiles was a major source of wealth, which would be instrumental in laying the foundations of future greatness.

     Even England's defeat in the Hundred Years War turned out to be a blessing in disguise, for it dissuaded the nation from further attempts to seize and control territory on the continent - especially as the wool markets of Flanders were becoming less and less important - and to focus instead on maritime pursuits related to both commerce and naval supremacy, thus taking the first steps on the path to worldwide empire.

The Hanseatic League and the Kalmar Union

     The fourteenth century also saw the beginning of a shift of the commercial and industrial center of gravity from the Mediterranean to northern and western Europe, the Baltic, the North Sea, and ultimately to the Atlantic Ocean.

     In 1356 a commercial association of more than 150 cities in northern Europe was established. The sway of this organization, led by Lubeck in Germany, extended from the Baltic to Scandinavia, the Low Countries, and England, greatly stimulating commercial and industrial activity in the following centuries. This helped establish the northern and western regions of Europe as the new centers of economic expansion, especially making Bruges in the Low Countries the commercial capital of the West. This shift was also affected by the Hundred Years War, for it was during this war that many Italian bankers who were financing the English war effort went bankrupt, shaking the financial world of the Mediterranean to its very foundations.

     This great shift was finally completed when the flow of gold and silver from the Americas through Spain and Antwerp reached England and Germany, further stimulating economic activity.

     Towards the end of the fourteenth century another significant event occurred, also related to the teaching in Invitation to the New Church 24. In 1397, the three Scandinavian kingdoms, Norway, Sweden, and Denmark, were united under one head, namely Queen Margrethe I of Denmark. This union, also called the Kalmar union, named after the city in which the treaty was signed, marked the beginning of the rise of these kingdoms toward a position of greater power and prominence.

     When we consider this brief survey of the history of the fourteenth century it becomes quite evident that this was indeed a time of profound changes in both ecclesiastical and civil affairs, all conspiring in a variety of ways and degrees to pave the way for the coming Reformation. Yet, another event, of truly cataclysmic proportions, would, perhaps more than all the rest, change the face of the Christian world.

The Black Death

     In 1347 the inhabitants of the Crimea on the shores of the Black Sea experienced the outbreak of a terrible disease which killed large numbers of the population. The initial symptoms were soon followed by a painful and enormous swelling of the lymph glands of the neck, armpit and groin. These swellings were called buboes, and were the reason the disease was sometimes called the Bubonic Plague. As the disease progressed the buboes would change color from red to black, and this was why the disease was commonly called the Black Plague or the Black Death.

     This plague had actually been around for a long time. For many centuries, perhaps for more than a millennium, it had meandered slowly through Asia and the Middle East; but when it arrived in the Black Sea area, at the gates of Europe, something remarkable happened. Somehow it mutated into a much more virulent and deadly form, with disastrous consequences. It not only spread much more rapidly and widely, but it killed very quickly, usually within a couple of days, and sometimes even less than that. The Italian author, Boccaccio, described the fate of the victims in the following manner: "They ate lunch with their friends, and dinner with their ancestors in paradise."

The Spread of the Plague

     From the Crimea the plague, carried by infected crew members and rats on Genoese merchant vessels, traveled to Messina in Sicily.

In January 1348 it spread to Italy and various Mediterranean seaports, such as Marseilles in France. It is quite interesting that when the plague made landfall in Italy the entire peninsula was shaken by an enormous earthquake, not unlike the one in Lisbon in 1755. It affected the whole area from Naples through Rome to Venice with great destruction, and was felt as far away as Germany and Greece. But the devastation of the plague was infinitely greater than that.

     Millions died as the Black Death swept through Europe in the following years. On the basis of available records, it is estimated that the mortality rate was somewhere above a third of the population. In some of the great cities, such as Paris, Hamburg, and Florence, between half and three quarters of the inhabitants died. In London, out of a population of seventy thousand thirty thousand perished. The death toll was especially high in monasteries and convents, where a lot of people lived together in close proximity. In some cases no one was left alive. It is estimated that a total of twenty five million people lost their lives.

The Effects of the Plague

     The state of the church and civil society was obviously profoundly affected by such a devastating calamity. It is safe to say that the medieval world, such as it existed at the dawn of the fourteenth century, never recovered from this scourge.

Socio-Economic Changes

     The drastic depopulation of Europe inevitably caused a great upheaval in the social structure and economic life of the continent. In the wake of the Black Death many villages were left completely abandoned. Peasants died or left their fields. A monk, Harry of Knighton said: "Many villages and hamlets have now become quite desolate. No one is in the houses, for the people are dead that inhabited them."

The fallow land and empty villages however, helped improve the lot of the peasants once the plague had passed. The availability of land heralded the end of serfdom in much of western Europe, and led to the emergence of a freer and more prosperous peasantry. In England, for example, the average land-holding of a peasant increased twofold between 1300 and 1450.

     This helped undermine the manorial or feudal system which had been the dominant force in Medieval Europe. The undermining of this system was also exacerbated by the fact that the severe labor shortage caused by the plague led to a significant increase in wages. This again lured many peasants away from farms and fields to seek their fortune in the cities. This left the feudal landlords with dwindling incomes, adversely affecting a system which had already been badly hurt by the disastrous fate of the mounted and armored knights in the Hundred Years War.

     The whole feudal social structure was crumbling under the weight of the rise of the peasantry, the lower laboring classes and the middle class. To this change was also added the more powerful monarchies emerging from the Hundred Years War, employing standing armies in the place of feudal levies.

     As old relationships, traditions and laws broke down in the wake of these changes, there was an increase in religious, social and political unrest, a spirit of independence challenging authority, reason questioning blind faith. Outside the framework of the established order, people began to seek new answers and entertain new ideas.

     It is perhaps also worthy of notice that as the great landholders saw their fields lying unattended and the villages empty of tenants, more and more land was given over to the much less labor-intensive pasturing of sheep. This stimulated the growth of the textile industry which - as mentioned before - became an important factor in the rise of England toward a position of power and wealth.

The Church and the Black Death

     With all the turmoil and change that this dreadful disease caused in other areas of human affairs and institutions, there can be no doubt that the damage done to the Catholic church was the worst of all.

     Against the background of the worldliness, greed, corruption and depravity of the papacy in Avignon, which had become an open scandal, the devastation of the plague was seen by many as a Divine judgment upon the wickedness of the church. To them this was confirmed both by the exceptionally high death rate in the monasteries and convents, and also by the fact that many clerics, in fear for their own lives, abandoned their congregations. More and more people were unable to confess their sins and died without last rites. This problem became so widespread that Pope Clement VI finally allowed anyone to confess sins and receive last rites from laymen, and even from women.

     Those servants of the church who remained faithful and dedicated to their flocks were inevitably much more exposed to the ravages of the plague and died in greater numbers. To fill the vacancies the church hastily ordained thousands of ignorant and incompetent men, poorly trained, unable to speak or read Latin, and sometimes virtually illiterate.

     This further damaged the already tarnished reputation of the church in the eyes of the common people. The clergy had fled, the church had failed to either explain or deal with the dire emergency, and as a result of this many Christians sought to find their own way to answers and salvation. The quest for a direct experience of the Divine, without the intercession of the clergy, intensified, leading many to join mystical sects. Others were attracted to various movements of lay piety such as the Brethren of Common Life, and others again found relief and reassurance in the devotional reading of Scripture where they encountered an idea of the church radically different from that of the existing ecclesiastical institution.

     Dissenting voices were heard, calling for reform. Men such as William of Ockham, John Wycliffe and John Hus challenged the church; but they were silenced and suppressed by intimidation, persecution and even by being burned at the stake, as was the case with John Hus. Seeds were sown, but the time was not yet ripe. Cracks were appearing in the monolithic structure, but the power of the church was still too great.

The Flagellants

     Many flocked together in apocalyptic and messianic movements such as the Flagellants. Desperate people in the hundreds and even thousands moved throughout Europe, from city to city, scourging themselves with whips until the blood flowed. Wherever they went they were received with reverence and joined by many members of both the aristocracy and clergy.

     As their ranks swelled, their hostility to the established church grew. The leaders usurped the authority of the church to hear confession, impose penance, and grant absolution. The priests who opposed them were often stoned by the wandering bands. The church, manifestly unable to control or suppress this movement, sank even more deeply into the mire of disrepute.

Return to the Native Language

     The flood of ignorant and illiterate men into the ranks of the clergy also caused another change which helped pave the way for the coming of the Reformation. They were unable to speak anything but their native language, and the use of the vernacular in the church became more common and affected other areas of society.

     In England, the vernacular began to replace Latin and French. In 1353, English was proclaimed the official language of the courts, and in 1362, English was made the official language of the realm by an act of Parliament.

     This growing use of the vernacular manifested itself in translations of the Sacred Scripture into the native languages of a number of countries and thus helped make the Word accessible to the common people.

Conclusion

     This is of necessity a somewhat sketchy description of the turmoil and calamities of the fourteenth century, that chaos which was also the beginning of a new order. Many details which could help illustrate the nature of the times have been left out; but I think it has become sufficiently evident that the Black Death caused a profound change in the state of mind of Christians in general, and in particular in northern and western Europe. It broke down barriers and made it easier to question or doubt the established doctrines of the church, setting in motion currents of spiritual unrest which would inexorably carry the Christian world towards the Reformation.

     Reminded of the labyrinth which formed the entrance to the heavens, we may indeed say that all these sequences of events, comprising the Captivity and Schism, the Hundred Years War, and the Black Death, as well as the Reformation, the Seven Years War and the Lisbon earthquake form a complex pattern of interrelated and interlocking strands or paths, a labyrinth forming the gateway to the Second Coming of the Lord and the establishment of the New Church.

"YOU CALL ME LORD" 2006

"YOU CALL ME LORD" Rev. PATRICK A. ROSE 2006

     In some churches, He is usually called "Jesus," and in others He is mostly called "Christ." In the New Church, though, it is our custom, when speaking of Jesus Christ, to refer to Him as "the Lord."

     Some people have questioned our usage, feeling that calling Him "Jesus" would, perhaps, bring Him closer to us. The angel had told both Joseph and Mary to give Him the name "Jesus" (Matthew 1:21; Luke 1:31), It is the name He was given at His circumcision (Luke 2:21). In the Gospels, He is usually called Jesus, His given name. It is a most holy name. Paul wrote in his letter to the Philippians, "God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow..." (Philippians 2:9-10). In True Christian Religion it is added that "no devil in hell can utter that name" (True Christian Religion 297).

     The name "Jesus" speaks of the Lord's salvation and love: it is the Greek form of the Hebrew "Joshua," meaning, literally, "Yah is Salvation." We are told that He is called "Jesus," or "Savior," when good is treated of (Arcana Coelestia 9806). Even the sound of the name is full of love, especially in the original Greek, where it is a very soft name.

     Not so the name Christ. In Greek it is pronounced Christos, (the "Ch" being a hard, guttural sound) and means the same as the Hebrew "Messiah," namely, "The Anointed One." The name relates not to love but to truth. We are told that "'Christ' is the same as 'Messiah,' 'Anointed,' and 'King,' and that these names are the same as the Divine truth" (Arcana Coelestia 3007). While those in the other world who do not live their religion cannot say "Jesus," they can, nevertheless, say "Christ" (see True Christian Religion 111:3).

     The name "Christ" though, still is full of holiness. It is a name of the Divine.

In fact, it is, in a sense, not so much a name as a title. Whereas "Jesus" is the name He was given, "Christ" is what He was. Peter was the first of the disciples to recognize this: "Simon Peter answered and said, 'You are the Christ, the Son of the living God" (Matthew 16:16). This recognition that He was the Christ was the very rock upon which the Lord would build His church (Matt. 16:18).

     The recognition of who Jesus was, was very important. Many who knew Him as Jesus thought of Him as just an ordinary man: They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, 'I have come down from heaven'?" (John 6:42). But He was not simply an ordinary man. He was God and He had come down from heaven. He was their Messiah, their Christ, their King.

     He was also their Lord. Even while some were still debating whether Jesus was the Messiah or King, others were coming to see Him, in simplicity and innocence, as their Teacher and Lord. They might not have grasped fully who He really was. They might have had many unanswered questions in their minds. But they realized that here was a Man who taught them and healed them and told them how they should live. They listened to Him, followed Him, and were devoted to Him. They called Him teacher. A certain scribe came and said to Him, "Teacher, I will follow You wherever You go" (Matthew 8:19). And they turned to Him as their Lord: A leper came and worshiped Him, saying, "Lord, if You are willing, You can make me clean" (Matthew. 8:2). Remember how Thomas, when He finally recognized Him after His resurrection, called Him "My Lord and my God!"(John 20:28).

     He is our Lord. As He told His disciples, "You call me Teacher and Lord, and you say well, for so I am" (John 13:13). At the very beginning of the Writings, as the Arcana Coelestia begins to expound the internal sense of Holy Scripture, it is said, quite simply, that:

     In the following work, by the name Lord [DOMINUM] is meant the Savior of the world, Jesus Christ, and Him only; and He is called "the Lord" without the addition of other names. Throughout the universal heaven He it is who is acknowledged and adored as Lord, because He has all sovereign power in the heavens and on earth. He also commanded His disciples so to call Him, saying, "You call Me Lord, and you say well, for I am" (John 13:13). And after His resurrection His disciples called Him "the Lord" (Arcana Coelestia 14).

     The Latin Dominus can be translated either as "the Lord," or "Lord." Though we might refer to Him as "the Lord," we call Him, simply, "Lord" when we speak directly to Him, It is a powerful name. The Greek for Lord, Kurios, implies one who has supreme authority over someone else. When we call Him Lord, we mean that we are His. We belong to Him.

     Certainly we can call Him by His name Jesus, and by His title Christ. But most of all, we call Him our Lord. This is what He commanded His disciples to call Him. This is what the Writings call Him. He is not simply someone we love or someone we obey. He has complete dominion over us, and we are nothing without Him. We adore Him as our Lord because He is our God.
MESSAGE FROM BISHOP KLINE 2006

MESSAGE FROM BISHOP KLINE 2006

     The Rev. Bjorn Boyesen passed peacefully into the spiritual world Sunday morning, December 4th, at Jonkoping, Sweden. He was ninety-one years old. A resurrection service was conducted December 15th at Jonkoping by the Rev. Ragnar Boyesen.

     Jesus said, "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." (Matthew 11:28-29)

     May Bjorn find this rest in the Lord.

Promises to Keep: One Young Man's Journey from Home, to California, to the Vietnam War 2006

Promises to Keep: One Young Man's Journey from Home, to California, to the Vietnam War Geoffrey Childs 2006

     Review

Promises to Keep: One Young Man's Journey from Home, to California, to the Vietnam War by Zoe Gyllenhaal Simons (Republished by Fountain Publishing with permission from The Swedenborg Centre in Sydney, Australia)

     It struck me that Richard (Rick) Simons and I had a great deal in common - a trip to California (though we had a car, and camped on the way); an idealism about the New Church as young men; and entry into the Armed Services to fight a wily enemy (though my enemy was the German infantry). Luckily for me, I was not killed in action, though we ducked German artillery ("88"s), machine gun fire, and rifle bullets.

     Rick's mother, Zoe Simons, put this book together using Rick's letters home and his journals, plus notes from his family. This republished edition benefits from Karin Alfelt Childs' excellent editing. The book stands basically as an unintentional autobiography and has a special power and poignancy because you know that Rick is going to be killed in combat. As you read, you watch him grow up, mature, and become ready to fight and die for his country.

     I was amused at Rick's disillusionment in his first days in the service. So was I disillusioned - we picked up cigarette butts from the parade grounds the first few days, and Rick probably did something similar. I think the idea was to teach us discipline and humility, and to lower our self-esteem and egos.

     Rick and his family, in their comments in the book, are open about his drive, his gifts, and his battles with depression. He sometimes has a touch of braggadocio, but much more often an idealism and a growing humility. Probably the two most touching highlights are Rick's account of his falling deeply in love with Carol and the chapter telling of Rick sacrificing his life as a medic to try to save a wounded comrade.

     The letters afterwards from high officials to Rick's family and Carol include top generals and two Presidents of the United States - caring notes from leaders who loved their country and respected Rick's sacrifice. Posthumously, he was awarded the Silver Star, a medal just one level below the Congressional Medal of Honor.

     When thinking of Rick's fulfillment of his idealism, I think of the quotation in The True Christian Religion: "That one's country should be loved, not as one loves himself, but more than himself, is a law inscribed on the human heart; from which comes the well-known principle, which every true person endorses, that if the country is threatened with ruin from an enemy or any other source, it is noble to die for it, and glorious for a soldier to shed his blood for it" (True Christian Religion 414).

     Geoffrey Childs, D. Th.

     Mr. Childs is a retired priest of the General Church living in Bryn Athyn, PA.
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

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

     The Power of the Lord's Word in January 2006

     Conjugial Love in February 2006

WHEN TIME STANDS STILL 2006

     During one of my visits to England, I was able to visit the Greenwich observatory and see John Harrison's famous clocks. It made me think of time. What is a day? What is a year? It is said of the Lord that "a thousand years in His sight are like yesterday when it is past" (Ps. 90: 4).

     As we enter a new year, we consider time and the times. Where did the time go? If only we had more hours in a day, more days in a year. What if time stood still?

     It can! We read about it in the book of Joshua.

     Joshua, in his conquest of Canaan, was in hot pursuit of the army of the Amorites, but the light was fading as the day came to an end. Joshua called upon the Lord to hold the sun and moon over the battlefields until his warriors could complete their victory. So, "the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day" (Josh. 10: 12, 13). What is recorded here refers to the spiritual not the natural sun. And yet, we are told of Israel, "it is not to be doubted, that there was given them a light out of heaven" (Apocalypse Explained 401: 18).

     We live in two worlds under two different suns. Both suns radiate heat and light for their respective worlds. The natural sun gives us light to see in the world - to distinguish shape, size, and color. We see surfaces. Spiritual light, on the other hand, allows us to see more deeply and reveals states of human life.

     The Heavenly Doctrine teaches that spiritual light is the light of our understanding; its objects are truths (Heaven and Hell 130). Therefore it is the source of all the wisdom and love which proceed from the Lord. True rational judgment comes from spiritual, not natural light.

     It is possible to think in two distinct ways while we live in this world. "Those think naturally who take account of the world only, and attribute all things to nature; while those think spiritually who take account of heaven and attribute all things to the Divine" (Heaven and Hell 130).

     If we live in natural light only, we will be inclined to look favorably on whatever we love and will readily accept its manifestations in our life be they good or evil. We will not see anything wrong with what we are thinking or doing. Therefore the Lord has provided that our understanding may be lifted up into the light of heaven. This light brings a different perspective and a new clarity. It helps us see and evaluate the true nature of our lives.

     This is the hidden story of the victory of Joshua over the Amorites. Joshua signifies truth that fights; the Amorites, evil in general. Joshua was helped by the Lord with the light he needed for a complete victory. So, too, the Lord is near in our states of need. When things in our life look dark, when it seems that regeneration will slip from our grasp because of confusion and weariness, we can call upon the Lord. We can pray for enlightenment from Him. "Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon" (Josh. 10: 12). The Lord's Divine light is always shining from His spiritual sun. We have only to look up!

     The year ahead will provide 365 days for many activities, many uses, and, undoubtedly, some trials and sorrows. Our plans will exceed our accomplishments. This is of the Divine providence. Our lives, when guided by the light and warmth of the Lord's heavenly sun, will be sustained with happy, peaceful and enduring states.

     Let us turn to the Word for a glimpse of the spiritual sun. As we do so, we will think more truly and wisely. Time will stand still.

TWO NEW DOCUMENTARY FILMS 2006

     Two documentary films of interest to the church have been released recently-one in Canada and the other in the United States.

     Michael Hamm, a former member of the Toronto society now living in western Canada, has produced a film about Swedenborg's influence in the prairies of Canada. The title of this one-hour documentary is "Swedenborg: Mystical Cowboy." It has been shown in the Toronto area and reviewed in the Toronto Star. We hope to hear more about it.

     The second film is about Helen Keller. This is a new documentary commissioned by the Swedenborg Foundation to commemorate the 125th anniversary of Helen Keller's birth. The hour-long film, Shining Soul: Helen Keller's Spiritual Life and Legacy, explores the less-well-known spiritual side of her remarkable life. Through archival footage, stills, historical re-enactments, and contemporary expert interviews, it tells the story of how Helen Keller encountered the Writings, how she reacted to them, what they meant to her, and how they contributed to her mission to live a useful life dedicated to improving the lives of other people. This documentary is now available from the Swedenborg Foundation and is being promoted in the television market.

     Contact the Swedenborg Foundation at 1-800-355-3222, ext. 10 or [email protected].

Trouble with Intelligent Design 2006

Trouble with Intelligent Design Dr. Rev. Allen Bedford, Fredrik Bryntesson,Rev. Eric Carswell, and Sherri Cooper 2006

This is a response to the article on Intelligent Design by the Rev. Walter Orthwein (November 2005). The authors of this letter agree with Mr. Orthwein's view that God, an intelligent being, created the universe and everything in it, and we also feel discomfort at the way some people have used the idea of natural selection to discredit belief in a purposeful creation. This attack on religious belief is illogical, unfortunate, and lacks scientific credibility. At the same time, however, we do not agree with those who hold that Intelligent Design (ID) can be demonstrated scientifically. The Lord has taken special care to create a natural world that allows for disbelief in the Creator. This freedom fulfills the very purpose of both natural and spiritual creation, which is that people can choose whether or not to accept and love their Creator.

The assertion that ID is a science contradicts both the laws of Divine providence and fundamental scientific methodology. Addressing the issue with Divine providence first, we are concerned that ID violates the principle that humans must not be compelled by external means (including irrefutable evidence) to think and will the things of religion (Divine Providence 129). New Jerusalem and Its Heavenly Doctrine 276 states this very clearly and adds numerous references to support it:

Providence acts invisibly, in order that a person may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless a person has freedom he cannot be reformed, thus he cannot be saved (Arcana Coelestia n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777).

     If the Lord were to put us in a creation which contained irrefutable evidence of a Divine hand beginning it (a miraculous creation) and guiding it (Providence acting visibly), that type of creation would violate His own law and actually threaten our salvation.

     Our objections to viewing ID as a science are based on the way leading proponents of this idea describe it. The Intelligent Design Network's web page states, "The theory of intelligent design holds that certain features of the universe and of living things are best explained by an intelligent cause rather than an undirected process such as natural selection." According to this definition, ID proponents believe that the universe compels belief in an intelligent designer because this is the best way to understand the evidence. They see systems of "irreducible complexity" and claim that these systems cannot arise except through intelligent, purposeful action. New Church teachings on freedom argue the benefit of plausible, natural explanations. In addition to the theological problem we have with ID, we also do not accept ID as a scientific theory. Mr. Orthwein's article states that ID is a science because some scientists accept it. We would note simply that to date no peer reviewed scientific journal has ever published an article supporting ID. The problem with ID as a science stems from its teleological nature, its lack of control experiments, and its inability to predict testable outcomes.

     Scientific practice is not necessarily easy to define, but certain essentials characterize it. Scientific study depends on observation. Patterns discerned in observations can be reduced to natural laws (a concise summation of observed patterns), such as the law of conservation of mass. A collection of related laws, well established, can lead to a theory that seeks to explain these observations and laws. For example, the laws of conservation of mass, definite proportions, and multiple proportions were the fundamental concepts that led John Dalton to formulate the atomic theory.

This theory can be applied to all chemical processes and is a powerful means of both explaining and predicting mass relationships in chemical reactions. The atomic theory complies with basic criteria that define scientific theories. These include that the theory is falsifiable (observations can overthrow it), reproducible (results obtained are not unique), testable (it is possible to conduct an experiment to confirm or deny a prediction based on the theory), that it is the simplest possible explanation (Occam's razor), that the theory improves all preceding theories in terms of predictive and explanatory power, and that it is tentative (is not assumed to be absolutely true).

Intelligent Design does not comply with any of these criteria and therefore is not scientific. This does not mean that the idea is entirely invalid. In essence, the authors of this letter agree with those who conceive of creation as created, purposefully, by God. The distinction for us is that we do not believe that any mode of scientific study can be used to force this conclusion. However, those who choose to see nature as created by God can find support of that faith all around (see Divine Providence 175, 187, Divine Love and Wisdom 349-357). We see the glory of God's creative power in the workings of evolution and natural selection. We feel no theological need to reject this picture of how life adapts and develops, in a constantly changing world, in favor of a less testable or predictive one that claims to confirm God's existence. In fact, we celebrate the gift of spiritual freedom that the Lord has given us by cloaking His operation behind natural law.

The interested reader can find more on this subject in the November issue of BACON Bits, the student newspaper for Bryn Athyn College. Two of us wrote more extensive responses there. Point your web browser to http://www.brynathyn.edu/college/students/newspaper _archive/05 - 11vol5issue2.pdf Fredrik Bryntesson's article begins on page 7 and Allen Bedford's on page 8. A Google search on "Intelligent Design" also turns up many worthwhile references. The Intelligent Design Network's web page is at http://www.intelligentdesignnetwork.org/

UNCONDITIONAL LOVE 2006

UNCONDITIONAL LOVE Ruth Cranch Wyland 2006

     Dear Editor:

     The subject of your editorial in the October (2005) New Church Life caught my eye because it was the subject of a Women's Day I presented in 1987-Unconditional Love. Also, it is the subject of a sermon by the Rev. Mark Carlson, which I quoted during the Day.

     Now that I have read your editorial, it is clear to me that I prefer my conclusions to yours. You say: "We may love these goods unconditionally but the people in whom they are we may love only to the degree that they embrace them." As usual, I find you upholding the ideal and denying the real.

     In my presentation I quote Mr. Carlson's sermon: "We are not to withhold love from those who have wronged us.... We are to continue to wish well to ALL MEN regardless of their present condition or past failures."

     Here is a quote from my presentation: "When we can shift from our conditional love in our own proprium to feeling and using the Lord's unconditional love in us to see others newly, we can enjoy the wonderful feeling of loving unconditionally."

     My 84th birthday has been celebrated. I feel very comfortable preferring my conclusions to yours.

Ruth Cranch Wyland
Huntingdon Valley, PA

BENJAMIN FRANKLIN AND RELIGIOUS BELIEF 2006

BENJAMIN FRANKLIN AND RELIGIOUS BELIEF Donald L. Rose 2006

     This month marks the 300th anniversary of Benjamin Franklin's birth. New Church people tend to suggest that famous people may have read the Writings. I am among such people, but I favor caution and scholarly objectivity.

     There is no direct evidence that Franklin read True Christian Religion or even saw the book. But it is of historical significance that in the year 1789 Francis Bailey invited fifty people to subscribe to the publication of this work, the first publishing of a book of the Writings in America.

     Ben Franklin was one of them. When I lived in Pittsburgh I used to show off the original volume of True Christian Religion with the fifty names in the back.

     Franklin wrote in a letter, "It is the work of God and nature that these mortal bodies be laid aside, when the soul is to enter into real life. This is rather an embryo state, a preparation for living." Only a few volumes of the Writings had been published when he wrote that, but much later he wrote, "Having experienced the goodness of that Being in conducting me prosperously through a long life, I have no doubt of its continuance in the next." That was in January of 1790, six months before Franklin passed into the spiritual world.

     Donald L. Rose
CHURCH NEWS 2006

CHURCH NEWS Ragnar Boyesen 2006

EMANUEL SWEDENBORG ELECTED TO UNESCO'S MEMORY OF THE WORLD

Two Swedish writers who have influenced the world's culture, Emanuel Swedenborg and Astrid Lindgren, were honored at a special seminar on November 8th, 2005, in Stockholm, Sweden. The seminar was arranged by the Swedish UNESCO Council to inform the public of the two unique libraries selected by UNESCO for its Memory of the World International Register. As a cultural arm of the United Nations, UNESCO strives to document and preserve cultural treasures throughout the world.

     This seminar marked the recognition of the importance of Emanuel Swedenborg's archives and that of the renowned author of children's books, Astrid Lindgren. On behalf of the Swedish Royal Academy of Sciences, Professor Dr. Inge Jonsson, who originally proposed the Swedenborg archive for nomination, received a framed UNESCO memorial of acceptance. A brass plaque having The Memory of the World designation will be placed at the Royal Academy of Sciences, which cares for the more than twenty thousand pages of Swedenborg's original manuscripts.

     Eva Hermansson, representing the Swedish UNESCO Council, explained that the international effort to create The Memory of the World Register started in 1997 as the prominent part of the familiar UNESCO World Heritage List. To date the register consists of one hundred twenty-one international collections of material of value to humanity from fifty-seven countries on all continents. Selection of each library or museum is considered a unique honor to its parent country.

     Sweden's national archivist, Jan Dahlin, described the selection process. At first, the committee supposed that Swedenborg's influence was important only in northern Europe! When the advertising for this seminar was being prepared, he explained, an error was discovered in the heading of the program. It had UNESCO's unique register down as "Memory of the Word." (Perhaps in more ways than one this mistake indicates an underlying dignity which is gently nudging the world to realize its importance.)

     To explain the shifting fortunes of the collection of Swedenborg's manuscripts,

     Dr. Jonsson gave an inspiring account of its history. He outlined Swedenborg's development and described the document collection donated by the family after his death. A whole chest of documents was carted to the Royal Academy of Sciences where Swedenborg had been a member. Efforts to have all the manuscripts collected and photolithographed were begun. This was first undertaken by the Rev. Dr. Rudolf Tafel who was employed 1869-1870 to investigate, coordinate, and see the manuscript collection through this process. Production of one hundred ten sets of forty separate volumes, five hundred pages each, was underwritten from America at a total cost of $45,000. The copying and binding were done in Tübingen, Germany and the volumes were later donated to major libraries in Europe. Funds for this noble effort ran out after one-fourth of the collection was completed. Late in the 1880's, however, the final reproduction in eighteen handsome volumes by a new photo-type process took place in Stockholm. It was financed by friends of the New Church in America and completed under the able direction of the Rev. Alfred Stroh. Dr. Jonsson concluded his talk by remarking that no one becomes a prophet in his own country. Obtaining all the information relating to this manuscript collection was seen as a project for the future.

     Some readers may wish to view the information on Swedenborg on the UNESCO web page: http//portal.unesco.org. The site was last updated July 11, 2005. It carries a picture of the title page to the Prophet Isaiah from Swedenborg's Schmidius Bible with Swedenborg's own marginal annotations.

     Ragnar Boyesen

Does your New Year's resolution includeThe Master of Arts in Religious Studies Program? 2006

     maybe it should!

     Applications are now being taken for the 2006/2007 academic year!

     For more information, please contact: Becky Henderson Administrative Coordinator P.O. Box 717 - Pendleton Hall Bryn Athyn, PA 19009 267-502-2640 [email protected]
CARING FOR MARRIAGE MARRIAGE CONFERENCE 2006

CARING FOR MARRIAGE MARRIAGE CONFERENCE 2006

     Bryn Athyn Church is sponsoring a marriage conference the third weekend in February. The conference begins Friday, Feb. 17th at 7:00 pm and continues through Sunday evening, Feb. 19th with a full and varied program. Participants may choose to attend six of the workshops and activities given by over 100 presenters. In addition, the schedule will include festive meals and a variety of entertainment and recreational opportunities.

     This event is for everyone who cares about marriage and wants to foster strong and healthy marriages in the church.

     For more information or to participate, contact Lori or John Odhner

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2006

     We warmly invite applications to the Academy of the New Church Girls and Boys Schools. Founded in 1877 we continue to pursue excellence in the field of New Church education.

     At the Academy of the New Church Secondary Schools, we prepare our students for a good and useful life. As an educational arm of the General Church of the New Jerusalem, we lead students through a rigorous academic curriculum so that they may find meaning, fulfillment, and happiness. As we instruct our students in the teachings of the New Church and encourage a life according to New Church principles, we develop their intellectual powers, teach them about spiritual realities of life, and offer them many avenues to practice spiritual and moral virtues.

     In early February we will mail recruiting packages to age-appropriate families who appear in the General Church database. These packages include an application form for admission of new students to the Schools. If you do not received a recruiting package and would like one, please contact the School Secretary at 267-502-2556. Requests for application should be made by March 1, 2006. Letters, phone or email inquiries should be addressed to:

Margaret Gladish, Principal of the Girls School
ANC Girls' School, P.O. Box 707
Bryn Athyn, PA. 19009
[email protected]
267-502-2595

R. Scott Daum, Principal of the Boys School,
ANC Boys' School, P.O. Box 707
Bryn Athyn, PA 19009.
[email protected]
267-502-2618

     Admission procedure is based on receipt of the following: Application, Transcript, Pastor's Recommendation, Agreement Form, and Health Forms.

     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. We urge parents to submit completed application forms by April 15, 2006.

     All requests for financial aid should be submitted to the Business Manager, Les Alden, Box 711, Bryn Athyn, PA 19009, by June 1, 2006.

     The Academy will not discriminate against applicants and students on the basis of race, color, gender, and national or ethnic origin.

     Thank you,

R. Scott Daum          Margaret Y. Gladish
Boys School Principal     Girls School Principal

Notes on This Issue 2006

Vol. CXXVI February, 2006 No. 2

New Church Life

What was John the Baptist's message? The Rev. Ethan McCardell preached this powerful sermon immediately after performing a baptism at a recent church service. Baptism is a sign of the commitment to a life of knowing and following the Lord. Mr. McCardell is pastor of the Freeport society at the Sower's Chapel in Freeport, Pennsylvania.

     "People know that love exists," the Writings say, "but they do not know what love is." In his article, "The Miracle of Life," the Rev. Bruce Rogers makes a similar observation about life. Life is all around and within us, but what is it? For thoughts about the miracle of life, turn to page 52.

     The ongoing discussion of the theories of Evolution and Intelligent Design prompted Dr. David Fuller, a medical practitioner living in Alabama, to submit his comparison of the lives and ideas of two contemporaries and friends, Charles Darwin and Alfred Russel Wallace. Mr. Wallace, less well known than Darwin, was a spiritualist and was familiar with Swedenborg's teachings. This seems to have influenced his ideas on evolution.

     Previous articles and communications on the subject of Intelligent Design have drawn several responses from readers. See three new letters starting on page 72.

     We are delighted to have a review of the recent biography, Swedenborg's Secret, written by Lars Bergquist, a fellow Swede. The reviewer, Jane Williams-Hogan, is well known in church circles for her interest and expertise in the study of Swedenborg's life. Her review appears on page 69.

JOHN THE BAPTIST'S MESSAGE 2006

JOHN THE BAPTIST'S MESSAGE Rev. ETHAN MCCARDELL 2006

     A SERMON

     This morning, the angels are very happy. The Heavenly Doctrine tells us that they are very much present with this infant girl just baptized, as she has been enrolled and numbered among the angels of the New Christian heaven. The commitment that her parents have just made: to teach her the Ten Commandments, to teach her about what the New Christian life really means learning to love the Lord with all her heart, soul, and mind, and to love her neighbor as herself-these are no small thing. They are at the heart of the Lord's whole purpose for creation: that we become a part of His family, preparing through life here for an eternity with Him in heaven.

     This is the message of the New Church. The message is that we be born again through our constant choice for the Lord over self, that we be reshaped for true Christian life through a life of regeneration (true spiritual rebirth). And all of this begins with one key concept-repentance.

     As the story of the Lord's life in the New Testament opens, we find a hard outspoken man: John the Baptist. He was a rough man with a striking message. The gospel of Matthew tells us that he came preaching: "Repent, for the kingdom of heaven is at hand" (Matt. 3:2). He was clothed in "camel's hair, with a leather belt around his waist; and his food was locusts and honey" (Matt. 3:4).

     This doesn't sound like a warm and fuzzy introduction to religion, does it? Couldn't God have chosen someone a little less extreme, a little less "in your face"? The answer is "no," because of what he stood for. In the Heavenly Doctrine we learn that John the Baptist represented the Lord in respect to the Word. His clothing of camel's hair, his whole gruff appearance was pointing out a spiritual reality: that people had to go back to basics.

They had to learn all over again what the Word of God was actually telling them about how to live a better life, starting from the simple idea that something about their goals, what they held as most important in life, had to change.

     John the Baptist was there announcing the coming of the Christ to a world completely unprepared for it. It was a world so completely wrapped up in its own selfishness that people couldn't see beyond their own worldly loves. John was sent to teach them what they had to change about themselves if they were to enter heaven. They had to go back to basics. They had to start again. And on the face of it, that's rough, isn't it?

     Think about it this way. If you had spent your whole life smoking and no one ever told you that it was killing you, if you just found out one day, that would be a shock, wouldn't it? That would turn you upside down. You might shout out, "Why didn't somebody tell me?!" So, when John the Baptist came preaching those rough-seeming truths about the changes you have to face in life, when he said, "repent, for the kingdom of heaven is at hand," was that easy for people to take? Did everyone suddenly say, "Hurray, now I get it. Thanks for showing me the light"? I imagine there were a good many people saying, "who is this guy? Who does he think he is telling me I have to change? I'm comfortable. Why should I have to give that up? Why should I have to turn it around?"

     John was representing a deep spiritual reality that aspects of the true Christian life are going to be decidedly uncomfortable at first. They require us to look at ourselves. They require us to change our thinking so that the Lord can change our living. They require us to re-prioritize. They require us to begin again with the Lord Jesus Christ as the center of our lives. And that wasn't where these people were at all.

     We're told that at the time of the Lord's coming, the hells were in a tremendous position of power. This power was building. People were conjuring, turning to paganism, naturalism, making themselves the arbiters of truth, the controllers of their destiny, and were accepting any mode of thinking that would feed their need for dominance of the world.

And as they kept making selfish decisions like this, hell was saying, "Yes, that's what I'm talking about. You're in charge. You're in control. Who needs God? You're smart. Figure it out." People were doing exactly what hell needed them to do if it was to gain control. Hell feeds on these attitudes. They feed on turning neighbor against neighbor, parents against children, loved one against loved one. They love to promote the idea of "every man for himself" Because then they've won. Then they've managed to convince us that there is no God -that the only one that matters is me.

But the Lord wasn't going to let that happen. He loves us too much. Our Lord was going to be sure that people understood who He was, and how He worked. He was going to make sure that they knew His purpose. He was going to make sure that any who were willing could prepare for heaven, because that's what life here is all about. So, the first words out of John the Baptist's mouth were the first words Jesus taught at the beginning of His ministry: "Repent, for the kingdom of heaven is at hand" (Matt. 4:17).

Repentance. It's all about repentance. It's about first taking a good, hard look in the mirror, being willing to see what's there, and beginning to clean the cup. Clean the cup of your mind, then of your heart, then of your life. The Heavenly Doctrine says this about it:

The communion known as a church is composed of as many people as have the church in them; and the church enters into a person when he is being regenerated. Everyone is regenerated by abstaining from sinful evils, and shunning them as anyone would on seeing the hordes of hell seeking with torches in their hands to attack him and to throw him upon a pyre. As a person advances into early adulthood there are many ways in which he is prepared for the church and brought into it; but it is acts of repentance which really bring this about in him. By acts of repentance are meant all that prevent him from willing and so from doing the evil actions which are sins against God. For until this happens, he stands outside the process of regeneration.

If at that time any thought about everlasting salvation occurs to him, he may incline towards it, but very soon he turns his back on it. It does not reach further into him than the ideas he is thinking about, though from these it may emerge as spoken words, possibly also as gestures in keeping with what he says. On the other hand, when it enters the will, it becomes a part of the person, for the will is the real person, because it is where his love lives. (True Christian Religion 510)

     You have to build a place for the Lord Jesus Christ to dwell in your life through good decision-making. You have to invite Him in. God doesn't behave as we sometimes do, "budging in" whether we're invited or not. The Lord doesn't work like that. He relies on your choice for Him. The faith He wants you to have, the love, is an active not passive thing. He doesn't want lip service. That's what many people were doing before the Lord's advent: calling themselves Christians, and behaving like heathens.

     And what did Jesus say? He said in effect, "Something has to change." "Repent, for the kingdom of God is at hand"(Matt. 4:17). The Lord's whole ministry was about changing your life-changing your life for heaven. That is really all that the Lord is interested in.

     John the Baptist was preaching repentance for the remission of sins. That means that people, from a living knowledge of the one God of heaven and earth, would stop doing evil and stop sinning because it is against Him. And they would begin living the life that leads to heaven, a life of love, wisdom, and useful service. That would change their life! That would forge them into new people, in the image and likeness of God.

     John the Baptist, who was sent beforehand to prepare people for the church the Lord was to found, preached repentance at the same time as he was baptizing. His baptism was therefore called a baptism of repentance, because baptism means spiritual washing, or being cleansed from sins.

He did this in the Jordan, because the Jordan meant being brought into the church, since it was the first boundary of the land of Canaan, which was where the church was. The Lord Himself too preached repentance for the forgiveness of sins. By this He taught that repentance is the first stage in the development of the church, and that to the extent that a person repents, his sins are distanced from him; and to the extent they are distanced, they are forgiven. Moreover, the Lord laid upon the twelve Apostles, as well as the seventy He sent out, the duty of preaching repentance. (True Christian Religion 510:2)

The kingdom of God is at hand. We have one really short lifetime to prepare for it, to plan for it. A blink of an eye, really. And the Lord is working for us in every conceivable way, to make sure we know Him, to make sure we understand Him, and to lift us up to Himself forever - through a life of repentance. That's the promise. The Lord God Jesus Christ promises you a changed life, a new life, if you will but let Him work in your heart. And He asks us to return that promise in mutual love, forever. That's what true Christianity is really all about. As John said,

"I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire" (Matt 3:11). Amen.

Lessons: Isaiah 40; Matthew 3:1-12; True Christian Religion 525 "Cease to do Evil" 2006

"Cease to do Evil" 2006

Did not the Lord preach repentance? Did not His disciples also? and John the Baptist? Isaiah declares that a man must first cease from evils, and that then he will learn to do good. Before this a man does not know what and of what quality good is. Evil does not know what good is, but good thence knows evil. (Doctrine of Charity 26)

MIRACLE OF LIFE 2006

MIRACLE OF LIFE Rev. N. BRUCE ROGERS 2006

     The age of miracles is over. And so it is, if we define a miracle as an unusual event that appears to defy the laws of nature. But what if the event is not unusual? What if it is an everyday occurrence, which we take for granted, even though it is, in fact, impossible to explain by natural laws?

     The everyday miracle is, of course, life. Not the life we live, or the life that anything else lives, but the life within, of which the life lived is a manifestation or effect. Life itself is the life force, in people, in animals, and in plants-even in the most primitive of animal forms and in the simplest of plant life.

     Here is one dictionary's definition of life:

The property or quality that distinguishes living organisms from dead organisms and inanimate matter, manifested in functions such as metabolism, growth, reproduction, and response to stimuli or adaptation to the environment originating from within the organism. (The American Heritage Dictionary of the English Language, Third Edition.)

     This says that life is the property or quality that distinguishes living organisms from dead ones and inanimate matter, but it does not identify that property or quality. It presents instead various manifestations of it, but does not say what it is.

     Another dictionary calls life a condition that distinguishes organisms from inorganic or dead ones, but does not say what the condition is. (The Random House Dictionary of the English Language, Second Edition.)

     Despite the immense learning that human civilization has acquired, life remains fundamentally inexplicable. Indeed, as we read in Divine Love and Wisdom, "Scarcely anyone knows what life is. When anyone thinks about it, it seems as though it were something vaporous, of which no idea is possible" (363). Life is so common as not to arouse wonder, and yet it is indeed a miracle, one that appears, like all miracles, to defy the laws of nature.

     Consider: In most of our surroundings, deterioration and decay are the normal course of things. How much time do we spend in our efforts to maintain our possessions and belongings in good condition, which otherwise fall gradually into disrepair? Wind and water wear away rock. Seas erode their shores. Glaciers slowly melt and slip away. But life forms begin and grow, becoming more and more perfected. An acorn sprouts and grows into a mighty oak. The calf of a blue whale grows into the largest animal presently on earth. Eggs hatch and nestlings emerge to grow into full-fledged birds like their parents.

     It is true that as life forms grow old, they begin to deteriorate and finally to die; but this is due not to the presence of life, but to the withdrawal of life, leaving natural laws of decay to operate. But before then, from birth to full maturity, life forms develop into better and more complex forms, in defiance of natural law that would otherwise require their diminishment or degeneration.

     So what, then, is life?

     All living things have in common that they exhibit a conatus or endeavor to develop, grow, and reproduce themselves. What produces this conatus or endeavor? Is it the DNA-the deoxyribonucleic acid-in the living cell? Or the proteins in the cell? Or the cell itself? What power do these molecules and chains of molecules have to produce the endeavor we see in living things? No matter how complex, they have not the power, and this can be seen in the lifeless remains of plants and animals when they die. The cells remain. The proteins and DNA remain. And yet their life is no more.

     The book of Genesis tells us that life comes from God: "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being." (Genesis 2:7) Everyone who knows the Bible knows this.

But still it does not tell us what life is. We experience life. We observe it. We know this and that about it. But who is able to define it or explain the nature of it as it is in itself?

     The secret is in the conatus or endeavor; for where there is endeavor, there is will; and where there is will, there is love. This is particularly true in the case of human beings, even apparently so. For what is it that moves us but love? From where else comes our striving? Love has many names, and it encompasses many emotions and affections. But they all amount in one way or another to some aspect of love.

     Divine Love and Wisdom tells us that love is a person's very life (1, 2, 410:6). It is love that powers us. To quote Divine Love and Wisdom again:

This the wise person may perceive from considering the following proposition: If you take away any impulse having to do with love, can you form any thought? Or can you perform any action? Is it not the case that as the affection belonging to love cools, in the same measure thought, speech and action cool? And the warmer the affection grows, the warmer they grow? (1)

     But we are not merely motive beings, but sentient and conscious ones as well. That is, we are not only active organisms, but mentally aware and thinking ones. Life as we know it, therefore, is a manifestation, not only of love, but of wisdom too. (Divine Love and Wisdom 358, 363:1) As it is love that powers us, so it is wisdom that shapes and enlightens us.

     This, then, is the life force in people. It is love and wisdom combined, emanating from God (Divine Love and Wisdom 4). It is, in a way, God in us, powering us, enlightening us. It should be known, however, that it is not God as He is in Himself. God as He is in Himself is independent of creation independent of time, independent of space (Divine Love and Wisdom 7, 69-76).

But He is present-omnipresent-in creation by means of the love and wisdom emanating from Him - love and wisdom that are from Him and are present in every created thing (True Christian Religion 63).

     The Doctrines compare this circumstance to that of the sun and of the heat and light emanating from it. Without that heat and light, all life would be extinguished. The sun, therefore, supports life. But it does not do so directly, but by means of its radiating heat and light. Thus we feel the sun and are conscious of it, and indeed, depend on it for our lives. But we do not contain the sun, or have it in us. In the same way, without God, all life would be extinguished. But though it is God, therefore, who gives us life, still He does not exist in us directly, or in creation directly, but is present through the mediation of His emanating love and wisdom. For if He were to exist in us directly, we would be consumed.

     Divine love and wisdom, then, produce the life force in people. And what is more, they produce the life force in all living organisms (Divine Love and Wisdom 301). Of course, it is by means of His Divine love and wisdom emanating from Him that God has created the universe and everything in it; but in the case of living organisms, these two-love and wisdom-produce not only the organism, but the life force which powers it and shapes it.

     For this life force there is no natural explanation. Not only that, but there never will be any natural explanation. Biologists and biochemists have learned much about the living cell, and much about its operation. They have discovered DNA-a long molecule in the form of a double helix, consisting of but four substances-which contains all the genetic information needed for producing and reproducing the organism. Biologists and biochemists have discovered the mechanism by which messenger RNA (ribonucleic acid) replicates the DNA code for a protein and by which transfer RNA assembles amino acids to form the specified protein, which, with all the other proteins thus formed, go to produce the organism of which they are the basic elements.

     Is this not a miracle? And even more so, when one considers that though scientists have, over the last fifty years or so since the initial discovery of DNA, learned much about the living cell and how its various constituents operate, still they do not know why. Why does DNA produce messenger RNA to replicate the DNA code for a protein? What impels it to do so, and what directs it to do so? And what attracts amino acids to the RNA to be assembled in a particular order, and what causes them to roll up into this or that specified protein?

     Scientists concerned only with the realm of nature do not know. For the life force that impels and directs these operations, being spiritual from a Divine origin, is simply not natural.

     As something, then, not natural, which is therefore inexplicable by laws of nature, but something that operates in the realm of nature, is this not a miracle? Does it not fit the very definition of a miracle?

     But if life is a miracle, why is it not universally recognized as such? One reason is that life is so common. We are not accustomed to think of miracles as common occurrences. Some new parents - perhaps many new parents - view their newborn infants as miracles, and at that time dimly realize the truth, that new life, like all life, is in fact a miracle.

     But the primary reason life is not universally recognized as a miracle is owing to Divine providence, which prevents a visible event from compelling religious belief For "it is a law of Divine providence that a person not be compelled by external means to think and will, thus to believe and love, matters having to do with religion" (Divine Providence 129-153). Life in its manifestations is unmistakable, and if recognized as the miracle it is, it might well compel a person to believe what at heart he would, if left to himself, dispute and reject.

     For a person to reform himself and so be regenerated, he must be left to will and believe in freedom, in accordance with his reason (Divine Providence 71-99). As no one can be forced to love matters having to do with religion, so no one can be forced to willingly believe in them. If forced to believe, it is a belief only of the person's outer self, which he parades in public; but it is not a belief of his inner or private self, which reigns when he is alone.

     We may surmise, therefore, that in order not to compel belief, Divine providence hides the truth about the nature of the life force and its origin. But for people willing to believe, the truth becomes visible. All manifestations of life only serve to confirm them in their belief (Divine Love and Wisdom 351-356). They consider whether anything purely natural can give evidence of useful and purposeful endeavor, and direct inanimate materials into receptacles of life (Divine Love and Wisdom 356); and they see that it cannot.

     Life must be more than simply a product of nature. And as such, it is in fact a miracle. Every manifestation of life is a miracle. Every living organism is, in itself, a miracle. Even aside from all the many wonders to be seen in the plant kingdom and in the animal kingdom, and they are indeed many and wondrous, still just the existence of life - of the life force - is a miracle. For it has no natural explanation. How can the lifeless produce the living?

     If anyone wishes to have evidence of a Divine creator and a spiritual world, let him contemplate the miracle of life. Let not the commonness of life blind the faithful to its miraculous nature.

     We conclude with these statements from Divine Love and Wisdom:

Visible phenomena in the created universe attest that nothing has been or is produced by nature, but everything by the Divine from itself, and this through the spiritual world. (349)

People who believe that the Divine operates in every single element of nature can, from the many things which they see in nature, confirm themselves on the side of the Divine, just as well as and even more than those who confirm themselves on the side of nature. (351:1)

Everyone can, from the visible phenomena in nature, confirm himself on the side of the Divine if he wills; and everyone also does so confirm himself who thinks of God from a consideration of life. (353)

Mr. Rogers is a priest of the General Church living in Huntingdon Valley who has served for many years as a translator of the Writings.
Master of Arts in Religious Studies Program! 2006

Master of Arts in Religious Studies Program! 2006

     Feeling unmotivated this Winter?

     Get motivated about joining

     The Master of Arts in Religious Studies Program!

     Applications are now being taken for the 2006/2007 academic year!

     For more information, please contact: Becky Henderson Administrative Coordinator P.O. Box 717 - Pendleton Hall Bryn Athyn, PA 19009 267-502-2640 [email protected]

EVOLUTION AND INTELLIGENT DESIGN DARWIN, WALLACE, AND SWEDENBORG 2006

EVOLUTION AND INTELLIGENT DESIGN DARWIN, WALLACE, AND SWEDENBORG DAVID B. FULLER 2006

     Those who believe in a Divine operation in all the details of nature, are able by very many things they see in nature to confirm themselves in favor of the Divine, as fully as others confirm themselves in favor of nature, yea, more fully. (Divine Love and Wisdom 351)

     I have read with interest some of the recent articles in New Church Life touching on the themes of theories of evolution and intelligent design. I think the discussion is worthwhile, and worth exploring further.

     I find it interesting that this debate of evolution versus intelligent design covers a wide range of topics, including the historic events and people involved in originating the theory of evolution, especially Charles Darwin. However, rarely does the name of the other co-founder of the theory of evolution arise - that of Alfred Russel Wallace.

     These two, Darwin and Wallace, were not only recognized as co-founders of the theory of natural selection and the theory of evolution that followed, but they also represented the precursors of two different approaches to natural science that are typified today in those rallying around the two poles of materialistic evolutionary theory and the "something more" of intelligent design. Even more interesting is that these two were friends who kept up a friendly correspondence despite the significant disagreements between their perspectives on evolutionary theory. One reason this is of particular interest to readers of New Church Life is that Wallace was influenced by Emanuel Swedenborg. Although not Swedenborgian himself, Wallace was familiar with Swedenborg, and it appears that some of Swedenborg's ideas in turn influenced Wallace's interpretation of the theory of evolution.

     Obviously, Swedenborg did not specifically address the theory of evolution, as he wrote one hundred years before that theory was introduced. Yet, he did write extensively on topics such as the nature of this material world, the nature of the spiritual world, the nature of God, the action of Divine Providence, and the interaction between the Lord and His creation. We do not know what Swedenborg would say about the theory of evolution, but it is interesting to see what Wallace wrote. In this brief study I have taken the liberty of placing quotes from Swedenborg's Writings after quotes from Wallace.

     Alfred Russel Wallace was born near a small town in England in 1823. Although he had a variety of occupations in his youth, he developed a love for natural history and became a devoted, mostly self-taught, naturalist by his early twenties. By the age of twenty-four he adventured off to the Brazilian Amazon rain forest as a field naturalist, collecting specimens to send back to Europe. He later went on a much more extended expedition through the Malay Archipelago (now Indonesia) where he not only collected specimens, but also developed his own theories of natural history including the theory of natural selection. Wallace was an independent naturalist, curious, brilliant, but not wealthy or well connected socially.

     Darwin meanwhile was at home in England using information collected by field naturalists, including Wallace, to come up with his own theories, including the theory of natural selection, which was to be the basis for evolutionary theory. Darwin was well off and well connected, with the means and access to develop his own theories. He was meticulous and took a long time to write his first book describing his new ideas.

     Darwin and Wallace started corresponding during Wallace's travels and continued to do so for many years. In June, 1858, Darwin received a letter written from Wallace during his Malay adventures. This letter proposed his own original theory of natural selection.

Darwin was amazed and dismayed. It was as if Wallace were reading a summary of Darwin's own theory as an abstract of the book which Darwin was writing, Natural Selection. He was distraught and wrote to a trusted colleague asking for advice. Darwin wrote:

I never saw a more striking coincidence. If Wallace had my M.S. [manuscript] sketch written out in 1842 he could not have made a better short abstract! Even his terms now stand as Heads of my Chapters.

Darwin debated about what would be the ethical thing to do. He did not want to lose his priority as the first to develop the theory of natural selection, yet he could not dismiss Wallace's letter to him, independently proposing the same theory. After discussion with several of his colleagues, the decision was made to present both Darwin's and Wallace's ideas at the same time, in that order. This was done at the July meeting of the Linnean Society, in 1858. Darwin soon after this wrote a "short" version of his book, published as the Origin of Species in 1859. This was while Wallace was still exploring the Malay Archipelago.

After more adventures during his travels, Wallace eventually came home to England to stay. The idea of evolution and many of the following implications were not initially warmly received. Wallace remained a stalwart supporter of Darwin and the theory of evolution. Even Darwin was amazed at the lack of animosity in Wallace. Darwin became the better known of the two, and this did not seem to bother Wallace at all. Over the years that followed, Wallace became highly recognized as a great naturalist and theorist in his own right. He became friends with Darwin, even staying at his home for a while in 1862. By 1864 Wallace was adding some refinement to the idea of natural selection when applied to man. He pointed out a distinction between man's body and his brain, or mind. This was praised by Darwin as "grand and most eloquently done."

     Wallace continued to develop his own take on natural selection and the evolution of mankind, He argued that neither natural selection nor the theory of evolution could explain the origin of conscious life in mankind. He went on to point out that certain aspects of mankind are not explained by the theory of natural variation and survival of the fittest. The human brain in particular was an example of an organ far more developed than was needed for basic survival, yet was necessary for human civilization. In 1869, Wallace stated clearly that while the laws of survival of the fittest applied to mankind, there also seemed to be evidence for "a Power which has guided the action of those laws in definite directions and for special ends." Wallace went on to write:

But let us not shut our eyes to the evidence that an Overruling Intelligence has watched over the action of those laws, so directing their variations and so determining their accumulation, as finally to produce an Organisation sufficiently perfect to admit of, and even to aid in, the indefinite advancement of our mental and moral nature.1
     1 (Editor's note: references to quotes from Wallace are available upon request.)

     Compare to Swedenborg:

If you look at the created universe with an eye to its design, it is so full of wisdom from love that you might say everything taken all together is wisdom itself (Divine Love and Wisdom 29)

     Darwin disagreed strongly and was sorry to see Wallace's departure from his own view of evolutionary theory.

     Wallace never varied from his stance but did develop his ideas further over his long lifetime. Wallace went on to describe man as duality with natural and spiritual aspects, with the spiritual aspect continuing after death:

Man is a duality, consisting of an organised spiritual form, evolved coincidently with and permeating the physical body, and having corresponding organs and development. Death is the separation of this duality, and effects no change in the spirit, morally or intellectually. Progressive evolution of the intellectual and moral nature is the destiny of individuals; the knowledge, attainments, and experience of earth-life forming the basis of spirit-life.

     In fact, Wallace's views could be summarized as survival of the fittest and progression of the spirit.

     Swedenborg had written in the previous century:

In order that man may live for ever, what is mortal with him is taken away. His mortal part is the material body which is taken away by his death. His immortal part, which is his mind, is thus unveiled and he then becomes a spirit in human form, his mind being that spirit. (Divine Providence 324:3)

     Wallace saw three important transitions in evolutionary history that are not explained by the theory of evolution: the change from inorganic to organic; from plant to animal; and from animal to the soul of man. He believed that an influx took place at each of these transitions, an influx from the Deity, a Creative Power with a directive Mind, guiding an ultimate Purpose leading evolution. He saw this Purpose to be "the development of Man, the one crowning product of the whole cosmic process of life-development." He firmly stated that at some point in evolutionary history "an influx" or "an inbreathing of spirit" made mankind different in nature, as well as degree, from the rest of the natural world. This was a key difference from Darwin's stance that all of man's nature (mental, moral and spiritual) was developed from the lower animals by the same process that evolved his physical structure.

     Wallace stated repeatedly that the purpose for the existence of mankind in this material world is to develop human spirits in human bodies which will then continue after the death of the natural body.

This after-life is one of eternal spiritual life, building on the foundation started in this world, but continued in eternal growth and perfection in the spiritual world.

But it is when we look upon man as being here for the very purpose of developing diversity and individuality, to be further advanced in a future life, that we see more clearly the whole object of our earth-life as a preparation for it. In this world we have the maximum of diversity produced, with a potential capacity for individual educability, and inasmuch as every spirit has been derived from the Deity, only limited by the time at the disposal of each of us. In the spirit-world death will not cut short the period of educational advancement. The best conditions and opportunities will be afforded for continuous progress to a higher status, while all the diversities produced here will lead to an infinite variety, charm and use, that could probably have been brought about in no other way.

Swedenborg wrote in his work Divine Providence:

As for the variations themselves that happen in the context of things that are constant, fixed, and reliable, they extend to infinity and have no limit, yet there will never be one exactly like another in all the universe or any of its smallest parts. There cannot be in the march of time to eternity. Given these variations marching on to infinity and eternity, who is arranging them so that they are orderly except the one who has created the constants so that these changes can take place within them? And who is able to manage the infinite varieties of life in humans except one who is life itself, that is, love itself and wisdom itself? (190:3)

How did Wallace come to this profoundly different view of evolution? The answer appears to be from his contact with Spiritualism and Swedenborg. Wallace was familiar with Swedenborg's Writings. He makes mention of Swedenborg several times, and at one point he even defends some of Swedenborg's works against criticism. However, it is most likely that much of Wallace's ideas were from his study of Spiritualism. Wallace was an open advocate of Spiritualism and wrote extensively on the topic.

Spiritualism was a popular nineteenth-century movement that started in the United States in the late 1840s from a fusion of ideas from Swedenborg's writings and ideas from Mesmerism. It took on a life of its own and quickly spread to England and around the world. It became an eclectic movement with a religious, philosophical stream and a popular, sensationalistic stream. The early Spiritualists looked to Swedenborg as one of the first great Spiritualists, but by no means should this movement be classified as truly Swedenborgian. This topic is broad and deep, and for another study. Suffice it to say that many of Swedenborg's theological ideas were swept along in the Spiritualist streams of influence, especially the religious, philosophical aspect, some of them flowing into Wallace's version of the theory of evolution.

Wallace's ideas of survival of the fittest and progression of the spirit, guided by an Overruling Intelligence for the purpose of the spiritual life of mankind is certainly palatable to readers of Swedenborg's Writings and make an interesting contribution to the ongoing study of evolution and intelligent design. Wallace did not see material and spiritual conflicts inherent in the theory of evolution. Rather, he saw problems with the materialistic interpretation of the theory of evolution when trying to apply it where it does not belong. Wallace was one of the great naturalists of his day and was a co-founder of the theory of natural selection, and an important contributor to the development of evolutionary theory. He recognized the power and the limitations of this theory more clearly than most. He believed that an Overruling Intelligence guided events through both natural and spiritual laws. The theory of evolution describes a portion of that natural law, but does not explain everything. This is well illustrated by quotes from Wallace:

Every fresh discovery in nature fortifies that original hypothesis [evolution].

But this is the sane and honest evolution, which does not concern itself at all with beginnings, and merely follows a few links in a fairly obvious chain. As for the chain itself, evolution has nothing to say. For my own part, I am convinced that at one period in the earth's history there was a definite act of creation, that from that moment evolution has been at work, guidance has been exercised.

It may not be possible for us to say how the guidance is exercised, and by exactly what powers; but for those who have eyes to see and minds accustomed to reflect, in the minutest cells, in the blood, in the whole earth, and throughout the stellar universe - our own little universe, as one may call it - there is intelligent and conscious direction; in a word, there is Mind.

     Another quote from Swedenborg's Divine Providence:

People who have become spiritual by virtue of their recognition of God and have become wise by casting off their sense of self-importance see Divine Providence in the whole world and in every least part of it. (189:1)

     Wallace saw no conflict between the theory of evolution and the concept of an intelligent design. In fact, he embraced both ideas in a single paradigm of survival of the fittest and progression of the spirit. He saw evolution as serving a greater Purpose, leading to the development of humankind. His ideas were influenced by Swedenborg and appear harmonious with Swedenborg's Writings.

     One last quote from Wallace:

On the spiritual theory man consists essentially of a spiritual nature or mind intimately associated with a spiritual body or soul, both of which are developed in and by means of a material organism. Thus the whole Raison d'tre of the material universe - with all its marvelous changes and adaptations, the infinite complexity of matter and of the ethereal forces which pervade and vivify it, vast wealth of nature in the vegetable and animal kingdoms - is to serve the grand purpose of developing human spirits in human bodies.

Two final quotes from Swedenborg:

It is different with people who draw a distinction between spiritual and natural things, and derive the latter from the former. For they perceive that the soul's inflow into the body is spiritual and that the natural things pertaining to the body are of service to the soul as vehicles and means for it to achieve its results in a natural world. (Intercourse between Soul and Body 9)

Anyone who correctly weighs these facts must conclude that the whole of this immense structure is a means to serve the ultimate purpose of creation, the establishment of a heavenly kingdom in which the Deity can dwell with angels and human beings. (Earths in the Universe 4)

Dr Fuller lives and practices medicine in Bay Minette, Alabama
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

3

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

     Conjugial Love in February 2006
     The Kingdom of Heaven in March, 2006

RESURRECTION OR MEMORIAL? 2006

     The time of a person's death is a time of grief for family members because of their loss of a loved one. It also can be a time of true consolation as we lift our minds toward heaven in thoughts of the resurrection into eternal life. In this we join with the angels who "desire nothing so much as to have new angel guests come to them" (Heaven and Hell 71e). For ". . .angels do not think of the body which is cast off, but of the soul which rises again, thus resurrection - for man rises again as to his spirit, and is buried as to his body" (Arcana Coelestia 2916, 4621e).

     It is appropriate to have a service of worship at the time of a death. We call this a "resurrection" service rather than a "memorial" because its true subject is the continuation of the life of the person now entering the spiritual world. The emphasis is on resurrection into a new life and its opportunities for eternal usefulness. A "memorial," on the other hand, is a remembrance of a person's life on earth. While it may be fitting to make mention of the personal characteristics and accomplishments of the deceased, these should especially be chosen to illustrate the lasting, internal qualities of the person; familiar and beloved traits that will live on and characterize the spiritual life of the one now being resurrected.

     When a person in the New Church dies, relatives and friends are buoyed and comforted by the teachings about eternal life and immediate resurrection. "Natural death. . .is nothing else but resurrection; for when the body dies, a person rises as to his spirit. . ." (Apocalypse Explained 899). "For death of the body is but a continuation and also a perfecting of life" (Arcana Coelestia 1854).

Biography: Swedenborg's Secret by Lars Bergquist, Swedenborg Society, London 2005, 516 pages. 2006

Biography: Swedenborg's Secret by Lars Bergquist, Swedenborg Society, London 2005, 516 pages. Jane Williams-Hogan 2006

     Swedenborg's Secret is an important new biography of Swedenborg that was well received by the Swedish press when originally published in 1999. Written by the Swedish diplomat Lars Bergquist, it has been translated into English and was published by the Swedenborg Society in 2005. The author relates in the acknowledgements that some of the material has been adapted for an international audience, but upon examination the changes appear to be minor. This is the second book that Bergquist has written about Swedenborg. In 1989 he published Swedenborg's Dream Diary in Sweden. It was translated by Anders Hallengren and published by the Swedenborg Foundation in 2001.

     Bergquist states in his introduction that he has been interested in Swedenborg since he was a young man. He reports an initial difficulty in understanding Swedenborg's works, stating that his interest was in the doctrines rather than in his extraordinary spiritual experiences. Seeing Swedenborg within the framework of the radical pietism of the eighteenth century created a connection that opened Swedenborg's teachings for Bergquist. He sees Swedenborg elaborating upon his father Jesper Swedberg's pietistic Lutheranism.

     Once connected, Bergquist remains intrigued. Like the French author Paul Valery, he sees his encounter with Swedenborg as "time spent in [an] enchanted forest" seeking the mystery of Swedenborg (xxii). His book recounts his wanderings in that forest. While the book covers the whole of Swedenborg's life and makes fascinating excursions into the context of his times as well as lengthy discussions of his philosophy and doctrine, it is a very personal encounter with Swedenborg. It is important to note that Bergquist is open to the spiritual dimension of Swedenborg's writings, and he places him within the context of Christian mysticism.

He makes clear at the outset that it is "not an academic work" (xviii). This is both a strength and a weakness of the biography. This disclaimer allows new material and new hypotheses to be examined and explored, but the lack of rigor also allows unproven assertions to stand as facts.

     Bergquist uses his pietistic insight to frame Swedenborg's life. While Jesper Swedberg's Pietism is well known, Swedenborg's is more problematic. His interest in Moravianism in 1744 is well documented, but any indication of earlier or later interest is not. Regarding the Moravian Brethren, Bergquist writes: "Swedenborg was certainly aware of the main lines of their message, all the more so since Moravians had won several followers in his own Board of Mines" (204). This suggests rather than demonstrates an earlier awareness and interest in the Moravians.

     Connections like these need documentation if they are to illuminate Swedenborg's life. There are countless other new bits of information and facts in his book that are treasures and open new doors and additional insights into his life.

     I enjoyed reading a series of descriptions of his home on Hornsgatan found in the chapter on "Swedenborg's Daily Life," although I found it hard to believe he had a portrait of Charles XII hanging in his drawing room in 1769, as reported by my ancestor Jonas Odhner. I also enjoyed the Chapter on "Politics-the Art of the Possible" and the discussion of Swedenborg's support for the Swedish Constitution and the parliamentary system. I was pleased to discover that even though I am well versed in many details of Swedenborg's life, Bergquist included material that was new to me in the biography.

     I found Bergquist's philosophical and doctrinal summaries and excursions less satisfactory. He clearly emphasizes the idea of the universal church and the indwelling Christ. Accordingly, he finds that Swedenborg follows the tradition of the Gospels, Paul, and Bishop Swedberg.

"'Everything with Christ! Die with Christ, be buried with Christ, be resurrected with Christ, and be made living with Christ,' the bishop preached. Emanuel Swedenborg would have been able to take the words as a summary of his own message" (418). Somehow, I am less sure of this than Bergquist is, just as I am not sure that "Swedenborg's secret is that eternity is now" (417). Nonetheless, both ideas are worth reflecting on.

I can accept Bergquist's concept of the secret as a different perspective on Swedenborg's teachings than what I am familiar with, and I can honor it; I can also grant his emphasis on the centrality of the Apocalypse to the shaping of Swedenborg's call and mission, even though I do not find Swedenborg engaged in "close reading of the Book of Revelation" in the early 1740s (230); however, I find his acceptance of Swedenborg's mental breakdown in 1744 insufficiently grounded in fact, as I do his assertion that Swedenborg was in the pay of King Louis XV of France as part of the "French system" used to buy the support of Swedish politicians. He accepts the testimony found in the Arminian Journal, published by Swedenborg's antagonist John Wesley, to support the idea of Swedenborg's mental collapse in July of 1744; and bases his belief that Swedenborg was secretly funded by the French Crown on unsubstantiated speculation by Frans G. Lindh in a series on Swedenborg's economy published in Nya Kyrkans Tidning during the 1920s.

Despite including material that from my perspective should have been left out because clear documentation of the pertinent facts was missing, I find that Bergquist's biography, Swedenborg's Secret, has a wealth of rich material that can enhance our understanding of the man called to be the Lord's servant in bringing forth the Crown of Revelations.

Jane Williams-Hogan, Ph.D.

Dr. Williams-Hogan is a Professor of Social Science at Bryn Athyn College of the New Church in Bryn Athyn, Pennsylvania and lectures frequently on Swedenborg's life.

THEORY OF EVOLUTION 2006

THEORY OF EVOLUTION Kent Fuller 2006

     Communications
     Dear Editor:

     I enjoyed Westley Friesen's communication in the October issue, which I thought clearly stated the scientific fact and religious neutrality of evolutionary theory. It seems to me that Walter Orthwein's November presentation muddies the water a bit.

     To me, the theory of evolution including natural selection is simply a valid explanation of laws of nature just as is the case with theories explaining gravity, magnetism, behavior of gasses, or genetics. Evolution is no more an argument for atheism than is the germ theory of diseases which overturned the earlier belief that disease was the result of direct punishment by God.

     Nature's complexity is a continuing wonder, but the notion that it didn't arise from natural laws created by the Lord does not logically follow. If the human ear arose from a few vibration-sensitive cells in some primordial organism, is that a problem for the New Church? Evolutionary theory is the best available explanation of how life arose and differentiated. The theory itself will no doubt evolve further.

     The theory neither supports nor denies the existence of spiritual reality. I am a religious person who believes that evolution is just one of the many ways that the Lord carries out His intelligent design through natural laws. However, I don't support intelligent design as a political issue. The theory of evolution is no more an argument for atheism than it is for religion.

Kent Fuller
Glenview, Illinois

INGENIOUS DESIGN 2006

INGENIOUS DESIGN Linda Simonetti Odhner 2006

     Dear Editor,

     "Seeing God in nature makes God more real and visible to us, it elevates nature and fills it with its true significance and beauty, and it helps us gain a better understanding of our own human nature." So far I agree with what Walter Orthwein says in his article, "Intelligent Design."

     I also agree with a statement Grant Doering made over 20 years ago, in an article in The New Philosophy, "Natural Science and the Spiritual Life": "The strain which is placed upon our spirits by the impersonality of nature is often a discipline of the most distressful kind. Yet we should not hasten for a release from this strain."

     To me, it is this very discipline which "elevates nature and fills it with its true significance and beauty." The modesty that made Grant Doering such a delightful person went hand in hand with his humility before the severe, impersonal, and often untidy grandeur of nature, which does not point directly to a Creator. God both reveals and hides Himself in nature, the Scriptures, and the mortal flesh of His earthly body.

     When Walter Orthwein speaks of the "materialistic premise implicit in the orthodox theory of evolution," I assume he refers to the idea that the diversity of living things in nature can be explained in terms of consistent and coherent natural law. This premise is not inherently atheistic or materialistic; it is theologically neutral, just as the periodic table of elements and the Newtonian laws of motion are theologically neutral. Theists take natural consistency as evidence of Divine order and intelligence; atheists infer from it that nature is sufficient unto itself

     The strident materialism linked with evolution has not succeeded in tainting genuine science with a smear of atheism; likewise, Intelligent Design theorists claim to be free of any religious agenda.

Celestial mechanics has finally shed the baggage of religious controversy, and I keep on hoping that evolution will follow suit. But the current debate over teaching evolution, though more civilized than the old one about planetary orbits, is just as earnest, and just as apt to take scientific viewpoints too personally as barometers of human righteousness.

     If "the controversy is not between science and religion but between two opposing philosophical positions: materialism and theism," then science cannot resolve it. But the central argument is more about the boundary between science and religion, and a general lack of scientific understanding adds to the confusion.

     The prevailing balance in living things between sameness of basic pattern and structure on the one hand, and difference in external form and function on the other, strongly implies common lineage - not just descent from God, but genealogical kinship. Since Intelligent Design is in agreement with the idea of common descent, we can move on to the case for irreducible complexity of organs and systems.

     The first difficulty with the idea that "all the parts must have been put together at once, not in stages," is one also leveled against the modern synthetic theory: except for minor changes within species or genera, we never see evolution happening. We never witness all the parts being put together at once either, but if we did, what would it look like? We don't see new creatures, organs, or systems instantly appear. The insects and bacteria that seem to crop up from nowhere turn out to have perfectly respectable natural pedigrees. Organic structures, too, can be traced back to simpler origins.

     Besides that, the logical leap from observing that "the absence of one component would make the whole structure useless" to the dubious conclusion that "all the parts must have been put together at once" requires an overly mechanistic view of life, also suggested by the mousetrap comparison.

Different body structures are treated as completely separate, finished entities that can be taken apart and put back together like the parts of a machine. But organic life simply doesn't work that way.

     Embryology abounds with examples of gradual change and elaboration. Gestation is not a factory assembly line where different ready-made parts are assembled one by one until the finished product is plugged in, wound up, or turned on. Each growing organism is alive and beginning to function from its single-celled beginning. In mammals, the heart begins as a simple tube whose first pulsations cause an ebb-and-flow blood movement, which becomes true circulation as the vascular network and blood chemistry continue to form. At birth, major changes in the circulatory path and its functioning occur. True, if you remove the heart or one of its chambers from an adult human circulatory system, or block or cut one of its major arteries or veins, leaving the rest unchanged, it will cease to function. But that fact alone does not make the circulatory system irreducibly complex. As Fred Rogers used to sing, "Everything grows together, because you're all one piece."

     Elegantly as the process of embryonic development works, we could never have predicted it sight unseen, nor imagined it in our wildest dreams. Many claims of irreducible complexity may simply be failures of imagination. How could those intricate middle ear bones have evolved from a jaw joint, and how did the animals chew in the meantime? The fossil record shows us mammal-like reptiles with two jaw joints on each side, one of them clearly (in hindsight) "moving toward" the ear. Lack of imagination may also lead us to see each adaptive solution as optimum in an absolute sense, when it may be merely an adequate use of available options and resources. An amazing number of possible solutions exist to each adaptive challenge.

     This brings us to the issue of transitional forms in general. Evolutionists can never have too many linking fossil forms; we always look for more.

The perceived lack of them has been advanced as an argument against common descent. But what if there are too many to square with an ID view? From the standpoint of Intelligent Design, why have egg-laying mammals that lactate without nipples? Why bother with all those fossils that combine humanlike and apelike characteristics in different ways? (Charis Cole, in the December issue, wonders why so many scholars were taken in by the Piltdown hoax. Some of them evidently felt that England, where the Piltdown fragments appeared, made a more suitable cradle of humanity than Africa, where the first Australopithecus fossils were coming to light. Chalk it up to British imperialism if you like.)

     What is still called "Darwinism" now reflects the perception that Darwin himself actually swung too far in the direction of blending, continuous change, because he didn't know about particulate inheritance. Many of the refinements of the Modern Synthesis have involved finding mechanisms to account for discontinuous change. But if no intermediate stages are possible, not even Divine purpose and direction can add enough starch to prop up any sequence of incremental change.

     We are taught in the Writings that human prenatal development is an image of regeneration, a visible portrait of human perfectibility. To me, natural explanations for evolution send the same message, countering the notion that the angelic states we aspire to reach are irreducibly complex, attainable only by instant salvation. We can approach heavenly blessedness, as if of ourselves, by a gradual, stepwise, often indirect process, and even the apparent dead ends and blind alleys in our lives partake in the merciful Providence that shapes our ends. Still, an apt metaphor is not a scientific argument.

     References and supplementary materials are available on request.

Sincerely,

     Linda Simonetti Odhner
     Horsham, Pennsylvania

GENERAL CHURCH EDITION OF THE WRITINGS 2006

GENERAL CHURCH EDITION OF THE WRITINGS General Church Publication Committee 2006

     In 1987 Bishop King determined that it was time for the General Church to produce its own edition of the Heavenly Doctrines. This determination began to bear fruit with the publication of the Rogers translation of Conjugial Love/Married Love in 1995.

     Since that time the General Church has published Three Short Works (1997), Spiritual Experiences, vol. 1 (1998), Divine Love and Wisdom (1999), Spiritual Experiences, vol. 2 (1999), Spiritual Experiences, vol. 3 (2002), and Divine Providence (2003). Currently in process of translation are The Apocalypse Revealed and True Christian Religion.

     These volumes have been the work of the Rev. N. Bruce Rogers and Dr. J. Durban Odhner. In addition, the General Church has chosen to include the Swedenborg Society's new translation of Arcana Coelestia by the Rev. John Elliott.

     Several characteristics set these translations apart. First, they are all based on critical Latin editions that have corrected many of the errors that managed to creep into earlier editions, owing either to printer's errors or to misreadings of Latin manuscripts. Second, the translations are rendered in standard English, rather than in the Latinate English of earlier versions. At the same time, the translators have avoided introducing new jargon or odd vocabulary that draws attention from the meaning.

     Third, the translations are significantly more accurate in presenting the meaning of the original Latin. The translators have been able to preserve felicitous renderings from the past, while at the same time focusing on more readily intelligible phrases and a better understanding of the texts. The latter has been made possible by the more extensive schooling of the translators in the languages of revelation and by having more time to search out the meanings of more difficult passages.

     Fourth, the translators have regarded the texts as Divine revelation, and in their translating have endeavored to reflect a reverence for the text and a fidelity to the style of the original Latin.

     Fifth, Scriptural quotations reflect, so far as possible, the language of the New King James Version of the Bible, the version currently most used in the General Church for instruction in the Word and readings in services of worship.

     Finally, owners of these new volumes may appreciate the binding in red cover with gold lettering, the traditional coloring that the Academy once used for its version of the Word. (It should be noted, however, that the Swedenborg Society's translation of Arcana Coelestia is not available in this binding.) The intention is to reflect the General Church conviction that the Heavenly Doctrines, too, are the Word of God.

     The General Church Publication Committee
GENERAL CHURCH EDITION IS AVAILABLE 2006

GENERAL CHURCH EDITION IS AVAILABLE 2006

     Readers who wish to inquire about or purchase one or more books of the Writings in this General Church edition should send requests to:

     New Church Bookstore

     PO Box 752, Bryn Athyn, PA 19009

     Phone: 267-502-4980

     Email requests to: [email protected]

TEACHING THE THEORY OF EVOLUTION 2006

TEACHING THE THEORY OF EVOLUTION Teryn Romaine 2006

Dear Editor:

     I was rather expecting to see someone weigh in on the topic of Evolution vs. Intelligent Design (Walter Orthwein, November 2005). I think it is proper that a view embracing the affirmative principle should be taught within New Church schools. This is an attitude that affirms what is taught in the Word about the Divine and finds confirmation of it in natural knowledge (Arcana Coelestia 2568: 4). Parents also should be aware of various facets of the theory of evolution in order to apply the affirmative principle in conversations with their children in the home.

     As a high school biology teacher working in a religiously-conservative area of the south, I think it is imperative that a way be left open to teach the pure science of evolution, while making it clear that there are still some openings through which any number of religious views can be applied.

     I don't think the purpose of religion is well served by trying to cut the ground from under evolution. It is not accurate to imply that there are not intermediate forms for the appearance of modern structures (an example: It is popular for Creationists to point to the human eye and note that it can't function without all of its components, but there are many more primitive structures which can stand as intermediaries).

     There is ample evidence to support the main concepts of evolution - analogous and homologous structures, the fossil record, genetic correlations, phylogeny, ontogeny, and so on. True, there are differences in opinion about how long this would take: is evolution gradual or punctuated, and the like, but the science is filling in. If you make your stand relying on those holes remaining open, you run the risk of looking like the geocentric-universe folks whose faith rested on an idea of the earth being the center of our solar system.

     The question is, Was this someone's idea? As a New Church woman, I feel comfortable with what some call "guided evolution." In fact, I was drawn to biology because of the belief that the more I learned about the natural world, the more I was learning about the spiritual world. Religion and science are one and the same to me. I don't worship either. I worship the God who brought them into being.

     But teach it that way? Not possible, if I am to preserve the religious freedom of my students. In my classroom I have New Earth Creationists (the world is 6,000 years old), Old World Creationists (OK, it happened longer ago than that), Jews, an occasional Hindu (the world as a lotus, anyone?), a Wiccan, a couple of atheists, and a bunch of kids who haven't revealed their position. My job is to teach science. Period. I tell them that I will teach the facts as they are currently known, and the prevailing scientific (i.e. testable, objective) understanding of what those facts point to, and that they should ask their parents for any philosophical or religious clarification. If they want to talk to me out of class, they are welcome.

     Teryn Romaine
     Jacksonville, Florida

     Mrs. Romaine teaches at the Douglas Anderson School of the Arts in the Duval County Public School System in Florida.
SENDING COMMUNICATIONS 2006

FIFTEEN YEAR INDEX 2006

Announcements

The New Church Life Index for 1988-2002 is now available. Cost $15. For a copy write: New Church Bookstore, Box 752, Bryn Athyn, PA 19009; or email: [email protected]. Phone (267) 502-4980.

SOUTHEASTERN DISTRICT SCHOLARSHIP FUND 2006

     Southeastern District Scholarship Funds are available to anyone who lives in the district who would like assistance with paying for education at the Academy Secondary Schools, the Bryn Athyn College, or Theological School. The Southeastern District roughly extends from south of the Mason Dixon Line to the Mississippi River but its borders are flexible.

     Applications should include applicant's name, home address, the names of parents (if applying on behalf of their child), and the Academy school that they hope to attend.

     Applications are to be sent no later than April 1, 2006, for the 2006-2007 school year.

     Attention: Southeastern District Scholarship Fund
     Washington Church of the New Jerusalem
     11914 Chantilly Lane
     Mitchellville, Md. 20721

PLEASE NOTE:

     Anyone interested in supporting this use can make out checks to WCNJ earmarked District Scholarship Fund.

     Questions may be directed to: Erin J. Stillman, Board
     11914 Chantilly Lane
     Mitchellville, Md. 20721

APPLICATIONS FOR ADMISSION TO THE ACADEMY OF THE NEW CHURCH GIRLS SCHOOL AND BOYS SCHOOL 2006

     We warmly invite applications to the Academy of the New Church Girls and Boys Schools. Founded in 1877 we continue to pursue excellence in the field of New Church education.

     At the Academy of the New Church Secondary Schools, we prepare our students for a good and useful life. As an educational arm of the General Church of the New Jerusalem, we lead students through a rigorous academic curriculum so that they may find meaning, fulfillment, and happiness. As we instruct our students in the teachings of the New Church and encourage a life according to New Church principles, we develop their intellectual powers, teach them about spiritual realities of life, and offer them many avenues to practice spiritual and moral virtues.

     In early February we will mail recruiting packages to age-appropriate families who appear in the General Church database. These packages include an application form for admission of new students to the Schools. If you did not receive a recruiting package and would like one, please contact the School Secretary at 267-502-2556. Requests for application should be made by March 1, 2006. Letters, phone or email inquiries should be addressed to:

Margaret Gladish, Principal of the Girls School
ANC Girls' School, P.O. Box 707
Bryn Athyn, PA. 19009
[email protected]
267-502-2595

R. Scott Daum, Principal of the Boys School,
ANC Boys' School, P.O. Box 707
Bryn Athyn, PA 19009.
[email protected]
267-502-2618

     Admission procedure is based on receipt of the following: Application, Transcript, Pastor's Recommendation, Agreement Form, and Health Forms.

     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. We urge parents to submit completed application forms by April 15, 2006.

     All requests for financial aid should be submitted to the Business Manager, Les Alden, Box 711, Bryn Athyn, PA 19009, by June 1, 2006.

     The Academy will not discriminate against applicants and students on the basis of race, color, gender, and national or ethnic origin.

     Thank you,

R. Scott Daum          Margaret Y. Gladish
Boys School Principal     Girls School Principal

Notes on This Issue 2006

Vol. CXXVI     March, 2006     No. 3

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

     Notes on This Issue

     Realizing that Easter is next month, we have decided to put an Easter sermon in this issue. Isolated readers may wish to use the sermon for private family worship on the festival occasion, and we want them to have it in time. The Rev. Grant Schnarr's sermon captures the vulnerability of the Lord's human nature prior to His glorification. A photograph of Mr. Schnarr accompanies his sermon, and we hope to include pictures of other ministers in future issues so readers of the Life can become better acquainted with the members of our clergy.

     Mr. Karl Boericke gives testimony to the value and benefits of the practice of tithing. He had hoped an address by the late Rev. Harold Cranch on this subject could be republished in its entirety (it appeared in New Church Life in 1970). Instead, he has selected key parts that present doctrinal principles about tithing and church support.

     The film, "Shining Soul," featuring the spiritual awakening and dedication shown by Helen Keller toward the teachings of the Writings, is reviewed here by Glen and Sasha Henderson, a young couple interested not only in films but in the growth of the church.

     Church news this month includes an executive summary of a plan approved recently by the board of the Academy of the New Church, and a report of the 2006 Eldergarten program, including photographs, held at the Boynton Beach New Church in Florida.

TO SUFFER AND TO RISE 2006

TO SUFFER AND TO RISE Rev. Grant SCHNARR 2006

     AN EASTER SERMON

     "O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?" (Luke 24:25, 26)

     Jesus Christ rose from the dead on what we now call Easter Day. He appeared to His disciples on many occasions as the risen Lord of Life. The Disciples witnessed the fact that he had conquered death as it had been promised in Isaiah: "He will swallow up death forever, and the Lord God will wipe away tears from all faces; the rebuke of His people He will take away from all the earth; for the Lord has spoken" (Isaiah 24:8). So we sing on this hallowed day, "Triumphs today the Lord of Life; conquered are death and pain and strife" (Liturgy, #997)

     And yet, the death that Jesus conquered on a natural level is relatively nothing, miniscule and of little importance, when compared to the spiritual death of hell and damnation that He overcame during His lifetime in this world, and especially at the time of His crucifixion when He suffered the most grievous of temptations. The Heavenly Doctrines of the New Jerusalem have revealed to us that He fought against all the powers of the hells and overcame them. By taking on the Mary human He became vulnerable to hell's attack, and through the Mary human the Divine Truth itself was brought into doubt. Yet by means of that human He overcame the darkness and the demonic hoards who hid within it.

     In the spiritual meaning of the Word now revealed in the Heavenly Doctrines, we learn incredible hidden secrets about these inner battles of the Lord. God fought the hells not from His essence, which would have gone against His own laws of creation, would have destroyed freedom and all we call human.

Rather, God came as a human, having the Divine within, which could be tempted by means of the appearances of the natural light of this world. As that human surrendered not to the flesh but to the Divine within, and as that Divine Truth within overcame the assault of falsity from the hells through the appearances of the flesh, the hells were overcome, spiritual death was overcome, the human became Divine and the Divine, Human.

This is illustrated in the story of the apparent sacrifice of Isaac. The Writings tell us that this story has long been seen by the Christian church as reflecting the final temptations of the cross and the subsequent death and resurrection of Jesus Christ. And yet the Writings say that the true story of what is pictured here is nothing like what traditional Christianity has proclaimed. It is not about a blood sacrifice of the Son to appease the wrath of the Father. It is, the Writings say, a depiction of the innermost temptation of the Lord. It is a beautiful conversation, as it were, between the Divine and the human, between what is represented by Abraham, the father, and Isaac, his son.

In order to understand this picture, we will need to talk as if the Father and the Son are separate beings. We know that now the Father, Son, and Holy Spirit are all reflections of the one person in God, as soul, body, and operation. There is, was, and always will be only one God, the Lord, the Creator and Redeemer, Jesus Christ. And yet, it was by means of appearances in the natural world that the Lord could be tempted while on earth. The human was separated from the Divine in such a way that the Lord could undergo temptations and, in the process of overcoming the hells, unite the Divine with the human. So we are told that Jesus experienced two states: exinanition, the state of feeling alone, poured out and separated from God within; and glorification, when He felt one with the Divine within (See True Christian Religion 104, 105). And so we see the Son crying out to the Father, "Father, if it is possible, let this cup pass from Me" (Matt. 26:39). But we also hear Him say, "Before Abraham was, I AM" (John 8:58), "I and the Father are one" (John 10:30). The truth is that Jesus, while He walked the earth, was the Son of God and God at the same time.

The Son was the human part of Him from Mary, but having the Divine truth within. The story of Abraham and Isaac, as to the internal sense, opens for us the deeply intimate relationship between the Divine and the human at His darkest hour, and just before the brightest time in the life and history of the human race when that same Divine and human became one through the resurrection.

     We are told that Jesus fought all the hells in His lifetime. He even fought in His childhood. We are also told that the final temptations on the cross were the most grievous and that they give us a picture of what He went through during His entire lifetime battling the hells to save us.

     The final temptation at the very end of the Lord's earthly life was a strong attack against the Lord's own understanding of what was happening and what would be accomplished. Abraham represents the Divine Itself, which is called "the Father" in the New Testament. Isaac represents the Lord's Divine Rational, which was that part of Him that was being attacked through the human. The Lord could not be attacked as to His love for the human race, but by means of the appearances of the natural world, as seen through the Mary human, He could be brought into doubt and the human brought to the depths of temptation through that doubt.

     We are told in the Writings, "The Lord made the Human within Himself Divine from His own power and in so doing became righteousness. That which was allied with the Divine Rational when He underwent inmost temptation was the merit of righteousness; and it was from the Divine Rational that He fought, and it was against it that evil genii fought, until He glorified that Divine Rational also" (Arcana Coelestia 2798).

     And so the picture of Abraham's and Isaac's ascending that mountain together is a picture of the Lord's coming to His last temptation within, even as He climbed the hill at Golgotha and was stripped and nailed to the cross. Abraham's placing the wood upon Isaac for the sacrifice means the "merit of righteousness" which belonged to the Lord.

Through victory in temptation the Lord became righteousness itself. No person can merit good, that is, claim that he or she is goodness itself. But the Lord could, and through temptation would become not just a good or even an angelic person, as we can become, but through victory in temptation would become Divine. He alone is worthy. He alone is God.

As the Lord was lifted up on the cross and saw the crowd below, the human cried out, "My God, My God, why have you forsaken Me?" We know that this was a sincere cry of the human to the Divine, that even now He quoted the Scriptures, for He spoke the Hebrew words, "Eli, Eli, lama sabachthani" from Psalm 22, pointing us back to His Word. This call came from the human and Divine Rational now joined. The temptation now to come was one of hopelessness and the final surrender of the merely human within. Isaac's so innocently asking Abraham, "My father! Look, the fire and the wood, but where is the lamb for a burnt offering?" represents the Lord's feeling love for the human race, ready to take the last step toward glorification, but in doubt as to the end in view. In other words, He looked out over the crowds who gazed upon Him and asked deep within, "Where are those who will be saved?" (See Arcana Coelestia 2801). Imagine, as He looked down and saw those who wept for Him, saw those who mocked Him, watched the soldiers who crucified Him casting lots over his clothing, that even now as He searched for meaning the heavens themselves doubted. We are told in the Heavenly Doctrines that even the angels doubted anyone would be saved. With even the angels abandoning Him, think of the depths of loneliness and doubt in these words, "Where are those who will be saved?" Was it all in vain? Had it all been for nothing? Jesus called out, "I thirst!" which means He longed to see the truth in the church that remained on earth and to know that redemption was being effected.

Abraham replied, "My son, God will provide for Himself the lamb for a burnt offering."

The Writings explain, "...a conversing of the Lord with the Father is meant. Within these words more arcana lie concealed than can be perceived by any human mind" (Arcana Coelestia 2802). The teaching goes on to say that the ram caught in the thicket represents those who will be saved. The burnt offering itself is a symbol of sanctification and rebirth. Those of the spiritual church, represented by the ram are those who will hear the Lord's words, apply them to their lives, and live. But remember, when this inner conversation first took place, Jesus couldn't see or know for certain who in the crowds below would continue to turn to Him as the risen Lord and live in His name. He only received the consolation from within that somehow it would work out. Even though He, the human, couldn't see how, God would provide.

The Writings say, "The final preparation of the Lord's Divine human for undergoing the last degree of temptation is the subject in the verse described by the statement that Abraham laid the pieces of wood in order, bound Isaac his son, and laid him on the altar, upon the pieces of wood" (Arcana Coelestia 2811). To "be bound" signifies the deepest temptations. And here it was - the final act of the human surrendering all to the Divine within. In the very last picture of the Lord on the cross we see Him very quickly turn from the human cries to the Father to the recognition that all was completed. We see the final turning of the human over to the Divine in the words, "Father, into your hands I commend my spirit." What is captured in this story of Abraham and Isaac is a very tender moment inside the Lord as the human who, in innocence and trust, commends all life into the Father's hands.

The Writings make very powerful statements about the moment Isaac was to die. "To 'slay his son' means until whatever originated in the merely human was dead. This becomes clear from the internal sense of these words, for they mean the Lord's severest and inmost temptations, in the last of which, that of the Cross, it is clear that the merely human also died" (Arcana Coelestia 2818). Think about what that meant.

We understand much more deeply the Lord's words, "Greater love has no one than this, than to lay down one's life for his friends. You are my friends..." (John 15:13, 14). The Writings go on to say that the death itself could not be represented by the death of Isaac because human sacrifice was and is an abomination. "Yet that death of the human was represented so far as it could be represented; that is to say, it was represented in the attempt to sacrifice Isaac but not in any actual sacrificing of him. From this it may become clear that these words about Abraham taking the knife to slay his son means until all that was merely human was dead" (Arcana Coelestia 2818).

     Isaac's lying on the altar, still wondering where the offering would come from, is a picture of the human coming to the full realization and acceptance of what would have to happen. Think of the Lord asking inside what must come next. Is this the time of the ultimate temptation and surrender?

     A few years ago this story went around. Whether factually true or not, it lends itself to deeply illustrating the type of child-like innocence which the Isaac human reflected in the Lord's final temptation.

     A young boy's brother was hurt in a car accident. He had lost a lot of blood and would not survive without a transfusion. The problem was that he had a very rare blood type. Thankfully, the younger brother's blood was a perfect match. The parents asked the younger brother, in the middle of this crisis, if he would be willing to give blood for his dying brother, that this would be enough to help save him. The younger brother agreed. He was rushed to the hospital, set on a table, and hurriedly prepared to give blood. The nurse began the IV. As the boy lay there he looked up at his father, who was sitting with him, and asked, "Is it time yet?"

     The father was perplexed. "Time for what, son?"

     "Is it time to die?"

     "What do you mean?"

     "Is it time for me to die now?"

     You see, the boy thought that when he gave his blood for his brother that he would be sacrificing his life, that he would die so that his brother could live.

     Realizing what the boy was asking the father quickly replied, "No son, no, you don't have to die. You are going to be fine."

     We can imagine as Jesus underwent His final temptation on the cross, when even the heavens doubted Him, and He felt completely and utterly alone, how the human reacted with the Divine. The human had to make the ultimate sacrifice in order to rise again, and in doubt and despair he called out, "Eli, Eli, lama Sabachthani...My God, My God, why have You forsaken Me?" In the silence which followed we can hear the voice of Isaac ask, "Father, where is the sacrifice?"

     "Where are those who are to be saved?"

     "God will provide, My son."

     And as that human of the Lord hung on the cross, and the full realization came that all things human must die to be born again, can we hear a similar voice of a child?

     "Is it time yet? Is it time to die?"

     "Yes, it is time. Don't worry, God will provide."

     And as the murmuring voices all around grow distant and faint, and the light fades, the last breath pushed forth from an aching heart and bones we hear Him say, "It is finished! Father, into Your hands I commend My spirit" (John 19:30; Luke 23:46).

     The Lord as to his human gave up His own life so that He could take it up again. In following His own teaching, "Whoever loses his life for My sake will find it" (Luke 9:24), He lost his life for the sake of the Word made flesh and found life as the one God of heaven and earth. The angel's calling out to Abraham that he didn't have to sacrifice Isaac and that a ram was provided means that the Lord's human, though it died, also lived. Now the Divine could exist in this natural world even to ultimates, the Human now glorified and made Divine.

The ram, as said before, signifies that a new church did spring up, from a thicket, still caught up in a state of obscurity. Nevertheless, redemption was taking place. The Lord fought the hells, thrust them back into their proper place, ordered the heavens, gave us back our freedom, and established a new church on earth in which we could worship Him as our God and King.

     And so we see the risen Lord walking with His disciples on the road to Emmaus. They do not recognize Him yet and they are sad. What had been accomplished? Had anything happened now that the Lord had left this world? "We were hoping that it was He who was going to redeem Israel" (Luke 24:21). He says to them, "0 foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?" (Luke 24:25, 26). And as He broke bread and blessed it they recognized Him, and later, "worshiped Him and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God" (Luke 24:52, 53 ).

     Even so Lord, we turn to You and bless Your name, and thank You for coming here to save us. We worship You now and forevermore, the Lord God Jesus Christ, our Savior, Redeemer and King. Amen.

Lessons: Genesis 22: 1-14; Luke 24:13-35; Arcana Coelestia 2776:1, 2

     The Rev. Grant Schnarr is Assistant Pastor of the Bryn Athyn Society in Bryn Athyn, Pennsylvania. Before he was called to this office in July, 2004, Mr. Schnarr was serving as Director of Evangelization for the General Church. He and his wife, Cathy (Cole) have 4 sons.

BENEFITS OF TITHING 2006

BENEFITS OF TITHING KARL BOERICKE 2006

     I first became aware of tithing during the formation of the Hatfield Circle (now the Harleysville Circle) when I was 28. At the time, the Rev. Robert Junge was working with a church in the area to secure a lease for Sunday afternoon services in their building, and he found out that this church was being supported by five families who had a passion for the church and tithed. I remember Mr. Junge saying, "Oh, where the New Church could be if only we tithed." At the time, the concept was foreign to me. Why would anyone make such a sacrifice? Since this time, I have not only changed my opinion but have become a staunch ally and perhaps budding advocate of the tithe.

     Prior to this, my only financial giving was a token $20 in the church offering on Sunday which, from my understanding at the time, was a comfortable offering; not too generous, but nothing to hang my head in shame about. Perhaps I was on target with others, or maybe I was missing the boat entirely.

     I don't know when it was that I initially decided to commit the first ten percent of my income to God's purposes here on earth, but I can say without a doubt that the blessings I have received since that time have far outweighed any possible burden (real or imagined) by doing so. Though I cannot personally account for these blessings in monetary terms, I have heard that there are those who have made such a tabulation of giving vs. receiving, and have found that they have come out fully on top with plenty of room to spare. The blessings I am speaking of now are from deep within me. I carry a much deeper sense of pride in who I am, what I do, and what my own purpose is in life. I am now a part of Humanity in a very deep way that I know I would never have experienced otherwise. Upon recent reflection, I have realized that if I were ever in a position where I could not tithe, or even continue at my current levels, it would be a deeply painful affair.

     My faith has grown stronger. I now know that God really does provide us with everything. It is no longer a theoretical, abstract idea. I have seen this personally in countless ways in my life. I have seen the fruits of my giving burst forth with life, happiness, and joy in the faces of new-found friends at home and abroad.

     I would like to direct the reader's attention to an address published in the 1970 issue of New Church Life by the late Rev. Harold Cranch (delivered at the Eastern Canada District Assembly, Toronto, September 27, 1969). In this address, Mr. Cranch has laid out the doctrinal foundation for tithing in both the Bible and the Writings. Some quotes from this address will follow my personal statement.

     I personally see my call to tithe as something beyond the church. So as not to mislead, I must report that most of my giving has been done outside of the church context, to the neighbor in the broader sense.

     I should report my reasons for writing this article. I have been attending a Mennonite Church for approximately five years (my wife is Mennonite). We go to a church of approximately 150 weekly attendees. As in the New Church, many families are large. The weekly contributions at this church hover between $4500-$5500 (which I must admit I am not a part of). Beyond this, in the past three years, the church has come very close to raising $1.8 million for a remodeling project (mostly from the congregation). I have been to an annual fund-raising auction where a dozen eggs have sold for over $200. I have seen a quilt auctioned off for $2000 only to be donated back for re-auction. This church is made up mostly of farmers and blue collar workers with a few savvy businessmen mixed in. I dare say that the giving spirit in this church puts the New Church to shame.

From what I recall in times when I have counted the Sunday offerings, a New Church Sunday offering of the same size congregation might stand between $300-$500. Perhaps there is significant behind-the-scenes giving that I am not aware of. One might say that financial giving is a strictly natural way of looking at how committed people are to their church and that New Church ideals go beyond the natural. Are we to overlook the natural of the Ten Commandments because we are so far above them? If we are investing in a stock, do we overlook the financial picture of the company to focus on the spiritual quality of its people?

     I was shocked and a little saddened when I recently made a contribution to the Academy and was given a very sincere, personal thank you. After a big hug, I was told, "Thank you sooo much for the very, very generous gift." I was given every indication that this was well over and above any expectation. In my mind, the gift was not worthy of such attention, but it clued me in to the likely level of contributions around me.

     I often wonder if we in the New Church have lost our faith to the ever-popular fear of "faith alone?" Perhaps we have gone too far to the other extreme, leaving us with a very dry sense of self rationality. Some of us engage in a covert love of the neighbor, prepared as a proxy to be delivered by God (we love others from an isolated distance). I was one of these for many years.

     I hope that by reading this, those unfamiliar with the tithing concept may consider it and perhaps join in to experience the same joy that I have found in tithing. For those who are financially strapped or have based their living on squeezing every last penny from the paycheck, I suggest that they could start with a commitment of one percent, two percent, five percent or more. Increases can be made at later times as God continues to bless your life.

     The New Church does stress a free will offering, but this does not mean that we should expect others or an endowment to pay our way.

As for my own reasons for minimal giving to the General Church specifically, there are divided loyalties within our family, but beyond that I am observing the General Church from the outside, as a sower might observe a seed (once watered) to see if it will grow, or as an investor observing historical data. Last year, according to this publication, there was a net increase of 68 members for a total growth of 1.38% in world-wide membership. The year prior was 2.3%. When there is such a need throughout the world for natural amenities, I have a hard time putting my money into such a slow-growth investment. Perhaps as I mature I will be able to accept a more conservative rate of return. Or perhaps I need to take my next step in trusting that this human organization truly serves the New Church of the Lord and is a worthy investment. I am quite certain that voluntary tithing would bring the General Church to a very healthy and acceptable rate of growth. As giving increased, faith would increase; as faith increased, ministers would increase; as ministers increased (hopefully), word would spread.

The following paragraphs are extracts from the address entitled "The Principle of the Tithe," delivered by the late Rev. Harold Cranch in Toronto, Canada, and published in the January 1970 issue of New Church Life. I had hoped that this address could be reproduced in its entirety, but space would not allow this. Here, then, in the following pages, are some principles of tithing as presented by Mr. Cranch:

...In the book of Psalms we read a question that is of vital import to everyone: "What shall I render unto the Lord for all His benefits toward Me?" (Ps. 116: 12) and the prophet Micah asked the question: "What doth the Lord require of thee?"(Micah 6: 8). What does the Lord require of us? What should we render unto the Lord for all of His benefits toward us?

This involves seeing what the Lord's benefits are and seeing the needs that must be met for ourselves and for others. It requires us to understand how we can support the church and help to further the Lord's work. It necessitates an evaluation of the use involved. (pp. 6-7)

...There are many ways that the New Church man is to support the church. First of all by fulfilling uses, and beginning regeneration. This he does by reading and studying the Word and applying its truths to life. He promotes the welfare of his family by instructing them in spiritual things and practicing in his work and in his family relationships the spiritual principles of charity. He supports the society by attending its functions of worship and instruction, not only to gain the truth and inspiration to help him, but also to share with others and to form the uses of the society. Through the society and by the direct use of his talents he serves the greater church-the Lord's kingdom (Conjugial Love 127); and in this way he serves the Lord Himself who is the neighbor in the highest degree (Apocalypse Explained 1226:6), for the Lord is all in all things of His kingdom (Arcana Coelestia 2904:3). These spiritual aspects of use must be ultimated in act as well as in intention (Apocalypse Revealed 875:6; Arcana Coelestia 5527e). So we are taught that what is not ultimated when opportunity is given does not remain, for it is not truly of the life. A very important part of our support of the church deals with its financial welfare, that uses may be carried on. And in this ultimate form of support, as with all others, the law applies that he who loves the use loves the means by which the use can be performed (Arcana Coelestia 7819, 9365e; Faith 14; True Christian Religion 13). He who loves the church loves to support it, that it may prosper and develop both in himself and in the world. (pp. 9-10)

100

...There is a further teaching about the amount that should be tithed in the Word Explained where we read: "It is said [in the story of Joseph in Egypt] that they should give every fifth part. This refers to the tithes which it was their duty to give to the priests. What tithes involve in things spiritual has been told above, namely, the tenth part of that which they received as a gift, and of which God-Messiah demands only a tenth. But here, having regard to the famine which, in the proximate sense was about to come, he requires double, in order that they may be provided for. In spiritual things, however, the double tithe has regard to the multitude of the harvest.

..."By the fifth part, Joseph fed the whole land of Egypt and the neighboring countries. So also does God-Messiah by the fifth part of spiritual knowledges.

..."From this it also follows that in the time of opulence, men ought to give every fifth part, more being required of those who are in opulence and with whom He is present in miracles and doctrine; for he who receives more must give more, as in the case of those who received the talents, of whom God-Messiah himself speaks (Matt. 25: 14-30). For those who are not in such opulence as to be compared with the abundance and the blessing in Egypt, the general contribution is the tenth part.

..."From the Jewish and Israelitish people, He required only the tenth part, because He knew that they were of such a character that had He required more they could not have given it... Thus He requires more or less according to the state and condition of each individual.

..."The part is increased and diminished according to the state of each man.

101

From those who are in inmosts He demands all (of the tithes) or even more; from those in outmosts (either just entering the church in youth or those in poverty) He demands the twentieth part, the thirtieth, the hundredth, the thousandth; but from the middle class He demands the tenth. Thus the general demand is the tenth part, this being the middle sum" (Word Explained 2319-23).

...The external support received by the Jewish Church through tithing, in the New Church is to be given freely and rationally. As was pointed out in the Word Explained, for the ancient Jewish Church it was foreseen that the people were of such a nature that they would not for the most part give more, and therefore the 1/10 was required together with the other requirements of worship. But for the New Church-for those who receive an abundance of doctrine, and the miracle of regeneration-it is said that this would be required, and more, from conscience, in appreciation for these Divine gifts. We are not required to give 1/10 of all that we gain, and make certain vows and sacrifices beyond that, but we are to give and give fully to the support of the church. It performs essential uses that can be maintained only if every member who believes in them undertakes the duty of their support. We really do not have freedom in this matter if by freedom is meant the right to give or deny our support. But we are free to determine what we are able to give, how we are to give, and what uses should receive our major support. This is genuine, rational freedom. When we accept the Lord's teachings, and affiliate ourselves with His church, then by that acknowledgement and act we assume the responsibility of doing our part for the internal and external support of the work of His church. So W. F. Pendleton said: "Wherever there are uses there are duties to be performed" (New Church Life 1904, p. 113). (pp. 12-14)

102

...We are taught in the Writings that there are benefactions of charity and duties of charity. The former are done from free will, or free choice, and are given in aid or assistance to the church, to people in need, and so forth. But the duties of charity are not done from free choice. They are done from spiritual obligation. Included in these duties is the payment of taxes to the country and for the support of the church (True Christian Religion 429-30). In most countries today, particularly where the New Church has been established, there is no tax to support the church. Rather the tax must be self-imposed, and the guidelines as to the amount must be the law of the tithe. This law is based on the genuine representation that 1/10th signifies all, and that all that we have belongs to the Lord, and giving 1/10th in return to Him, sanctifies all the rest and forms a spiritual ultimate which both supports the work of the church in all forms and also opens the way for greater enlightenment and development in ourselves.

This is most important, not only for external support, but especially for its effect upon us. According to the law that influx is according to efflux (Arcana Coelestia 5828:3), the Lord's gifts are offered to us as we are willing to use them. We can develop spiritually only as we perform our duties properly. Thus when the offertory is elevated before the Lord in our service it is with the silent prayer of the priest that this offering, made in free will by His people, may be acceptable to the Lord as a means for building His kingdom in the hearts and minds of those who have given it. Support of the church is a duty, but it is also a great privilege. If it is undertaken in the right spirit it is the external key which opens the door to internal treasures.

This is true on every plane. The external organization of the church must be maintained.

103

It requires time, effort and money. We are further taught that this offering should entail something of sacrifice so that it involves actual thought and planning to support the church. The proportion of time, effort and money cannot be determined by anyone else for us. But it must be sufficient in all three cases to make a real sacrifice to the Lord for the upbuilding of His kingdom on earth and in our lives. This the Lord taught when He singled out the poor widow who cast in two mites to say of her that she had cast in more than anyone else.

...How important this subject is to the welfare and development of the church becomes obvious with but a little thought. How often have our uses been postponed or given up because there was not sufficient money? In the past, effective work with the public by radio and television has been cancelled in its period of greatest success because there was insufficient support in externals. Publications have been put off and educational work has been held up for lack of sufficient funds. If we all accepted and practiced the principle of the tithe how our church would prosper and grow. For every ten families in the prime of their use and development we could support a priest, or a teacher, or pay for other uses in the church. So, for instance, 100 contributing members could pay 7 full salaries and still maintain the buildings and contribute to the general body and supplementary uses including publication and missionary work. There would be the equivalent of ten full salaries equal to the average earnings of the families in the group. Smaller societies having lesser needs, could still support a pastor and church.

...We know that external laws and rules must not be forced upon the church in this matter, but we are also taught that this is the guideline toward which we as individuals should work.

104

This must become a fixed principle in our lives. If our religion is to mean anything to us it must be worth sacrificing for, giving the time and effort to attend church services, maintaining our weekly offering to support its uses, and drawing forth the lessons of the Divine Providence even in the difficult experiences of life.

...We are privileged by the Lord to be members of His New Church. We must value that privilege. We must love the new truths He has revealed for our spiritual welfare. A church composed of men and women dedicated to the truth will influence the whole world no matter how small it may be in numbers. We must become true disciples of the Lord in His second coming. Let us perform our duties, glad of the privilege of helping to build the Lord's kingdom in the hearts and minds of men. If we will thus dedicate our efforts to the real work of the church we will be able to answer that vital question: "What shall I render unto the Lord for all His benefits toward me?," with the spiritual response of the Psalm itself: "I will take the cup of salvations, and call upon the name of the Lord. I will pay my vows unto the Lord in the presence of all His people." (pp. 15-16)

[This concludes the series of extracts drawn from the address, "The Principle of the Tithe" by the late Rev. Harold Cranch.]

Karl Boericke graduated from the Academy in 1985 and lives in Sellersville, Pennsylvania. He is currently a self employed-contractor.

105

Editorial Pages 2006

     THY KINGDOM COME

     On Palm Sunday, the people of Jerusalem welcomed the Lord as their king, waving palm branches in testification of His sovereignty. We, too, should welcome and pray for the coming of the Lord's kingdom.

     Natural kingdoms are governed by external laws. The Lord's kingdom is ruled by an internal government, a government by conscience rather than by command.

     What a remarkable government this is. The Lord does not force His will upon us to do what is right. He allows us to act from conscience. His kingdom is made up of those who hold a common vision of His ends and purposes. These will act freely to further it, each according to his or her own enlightenment. To be so ruled is to be in true freedom. As the Lord taught: "If you continue in My Word... you shall know the truth, and the truth shall make you free" (John 8: 32).

     Each person who finds a place in this kingdom will fulfill a use from a love for it and for the sake of the common good. Of such a person the Heavenly Doctrine says, "He is taught daily by the Lord whatever he must do and what he must say... (Apocalypse Explained 825: 3). This brings delight and heavenly joy.

     Such a kingdom does not exist today in the political world. Can we establish it in the more important world of the church? The church can and should be governed by the Lord from within. We should never force others to believe as we do, to act as we do, or to behave as we do. We must all come to our own beliefs, actions, and behaviors from conscience. But there is no stronger unity among people than that which results from their common vision of a truth which they individually and freely accept for themselves. Such is the power of a true idea. It serves to bind into closest harmony and cooperation all those who see and accept it.

106

Such is the kingdom of heaven. This is the model of the Lord's kingdom that we should strive to build.

     Let us pray that the promise and prophecy of Palm Sunday will become a reality in our own lives and in the church. So we ask of the Lord: "Thy kingdom come..." (Matthew 6:10). "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" (Luke 19:38).

     AN IMPORTANT RELATIONSHIP

     We include in this issue a summary statement of the strategic plan of the Academy of the New Church, recently approved by the Academy's Board of Trustees (see pp. 116-121). This plan will, of course, be publicized and presented to the church by the Academy. It is published in this journal because of the important and long-standing relationship between the General Church and the Academy. These organizations are strongly interrelated.

     The Rt. Rev. Willard D. Pendleton, serving at the time both as Bishop of the General Church and President of the Academy, pointed out the many ways these organizations depend one upon the other. In an address to the General Faculty (published in New Church Life in July of 1970) he said, "it is useful to ask ourselves what the General Church would be today had it not been for the Academy.

It is the Academy which has educated the priesthood of the General Church.

It is the Academy which has educated the teachers who staff our elementary schools.

It is the Academy which has provided a New Church education on the secondary and college level for the young people of the General Church.

107

It is the Academy which has unified the work of the General Church by bringing these young people from scattered societies and groups all over the world, and created a mutual bond of affection among them for the uses of the church.

It is the Academy which has served as a center of learning and scholarship for the General Church.

It is the Academy which has served [until recently] both as a book center and a publishing house for the General Church.

It is the Academy which has provided both the facilities and the means for many other uses of the General Church.

"On the other hand," he continued, "we must also ask ourselves what the Academy would be today had it not been for the General Church. In answer to this question bear in mind that:

It is from among the membership of the General Church that the Academy derives its staff.

It is from among the families of the General Church that the Academy derives the large majority of its students.

It is the societies of the General Church which provide those elementary schools which are the basis of our educational system.

It is the pastors, parents and teachers of the General Church who prepare our children to receive the benefits of an Academy education.

Finally, it is the membership of the General Church, which, both financially and otherwise, supports and sustains the work of the Academy

"Were it not for the General Church, the Academy, at least as we have known it, would not exist at this day" (New Church Life 1970, pp. 300-301).

108

Shining Soul: Helen Keller's Spiritual Life and Legacy 2006

Shining Soul: Helen Keller's Spiritual Life and Legacy Glen and Sasha Henderson 2006

     Film Review

     Shining Soul: Helen Keller's Spiritual Life and Legacy
     (57 minute DVD directed and produced by Penny Price
     Swedenborg Foundation, 2005)

     As soon as this documentary starts rolling, the underlying vision and professionalism become apparent. Visually, it is a pleasure to watch. Images appear and fade, seamlessly interweaving a wide variety of 19th century photographs, old movie footage of Helen, modern reenactments shot with stunning cinematography, and yes, admittedly, some ethereal stock footage.

     A strong, clear narration guides the viewer from beginning to end, pausing on occasion to welcome quotes from other voices: the soft and emotive voice of "Helen," speaking about her experience, the convincing voices of experts (including the Rev. Dr. Jonathan Rose and the Rev. Dr. Ray Silverman) giving their own testimonies, and even the voice of "Annie Sullivan," telling of her experience teaching Helen.

     The seven chapters of this film move through Helen's tactile awakening to the physical world, and then on to her even more thrilling awakening to the world of spirit. Swedenborg and his philosophy then make an entrance, creating a segment which emphasizes the impact this seer had on Helen's life mission and sense of identity. The remainder of the film joins Helen's biographical journey with her new spiritual direction, making evident her continued determination to live a life of useful service and love of the neighbor.

     One thing to be aware of however: the conspicuous segue into Swedenborg and his philosophy-as well as the occasional surrender of pace and flow to squeeze in additional mentions of the man-convey a vested interest in promoting New Church ideology.

109

Thus, lest a viewer suspect cleverly concealed propaganda, he/she should note that this film truly portrays Helen's spiritual life and legacy.

Overall, we found this film to be an enjoyable and informative tribute to an incredible woman, and to the beautiful New Church teachings that gave Helen such strength. As Helen wrote to a Swedenborgian minister, "There is no inspiration more precious to me than what comes from the New Church." For all who would enjoy a taste of inspiration and history, this is a film worth watching.

Glen and Sasha Henderson
Saving Marriages by Geoffrey and Helga Childs (2006, 44 pages) 2006

Saving Marriages by Geoffrey and Helga Childs (2006, 44 pages) Andrew Dibb, D.Th 2006

     Book Review

     Saving Marriages by Geoffrey and Helga Childs (2006, 44 pages)

     Geoffrey and Helga Childs have distilled fifty-four years of marriage and a lifetime of dedication to the teachings of the New Church into a frank little book packed with wisdom and empathy. Using the Lord's Prayer as a paradigm for saving marriages in the modern world, they guide the reader through the ups and downs of marital relationships from the heady days of courtship to the fulfillment of eternal love.

     In spite of the promise of eternal happiness, conjugial love is under constant attack from the hells. Attitudes, addictions and false ideas undermine it from within; movies, pornography and easy divorce attack from without. A couple without the ideals of the Word to guide them, and without personal commitment to hold them to the course, may find themselves easily sidetracked, with the pain of a disrupted relationship instead of the joy the Lord intends them to have.

110

Saving Marriages is a reminder that marriages can be protected, can thrive and prosper, and that the Lord's promise of happiness to eternity in marriage is possible.

Andrew Dibb, D.Th.

The Rev. Geoffrey Childs and his wife, Helga, have served the General Church in pastorates in three countries. Now retired, Mr. and Mrs. Childs live at Cairnwood Village in Bryn Athyn.
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

     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 Kingdom of Heaven in March, 2006
     Easter Prophecies in April, 2006
VISITORS TO BRYN ATHYN 2006

VISITORS TO BRYN ATHYN 2006

The head of the Hospitality Committee in Bryn Athyn is Mrs. Jerome V. Sellner. If you are in need of accommodation you are invited to inquire at the address or numbers given below. Kindly call at least two weeks in advance of your visit, if possible. (Note that other arrangements are made for visitors during the time of Charter Day.)

111

reply to "The Trouble with Intelligent Design" (January 2006, pp. 36ff.): 2006

reply to "The Trouble with Intelligent Design" (January 2006, pp. 36ff.): N. Bruce Rogers 2006

     Communications
     I was quite surprised to read the communication from three teachers in Bryn Athyn College holding Ph.Ds and the Dean of the Theological School, declaring that the theory of Intelligent Design contradicts the laws of Divine providence and fundamental scientific methodology.

     If the theory of Intelligent Design contradicts the laws of Divine providence, why then does Divine Love and Wisdom point to the wonders of nature as evidence of a Divine Creator? See for example nos. 318, 350-357. There is no contradiction of any Divine law in declaring the truth. When protection from the truth is necessary, Providence provides it. My former colleagues from the College seem to think that Providence requires aid in withholding the truth so as not to compel. That is not the tenor of the doctrine. The law they refer to is not given as an injunction for us to obey any more than the law of gravity is imposed on us as an injunction for us to obey. A law of Divine providence is not a commandment but a law by which Divine providence operates, and we cannot violate it. It operates independently of our willingness or unwillingness to cooperate with it.

     As for scientific methodology, if inferences are to be banned, then we must ban from any scientific inquiry references to quarks, cold dark matter, and black holes, and along with them Darwinian evolution, too, as its predicted transitional forms have failed to appear. These are all among the notions that we find in the literature stated as facts, but which in fact are only inferences. Should professors in a New Church College ban from their science courses an Intelligent Designer as a legitimate inference in the face of the intelligent design evidenced in living organisms?

112

     Today, there is a line vigorously advanced by naturalists who take as a premise that there is no reality beyond nature. Divine Love and Wisdom 69 addresses the origin of naturalism. At heart naturalism is atheism.

     Granted, science in itself has nothing to say about the nature of God. But it is a legitimate inference to see in observable, empirical evidence that something must be at work beyond the conglomeration of forces and chemicals that constitute nature. In other words, to infer the existence of an Intelligent Designer, even though it is not possible to see in the evidence anything further about Him.

     Most of what is printed in the popular media about the theory of Intelligent Design does not represent what the proponents of the theory themselves say and write. Instead of relying on a website (the web is in general not a trustworthy source of information), I suggest people go to what the proponents themselves have to say in the several books they have written, men like Michael Denton (Evolution: A Theory in Crisis), Philip Johnson (Darwin on Trial), Michael Behe (Darwin's Black Box), Thomas Woodward (Doubts About Darwin), and William Dembski (Intelligent Design, The Design Revolution, Uncommon Dissent), to mention but five. Denton, Johnson, Behe, and Dembski are, in fact, the leading figures in proposing the theory, and I do not see any of them referred to on the website that was cited. Their books are still in print. They should be read before making erroneous assumptions or repeating naturalist propaganda.

     N. Bruce Rogers
     Huntingdon Valley, PA

     Mr. Rogers, a teacher at the Academy, especially in the College, during a career of 42 years, has retired from the classroom but continues to serve the General Church as a translator of the Writings.

113

Response by Drs. Bedford, Bryntesson, Cooper, and Dean Carswell 2006

Response by Drs. Bedford, Bryntesson, Cooper, and Dean Carswell Dr. Rev. Allen Bedford, Fredrik Bryntesson, Sherri Cooper and Eric Carswell 2006

We hope that our January communication (New Church Life pp. 36-38) reassures readers that the curriculum of Bryn Athyn College strives for excellent science education in the context of a clear and strong acknowledgment that the Lord is the creator and sustainer of all life and all matter. We do not question that there is an 'Intelligent Designer,' the Lord, behind and within all creation; rather, we question some of the thinking and conclusions of the Intelligent Design Movement. Rev. N. Bruce Rogers' response to our January statement (see p. 111 in this issue), demonstrates that at least one reader has read our statement in a starkly different light.

One of the issues raised by Mr. Rogers is his perception that we believe the Divine providence needs our aid "in withholding the truth so as not to compel." Quite the opposite-we believe that we are charged to teach truth, not withhold it. The science classroom focuses on natural truth and reproducible experiments (reproducible by scientists of any faith). We are blessed, however, at Bryn Athyn College to be able and even encouraged to enrich this focus on the natural world by drawing upon the Word of God. We refer freely in our classrooms to the Old Testament, New Testament, the Writings, and the science of correspondences. Our January communication made a point similar to the one Mr. Rogers himself made in his article, "The Miracle of Life" (New Church Life February 2006, p. 57), where he wrote: "We may surmise, therefore, that in order not to compel belief, Divine providence hides the truth about the nature of the life force and its origin. But for people willing to believe, the truth becomes visible." We likewise assert that the Divine providence hides the truth about the Creator's role in all things.

114

Science (the study of the natural world) will show the wonders of the Creator's hand for those who have eyes (and a personal belief) to see, but it will not find facts that compel belief in God. This is our understanding of the laws of Divine Providence.

If visible facts of the natural world were able to compel belief, faithful New Church men and women of differing views would lose the opportunity for respectful debate, which is one way to keep growing, learning and moving forward in our heartfelt engagement with Revelation.

Dr. Allen Bedford, Dr. Fredrik Bryntesson, and Dr. Sherri Cooper teach science at Bryn Athyn College. The Rev. Eric Carswell is Dean of the Theological School at the Academy of the New Church.
FROM THE BISHOP'S OFFICE 2006

FROM THE BISHOP'S OFFICE 2006

     Announcement of New Treasurer for the General Church

     I am pleased to announce that David Frazier will become the new CAO/Treasurer of the General Church, effective April 3rd, 2006. David and his wife, Kim, have been dedicated members of the church and have lived in several General Church congregations. He has served in various board positions in these congregations and also on the General Church Board. David and Kim currently are part of the Mitchellville society and their children attend the Washington New Church School.

     David has a strong financial background and is a Certified Public Accountant. He also has the management skills and background to give leadership to the uses of the church.

115

I want to thank Bill Buick, our present treasurer, for his years of service and dedication to the church, and wish him and Barbara wonderful years as they enter retirement. There will be a time of transition for both Bill and David, which has yet to be determined.
Pastoral Changes 2006

Pastoral Changes Rev. Thomas L. Kline 2006

     The Rev. Michael D. Gladish, having been called by the members of the Dawson Creek Society of the General Church of the New Jerusalem, will begin serving as their pastor in the summer of 2006. Mike has served as Pastor of the Calgary New Church, Calgary, Alberta, a society of the General Church and Western Canada Conference (General Convention) members cooperating together, for the past four years. He will continue as Regional Pastor for Western Canada and Executive Vice President of the General Church in Canada.

     The Rev. Matthew L. Genzlinger, having been called by the members of the Boston Society of the General Church of the New Jerusalem, will begin serving as their pastor in the summer of 2006. Matthew has served as Pastor of the Colchester Society in England since 2003.

     The Rt. Rev. Thomas L. Kline

116

Church News 2006

     The Academy of the New Church

     Strategic Plan 2006-2011

     Executive Summary

     The Academy Board of Trustees approved the Strategic Plan for 2006-2011 at its February 3-4 meetings. This plan is driven by a strong desire to improve programs-our academic uses. It is grounded in a detailed financial model. It is committed to improving the Academy's ability to fulfill its mission. And it has an exciting vision for growth.

     The thrust of our planning is that as we improve and add educational programs, we will attract more students to the Secondary Schools and the College. This will help us fulfill the very first purpose of our Charter: "to propagate the doctrines and establish the New Church."

The Process:

     The planning process began in December 2003, led by a Strategic Planning Committee chaired by Board member Bill McCardell and vice-chair Dan Allen. The committee had its first full meeting in June 2004 and has been meeting regularly ever since. Much of the work in producing the plan was conducted by five subcommittees:

          Secondary Schools Programs
          College Programs
          Finance
          Facilities
          Marketing

     Early in the process, a broad subcommittee interviewed planning firms and unanimously selected Sasaki Associates, a master planning firm from Boston, to help in the planning process.

117

Sasaki is well-qualified in all aspects of the planning-academics, finance, facilities and landscaping-and it has been a most productive relationship.

     The plan has been carefully thought through to project what is best for the Academy to improve its offerings and to grow. There were six essential guidelines:

          Building a strong relationship with the General Church
          Contributing to distinctive New Church education
          Prudent, viable growth
          Prudent financial management
          A governance structure capable of responding to needs
          Excellence in all that we do

     The committee determined early on that for long-range planning to be effective, it must have collaboration and support from the General Church, the Bryn Athyn Society and other organizations. As the General Church develops and implements its own strategic plan, the Academy will work with societies around the world to promote New Church education and the establishment of the Church.

The Vision:

     As part of his vision for the growth and development of the Church, Bishop Tom Kline says that as Executive Bishop of the General Church, "I am committed to the value of strategic planning and look forward as the General Church determines its strategic goals and plans to implement them." As Chancellor of the Academy, he understands the Academy's need to move forward before the Church is ready to do its planning and that he "fully endorses the Academy's strategic planning process and the direction it is taking. The Academy is a vital part of the General Church, and as each organization succeeds, it brings increased strength and purpose to the other."

     Bishop Kline has stated five goals as core to the General Church plan:

118

          Step-by-step programs of assimilation
          A vision for the spiritual and natural growth of the organization
          Coordinated efforts (General Church, Academy, societies)
          Clearly articulate expectations and standards
          Serve and assist societies

     President Prescott Rogers uses the "Parable of the Sower" to present his vision for the Academy.

     The Lord as the Sower spreads His truths among a variety of people, some of whom don't receive the truths, some of whom do but don't appropriate them, and some who make them an integral part of their lives. Spreading seeds is part of the concept of "propagating the doctrines" in the Academy Charter.

     Traditionally we have relied on the children of General Church parents to attend the Academy, and for that we are grateful. The Academy has for decades been successful in planting truths in their minds for the benefit of the Church and of society. But propagation also means to spread the Word. We in the Academy have the responsibility of teaching truths to all potential students who would benefit from their experience at the Academy and who would bring benefit to the Academy, to the Church and to the world.

     Highlights:

     Among Academy-wide goals in the plan are:

          Reinforcing our relationship with the General Church
          Involving clergy and Theological School in the life of the Academy
          Encouraging and assisting students who wish to be ministers and teachers

119

          Encouraging students to become involved in the life of the Church
          Focused effort on recruiting ministers and teachers
          Continue development of New Church K-12 curriculum
          Internships in partnership with General Church, focused on use
          Partnerships in online learning to enhance New Church education
          Maximize use of our facilities to introduce and explain our beliefs
          Increased research and professional development
          Development of spiritual, moral and civic values in our students
          Utilize outcomes measures to enhance programs
          Emphasize community service; brand the College with the Doctrine of Use
          Develop an Ambassador Program to involve alumni in communication, support and recruitment

Growth:

     President Rogers has said: "We are not growing for the sake of growth or for the sake of revenue from tuition dollars. We are growing because we see this as fulfilling our commitment to the Charter's first purpose." The Academy will not be changing its admissions policies, its curriculum or its mission. We want more students from within and outside the Church "who have a genuine desire to learn about the Lord in His Threefold Word, to learn all subjects in the light of that Word, and to abide by the tenets of a spiritually moral life."

     The emphasis in our planning is on sound financial modeling. We will do only what we can afford to do, and will ask donors to support only what is feasible, responsible and necessary for prudent growth.

120

     In order to do responsible and responsive planning for its land, facilities and financial resources, the Academy must project enrollments well into the future.

     Bryn Athyn College is planning for enrollments up to 1,500, with incremental targets along the way.

     The optimal scenario for the Secondary Schools limits the size to 400-500, with 150-200 boarding. Ideally, as the Church grows, other societies will be able to support K-12 schools.

     Short-term (10-year) goals are 18 in the Theological School, 250 in the College, and 300 in the Secondary Schools.

Academy Needs:

          Student and faculty housing, especially for College
          College Science/Classroom Building, including a student union and dining area (more than $1 million already donated)
          Renovation of existing Dining Hall, which is in poor condition
          Renovations to Secondary Schools science classrooms
          Site improvements, including College entrance
          Increased financial aid for students
          A capital campaign to support these needs will be launched in the near future.

Poised for the Future:

     The teams that recently re-accredited both the Secondary Schools and the College/Theological School each came to see that the Academy is a gem just waiting to be discovered, and that our faculties, students and facilities are real treasures.

     BMWW, a consulting firm that helped the College with its recruiting strategy, said there surely are thousands of students within a 50-mile radius who want what the Academy has to offer. They just don't know it's here.

121

     Sasaki Associates quickly came to see the Academy as poised to take off and grow. They love the integrity of our teachings and values, the setting that enhances our spiritual mission, and the Doctrine of Use as a calling to students interested in service and spirituality.

     In his 2004 commencement address to the Secondary Schools, Neil Genzlinger (BS '73), an editor at The New York Times, said: "The world needs what you've got. The world needs people of intelligence who are operating from a foundation of spiritual truth. But there's the trick: The world doesn't know that it needs what you've got."

     The new Strategic Plan for 2006-2011 is the beginning of the answer.
Spring Is In The Air! 2006

Spring Is In The Air! 2006

     Start something new by joining

     The Master of Arts in Religious Studies Program!

     Applications are now being taken for the 2006/2007 academic year!

     For more information, please contact: Becky Henderson Administrative Coordinator P.O. Box 717 - Pendleton Hall Bryn Athyn, PA 19009 267-502-2640 [email protected]

122

ELDERGARTEN 2006 2006

ELDERGARTEN 2006 Forrest Dristy 2006

     Eldergarten is an educational program designed to provide senior members of the church, those of us who have presumably reached the "age of wisdom," with instruction in doctrine and all matters pertaining to religion. The original idea for this use was conceived and developed by the Rev. Fred Schnarr, who nurtured it with loving care and brought it into reality at Boynton Beach, Florida, with the first Eldergarten in 1995. He continued to direct the Eldergartens in Florida as well as two of them in California until his death last spring.

     This year's Eldergarten, the tenth to be held at the New Church at Boynton Beach, is the first one to be attempted without Fred's physical presence. With the leadership of Ginny Huntzinger and Gale Arnoux, the new Director and Associate Director respectively, and with Fred's can-do spirit ever before us, we have completed another inspiring event in the Eldergarten tradition. The session this year started with the Sunday evening registration on a most significant date: January 29, which of course happens to be Swedenborg's birthday. Registration is the time for the eager students to congregate at the church for lively conversation and light refreshments while they pick up their packets of information about the scheduled Eldergarten events. The number of registrants this year was nearly 130.

     On Monday morning before classes began, and every day before classes, we participants had the opportunity to attend a brief worship service in the church sanctuary. Then it was time for us to proceed to our assigned classes, which were presented by the following three lecturers: Rev. George McCurdy, a retired pastor, teacher, and military chaplain; Rev. Prescott Rogers, President of the Academy of the New Church; and Dr. Jane Williams-Hogan, Professor of Social Science and History at Bryn Athyn College.

123

Our situation of having teachers who were younger than the students resulted in one pleasant side effect: the teachers and students felt quite comfortable being on a first-name basis with each other. I will take advantage of that fact in referring to the lecturers in what follows. George has been working for some years now on a study of the spiritual sense of the Minor Prophets. He has already authored study guides for ten of them, using as his major source all pertinent passages from the Writings. At a previous Eldergarten he gave a most helpful class on Obadiah, so we were very pleased that he agreed to return with more help on these seemingly dark and difficult books. This time his class covered a total of four of them: Jonah, Haggai, Joel, and Malachi. One prophet was covered during each class period. It was quite amazing, as we listened to George's softly spoken hints and comments, to see meaningful spiritual teachings emerge from the strange words that had previously seemed so hopelessly obscure.

Prescott's lectures dealt with that classical and important question, "What is Truth?" From his presentation it was soon obvious that he has invested a tremendous amount of thought and study toward understanding this simple-sounding three-word question, and we who listened are most privileged to benefit from his well-organized conclusions. He carefully took us through the distinction between the ideas of absolute truth and relative truth and the three varieties of appearances of truth--genuine, fallacious, and false. He explained discrete degrees and quasi-discrete degrees as they apply to the heavens, the Word, and the human mind. Of course truth without good is of little consequence, so the essential good-truth relationship was brought into the picture. The fascinating details of these lectures could fill a book. I hope that someday Prescott will get around to writing it.

124

Jane's presentations were motivated by the rhetorical question, "Who cares about Swedenborg?" Well, there is no doubt that Jane cares about him; and if any of the elder students were previously lukewarm in their regard for the man, I'm sure that they were quickly won over to the opinion that the details of his life and times are of great importance for the New Church. Besides that, they are just plain interesting. In addition to the biographical facts about the Swedish seer, Jane told us about the early followers, the first church organizations, and the beginning of Swedenborg scholarship. We heard about the large-scale international conferences of 1888, 1910, and 1988, and we were encouraged by Jane's cautious optimism that our revelator is gradually becoming of interest to a wider group of scholars. She is eminently well-qualified to write a new Swedenborg biography, and we all were happy to learn that she is in the process of doing just that.

If you are beginning to think that Eldergarten is all study and no fun, let me assure you that that idea is erroneous. Much time was available for socializing and for extra-curricular activities. Every morning after the first class period we had a 30-minute break in which an astonishing variety of refreshments were spread forth on long tables outside in the sunshine. Participants could mingle freely for light or serious conversation while they enjoyed their choice of fruit, cheese, crackers, cookies, hot or cold beverages, etc. An imaginative observer could have taken one of these recesses as an idyllic scene from a memorable relation. And our lunch times, which followed the third and final class period each day, were equally enjoyable. Each participant received a tasty box lunch, which could be eaten in company with others at one of the many tables available. The afternoons were free time which all could spend as they pleased. One afternoon we did have the opportunity to hear and see a presentation by Duncan Smith on his Committee for Uses to the Commonwealth of Independent States (CUSIS).

125

It is most encouraging to hear about the activities of Swedenborgian groups in countries that were formerly members of the Soviet Union. Thanks to Duncan for his role in their success.

     Wednesday was a day off from classes. Participants could do whatever they liked, but they were offered a choice of two optional events: a golf outing (which of course attracted most of the golfers among us) or a trip to Vizcaya. Not being golfers, my wife and I chose the latter, as did 65 others. Vizcaya is a fabulous mansion in the Coconut Grove part of Miami. It took only a little more than an hour to get there by bus or van from the church parking lot. The waterfront mansion was built less than a century ago by a founder of the International Harvester Company, but it was made to have the appearance of a 16th century Italian villa.

     The participants were very pleased to have the Rt. Rev. and Mrs. Brian Keith with us for the whole Eldergarten. Brian, in addition to being the Assistant Bishop of the General Church, is also Regional Pastor of the Southeast District. On Friday afternoon, after the classes were over and the big event was nearing an end, Bishop Keith officiated at a moving Holy Supper service. In this sacred ceremony he was assisted by the Revs. Kenneth Alden, Dan Heinrichs, and George McCurdy. This act of devout worship was a fitting celebration of the closer conjunction with the Lord felt by all as a result of our recent activities.

     Two of our major social events were held at the Delray Golf Club, a very attractive venue. The first of these was the Monday evening "open house"- a pleasant interlude after our first day of classes. It was a good chance to get caught up with old and new Eldergarten friends. The second event to be held there was the banquet on Friday evening-the final joyous event which served to bring us all together before going our separate ways. After a conversation-filled social hour, we were served a delicious dinner in the club's elegant dining room.

126

Following the repast we were entertained with a hilarious presentation of original song and poem by our fellow participant Rev. Kurt Ho. Asplundh. The banquet was brought to a most appropriate conclusion by an inspirational talk by Bishop Keith on the power and benefit of a persistent attitude of hope. We departed with a renewed sense of optimism regarding the future of the church.

     Under the leadership of Ginny and Gale, many members of the Boynton Beach Society worked long and hard to make Eldergarten 2006 the delightful experience it was for all of us who benefited from it. I could feel Fred's presence at this event, and I know he is proud of those who are continuing the Eldergarten tradition.

     Dr. Dristy is a professor emeritus at State University of New York at Oswego. He resides in Oswego and in Delray Beach, FL. He and his wife Peggy have attended all the Florida Eldergartens since 1996, as well as the one in San Diego in 1999.

     [Photograph] Outside the Church during a break in classes

     [Photograph] Gale Arnoux (Asst. Director of Local Operations), and Ginny Huntzinger (Director of Eldergartgen).

     [Photograph] New Church Life's editor, Kurt Asplundh (on the left), Dale Doering, Barry Smith, Dan Heinrichs, and Don Fitzpatrick offering a Gilbert and Sullivan rendition.

127

2006 GENERAL CHURCH AND ACADEMY SUMMER CAMPS 2006 Marriage Journey 2006

Marriage Journey 2006

     by Sarah Headsten, $12.95US, Paperback

     This book is for anyone who cares about marriage. The life experiences and honest reflections of the couples in this book are a valuable resource for all who honor marriage. All couples face unavoidable difficulties in their efforts to find the "peace, tranquility and inmost friendship" of true married love. This is one tool to help them achieve this.

     You Can Believe!: An Introduction to the New Christianity by Grant Schnarr, $12.95US, Paperback

     A new book explaining the basic doctrines of the church is now available.

     You Can Believe!: An Introduction to the New Christianity, by Grant Schnarr, answers the basic questions asked by most seekers - Who is God? Why am I here? What should I be doing? Am I cared for? What happens after death? These are a sample of the questions answered with a simple, pastoral approach.
Saving Marriages 2006

Saving Marriages 2006

     by Geoffrey and Helga Childs, $10.00US, Paperback

     Using the Lord's Prayer as a paradigm for saving marriages in the modern world, the authors guide the reader through the ups and downs of marital relationships from the heady days of courtship to the fulfillment of eternal love.

     Saving Marriages is a reminder that marriages can be protected, can thrive and prosper, and that the Lord's promise of happiness to eternity in marriage is possible.

133

Notes on This Issue 2006

Vol. CXXVI     April, 2006     No. 4

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

134

     A feature of this issue is the report of the Council of the Clergy meetings held last month in Bryn Athyn, Pennsylvania. As you will notice, the new bishop wants the clergy to support him in giving leadership to the General Church. See pp. 144-147.

     Theological School professors conducted daily worship services at these meetings. We include on p.142 a talk given by the Rev. Walter Orthwein at one of these services on the significance of the Lord's teaching by the seaside and how it applies to the work of the ministry.

     We welcome, in this issue, a guest editorial by the Rev. Fred Elphick, pastor of the Michael Church in London, England. "One Sows, Another Reaps" reminds us of the important hidden work in the growth of the church that is done by the Lord alone.

     Successful church events in Bryn Athyn and San Diego, California are described in the section on Church News starting p. 152.

     An Easter sermon was published last month so that it would be available in time for isolated readers to have in hand for the festival season. This month's sermon entitled "The Lord's Temptations" also is suitable for Easter preparation. The Rev. Lawson Smith, seen in the picture below, wrote this sermon.

     The Rev. Lawson Smith is Pastor of the Kempton Society in Kempton, Pennsylvania, and Principal of the Kempton New Church School. He has served there since July, 2000. Prior to this he was Pastor of the Westville Society in Durban, South Africa. He and his wife, Shanon Junge), have 8 children.

135

LORD'S TEMPTATIONS 2006

LORD'S TEMPTATIONS Rev. LAWSON M. SMITH 2006

     A SERMON

"Why art thou bowed down, O my soul, and why art thou disquieted within me? Hope in God, for I shall yet confess Him, the salvation of my faces, and my God." (Psalm 43:5)

     The Lord came into the world to overcome the hells and deliver mankind from their domination. The Writings teach us, therefore, that He was in continual battles with the evil spirits, and in continual victories over them (Arcana Coelestia 1812:1).

Temptations recorded in Scripture

     In the New Testament we see very little of the Lord's temptation struggles. We read of His three temptations in the wilderness which, on the face of them, hardly seem like trials at all. We are familiar with the Lord's bitter temptation in Gethsemane, even to the sweating of blood, and with His last temptation, the passion of the cross. We also read that, at various times, Jesus went up on a mountain by Himself to pray, from which we might infer that He was struggling. He vanquished the Pharisees who came to accuse Him and, here and there, are a few other hints of the Lord's inward battles and victories.

     But from the prophets and psalms of the Old Testament, we can gain a clearer understanding of the terrible warfare in which our Lord was engaged during His life on earth. By this war He completely subjugated the hells in the end, and at the same time made His Human Divine. After His resurrection, He said to His disciples: "Ought not Christ to have suffered these things, and to enter into His glory? ...These are the words which I spoke to you while I was still with you, that all things must be fulfilled that were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me" (Luke 24:26, 44).

136

What is temptation?

     It is apparent even in the literal sense that temptations are the subject of the 42nd and 43rd Psalms from which our text is taken. "Why art thou bowed down, 0 my soul, and art disquieted within me?" A temptation as the Writings speak of it is a state of anxiety and grief, even to the point of despair. A temptation arises in us when something we love is under attack, and the object of our desire is put in doubt. For example, everyone wants to be well-thought-of. When we are made to look foolish, or immoral, in the eyes of the world, either by our own mistake or by slanders, we undergo a temptation-an attack upon our love of having a good reputation.

     We undergo spiritual temptations when our love of spiritual things-such as our hope for eternal life or our love of obeying the Lord or of willing well toward our neighbor and doing the right things-is under attack. Evil spirits remind us and accuse us of our sins, past and present, and raise doubts as to whether we can ever be saved. They pour evil lusts into our minds that challenge our ideas of being unselfish, considerate disciples of the Lord, and faithful husbands and wives. They try to make us feel hopelessly wicked-that we might as well give up trying to follow the Lord. Then they drag us down into their ways of acting and thinking, unless we beg the Lord to save us and we fight against evil even while trusting in His power to raise us up.

What were the Lord's temptations?

     Our own experience of temptation gives a hint of what it was like for our Lord. The Lord's love was pure love for the salvation of the human race. We read in the Arcana Coelestia: "In all His combats of temptations, the Lord never fought from the love of self, or for Himself, but for all in the universe; consequently, not that He might become the greatest in heaven (for this is contrary to the Divine Love), and scarcely even that He might be the least; but only that all others might become something, and be saved" (1812:2).

137

It was for this cause-that all others might become something, and be saved-that the Lord came into the world. The angel announced to the shepherds: "Unto you is born this day... a Savior, who is Christ the Lord." Because of His love for mankind, He was willing to undergo the temptations He endured, even to the cross. He said: "The good shepherd gives His life for the sheep.... No man takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again" (John 10:11, 18).

The greater the love, the more evil spirits attack it and put it into doubt. Only a person who deeply loves can deeply grieve. If we then consider that the Lord's love was pure love for the human race, whose salvation was the only thing He desired and longed for in His combats with the hells (Arcana Coelestia 1813:1), we can glimpse "what was the nature of the Lord's temptations; that [in the words of the Arcana Coelestia] they were the most terrible of all, for as is the greatness of the love, so is the fearful character of the temptation. The Lord's love was the salvation of the whole human race, and was most ardent. Against this love, with the most malignant wiles and venom, all the hells waged the combat." Hence the hells are called in the psalm "an unholy nation, a man of deceit and perversity" (43:1). "But still the Lord conquered them by His own power" (Arcana Coelestia 1820:5).

How could the Lord be tempted?

But how could the hells attack the Lord? We know that Jesus was Jehovah God Himself come into the world. We can see His Divine majesty shining forth in every page of the gospel - in His miraculous healings, in His resurrection of Lazarus and others from the dead, in the infinitely wise and gentle message of His life and teaching, even in the calm assurance and forgiveness with which He faced Caiaphas, Pilate, and the rest. He said to Peter, who sought to defend Him from being arrested in Gethsemane, "Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?" (Matt. 26:53)

138

For the Lord is the commander of all the hosts of heaven; "Jehovah of hosts is His name" (Isa. 47:4). How then could He be attacked?

     In fact, the hells could not even approach, much less attack, the God of heaven and earth. Not even the angels can approach Him in His infinite love and wisdom, which shines as the sun in heaven. For this reason, Jehovah God covered His Divine glory by putting on a mortal human body and mind from the virgin Mary, like a person putting on a coat to go out in the cold, or a diver putting on equipment to go down into the sea. He made Himself a man like other men as to His body and mind; but His own Divine Essence was within Him as His soul. In this way, the Lord allowed the hells to attack and tempt Him as to His Human nature; and then, from the Divine power within Him, He met and conquered them.

The appearance

     The psalms often reflect the apparent distance between Jesus as a Man and the Divine, even though the Divine was within Him. We are meant to picture Jesus praying when we read: "As the buck cries out for the streams of water, so my soul cries out after Thee, O God. My soul thirsts for God, for the living God: when shall I come and appear before the faces of God? My tears have been my bread day and night, while they say to me all the day, `Where is thy God?'" (Ps. 42:1-3) And again: "Thou art the God of my strength; why dost Thou cast me off?" (Ps. 43:2), recalling the Lord's words on the cross: "My God, My God, why hast Thou forsaken Me?" (Matt. 27:46; Psalm 22:1)

     We are taught that, in the internal sense, streams of water correspond to truths. To thirst, therefore, corresponds to longing for truths. Jesus said to the woman of Samaria: "He who drinks of the water that I will give him will never thirst, but it shall be in him a well of water springing up into everlasting life" (John 4:14). On the cross Jesus said, "I thirst" (John 19:28).

139

He thirsted for people who would receive the truths He was teaching and be saved.

Doubts

     The hells attack and test us by inspiring doubts against the truth, and by pouring in false reasonings which contradict and overwhelm our conviction in the truth. These falsities are meant by "the deeps," the bottomless abysses of the sea, and by the breakers and waves that seemed to overwhelm the Lord in the depths of His despair (Ps. 42:7).

     In the Lord's temptations, the hells continually inspired doubts as to whether the human race could be saved, since this is His deepest love. He thirsted for the truths by which He could lead us to victory in temptation and deliver us from evil. The name "God" used in these psalms signifies truths that not only are accepted by the intellect but also applied to purifying our lives. We can hear the Lord praying for Divine truths that would lead men to heaven in the words: "My soul thirsts for God, for the living God," and again, "0 send out your light and your truth! Let them lead me; let them bring me to the mountain of your holiness, and to your habitations" (Ps. 42:2, 43:3).

The Lord's states of humiliation

     In the Heavenly Doctrine, the Lord's temptation combats are called "states of humiliation," that is, states of humbling the inclinations and false appearances of the natural human mind, making them submit to the leading of the Divine love and wisdom from within. These vulnerable inclinations and wrong impressions which are natural to the human mind are the means by which the hells inflict doubts upon us. They were also the means by which the evil spirits entered the Lord's natural mind. For example, it seemed hopeless to the unregenerate human mind that the human race would be willing to give up its preoccupation with the worldly things which the Lord described by the phrase, "what shall we eat, and what shall we drink, and with what shall we be clothed?"

140

It seemed impossible to change people from a preoccupation with laying up treasures in this world and instead coming to seek the Lord's heavenly kingdom. So the devil said to Jesus, "Say to this stone that it be made bread" (Luke 4:3). Evil spirits said, just as did the chief priests and elders, "If He be the King of Israel, let Him descend now from the cross, and we will believe Him" (Matt. 27:42); that is, we will accept Him as a worldly king who will lead us to earthly power and wealth, but not as the Heavenly King; for "we have no king but Caesar" (John 19:15). But the Lord refused to give credence to these doubts and objections raised by the hells in His natural mind, compelling though they seemed. He steadfastly set Himself to do the will of the Father, that is, of the Divine love and wisdom within Him, though the hells bitterly resisted Him at every step.

He conquered the hells

This state of humiliation is also called "exinanition," which means "an emptying out," that is, an emptying out of all the evil inclinations and false reasoning that filled the natural mind. In thoroughly purging His natural mind, the Lord rejected the power and influence of the hells and so brought them under His government to eternity. The hells do not dare to attack anyone who steadfastly resolves to be led by the Lord, for they know that the Lord God is with such a person, and that He has all power in heaven and on earth. They remember their bitter defeat when they tried to attack Him. The hells can no longer take possession of a person's body, nor can they possess one's mind unless one deliberately rejects the Lord's help and surrenders to them. The Lord's state of emptying His natural mind of all its harmful inclinations is meant by the words of the prophet Isaiah: "He has poured out His soul unto death" (53:12), the death, that is, of everything weak and unclean. In the words of the psalm, "I remember these things, and pour out my soul within me" (42:4).

141

In the very process by which He redeemed the human mind that He Himself had put on-namely, by victories in His temptations - the Lord conquered all the hells and redeemed the whole human race. And so, after the resurrection, the Lord was full of joy, for the human race was now free to choose heaven again, and thus to come to Him. We read in the Arcana Coelestia: "In uniting His Human Essence with His Divine Essence, the Lord had in view that He would conjoin Himself with the human race.... This was His end, and this was His love, which was such that the salvation of the human race, as foreseen in the union of Himself with the Father, was to Him the inmost joy" (2034:3). So we read in the psalm, "I will come to the altar of God, to God the gladness of my rejoicing; and with the harp I will confess Thee, O God, my God" (43:4).

Taking up our cross and following the Lord

We must take up our cross and follow our Lord, but we need fear no evil, for He is with us. Like Him, we must struggle to humble the urgent demands of our natural inclinations, putting them under obedience to truths from the Word, remembering, too, that man shall not live by bread alone, but by every saying of God (Luke 4:4). Like Him, we will thirst for truths that apply Divine power to the issues of our lives. As He did, we must feel alone in our combats so that we can freely choose to submit our lives to Him. At times, it will feel that we are pouring out our soul, giving up our lives for His sake. But we can remember that in His temptations, He won complete victory for all of us in all times. If we abide in Him, He will overcome our weaknesses, too. So these psalms conclude: "Why art thou bowed down, O my soul? And why art thou in tumult within me? Hope in God, for I shall yet confess Him, the salvation of my faces, and my God" (Ps 43:5). Amen.

Lessons: Psalms 42, 43; Luke 3:1-13; Arcana Coelestia 1812

142

TEACHING BY THE SEASIDE 2006

TEACHING BY THE SEASIDE Rev. WALTER E. ORTHWEIN 2006

     A WORSHIP TALK TO THE CLERGY

     "On the same day Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. Then He spoke many things to them in parables..." (Matthew 13:1-3).

     Take a moment and picture this scene in your mind-the Lord sitting by the seaside. In a little while, as the multitudes gathered around Him to hear what He would say, He would get into a boat and sit down there, a little off from the shore, and teach the people in a series of parables. But first, we have this quiet moment when "He sat by the sea."

     There has always been something attractive and exciting about the seashore, where the land and water meet. The play of light on the water is beautiful, the sea breeze bracing. There's a lot of life and movement there, as the waves wash up onto the land and then retreat in a rhythm so like the rhythms of our own bodies-the beating of the heart and the flow of air in and out of the lungs. Shorebirds race back and forth to find bits of food deposited by the waves. Many little creatures inhabit this margin where the land and sea meet. As for people, gazing out to sea usually inspires a reflective, contemplative turn of mind.

     "He sat by the sea." This brief introduction to the series of parables is itself a parable, full of meaning. It inspires the thought that the Lord is present with us also where the land and water meet-that is, where goodness and truth come together in the letter of the Word. The letter of the Word, in which Divine and heavenly truths are bounded and defined by the good of use, is, like the place where the land meets the water, a vital and fertile place, in which a multitude of thoughts are activated and nourished.

143

Here, He teaches us in parables, joining spiritual principles to natural truths, thus making them knowable to our natural minds. Here, what is abstract and universal is joined to what is concrete and particular. Theory is joined to use.

     The greatest of all meeting places-the embodiment and soul of all parables     is the Lord Himself, in which the Divine and the Human are joined together in a perfect and most dynamic and fruitful union. It is from that marriage that all life is born, and all the human affections and thoughts that fill our minds.

     The "ship" from which the Lord speaks to us today is the doctrine of the New Church. It is drawn from the letter of the Word and rests upon it. It is spiritual but is addressed to people who are standing firmly on the land, that is, whose lives are grounded in what is good and useful.

     The Writings tell us: "The 'earth' and the 'sea' signify the church internal and external, thus the entire church, because, in the spiritual world, they who are in the internals of the church appear upon dry land, and they who are in its externals, as in the seas." (Apocalypse Revealed 398).

     Broadly speaking, the internal of the church is the good of love; the external is composed of the truths that perpetually wash and shape the good and bring it to life in actual deeds.

     As the Lord, getting into the ship, went from the land to the sea to teach the people, so the truth of His Word comes from good and in all its teaching looks back toward good.

     Let us, in our reception of the truth He speaks to us, resolve always to apply it to life, to good, to use. May all the many thoughts that crowd our minds gather around and be inspired and ordered by the new revelation of the Word, which the Lord has given to establish His New Church on earth. That revelation is good itself in human form-the Divine Human.

     If, in all our efforts to give form to the church, we are guided by the Heavenly Doctrine, then it truly will be His church and He will dwell with us and be our God. Amen.

144

CLERGY MEETINGS 2006 2006

CLERGY MEETINGS 2006 Kurt Horigan Asplundh 2006

     This was the first full set of Council meetings for the General Church clergy under the leadership of our new bishop, the Rt. Rev. Thomas Kline. Therefore, an important element of the sessions was the opportunity to hear the Bishop's thoughts about important uses and directions for the church. At the same time, the Bishop sought counsel from the members of the clergy and structured the meetings to provide opportunity for their response.

The Bishop's report

     Following his opening worship service at the Cathedral, Bishop Kline began the sessions with a frank report about some steps he is taking to provide effective and open leadership. He has broadened the membership and function of the Bishop's Consistory, making it a forum for study and counsel on various doctrinal, pastoral, and governmental issues that come before the church. The Bishop expressed his belief that the planning of the church should come from both priests and laymen and pledged to seek counsel from the clergy as the first step in prioritizing uses and setting directions for the church. He had said in an earlier message to the clergy: "I want the church to know that the clergy is willing to give leadership to the directions and actions of the church."

     Bishop Kline then spoke of the valuable assistance of the Rt. Rev. Brian Keith in the office of Assistant Bishop and how both of them were striving to master day-to-day demands of the episcopal office to make time for the study and reflection that should constitute the essence of their leadership.

Daily sessions

     Nearly ninety ordained priests and five candidates for the priesthood serving New Church people in at least a dozen countries around the world attended this year's meetings.

145

The sessions began Monday, February 27th and continued through Friday, March 3rd, being held in a large sunny room at the Academy's Field House. The five day program was varied. Doctrinal papers were presented on the theory of creation by intelligent design, the nature of the Lord's prayer, and an inquiry into the subject of priests, prophets, pastors and preachers. Subjects related to pastoral issues included a presentation on lay uses in the church and another on the question of what we might learn about health from the doctrines, especially from correspondences. Church growth was the theme of a paper seeking to integrate principles of communication or marketing into the church's desire to better serve people both within and beyond its walls. A companion paper emphasized the continuing importance of making the books of the Writings available to people throughout the earth.

     Time was found to hear reports from the Assistant Bishop, Brian Keith, from the President of the Academy and Dean of the Theological School, from the Directors of the offices of Education and General Church Outreach and Editor of New Church Life. We heard informative, interesting, and hopeful news in these reports of ongoing uses in the church and at the Academy.

Planning session

     Bishop Kline had requested that an entire day be set aside for the clergy to engage in a planning process. This grew from his desire that the clergy be first in giving counsel on priority of uses in the General Church. "Without clearly articulated and communicated plans," he said, "we will continue to talk about needs, but little will get done. Let's change that."

     The Bishop began the day by reviewing six areas of focus for planning:

     1. Continuing existing programs.

146

     2. Developing step-by-step procedures for all church uses.

     3. Emphasis on marriage as an essential of the church.

     4. Growth of the church.

     5. Ongoing development of well-trained clergy.

     6. Using technology, as it becomes available, for worship and instruction.

     He expanded on each area with specific action items such as: forming an organizational policy for the international church, developing a "preparation for marriage" program, developing a solid continuing pastoral development program, and making the use of the internet a high priority for the church.

     The Bishop's hope was to provide a means for a broad response from the clergy. After he had introduced his vision of these points of focus, the rest of the day was devoted to a process by which the entire body of ministers present could discuss, add to, amend, and prioritize what they saw as the important needs facing the General Church at this time. Groups reported briefly to the entire council at the end of the day. Full reports were turned in to the Bishop. The results of this process will be a basis for further planning.

Consistory reports and concurrent workshops

     Part of another day of sessions was given over to reports from members of the Bishop's new consistory. This body is being used by Bishop Kline to take on specific issues for deliberate study in the light of the Heavenly Doctrine. These include, at the present time, issues about marriage, clergy training and ordination, lay services, and the holy supper. Small groups of members of the consistory are working on one or another of these and other topics.

     Concurrent workshops were scheduled one afternoon. Priests could choose from among these: developing a marriage course; Christology; follow-up on marketing; intelligent design in the light of the new philosophy; Africa the celestial?; Preaching.

147

A highlight of the meetings was shared with interested members of the Bryn Athyn congregation at the Friday "General Church evening." The Rev. Goran Applegren, pastor of the Stockholm society and newly appointed Regional Pastor for Europe, treated the gathering to an illustrated presentation of activities of the church in Europe and the Ukraine. Good things are happening and developing in that part of the world where we have only a very few ministers and members of the General Church. Mr. Applegren's reports about translations and distribution of the books of the Heavenly Doctrine and the positive impact this is having on people in Europe and the Ukraine were an inspiring conclusion to this year's Council of the Clergy meetings.

Kurt Horigan Asplundh
FROM THE BISHOP'S OFFICE 2006

FROM THE BISHOP'S OFFICE Rev. Thomas L. Kline 2006

I am pleased to announce that the Rev. Olaf Hauptmann has been appointed Pastor of the Colchester Society in England, effective July of 2006. Olaf, with his wife Poliana, will have served as Assistant to the Pastor of the Pittsburgh Society for two years. We welcome them to this new use.

The Rt. Rev. Thomas L. Kline

148

Guest Editorial 2006

Guest Editorial Rev. FRED ELPHICK 2006

     ONE SOWS, ANOTHER REAPS

     It's a wonderful thing when we can welcome newcomers. Listening to their stories of how they came across the Writings can be inspiring; their enthusiasm infectious.

     Such experiences make us realize how much the Lord is doing in hidden ways to bring this about. We read in one place that "...it is the Lord who teaches, thus who collects and gathers..." (Apocalypse Explained 911:16).

     This is the passage that tells us that all those the disciples converted to the new church that was being established, had been prepared by the Lord ahead of time. That's what is meant by the Lord's words in John: "For in this the saying is true: 'One sows and another reaps.' I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors" (John 4:37, 38).

     Don't we get that very feeling sometimes? We may have put an ad in the newspaper or started a web page, but it apparently had nothing to do with our newcomer's discovery of the Writings!

     So what was it?

     We read again "...it was the Lord, by means of the angels, that is, by means of Divine truths from the Word, who prepared for reception those whom the disciples converted to the church...." Isn't that still the case now? Certainly something seems to stir well-disposed people just at the right moment.

     The mention of angels makes us think of the Lord's parable of the wheat and the tares, in which the reapers are angels. It really is our receptiveness to truth from the Word that sorts the good from the bad.

     If we live by those true principles, we gain a living faith in the Lord. This is why it was Peter-who represents such faith-who landed the miraculous catch on the shore of Galilee after the Lord's resurrection.

149

He had told them to fish from the right side of the boat.

     So here's a question for you: Did those fish stand for newcomers?

     "Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken" (John 21:11).

     Spiritually, fishing from the right hand side of the boat is to teach truths from good. It's to teach the good of life. And if we, from our ship of genuine truths, cast our net on the right side, those we reach will not only recognize the truth but will be converted by it.

     As a church, we can fish all night and catch nothing. That could be because we're trying to grow without the Lord's help. We're doing it from our own self-interest. But then it begins to dawn on us what we're doing wrong. And so it's when the morning comes, that the Lord asks the disciples if they've caught anything. And when they admit that they haven't, He tells them to cast the net on the right side of the boat. That also means to act from good.

     So we read in Arcana Coelestia "...to act and teach from good is to conclude innumerable things that belong to truth." Or in another translation "...when good is the side on which people act or teach they net countless items of truth" (10061:2). See also Apocalypse Explained 513, 600, Apocalypse Revealed 405.

     So the fish stand for the truths you see when you act from good loves? Yes, they certainly do!

     The Writings also say that this symbolic casting of the net and the resulting catch was a prediction that the Lord's followers would convert many well-disposed people outside the church-the gentiles. And in the course of history that's what happened. Not that the whole world became Christian, but that there were enough sincere followers of the Lord to keep the global church alive until He came again as He promised He would.

150

So there's a lesson for us here, too. Act from good-from real concern for others-and share our insights of truth from love. Eventually, with the new dawn, we'll net more truths-and newcomers-than we have power to bring to shore! But only the Lord knows when that will be.

In the meantime, we can try to be patient without falling into a state of resignation or complacency. We can know that the Lord is urgent to be received, but that in His wisdom He introduces every willing person to heaven step by step, little by little.
BRITISH ACADEMY SUMMER SCHOOL 2006

BRITISH ACADEMY SUMMER SCHOOL 2006

     July 16-28, 2006

     Make sure we've got your name for the British Academy Summer School this year!

     In addition to the pastors in England, we'll have Bishop Tom Kline and Nina Kline, the Rev. Goran Appelgren, the Rev. Grant Odhner, and Sarah Odhner who will be our housemother.

     This year's school is going to be held at a new venue called the SPEC Centre near the ancient Roman town of St Albans, Hertfordshire. Headed by Rev. Fred Elphick, we'll embark on our voyage of discovery on Sunday 16 July until Friday (not Saturday) 28 July at All Saints Pastoral Centre, London Colney.

     The theme this year is Reflection.

151

NEW LITURGY 2006

NEW LITURGY Wystan Simons 2006

     Communications
Dear Editor:

     I want to thank John Odhner and his committee for the fabulous job with the new Liturgy. How wonderful to see our nave in the Washington church fill up with those blue volumes! My husband and I have been delighted with the new songs that we are learning this winter, as our church choir works its way through the many new choices.

     Thanks for all the hard work!

     Wystan Simons
     Mitchellville, Maryland
MIRACLE OF LIFE 2006

MIRACLE OF LIFE Kenneth McQueen 2006

Dear Editor,

     In the Rev. Bruce Rogers' recent excellent article about life (New Church Life, February 2006) he speaks of life as being a miracle, a gift from God. The piece immediately brought to mind personal instances of the reality of this great truth.

     Several of our children were born at home and I was privileged to be present during each of these momentous events. Once my dear wife's difficult labor was finally over and our new little life was actually there with us in the room, the feeling was obvious and unmistakable. We had just witnessed a miracle! The memory is still clear today. Each time it was the same, a miraculous gift from our Lord.

     Kenneth McQueen
     Bryn Athyn, Pennsylvania

152

Church News 2006

     CARING FOR MARRIAGE

     BRYN ATHYN CHURCH MARRIAGE CONFERENCE

     Over 300 people met in Bryn Athyn, Pennsylvania, over the weekend of February 17th-19th to celebrate, learn, and share the experience of caring for marriage, both in the present and the future. This conference grew into a delightfully full and varied program lasting from Friday evening through Sunday evening. More than 60 workshops on marriage themes were offered, as well as two dozen varied activities, not to mention Sunday worship, special meals and entertainments. Over 100 people, including many younger and older couples and single people, were involved in presenting these workshops and activities at the conference.

     The conference committee began with 5 goals for this ambitious endeavor:

          To enrich the marriages, present and future, of the people who presented at the conference.
          To give the conference attendees a living picture of marriage by seeing people and couples working together for marriage.
          To open up the community to the Lord's influence of heavenly marriage in a more conscious way.
          To enjoy the delight of working together to create a new forum for loving marriage.
          To reach out to the community around us by sharing our love for marriage.

     All of these goals were realized in wonderful ways. One couple described their process of preparing a workshop together as "a minor miracle."

153

     A student worker reflected on what it was like to work on this conference:

I have to admit that when I first found out that our class was given the opportunity to work at the marriage conference, 9 hours seemed like a lot of time. But as soon as I arrived Saturday morning to sell raffle tickets, the excited sphere and the positive energy of so many people caring for marriage won me over! From that moment on, I couldn't wait until my next job allowed me to be a part of the conference. So, yes, the conference was not only a positive experience but a gift.

     One woman, a widow, at first assumed this conference was not for her, but a friend encouraged her to go and she is very glad she did!

     We do not always have control over our external circumstances in this life, whether we are married or not, but we do have control over our response to the sphere of marriage. We like to think that all who came to this event were conjoined by a common love for marriage.

     I looked forward to some jobs in preparing for this weekend but not to others. One of the things in the "not" category was entering all the registration information into the database. But even here, the Lord brought blessings! An inconspicuous question on the back of the form asked, "How long have you been married?" One of the ways to tell the difference between children and adults is the way they answer the question, "How old are you?" Children often give an answer that includes a fraction. "I'm five and a half" "I am almost 11." "I am 16 going on 17." I think that reflects their excitement and pride at having made it this far. Adults don't tend to do this. However, of all the people who answered the question about how long they had been married, half of them included a fraction: "12 years and 8 months," "25 years next May." One woman answered in years, months, weeks and days. I hear a feeling of pride in having made it this far, and an innocence reminiscent of childhood.

     We had a range of workshops, including presentations, power points and prayer, as well as activities aimed at having fun, like square dancing, improvisation, poetry, and baking apple pies.

154

     Bishop Tom Kline gave the worship and plenary talk on Saturday morning, and delightful programs of entertainment followed on both Friday and Saturday evenings at the Mitchell Performing Arts Center. The conference culminated Sunday night in a candlelight dinner at the Cairnwood Mansion with piano music in the background and a delightful routine by the Rev. Donald Rose.

     We cared for and nurtured children in a parallel program staffed by wonderful students and adults who were supporting marriage in their own way by enabling young couples to attend the conference. One mother reported that her son was disappointed when he couldn't go back again the next day.

     Clearly the Lord was the wind in our sails, as we tried to create a forum for nourishing marriages in our church. He opened up amazing willingness, generosity and insights from literally hundreds of directions. If you have access to the internet and would like to see some of the happy images of this weekend, go to www.caringformarriage.org.

          Lori Odhner

     The picture here shows Lori and John Odhner, Conference Coordinators. John is one of the pastors on the Bryn Athyn Church staff. His wife of 25 and a half years is active in a variety of organizations and projects in the Bryn Athyn society.

155

YOUNG ADULT WINTER RETREAT 2006

YOUNG ADULT WINTER RETREAT James Synnestvedt 2006

     SAN DIEGO, CALIFORNIA

     The third annual Young Adult Winter Retreat (YAWR) was held February 17-20 at Camp Surf, about half an hour south of San Diego on Imperial Beach.

     Forty-four participants gathered from the states, England and Japan. It was a diverse group with people involved in the military, healthcare, business, academics, the arts, New Church boards and so on. There were friends and classmates, some new to the church and many raised in it. Some were married, others engaged-most were single. There were siblings, with the Uber clan mighty in number.

     The retreat opened with dinner and a welcoming Friday evening followed by a vesper service and quiet conversation around a campfire. Saturday morning we rode a bus to the Wild Animal Park for a day among the beasties. A beautiful tram ride helped orient the group. There was a bird show, monkeys and meerkats. In the evening Scarrain and Geraldo Gomez welcomed the entire pack, opening their home and providing a delicious dinner of do-it-yourself burritos. A lively band played, featuring a few members of San Diego's congregation. Some really remarkable dance resulted and an appreciative symbiotic air-band was born.

     Sunday started with breakfast burritos (food seems to taste better when it's rolled up) and then worship with friends from the San Diego New Church in attendance for Pastor Mark Perry's thoughtful service. During the afternoon some threw themselves into volleyball while others tried archery. Later, a group met to discuss various topics such as 'parents in crisis' and 'seeking the Lord during temptation'. At sunset, we walked on the beach to dinner at a nearby restaurant. After the meal we returned to camp and took turns talking about our experience of the weekend.

156

While some remarked on the group's punctuality, all were appreciative of Rachel Deckert's careful organization from the Young Adult Connection in Bryn Athyn with logistical support from Heather McQueen, Mark Perry and others from this end - including Alicia Zarzosa who first planted the seed of San Diego being a possible location for the retreat. It really was a terrific accomplishment! The weekend wound down with a final vesper service followed by a toasty campfire and happy conversation among friends old and new. Monday's breakfast included waffles with enough fruit toppings to distract anyone from the disappointment over parting.

     While packing up and sweeping the sand from the cabins we looked forward to next year with another chance to meet, perhaps in Boulder? There are many organized opportunities for New Church people to gather-family camps, marriage seminars, women's and men's gatherings, to name a few. We're so fortunate to have people who work hard to provide these get-togethers, and those who participate know the pleasure that comes when we gather in numbers.

     If you would like to see pictures from this retreat or past retreats, go to www.NewChurchYoungAdults.org and click on "Events" and then "Winter Retreats". Plans are under way for YAWR'07, so keep your ears open!

     James Synnestvedt

157

WWW.NEWCHURCHVINEYARD.ORG 2006

     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

     Easter - The Crucifixion in April, 2006
     Freedom and Permissions in May, 2006

159

GENERAL CHURCH OF THE NEW JERUSALEM 2006 Minor Prophets: 2006

Minor Prophets: 2006

     Jonah, Haggai, Malachi and Joel

     Four-class series by the Rev. George D. McCurdy

          Who Cares About Swedenborg?
          Just Give Me the Doctrines!

     Four-class series by Jane Williams-Hogan

          What Is Truth?

     Four-class series by the Rev. Prescott A. Rogers

          Also includes:

          Revelation and Perception

               Worship Service - Rev. Prescott A. Rogers

          We Are Your Children

               Chapel Talk - Rev. George D. McCurdy

     14 Cassettes $30.00 or 14 Cd's $35.00

     Comes in an attractive audio album with all of the associated handouts.

          Order Info: 267-502-4980 or     NEW CHURCH

     [email protected]     AUDIO)))

165

Notes on This Issue 2006

Vol. CXXVI     May, 2006     No. 5

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

166

     The Rev. Kenneth Alden, in his sermon, "A Light Burden" (p. 167), acknowledges that often we feel the stress of having too much to do. How can the Lord, by lightening our burden in overcoming evils, help us with our day-to-day workload? The editorial in this issue, "Too Busy" (p. 183), poses a similar question.

     The Rev. Prescott Rogers was one of the speakers this year at the Eldergarten program held in Boynton Beach, Florida (see a report in our March issue). He addressed the question, "What is Truth?" In the article in this issue (adapted from his sermon for the Boynton Beach congregation), Mr. Rogers draws useful distinctions in the nature of truths received by dictation and those received by perception. You will find helpful definitions of "conscience" and "affection" as well as of "perception" and "dictation."

     We are pleased to include this month a review of the Rev. Grant Schnarr's new book, You Can Believe! An Introduction to the New Christianity. This book, just published by the Swedenborg Foundation, is written with newcomers in mind. The review is by Dr. Dan Synnestvedt, associate professor at Bryn Athyn College of the New Church. He states that it is a relief to be able to recommend a book for which an inquirer does not need a glossary or a tutorial in terminology.

     Two communications round out this issue, one on "Faith and Science," the other, following up the article on tithing in the March issue (pp. 95-104), on the benefits of giving.

     It is striking to note that 48 of the 53 baptisms listed in this month's Announcements are reported from countries in West Africa.

167

LIGHT BURDEN 2006

LIGHT BURDEN Rev. KENNETH J. ALDEN 2006

     A SERMON

     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. For My yoke is easy and My burden is light. (Matthew 11:28-30)

     We often feel that we need a lighter load; our stress levels are just too high. At work we may have superiors, subordinates, or customers asking more of us than we can deliver. One person or group tells us to do one thing, and another tells us to do the opposite. Deadlines gallop toward us faster than we can be ready for them. Those we supervise resist our perception of things and balk at our leadership. When they don't deliver what we need, we take the blame for their underperformance. At home there is more to do than time to do it. We are loaded down with washing, cleaning, cooking, mending, shopping, home repair, paying bills, buying insurance, saving, investing, transporting family all over town, solving their social problems and providing for a happy home! And then there are all the demands of jobs we have volunteered for, extended family commitments, friendships to maintain, civic obligations like voting or giving, and all the recreational and healthy life-style things we are supposed to do. In our busy lives, adding spiritual development to our responsibilities can seem like too much! Reading the Word, reflecting on its application, and changing our lives can seem like one burden too many. There's just too much! How do we trade our burdens for the easy yoke and light burden the Lord speaks of?

     Having more to do than we can get done is not necessarily a bad thing. Just as putting stress on our body helps strengthen our bones and muscles, so our minds benefit when we have to set priorities and apply ourselves to meet the demands of life.

168

When we say we are "stressed out" however, we are talking about losing control of our lives and so having more stress than we can cope with. We feel driven, compelled, trapped, unable to respond, unable to perform, unable to satisfy, and we see no way out. How did we come to have such a cruel yoke and heavy burden?

     Wherever there's trouble, pain, and discomfort, the hells are certain to be involved. The hells are masters of torment and slave drivers beyond compare. They love to enslave, to inflame our self-centered and materialistic desires and to thwart their fulfillment. Have you ever noticed that it is much easier to feel driven to spend beyond your means on all sorts of gadgets than to be content with a simple life? Where does that compelling sense of need come from?

     Arcana Coelestia says:

The influx of hell by way of evil spirits brings with it a force and impulsion to dominate. Their whole intention is to subjugate a person to the point of making him nothing and themselves everything. When they are everything a person is one of them. Yet he is scarcely one of them but in their eyes a veritable nobody.... [W]ith evil spirits...a person is reckoned as nothing, and if they could they would be tormenting him from one moment to the next...." (905)

     The evil spirits of hell love to control us. They also love to inflame our love of self so that we desire to control other people, our environment, and everything in our lives. And isn't that a recipe for high levels of stress-when the hells set us up for being controlled by them and at the same time induce us to want absolute control of our lives? We read in Arcana Coelestia concerning the eternal fire of hell:

[E]ternal fire...is...a craving for evil. For cravings like this in a person are spiritual fires which consume him during the life of the body and torment him in the next life.

169

Because of these fires burning within them, the inhabitants of hell use dreadful methods to torture one another. (5071)

     Isn't this characteristic of the cruel yoke and the heavy burden the hells give us to bear? Isn't this an example of the impossible tasks the hells set for us?-To have complete control of our lives, our jobs, our families, our environments?-To perform perfectly or be worthless?-To be the best or be nothing?-To be worshiped as gods and rule as monarchs or be miserable? Let us get out from under such yokes and shed such burdens!

     The Lord says very simply: "Come to Me." Come to Him who has all power in heaven and earth, whose dominion is for ever and ever. Come to Him who has redeemed us from slavery and can save us from the yoke of sin. Come to Him who is Humanly approachable and Divinely powerful, loving and good. He gives us rest, as we read in Arcana Coelestia:

The Lord's presence entails freedom; one follows the other. The more the Lord is present the more free a person becomes; that is, insofar as love of good and truth is in him he acts in freedom. Such is the Lord's influx by way of angels. (905)

     The Lord also says, "Take My yoke upon you and learn of Me." The Lord does have a yoke. He has a burden for us to bear. But it is easy and light. We must take action to rest. We must work to be happy and blessed. It is rewarding work, however, and it is far easier than remaining as a slave to the spirits of hell. Living for the Lord is not difficult. Most of us already know how to live by the laws of the land and to get along with other people. Living for the Lord involves believing in the Lord and wishing well to the neighbor while we live a life that is normal in most respects. Heaven and Hell says this is not difficult. We read:

The sole difficulty lies in being able to resist the love of self and the world, and to prevent their becoming dominant; for this is the source of all evils.

170

That this is not so difficult as is believed is meant by these words of the Lord: "Learn of Me, for I am meek and lowly of heart, and ye shall find rest to your souls; for My yoke is easy and My burden is light" (Matt. xi. 29, 30). The Lord's yoke is easy and His burden light because a man is led by the Lord and not by self just to the extent that he resists the evils that flow forth from love of self and of the world; and because the Lord then resists these evils in man and removes them. (359)

The Lord does not hold up the false ideal that we must regulate every aspect of our lives and be Divinely perfect. We don't have to accomplish everything that needs to be done. We don't have to control everyone or everything around us. We just need to live a normal life while resisting the evils flowing forth from the love of self and the love of the world. This is taught in another passage of Heaven and Hell:

That it is not so difficult to live the life of heaven as some believe can now be seen from this, that when any thing presents itself to a man that he knows to be dishonest and unjust, but to which his mind is borne, it is simply necessary for him to think that it ought not to be done because it is opposed to the Divine precepts. (533)

Our habit of turning from evil in this way conjoins us with heaven and opens the higher regions of our minds. Our open minds allow us to really see our evils, which the Lord can then disperse. Once we make a beginning in turning from evil, the Lord quickens all things so that we refrain from willing evils and finally turn from them completely. "This is meant by the Lord's words, 'My yoke is easy and My burden is light' (Matt. xi. 30)" (Heaven and Hell 533). This is not so difficult to do-unless we have willed and done evils, especially done so without restraint over a long period, while rejecting Divine things from our hearts (Ibid.). Even so, the burdens the hells heap upon us are far more difficult than the burden of turning from entrenched evils, for the Lord loves to set us free, while the hells burn to enslave.

171

     There can be no denying that at times our combat against the evils to which we incline will be severe. Even so, we can be sure that, relatively, the Lord's yoke is still easy and His burden light. The Heavenly Doctrine tells us that we are liberated or regenerated through the ministry of angels, and then we are "led by the Lord so gently that there is nothing whatever of yoke or of dominion," for we are led by means of our delights and happiness, and are loved and esteemed (Arcana Coelestia 905).

     How does the Lord's light burden in overcoming our evils help us with our day-to-day work load? How can it reduce the stress of paying the bills, meeting the deadlines, getting the children to their activities, or getting along with difficult people?

     The Lord's light burden of turning from evil helps in our attitude. The opened, higher regions of our minds give us perspective on our activities. We see the value of eternal goals. We see worth in our inner character. We no longer anxiously set our heart on what we eat, drink or are clothed with. We care most about the kingdom of God. As we turn from evil, those areas of our life that are beyond our control are much less stressful because, in giving control of our lives to the Lord, we know we are in good hands. We know He manages all things for our greatest happiness to eternity. When the Lord rules our lives, He gives more freedom. He gives us a feeling of greater control of our lives. As He conquers our selfish and worldly desires, He gives us control of our attitudes and goals. What belongs to the world of space and time neither makes us nor breaks us. We are given control of our response to whatever befalls us. This is a hallmark of those who respond well to stresses.

     The hells would put upon us a difficult, painful yoke and heavy burden. We accept this yoke and burden when we allow ourselves to be driven by the forces that drive the hells: the love of self above all, with its love of dominating others; and the love of the world, with its love of manipulating our environment so that it yields all we want from it.

172

The Lord tells us to seek first the kingdom of God, and then all these things-all the control we need-will be added to us. He will give us rest from our frantic, never-ending, frustrating pursuits if we but come to Him. The only yoke He gives and the burden He lays upon us is to shun evils because they are sins against Him. The Lord will do the rest, transforming our lives so that our uses are not labors but joys, and change-of-self is not a threat but an opportunity for good.

"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. For My yoke is easy and My burden is light." Amen.

Lessons: 1 Samuel 14:1, 6-16, 21-23; Matthew 11:16-30; Heaven and Hell 533

Kenneth Alden is pastor of the New Church at Boynton Beach in Boynton Beach, Florida. He has served there since July of 2002. He also serves as visiting pastor in south Florida. Prior to this, he was pastor of the Colchester society in England. Kenneth and his wife, Kim (Truax), are the parents of nine children.

173

PERCEPTION AND DICTATION 2006

PERCEPTION AND DICTATION Rev. PRESCOTT ROGERS 2006

     How the Lord Gives a Wise and Understanding Heart

Solomon's Request

     When Solomon first became king of Israel after his father, David, the Lord came to him and said that He would grant any request Solomon made (I Kings 3:5). Solomon could have asked for wealth, power, or some other earthly boon, all of which were signs of greatness in the ancient world in all of its cultures. Faced with these choices, Solomon asked for an understanding heart. The Lord was pleased by this request and gave Solomon more than he asked for. The Lord promised him wealth and power and all the signs of greatness as the world understood them. But the Lord went beyond these earthly gifts, and beyond just an understanding heart. The Lord gave Solomon a wise and understanding heart.

     How many times does someone ask the Lord for something and He gives that person more than he asks for? How often does he pray for a conjugial partnership? How often does he pray for spiritual strength and courage? And if he asks for spiritual gifts and opens himself to the Lord, he receives more than he asks for.

Two Types of Revelation

     The Heavenly Doctrines tell about revelation-about how the Lord reveals Himself and for what purpose. There are two types of revelation. The more significant type is collective revelation, which we call the Word-the Lord revealing His Divine goodness and Divine truth through revelators for the world. The second type is personal revelation-the Lord revealing Himself to each person when he avails himself of His education through His Word, and when he does this with the spiritual motivation of loving the Lord and loving the neighbor.

174

     The difference between the two types of revelation is one of authority. The Word is the fullness of the Lord's Divine truth and Divine goodness in all three senses -complete, connected, and for the whole human race. As such, it has full authority. Personal revelation is also necessary. It is not as complete; it does not have the full authority, but it is still the Lord with a person. There is Divine truth and Divine goodness in personal revelation. But its authority is only for the person who receives it.

By Perception or by Dictation

     The Lord reveals Himself in the same way whether it is collective for the whole human race or personal for each person. All revelation is by means of perception or by dictation. Perception is an internal revelation (Arcana Coelestia 5097), a certain internal speech (Arcana Coelestia 1822), whereas dictation is an external revelation and a type of external speech. Still, it is the Lord talking to a person individually or through him for the whole human race.

     Perception has a celestial quality to it (Arcana Coelestia 5937:3). That is why celestial angels, among all the angels, enjoy perception especially. It is also why the Most Ancients had it. The people of this first church raised by the Lord on earth were celestial. But that does not mean that perception is exclusive to celestial people. Other angels have perception, although not as keenly as the celestial angels do. A person does not have to be celestial to enjoy a celestial quality. Anyone who is in the process of regeneration, or who has been regenerated, can have perception. It is the same as with all other celestial qualities, such as innocence and mercy. Celestial people have these qualities to a greater degree than spiritual people, but spiritual people have them, too. No angel can be an angel without some innocence, some mercy, and some perception.

     What makes a quality celestial is the motivation for goodness. When people are motivated by good in the quest of truth, they have a celestial quality.

175

When they are motivated by truth in the quest for good, they have a spiritual quality. Both are necessary. All angels have both types. It is a matter of emphasis. Celestial angels emphasize the celestial qualities, and spiritual angels emphasize the spiritual qualities.

     With a person who receives revelation, the difference between dictation and perception is also a matter of quality. Perception is clearly superior as a type of revelation, arising from the internal, while dictation arises from the external. The Lord would prefer that people be led by perception rather than by dictation. However, not all avail themselves of what is needed to have perception, although they are capable of it. Where perception is lacking, the Lord uses dictation.

The Progression of the Word through History

     Looking at the history of the Lord's Word, we can see a progression in the Lord's use of perception and dictation in revealing His Word. The Most Ancient Church enjoyed revelation by perception (Arcana Coelestia 597, et al.). The Most Ancients had direct communication with angels, and they looked at nature as a theater where the Lord revealed Himself They perceived in nature and in angelic conversations what was true and what was good - what was Divinely true and Divinely good and what was spiritually true and spiritually good. Therefore, they had no need of a written Word (Arcana Coelestia 2986). As these people fell from their celestial state, the role of perception with them changed, and the need for dictation took its place.

Enoch

     A later generation of people of the Most Ancient Church, signified by Enoch, started to codify the things that had been perceived. They wrote them down because people were losing perception and turning away from the Lord, and this preserved them for later use. In the Ancient Church some people had perception, especially in the beginning.

176

The majority of people for most of the history of the Ancient Church relied on a written Word-the Ancient Word, revealed through dictation and based on the codifications made earlier. The people of the Ancient Church needed revealed doctrine to learn what was true and what was good. This new mode of instruction was an effective means for regeneration for the spiritual nature of the members of the Ancient Church. It also has been the means the Lord has used to save the human race since the fall of the Most Ancient Church, including after the Ancient Church.

The people of the Ancient Church had some perception from the Word and from doctrine (Arcana Coelestia 1071), and so acquired conscience (Arcana Coelestia 2722). But conscience then leads when dictation is the means of revelation. Conscience dictates what a person ought to believe, what a person ought to do, what is good, what is evil, what is true, and what is false. For those who have perception there is no need for conscience. And so there was no need for conscience in the Most Ancient Church, but there was in the Ancient Church and afterwards.

The Israelitish Church

In the Israelitish Church there was not even conscience. To that church the Lord gave the most external revelation ever given. It was given through dreams, visions, and audible conversations with angels. The Old Testament is a record of what the people actually heard and what they actually saw. Revelation had come to that. It was not a matter of perception. It was merely a matter of dictation (Arcana Coelestia 3039; 7055: 3; Heaven and Hell 254), but of the lowest kind-not even a matter of conscience. It was a matter of simple obedience. This is why the Lord gave so many commandments or laws to the Israelites telling them what not to do, and what to do. The revelation given to Solomon, for example, was in a dream. This is a form of revelation by dictation. The Old Testament does present the Lord's Word.

177

It is the fullness of His Divine truth and goodness. And people are capable of being regenerated by means of it-but by means of obedience and the formation of a conscience. It is not revelation from conscience, but a conscience from revelation.

The Christian Church

     When the Israelitish Church fell, the Christian church was raised up. The Writings say very little about the nature of revelation to the Christian Church, but we can tell something about it from what we know about revelation and applying it to the New Testament. In the sixteenth chapter of John we see an example of both types of revelation. As to the first, the Lord said, "I didn't tell you these things before because I was with you" (John 16:4). He said and the disciples heard what He had to say. They saw what He did. It was external. But now, before He left them, He started to lift their minds into interior sight of what was good and what was true so that they could be inspired to write the New Testament. For the New Testament is a revelation of interior truths when compared to the Old Testament (Apocalypse Explained 641). The Lord promised the "Spirit of Truth." It would be to their advantage, He told them that He was going away; for if He did not go away, He could not send the Helper. The Helper, that Spirit of Truth which we identify with the revelation of the spiritual sense of the Word, helps a person in his regeneration. With that revelation, perception becomes possible again.

The New Church

     By turning now to the New Church, we turn to what Swedenborg experienced. He was chosen to reveal the Heavenly Doctrines of the New Jerusalem so that the human race could benefit from them. A person can live according to them, developing either a conscience or perception.

     Swedenborg, by his own testimony, meditated on the Word every day.

178

He prayed to the Lord every day. He wanted to be, and prayed to the Lord to make him, a better person. Swedenborg's Rules of Life compare well with what Solomon asked for. He wanted to be a better person so that he could serve the human race. It was that attitude that enabled the Lord to use him, not just because of his keen intelligence, which he had, but because he sought an understanding heart. It is clear from Swedenborg's own testimony that the Heavenly Doctrines were revealed to him by means of perception, not by means of dictation. Swedenborg talked to angels the way the Most Ancients did, even recording their words, but he went beyond writing down what they said by dictation. The Lord gave him a perception. As Swedenborg talked to the angels he could understand and perceive the truth and the goodness of what they said. He could also detect the fallacies when he spoke with spirits. When he talked to evil spirits, he could detect the falsities in what they said. The Lord gave him that power directly - the power of perception. In all the experiences Swedenborg had in the spiritual world, he had a perception. What he has revealed to the world from the Lord is the result of that perception.

The Understanding of the Word

Understanding the nature of the Word is important. This can be illustrated by our understanding of any author, such as Shakespeare. When a person first reads Shakespeare, he finds the plays and sonnets very difficult to comprehend. And yet some people go on to become Shakespearean scholars. Why? Because they do not give up! They keep reading until they understand. They begin to perceive meaning in Shakespeare beyond what the novice reader can understand. It is a similar thing with the Heavenly Doctrines. A person can learn from what Swedenborg revealed as the servant of the Lord.

179

As he reads the Word, including the Heavenly Doctrines, from a love for them and a determination to better understand them and to live by them, he can learn enough to regenerate either by the path of dictation or by the path of perception.

A Passage about Perception

     The reading from the Arcana Coelestia below, is about personal revelation, specifically how a person attains perception from the Lord:

[G]enuine perception comes from the Lord through heaven; it fills the understanding with spiritual ideas and leads it, as may be perceived, to think along the lines of, and inwardly to recognize, the true nature of a thing. The source of that power of recognition is not known... But in fact that power is a dictate coming from the Lord by way of heaven into the interior parts of one's thought regarding the things that are above and beyond the natural and the senses, that is, the kinds of things that belong to the spiritual world or heaven. From all this one may see what revelation resulting from perception is. (5121:3)

     When people read the Writings and are motivated by evil, they can learn, they can recite, and they can compare passages. They can see the knowledge of what is taught there and they can gain a certain level of understanding of what is taught. But they cannot truly (i.e., spiritually) understand the truth, and they cannot perceive the goodness in what the Word teaches. More important than knowing what the Writings say is understanding what the Writings say. We call that understanding enlightenment or illustration. Even more important than that is a perception of what the Writings reveal. Regenerating individuals in the New Church can and do perceive the goodness in the Writings. They can have not only the sight of truth, but also the perception of what is good. A person is either in the knowledge of goodness and truth, or in the perception of them (Arcana Coelestia 6240; see also Arcana Coelestia 607; 1919:2: 4317:5).

     To follow what the Lord has dictated is a spiritual quality, a noble quality.

180

It is a matter of learning and obeying. It happens before regeneration, but it is an essential part of the process of regeneration. However, this approach is insufficient to fully understand and appreciate what the Writings are all about.

Spiritual Perception

It is possible for a sincere New Church person to have spiritual perception. The term "perception" is used in three different ways in the Writings (e.g., Arcana Coelestia 1802:3). There is sense perception, which is simply what enters into a person's brains and understanding by means of the five senses. More importantly, there is intellectual perception, meaning intellectual enlightenment, or a person's ability to perceive intellectually the value in what he or she is reading. But here, we are talking about spiritual perception (see Arcana Coelestia 8694:2). A person is not born with this ability as were the Most Ancients. He has to acquire it. He has to go through the process of learning from the Word. First, he has to learn obedience, as required by the Old Testament. Next, he has to let the Lord raise his understanding to a higher sight of truth, which is what the New Testament does. In other words, first, he must receive truth as dictation-as if it were a matter of conscience that he lives according to the Lord's Word. But he does not have to stop there. The next step is to perceive what he already knows and to perceive what he already understands-what is of true wisdom. When Solomon prayed for an understanding heart the Lord also gave him a wise heart. He can do the same for each human being.

Spiritual perception is a celestial quality. It is not just a matter of reading the Word, but of meditating on it-of wanting to see the truthfulness of what is known. But most important is living it. This should be the sequence: knowing what the Word teaches, meditating on it, then living it.

181

Spiritual perception is a state that is a result of regeneration, when one's external thoughts and feelings unite with one's internal thoughts and feelings-when the spiritual mind and the natural mind are no longer at war because the natural mind has come into order, and so into subordination to one's spiritual mind (Heaven and Hell 351). The natural mind becomes a servant to the spiritual mind, acting as one with its master in loving devotion to him.

     In the process of regeneration, if a person proceeds beyond personal revelation from dictation and beyond a life of conscience, he then comes into spiritual illustration or enlightenment, and then, and only then, perception can follow.

     Love of truth is necessary for all of this. It is a matter of what motivates a person-is it truth or goodness? Both motivations are necessary, but one always motivates a person more, either truth or goodness. If truth primarily motivates, a person is in the life of conscience, and the Lord reveals Himself to that person by means of that conscience when reading the Word. If goodness motivates, a person is in the life of perception, and the Lord reveals Himself to that person by means of perception when reading the Word. As the Heavenly Doctrines put it, love of truth for the sake of truth results in enlightenment, while love of truth for the sake of goodness results in perception (Arcana Coelestia 10290).

Affection

     In reflecting on this progression, consider a very important word in the Heavenly Doctrines, "affection." Affection is a word that literally means the process of change. When you affect something you change it. Affection is the process of change. Affection for truth means that a person is willing to change because something is true. Affection for good means that he is willing to change because something is good. If he is willing to change because something is true, that is a spiritual quality. If he is willing to change because something is good, that is a celestial quality.

182

The first results in enlightenment, the second in perception.

When a person reaches this stage, he truly understands and appreciates the Heavenly Doctrines. He has a perception, not just of the general teachings, but of the particular and the singular teachings, and of how they are all arranged. Such a perception can begin in adolescence, but it can be completed only in an adult regenerative state (see Divine Love and Wisdom 404).

In conclusion, then, what does a person need in order to have the perception of what is good and true? What does he need to fully understand what the Lord has revealed through His servant Emanuel Swedenborg? He needs to have an affection for truth and for goodness (Arcana Coelestia 5937:3; 8694:2). He needs to go to the Word as a source of all truth and goodness. And he needs to pray for a wise and understanding heart.
SPRING CLEANING 2006

SPRING CLEANING 2006

"And I have swept the house" means all things had been prepared and filled with goods. The reason why "sweeping" means preparing and being filled is that nothing else is asked of anyone except to "sweep his house", that is, to reject evil desires and resulting false persuasions. If he does this he is filled with all forms of good, for good from the Lord is constantly flowing in (Arcana Coelestia 3142).

183

Editorial Pages 2006

     TOO BUSY

     Many people feel too busy. So many things to do and so little time! And yet, are we not created to busy ourselves in serving the neighbor? Is not this the source of joy from heaven? Needs present themselves. We have families to feed, duties to do, causes to support. The Lord asks, "Whom shall I send?" And like Isaiah, we feel moved to answer, "Send me." It is not wrong to be busy.

     But stress is not from the Lord. He does not intend that we become exhausted. The Psalms remind us that "it is vain . . . to rise up early, to sit up late." Sometimes, we allow our lives to become overextended. We want to do too much. Even angels sometimes push themselves too hard. The Heavenly Doctrine teaches that days of recreation are proclaimed in heavenly societies to provide a break in which angels may rest from the fatigue that some feel from "the drive to excel" (Conjugial Love 17). The Writings speak further of these "diversions of charity." "The affection of use remains interiorly within them" and is "gradually renewed." A longing for one's work "ends them" (Charity 193). Is this a hint for us? We need a break.

     How often do we drive ourselves to do too much? If our motive is to excel for the sake of personal honor, reputation, and gain, we will soon tire. There is a healthier motive in the love of use, but only the Lord can inspire us with that affection. The Heavenly Doctrine advises us to look at our life in a new way: "Cease... from asking yourself, 'What are the good works that I must do, or what good must I do to receive eternal life?' Only cease from evils as sins and look to the Lord, and the Lord will teach and lead you" (Apocalypse Explained 979). For, as the prophet has said, "...what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6: 8)

184

     HONORING MOTHERS

     On Mother's Day we should honor the special gifts of life which the Lord has given to women, wives, and mothers.

     One of these gifts is a special affection for marriage. "Women are born loves."

     What a blessing it is that the Lord flows into womankind with this special sphere of love. Without it, the world would be a cold and indifferent place. Without that love, we are told, "there would be no interior pleasantness of life" (Conjugial Love 297e).

     A second gift unique to women is the love of infants. Mothers have a more tender love of infants than fathers do. They have this love innately.

     Mothers carry babes in the womb, give them birth "with pain," and afterwards suckle, feed, clean, clothe, and educate them "with unwearying care" (Conjugial Love 284). All of this is a sign of the deep love in mothers for their offspring, a love that flows into them from the Lord. Without this omnipresent love from the Lord women would not, nor would men, care for offspring. How important, then, is this sacred love that inspires mothers with the love of infants. Because of it, mothers have a special and admirable use for which they should be honored.

     The fourth commandment of the Decalogue, "to honor father and mother," applies not only literally, but also was given because the honoring of parents represents and thence signifies love to the Lord, our heavenly Father, and love of the church, our spiritual mother.

     The church, our spiritual mother, is honored when we look to her for nourishment of a heavenly kind and when we receive with affection the truths of the Word and obey them. Let us indeed honor motherhood, for it is, and has been from most ancient times, a God-given and noble use. And let us also honor our spiritual mother, the church, for nurturing our eternal life.

185

You Can Believe! An Introduction to the New Christianity 2006

     Book Review

You Can Believe! An Introduction to the New Christianity by Grant Schnarr. (West Chester, PA: Chrysalis Books, 2006. 94 pages)

     Grant Schnarr says that he has written the book that he always wished he could have given to people inquiring about the New Church. He has, indeed, written a profoundly useful book. It contains many features that will help a reader understand the New Church.

     The full-color cover is attractive and contains pleasing symbolism. The subtitle lets browsers know that this is a book about a new Christianity. As a whole, the book is short, not an imposing tome, and the chapters average only eight-and-a-half pages, just right for today's fast-paced life.

     The book avoids the use of New Church jargon. While the term "conjugial love" is mentioned (p.55), "marital love" is used extensively ("soul mate" appears, too). Perhaps the next edition could drop the term, and change "Arcana Coelestia" to "Heavenly Secrets" to make the book even more user-friendly. But what a relief it is to recommend a book for which an inquirer does not need a glossary or a tutorial on terminology! In my view, the language of the book is direct and "plain-spoken" without being harsh or too informal.

     A brief biography of Swedenborg, along with a bibliography of his theological works, is included at the end of the book. Titles of other introductory books are given on a separate page. Unfortunately, no index was included. Happily, both the author's and the publisher's website addresses are given.

     You Can Believe contains ideas on God, the Bible, and living a good life that one would expect of a Christian book. Yet Schnarr does not shy away from telling the reader about both the special understanding of these typical subjects and the teachings unique to the New Church.

186

He clearly discusses helpful doctrines concerning true marriage love, the life after death, the internal sense of sacred scripture, and, yes, even the Second Advent. He does not assume that the reader is familiar with the Bible, and so quotes the Old and New Testaments frequently. Yet he is aware that people know some confusing or strange statements from the Bible, and he wisely addresses these.

What makes Schnarr's presentation of these ideas so appealing is the way that they are tied to real-life situations and needs, and to a consistent picture of God as a Divine person of love and wisdom with whom we can have a good relationship. By asking questions that many people pose at some point in their lives and by telling personal stories, the book situates the ideas of the New Church in an inviting, meaningful context. I think this is a more effective approach to communicating with inquirers (and even the "born and bred"!) than a simple recounting of doctrinal positions through a series of statements. Schnarr does not just "talk the talk" but, with humility and humor, "walks the walk." This gives the book an important kind of credibility.

You Can Believe uses two more methods to engage an inquirer. One is "name dropping." Many groups, including non-religious ones, attempt to build support for their messages by pointing to the famous people who have already adopted them. You Can Believe mentions Ralph Waldo Emerson's and Helen Keller's praise of Swedenborg and his work, and the New Church connection to Bill Wilson (founder of Alcoholics Anonymous) and William James (philosopher and psychologist) is mentioned (p.26), along with Carl Jung (psychologist). But our author wisely states:

I don't expect you to believe this about Swedenborg's theology just because Johnny Appleseed said so. I don't believe because others have. I believe because these teachings make sense to me and give me the best picture anyone ever has of the way things are and the way things ought to be. (p. xv)

187

     Exactly so: the Heavenly Doctrine itself encourages us to make the transition from an historical faith to a rational faith.

     This brings me to the other method used in the book, namely, the comparative. This method is often used in the Heavenly Doctrine, and You Can Believe discusses beliefs held by, or advice given by, other Christian denominations or approaches (pp. 18, 25, 75), New Age people (p. 19), Western philosophers (p. 17), and Eastern thinkers (pp. 42-43). I have used this method in my philosophy classes, and I know from student outcome surveys that it is effective. What makes this method effective is the attitude with which the comparisons are made. While careful to sift the true ideas from the false in other worldviews, Schnarr encourages comparisons without condemning the alternatives. There is a big difference between saying "My ideas are true, and only an idiot would believe something else" and "I have been seeking too, and here is what I have found that has helped." Schnarr writes:

The first course of action I recommend to people who come to me to gain a stronger connection to spirituality is to start reading spiritual literature, especially the various revelations found in the major religions of the world. I also fully recommend reading the teachings of Emanuel Swedenborg because I have never found any teachings so invigorating, freeing, and ringing as true as I have in these works. Indeed, the very premise of Swedenborg's teachings is that there is good in all religions and that we should never stop looking for truth. (p. 44)

     Is the New Church the true Christianity? Yes. Does the New Church offer truths that can help people live better lives? Yes. Is it the only place that the Lord has revealed truth? No. This is an important message, partly because it shows humility to an inquirer, but more importantly because it shows that God is love. Finally, this book is written with passion born of experience. This is a book about human life as it is lived: suffering, joy, death, rebirth, boredom, adventure, contradictions, rationality, fear, courage, anger, love, relationships broken and healed, spiritual failure, and spiritual success.

188

Clearly, doctrine is for life (not vice versa). Appropriately, it ends with a big question, an affirmation, and a promise that offers hope:

     Can you take the mature approach to your spiritual growth by committing to the whole journey, turning your will and your life over to God each day? You can, one day at a time. Take that first step. God will take care of you for the rest of the way. (pp. 82, 84)

     This personal challenge is the essential issue of life faced by every human being.

     As the General Church Office of Outreach, societies of the General Church, the Academy's Theological School, and Bryn Athyn College work to spread the good news fresh from heaven (as Johnny Appleseed would say), this excellent book will be very useful. But what can you do? I encourage readers of New Church Life to purchase a copy of You Can Believe, read it, and then give it to a friend.

     Dan Synnestvedt

     Dr. Dan Synnestvedt is associate professor of Philosophy at Bryn Athyn College of the New Church. He also is a member of the marketing committee of the college and of the evangelization committee of the General Church.
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

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

     Divine Providence and Human Freedom in May, 2006
     Now it is Permitted in June, 2006

189

FAITH AND SCIENCE 2006

FAITH AND SCIENCE Luke Cole 2006

     Communications
Dear Editor,

     Science is a study of nature, not of the spiritual. It is biology, physics, astronomy, mathematics-including chaos theory - statistics, calculus, etc. It also includes the counter-intuitive, seemingly contradictory disciplines of general relativity and quantum mechanics. It is my belief that these disciplines reveal a little bit of God. Whether they are seemingly contradictory like quantum mechanics and general relativity, eloquently precise like calculus, or even the sometimes intuitive and sometimes contradictory theory of evolution, they all reveal God and the laws by which He created the universe. I don't claim to have a deep insight into the nature of God. I believe I catch a glimpse of God and His creation through science and its objective studies. I believe chance and chaos are the creations of God-tools from which, in His infinite wisdom, God created life, and not the folly of the devil.

     I write in response to Charis Cole's letter to the editor, "The Theory of Evolution" (New Church Life, December 2005). Mrs. Cole starts her letter by saying, "The idea that only naive and ignorant people question the theory of evolution is widely accepted. As a result, people who believe in God accept most of this theory, but say God directed it. This is the theory that Westley Friesen's article in New Church Life seems to support." Dr. Friesen has had many years of college and postgraduate studies in the sciences. As a result of this training, perhaps he questions everything as a scientist does. Perhaps he reaches his conclusions because his search for knowledge leads him to those conclusions, not because some people have the idea that only naive and ignorant people question the theory of evolution.

     Again Mrs. Cole writes, "but shouldn't we be leery of a theory that is so appealing to atheists?

190

Why do they defend it so passionately? Is it because they think this theory supports their belief that God did not create the world, plants, and animals, or people?" I don't think we can ever really know what motivates people in their beliefs. I have friends, relatives, and in-laws that are atheistic. Even though some are angered by people who believe they speak for God, none of them is looking for a theory or a reason not to believe in God, but to the contrary, would welcome proof of God. An evolutionist, even an atheistic evolutionist, who discovered proof of God through his explorations and experiments would be more excited than a nuclear physicist discovering cold fusion. To answer the question, "Why do they defend it so passionately?" Probably for the same reason that scientists who are Christians or other faiths do-it appeals to them intellectually.

     Only a small percentage of scientists studying the origin of life believe in intelligent design. I suspect most of those, if not all, have a deep religious belief which requires a hands-on Creator (men like Jonathan Wells, PhD. in biology and religious studies). For every PhD. who supports intelligent design, there are a hundred who support evolution (just a guess based on surfing the net). Robert T. Pennock, PhD., convincingly answers William A. Dembski, PhD. Eugenie C. Scott, PhD., makes a convincing argument supporting evolution using the same data on Galapagos finches as Jonathan Wells uses to oppose evolution. It is folly to believe science proves or disproves the existence of God. Intelligent design is religion, not science.

     Luke Cole
     Hatboro, PA

191

BENEFITS OF GIVING 2006

BENEFITS OF GIVING Tom Brecht 2006

Dear Editor:

     In the interest of disclosure, I do work for the Development Office as Planned Giving Coordinator for the General Church and the Academy. So I have a vested interest in Karl Boericke's article, "The Benefits of Tithing" (New Church Life, March 2006).

     The General Church has benefited from the generosity of early members. I dare say there is not one person who has embraced our religion who has not benefited in one way or another from the philanthropy of one benefactor who began spreading his largess more than 100 years ago.

     There seem to be many questions about the concept of giving money away. Why are some people seemingly so motivated to give and others less inclined? Are selfish motives acceptable justifications for giving? What causes are worthy of charity?

     How is it that a man like John Rockefeller, who gave away large portions of his annual income, could accumulate so much money in a lifetime of work that began at the age of 14? History is replete with seemingly non-religious people leaving lasting legacies through large charitable gifts. It would be easy, yet pointless, to speculate about each individual's motivations.

     I believe that people have deeply personal reasons for giving or not giving to charity-I have no wish to parse these motivations. What I would like to convey is an extension of a point made in Karl Boericke's article: the idea that the satisfaction that comes from making a gift to an organization or cause that one has an affection for is felt internally.

     This satisfaction is difficult to describe and I am sure is felt differently by each donor. But it does arise. Consider this quote:

192

"How selfish soever man may be supposed, there are evidently some principles in his nature which interest him in the fortune of others and render their happiness necessary to him though he derives nothing from it except the pleasure of seeing it." Many readers may be surprised that this quote is attributed to Adam Smith, whose theories of "rational self-interest" and "benign neglect" are the cornerstone of the free enterprise system on which our economy is based. It is this same free enterprise system that allows for the ability to either pursue materialistic goals or demonstrate a dedication to supporting higher uses.

     Many of us think nothing of buying expensive cars, homes, and meals. I wonder how many of us know the hollow feeling of pursuing such goals, then upon realizing them, experiencing very little internal satisfaction. There will always be bigger cars and grander homes. The question is whether or not we choose these goals for utilitarian reasons or for self-aggrandizement.

     I would suggest that finding a worthy charitable cause to support financially, and then contributing to it, will bring far more satisfaction than attempting to fill the voids that arise from pursuing materialistic goals. I believe there are many examples of people doing just that and finding themselves happier and wealthier as a result of choosing a more balanced approach to using the money they have earned. Try it and you may find an internal peace that you had not realized existed. You might also find that your life is more full and your bank account larger

     Tom Brecht

     Bryn Athyn, Pennsylvania.

193

SERMON DISTRIBUTION 2006

     Announcements

     INCLUDING LARGE PRINT

     The General Church does a monthly mailing of printed sermons. If you would like to be put on the list, please contact Susan V. Simpson, Secretary of the General Church, P. O. Box 743, Bryn Athyn, PA 19009; 267-502-2682; or email: [email protected]

     Contributions toward the mailings are welcome. Over 300 people are receiving these sermons.

     If you would prefer to have the sermons each month in large print, Mrs. A.M. (Vee) Nickel very kindly provides this service without charge. Her address is now 428 Enchantment Road, Rapid City, SD 57701; phone (800) 615-4825.

197

Notes on This Issue 2006

Vol. CXXVI     June, 2006     No. 6

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

198

     We have decided to devote certain issues of this publication to specific themes. Our theme for June is the New Church.

     The issue begins with a sermon by the Rev. Geoffrey Childs about the need for the second coming. What has been added in the New Church that surpasses the genuine charity and beauty of the first states of the primitive Christian Church?

     The Rev. Grant Odhner, in "Together in His Name" (p. 205), makes the point that what we do matters to others. We need the perspective that comes from seeing that we are part of a broader community.

     Many things are happening today that promote the teachings and life of the New Church. We report on some in this issue. It is always encouraging to learn of new translations of the Divinely-revealed doctrines-in English and in other languages. Read about this work on pages 212 and 214.

     The Rev. Donald Rose reports in his article, "Uncovering a Conspiracy to Keep People From the Writings" (p. 216), things that actually happened in both the spiritual and natural worlds to suppress the reading of the Writings.

     On a brighter note, four students of the Academy's Theological School have graduated this month and now "go forth" to spread the good news of the Lord's second advent. See a picture on p. 220.

     We include two reports of the spread of the New Church in West Africa. The Writings state that "Africans are more receptive of the doctrine of heaven than others on this earth, because they willingly accept the doctrine concerning the Lord" (Last Judgment post. 117).

     A special campaign to present the New Church understanding of the Ten Commandments to people both within and outside of the church will be tried this fall in eight societies of the church. Read what the pastor of the Pittsburgh society says about participating in this program (p. 233).

199

WHY THE SECOND COMING IS NEEDED 2006

WHY THE SECOND COMING IS NEEDED Rev. GEOFFREY CHILDS 2006

     "Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Rev. 21:2).

     This month, we celebrate June 19th, a celebration unique to the New Christian Church. Its importance is felt by those who love the New Church, but perhaps its real meaning is but dimly perceived. As a Christian Church, our festivals of Christmas and Easter are founded upon deep childhood remains and memories. The import of these holidays is both felt and seen.

     We may sometimes wonder what the New Christian Church has to offer that is not already offered by the first Christian Church-at least in the genuine charity of that church as it was in its beautiful first states. In the primitive Christian Church, the church of the Lord and His disciples, there was genuine charity and brotherhood; moreover, the disciples had actually seen the Lord with their physical and spiritual eyes. How can anything now offered by the Lord in His Second Coming surpass this privilege? And what is the equal of the simple and childlike good of the early Christians?

Prophecy of the Second Coming

     The answer to this can come only from the Lord. He comes again because He knows the deep need for this-the absolute necessity of it. He foresaw this necessity while on the earth, and so repeatedly prophesied that He would come again. He directly told his closest followers on earth: "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" (John 16:12, 13). He would come again, at some future time or state as "the Spirit of truth!" But in what form would this be? The disciples wondered, and on the Tuesday of Easter week they asked: "[W]hat will be the sign of Your coming, and of the end of the world?"

200

Jesus answered: "... you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. ... Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven...and then all the tribes of the earth will mourn, and they will see the Son of Man coming in the clouds of heaven, with power and great glory" (Matt 24: 3, 4-6, 29-30 sel.).

     The disciples thought these things would happen while they yet lived on earth. They did not know that these events would occur many hundreds of years later-that the Lord would not begin His Second Coming until 1748-that then He would come, the Spirit of Truth. He would come in the clouds of heaven, with power and glory.

Fulfillment of Prophecy

     The Mary body died and the Lord rose in His Glorified Human. In time, the disciples died and ascended to the spiritual world. Centuries passed by and dark clouds gathered. What the Lord prophesied came true. There were wars of dogma within the Christian Church. Charity began to perish. The sunshine of love was gone in the first Christian church, the moon of its faith ceased to give light, and its stars of genuine knowledge fell. The promise of the Second Coming must be fulfilled. Those who wait for this coming in the clouds of our earth, in the terrestrial sky, wait in vain. For the "clouds" to which the Lord referred are the "clouds" of the Old and New Testaments, which are clouded appearances. In these the Lord makes His Second Coming. As the Divine inner Word He comes: the Son of Man. This Word is the Spiritual Sense. Through His scribe, Emanuel Swedenborg, the Lord revealed Himself as the Divine Doctrine, the Doctrine of Love on all planes.

The Second Coming Begins

     The Lord began this Second Coming with the Arcana Coelestia, written between 1748 and 1756.

201

The new Word, the power and glory, continued to be unfolded through Swedenborg until 1770, when the masterwork The True Christian Religion, was in its final stages. Then the Lord again turned to His disciples who had followed Him on earth. He called these disciples to Him from the four corners of the spiritual world. He had a mission of surpassing importance for them. He unfolded before them the miracle of the Second Coming. He had prepared them for this 17 centuries before, when He was still visible to them on earth. For even then in the last of their former state, He had begun to show the glory of the spiritual sense. On Easter evening, when He appeared before the ten apostles in that closed room in Jerusalem, He said to them: "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets, and the Psalms concerning Me. And He opened their understanding, that they might comprehend the Scriptures" (Luke 24:44, 45). He gave them then their first concept of the spiritual sense of the Word-of how the Word as a parable treats within of the Lord. "He opened their understanding."

And they were most deeply moved by the beauty of the inner Truth. As the two followers said, "Did not our heart burn within us, while He talked with us on the road, and while He opened the Scriptures to us?" (Luke 24:32).

The Twelve Disciples Are Sent Out Again

It is a revealed principle that the last of a former state-what is good in it-is the first of the following state. So with the disciples and the Word. In the last of their former state, when they were His followers on earth, the Lord "opened their understanding," showing them a glimpse of the Son of Man in His glory. When He called His twelve disciples together again on June 19th, 1770, the last of the former vision became the first of the new state. The Lord perhaps reminded the disciples of that time so long ago on earth when He had unfolded the beauty within the letter of the Word. And then He disclosed to them the universals of the spiritual sense, continuing in detail what He had started in early Christian times.

202

They were prepared for this; they were especially chosen to be prepared. Thus when that state of Divine instruction ended-when that day or state of June 19th, 1770 came to a close - they were ready and ordained to pursue a beautiful mission. And on the next day the Lord sent the twelve "forth throughout the whole spiritual world, to preach the gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ages and ages" (True Christian Religion 791).

It is eminently fitting that this mission was given to the twelve disciples, for on earth, they participated in the drama of the first Advent. Two of them, Matthew and John, wrote three of the books that comprise the New Testament. The twelve, by their very number, harked back to the twelve of the Old Testament: the twelve sons of Jacob. The twelve disciples then are fitting representatives of the Old and especially the New Testament. They were a part of what is called the "clouds" of the former Word. Now, on this day in June, 1770, they were permitted to disclose the glory to all parts of the spiritual world. They tied together the Old and the New Testaments, showing how both make a Divine One. The Spirit of truth had led them into all truth. They had learned the things which before they could not bear-the many things the Lord had not unfolded in His first coming. How their hearts must have burned within them when they started their new mission-to tell the whole spiritual world of this final, most beautiful revelation!

The Miracle of Miracles

When on earth with His disciples, the Lord had done many miracles because they were needed in that childhood state of the human race. But now it is said: "For many reasons the New Christian Church is not being established through any miracles as the former was. But, instead of them, the spiritual sense of the Word is revealed, and the spiritual world disclosed, and the nature of both heaven and hell manifested; also, that man lives a man after death; which things surpass all miracles" (Coronis L, LI).

203

     The disciples became aware, on June 19th, of what is written through Swedenborg:

. . . the spiritual sense of the Word has been disclosed by the LORD through me; which has... never before been revealed since the Word was written with the sons of Israel; and this [spiritual] sense is the very sanctuary of the Word; the Lord Himself is in this sense with His Divine, and in the natural sense with His Human. Not a single iota in this sense can be opened except by the Lord alone. This surpasses all the revelations that have hitherto been made since the creation of the world. Through this revelation a communication has been opened between men and the angels of heaven, and the conjunction of the two worlds has been effected. (Invitation to the New Church 44)

Why the Second Coming is Needed

     Why is this new Word needed? How can it bring anything that surpasses the good of infancy and childhood, the simple good of childhood memories which seem to be the best thing on earth? The new Word does not reject in any way this prior good. In fact, the good of childhood is that ground upon which the Holy City rests. But the remains of childhood are not enough to effect regeneration; they are not enough to cause conjugial love to be protected and developed. Something else is needed, and needed desperately. After all, everyone on earth has childhood memories, and yet marriages are in decay, and regeneration seems terribly difficult.

     What is needed is the new Word, the Word of Divine Doctrine, for with this final, rational truth, the Lord is now revealed on all planes. Man has the truth he needs by which to be regenerated with the Lord's help, to discover conjugial love, love of the neighbor, love of the Lord. The innocence of infancy can now lead in the Lord's time to the innocence of wisdom. One golden age can lead to another, a thing almost impossible before the final Coming. The good of childhood can now be confirmed in the good of doctrine. Of this new good-the good of doctrine-it is said: "It is one thing to be in good, or in love and charity, and another to be in the good of doctrine.

204

Little children who are in love to their parents and in charity toward other little children are in good, but not in the good of doctrine, consequently not in the truth... But they who have been regenerated by the truths of faith are in the good of doctrine" (Arcana Coelestia 2572).

     This is the wisdom of innocence from the Lord alone.

Through Individuals The Second Coming Is Now

     What are goods of doctrine? They are conjugial love, love of the Lord, love of interior use to others, spiritual peace, internal blessedness of life. These things the Lord taught the twelve disciples. And He taught them what the Coronis unfolds with such promise:

     This New Church, truly Christian, which at this day is being established by the Lord, will endure to eternity, as it proved from the Word of both Testaments; also it was foreseen from the creation of the world; and it will be the crown of the four preceding churches, because it will have true faith and charity. In this New Church there will be spiritual peace, glory and internal blessedness of life.... (LII, LIII)

     This is the promise. It can be fulfilled as the three-fold Word is read and lived. "Pray for the peace of Jerusalem: may they prosper who love you. Peace be within your walls, prosperity within your palaces" (Psalm 122:6, 7). Amen.

     The Rev. Geoffrey Childs is retired, having served the church for over forty years. He held pastorates in Philadelphia, Kitchener, Detroit, and Toronto, where he was also Executive Vice President of the General Church in Canada. After a term as President of the Academy of the New Church, Mr. Childs served several years as the Bishop's Representative in South Africa. He has written two doctrinal books: The Path and The Golden Thread, and co-authored a book on marriage, Saving Marriages, with his wife, Helga.

205

TOGETHER IN HIS NAME 2006

TOGETHER IN HIS NAME Rev. Grant ODHNER 2006

     The Lord taught: "Where two or three are gathered together in My name, I am there in the midst of them" (Matt. 18:20). There is so much implied in the phrase, "gathered in My name!" One implication is that we are related to others through a true relationship with Him. We exist only as part of communities-as part of communities of people in the natural world, but also as part of communities of minds in the spiritual world.

     Our mental lives depend on others. Our very feelings and thoughts are actually given through others-others who are receiving a similar life from the Lord, who have similar loves and aims as we do. We share this life. We are never alone.

     When we think of the Lord leading us to heaven, it is easy to suppose that He leads each of us separately. The reality is that He leads us together. Heaven is a "group experience." There cannot be a heaven of one-any more than there can be genuine happiness on earth without groups of people.

The Lord Sees Heaven as One Person

     The Lord, we are told, sees heaven as one person. Just as all the parts of a human body must grow together and have their proper place and function in the system, so must every human being emerge and grow along with others. People can't just be born and enter heaven "willy nilly," in any order. Each of us is a product of what has gone before us. People are different in different eras because the human race learns, changes, grows. Some people must come first, others after. The Lord is constantly overseeing the gradual, eternal growth of heaven by creating and coordinating people so that they can live and work together and find their happiness in relation to each other. This is clear in the following teachings from the Divine Providence:

206

The inmost aim of the Divine providence is to regard what is infinite and eternal in forming an angelic heaven, in order that it may be before the Lord as one human being, the image of Himself. (64)

     Put in a different way:

The Lord by means of His Divine providence arranges all the affections [of the whole human race] into one form, which is the human form.. . This is the universal end of the Divine Providence. (201)

     Again, we are taught:

[T]he human race throughout the whole world is under the Lord's guidance, and... everyone from infancy even to the end of his life is led by Him in the most individual things and his place is foreseen and also provided. (203)

     The Lord cannot work with one individual without at the same time working with other people. The Writings help us see this principle on the personal level as well as the group level. Again, from the Divine Providence:

The Lord in no wise acts upon any particular thing in a human being separately but upon all things at the same time. The reason is that all things of a person are linked together in such a connected series, and through this connection [are held] in such a form, that they act not as many but as one... In this [same] way the Lord acts upon the universal angelic heaven because it is in His sight as one human being... (124)

What We Do Matters To Others

     One of the important implications of realizing that we are linked with others is that we see that what we do matters. Even our private life affects others. The integrity of our daily thinking and feeling is important because it reaches to others in the unseen world around us; it feeds and supports others- or works against them.

     When we see that we are linked with others in this way, we realize that we must be accountable to them. The Writings are clear that we are to practice charity not just toward individuals (who are often present and tangible) but toward groups of people (which are often not visible).

207

In fact, groups of people are to be respected above individuals. They are to be loved in a higher degree.1
     1 cf. Arcana Coelestia 6023.2; New Jerusalem and Its Heavenly Doctrine 96; True Christian Religion 412ff

The "Higher Neighbors" We Should Love

     Specifically, the Writings teach about a number of different levels of "the neighbor" whom we are to love.2 We are to practice charity toward the individual neighbor, of course. But groups of people require a different kind of care, for example, organizations of every kind-clubs, businesses, schools, corporations, towns, cities. A distinctly higher level of "neighbor" is our country. Our country's good is made up of all the smaller groups within it. As for the next higher neighbor, the Writings sometimes mention the "human race" or "world" - meaning the world-population.3 Then comes the church.4 Even though it is smaller than a country or the human race, the church must be regarded as above them because of the uses it serves to introduce us to spiritual life and to foster that life. Standing above the church is the Lord's kingdom which includes people-of-good-will everywhere-in heaven and throughout the universe. Finally, the highest neighbor is the Lord Himself, because He is the common good of all. In loving Him (by doing His will), we love and benefit all.
     2 Arcana Coelestia 6023:2; New Jerusalem and Its Heavenly Doctrine 91
     3 cf. Divine Love and Wisdom 328; Charity 72, 87
     4 Arcana Coelestia 6822-6823; True Christian Religion 415

     Each level of the neighbor, in ascending degree, should be more important in our thinking because its good affects more people. We should see ourselves as standing in some relationship to all these broader communities and regard ourselves as accountable to them in our conduct. When we sin, we really sin against them all. On the lowest level sin seems to be a private, personal affair.

208

     Considered at a deeper level, it is a public affair, involving a wider community. More deeply we see it as something that touches the whole spiritual community.

The Broader Community

     A familiar teaching from the Gospel of Matthew touches on these levels of accountability. The Lord said:

If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the church. (Matt. 18:15-17)

     Here, the Lord mentions three levels: that of the individual -brother sinning against brother; that of a group-"two or three"; and the level of "the church."

     Immediately following these words are those with which we started this article:

Truly, I say to you, whatever you [groups of disciples] bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them. (Matt. 20:18-20)

     The theme here is broader community. Where even two "agree," or wherever two or three are "gathered together" in the Lord's name, there we find Him present more fully. The greater the number of people involved, the greater is the good at stake. This is a vital message for us to consider! By nature we tend to think of our self and our own good. We tend to see the small picture. We tend not to think beyond the borders of our immediate environment. It is easy for us to imagine that we can do whatever we like in our own small sphere without affecting society either positively or adversely.

209

It is easy to feel that we are anonymous amid society's masses, or even among the members of our local church. But what a terrible mistake! Each of us matters! Together we are society! Together we are the church! Our actions and attitudes do influence others!

     Think of how the news of marital difficulties and break-ups affect us, even from afar. Think of how those incidents of violence or corruption that touch us, even very remotely, impact us. They can lessen our trust in people and stifle our willingness to be a part of others' lives. Positive incidents can do just the opposite. Or think of how powerfully we are moved at times by the death of people whom we don't even know. When we hear their story we are touched by sadness or sympathy, or we're made to reflect on the reality of the other world and the "brief moment" of this life. Events like these are a very real force in molding our mental states, both our present ones and future ones. In a similar way, the lives of each and all of us have a much wider influence than we think.

Our Place Among Others

     We are able to become aware of our place among others, near and far! We are able to see ourselves as connected with people in human society, in our country, in the world, in the Lord's kingdom. We are able to act from a love of humanity. We can do what we do with humanity in mind. We can serve it. We can be aware that our thoughts and feelings have an impact on the human race. We can place its good above our own!

     It is true that the "bottom line" is to think and do well by those around us, in our own "neighborhood." When we do this, we are acting "in the Lord's name." We are linked with others in Him and with Him in others. As the popular phrase aptly suggests, in acting "locally" we are also acting "globally." We are serving not only our individual neighbors but also our collective neighbors, our country, our world, the Lord's kingdom.

210

     However, the quality of our usefulness, and of the good we foster, is perfected when we consider our higher neighbors. This affects our priorities. It helps us see the common good more clearly. It helps us benefit individuals in ways that are in greater harmony with higher goods.

     Our love toward the neighbor is something that can become more and more noble and exalted. As it does we will come to love a community more than an individual, and our country more than a community; we will come to love our church (for its spiritual "uses") more than our country, and we will love the Lord's kingdom above all (True Christian Religion 412-416). And if our spiritual love progresses in this way, this wisdom that helps us see these "higher neighbors," will feed that growing love, bringing it greater light, clarity, and delight.

Loving the Lord

     From being aware of our higher neighbors and loving them, it is a close step to loving the Lord and feeling His presence among us. For "in Him we all live, move and have our being" (Acts 17: 28). To love the Lord truly is not just to love Him as our own personal God, who exists to make us happy, but to love what He loves, to rise to His concerns, to adopt something of His vision. He loves and guides humanity and sees it as a One before Himself (Spiritual Experiences 4046; Divine Love 6). He provides for its common good so that all who are in it might be blessed. Indeed, we are blessed together and not separately. Together, we receive His love and wisdom- and much more fully than we could as individuals. Together, we are a fuller reflection of Him. So, the more we look outside of ourselves and respect, value, and participate in another's good, the more fully we sense His presence. For alone we are nothing, but as the Lord said, "Where two or three are gathered together in My name, I am there in the midst of them."

211

     The Rev. Grant Odhner serves as Assistant Professor of religion at Bryn Athyn College and of theology in the Academy of the New Church Theological School. He serves also as visiting pastor to the Boston New Church where he was resident pastor during the 1980s. Before Grant came to Bryn Athyn, he was pastor of the Oak Arbor Society in Michigan for twelve years. Grant and his wife Sarah (Bruell) live in Huntingdon Valley.

     Love Forms the Unanimous Body

     Love is the fundamental principle from which and by which heaven exists and subsists. This is evident from the circumstance, that there must be such a harmony and unanimity, and hence so universal a consociation, that the whole heaven, the whole world of spirits, that is, the whole human race from its first creation, should form a ONE, as all and every particular in a person, in whom there are indefinite things, forms one body, and thus constitutes one individual.... He who is in genuine love has an idea of the common good and of the universal human race. In respect to this every individual person should be as nothing, as is known. Therefore unless a person regards himself as associated with his fellow, and esteems himself as nothing in respect to the common good, and loves his neighbor better than himself, he can by no means be in the unanimous body, but he necessarily expels himself from it, so much as he removes himself from that love. Spiritual Experiences 4046

212

FROM THE NEW CENTURY EDITION 2006

     TWO NEW PUBLICATIONS IN THE SERIES

     Many readers of this journal are aware that the Swedenborg Foundation is engaged in publishing a series called the New Century Edition of Swedenborg's works. Two new volumes for this series have appeared recently, the first in hardback edition entitled: Emanuel Swedenborg: Essays for the New Century Edition on His Life, Work, and Impact and also in paperback with the same content but a different title: Scribe of Heaven: Swedenborg's Life, Work, and Impact, Jonathan Rose, et al, editors. This work is intended to provide background information for the rest of the series. We hope to publish a review of this work in a future issue.

     The second volume is a new translation of the first half of the work True Christian Religion published in Latin by Swedenborg in the year 1770. The new translation of the second part of the work is scheduled for publication at a later time. The translator is the Rev. Dr. Jonathan Rose, series editor for the New Century Edition. Dr. Rose has chosen to entitle the New Century version of this work True Christianity. Again, we hope to publish a review in a future issue. Below are sample passages:

The faith of the new heaven and the new church in universal form is this: The Lord from eternity, who is Jehovah, came into the world to gain control over the hells and to glorify his own human nature. If he had not done this, not one mortal could have been saved; those who believe in him are saved.

The angel's conversation with the clergyman who had a faith that was united to goodwill went like this:

213

"Friend, who are you?"

"I am a Reformed Christian."

"What is your doctrinal point of view and your religion?" "Faith and goodwill."

"Those are two things."

"They can't be separated."

"What is faith?"

"Believing what the Word teaches."

"What is goodwill?"

"Doing what the Word teaches."

"Do you only believe that, or do you also practice it?" "I also practice it."

The angel from heaven then looked at the clergyman and said, "My friend, come with me and live with us." (ï¿½391:3)

Goodwill itself is acting justly and faithfully in our position and our work, because all the things we do in this way are useful to the community; and usefulness is goodness, and goodness in an impersonal sense is our neighbor. ï¿½422)

There is a belief nowadays that goodwill is just our doing good, and if we do that, we are not doing evil. The idea therefore is that the first step toward goodwill is to do good and the second step is not to do evil. This is completely upside-down, however. The first step toward goodwill is to remove evils and the second step is to do good, because there is a law that is universal to the spiritual world and also therefore to the physical world: The less evil we intend, the more good we intend. ï¿½437)

214

NEW KOREAN TRANSLATIONS 2006

     New translations of the Writings are being published and sold in Korea, replacing older versions from the 1960s. It is a remarkable story.

     While the Rev. Dzin Kwak, pastor of the Seoul New Church, has translated volume 1 of the Arcana Coelestia, the main Korean translator in America is a young woman from Seoul named Elaine Eun-kyoung Kim.

     Many years ago, Elaine's father had acquired some of the older versions of the Writings, which she began reading as a teenager. She remembers having difficulty with the language of these translations. At the time, there was no organized General Church in Korea.

     After immigrating to Canada in 1994, the Kim family became connected with the Olivet Society of the General Church in Toronto. It was here that Elaine learned of the Master of Arts in Religious Studies (the MARS program) being offered at the Academy. Elaine had long felt there was a need to provide translations of the Writings from the Latin into modern Korean. She came to Bryn Athyn to enter the MARS program, focusing on translation of the Writings from Latin under the supervision of the Rt. Rev. Alfred Acton and the Rev. Dr. Jonathan Rose.

     The first work she translated, Doctrine of Faith, was completed in 1999, the year she earned her MA degree. With help from Swedenborg Publishers International (SPI), Elaine published this book for distribution by the Seoul New Church. This initial printing has sold out, but in March of this year, Doctrine of Faith was republished together with Elaine's new translation of Doctrine of Life. Bishop Kline was in Korea to participate in the introduction of this new volume.

     Now in her sixth year as a part-time translator, first under the direction of the General Church Translation Committee and now under General Church Outreach, Elaine has completed the following works, three of which are shown below:

215

     Doctrine of Faith

     Religion is Life-A compilation of introductory passages.

     Heaven and Hell

     Published and being distributed nationwide by a commercial publishing company. "A steady seller."

     The Teachings of True Christianity: Faith and Life

     The newly translated Doctrine of Life together with a second printing of Doctrine of Faith published by the Korean New Church Press, March, 2006.

     Divine Providence-Translated 2005. (To be published.)

     In addition, the following work is in progress:

     Doctrine of the Sacred Scripture

     The plan is to publish this with a translation of Doctrine of the Lord in the same format as the recent publication of the Doctrine of Life and Doctrine of Faith. This will complete the publication of what we often call The Four Doctrines.

     We rejoice in the providence of the Lord that this valuable work for the development of the New Church among Korean-speaking people continues apace. And we commend Elaine Kim for her dedication to this cause.

216

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS 2006

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS Rev. DONALD ROSE 2006

     A well known symbol of the New Church is the woman clothed with the sun in Revelation chapter twelve. The woman is in danger, as is her offspring, threatened by the dragon. The following is a specific application of this vision, a phenomenon in the natural world.

     It has been disclosed that a conspiracy against the Writings took place in the spiritual world and also in the natural world. First, there was an effort in the spiritual world to keep the books from being written.

     Strange as it sounds, when Swedenborg undertook to write certain books of the Writings, evil spirits surrounded him trying their hardest to prevent the writing from taking place. "This strange circumstance it is permitted me to relate, because of a truth it so happened" (Apocalypse Revealed 543). Being unable to "extinguish" them, they endeavored to prevent their being read or received.

     The conspiracy took form in the natural world in specific efforts by certain individuals. In the year 1758, Swedenborg sent the books to many influential people. There were men who made calculated efforts to see that they would not be read.

     How can you prevent people from reading books? You can misrepresent them and make them seem not worth reading. You can scoff at them. But a key device is to keep them out of the public eye. The conspiracy is largely a conspiracy of silence. And so we read in Apocalypse Revealed number 716, that some "persuaded as many as they could not to read them," and they brought it about that they would not even be mentioned in the books of religious catalogues.

     By "them" in this instance specific books of the Writings are meant including Heaven and Hell.

217

Swedenborg recorded that the conspiracy was successful. So successful that "nothing is now heard of them" (Spiritual Dairy 6098).

     Nothing was heard of them! Meetings had taken place where plans were hatched against the books. A mastermind was a Bishop. That same bishop later confessed in the spiritual world. He "described in what manner he especially scoffed at the five works, on Heaven and Hell, and the rest, which I made a present to all [the Bishops], and to all the Reformed Lords in Parliament, by abuse and misrepresentation, and at last put a stop to the reading of it-together with the rest-until they utterly rejected them. He also related what he had said to them, and something that others had said, and various discussions respecting them" (Spiritual Diary 6101).

     Those discussions took place in the natural world, but it was in the spiritual world that they came out. We read elsewhere of various plots in the natural world that came to light in the other world, fulfilling the saying, "What you have spoken in the dark shall be heard in the light" (Luke 12:2, 3; Heaven and Hell 462). The plots we are speaking of here, however, relate directly to the suppression of the knowledge of the books of the Writings.

     In a later article I would like to speculate on some happenings in history. For now, let us just consider that when fifty copies of the book Conjugial Love were sent to Sweden, they were impounded and not permitted to reach their destination. Clever tactics were used to prevent their reaching people who could read them.

     The good news is that the drama does not have only evil spirits in it, nor only hostile men. There was also angelic influence. And there were honorable people who knew about the Writings, and who undertook to make them known, even against opposition. Among those few was Dr. A. Beyer, and, most notably, among the few was Swedenborg himself.

218

He wrote to Beyer in October of 1769 mentioning the suppression of the copies of Conjugial Love. But he also said that besides making protests about it, he had circumvented it. "I brought with me 38 copies and previously had sent in 5."

(To be continued)
SOME NEW CHURCH WEBSITES 2006

SOME NEW CHURCH WEBSITES 2006

     While not all readers of New Church Life have ready access to computer websites, it is worth noting that sites on the internet give direct access to the Heavenly Doctrine and collateral material. There is no "conspiracy of silence" on the web such as that spoken of by the Rev. Donald Rose in the preceding article.

     Two sites regularly listed in this publication are: www.newchurch.org and www.newchurchvineyard.org. Sermons, both for listening and for reading, are included along with a wealth of church information and study material.

     Another site provided by the Academy's STAIRS or Newsearch project, www.theheavenlydoctrines.org, provides searchable access to all the Writings. A similar and very attractive site that also allows for searching and reading the Writings, as well as for reading other books of the church, is the Swedenborg Digital Library (www.swedenborgdigitallibrary.org) run by Kurt Simons. The Rev. Jan Weiss has a site for New Church outreach at www.secondadvent.net with a collection of his talks on marriage and brief papers answering questions about the church and its doctrine. Yet another site is operated by the Rev. Michael Gladish at www.CalgaryProject.org. This includes sermons, an archive of the project's newsletter, and many links to other church information. This list goes on, and is growing. We would welcome information about other New Church resources on the web.

219

Editorial Pages 2006

     NEW WINE IN NEW BOTTLES

     "Behold, I make all things new" (Rev. 21:5). The Lord has established a New Church in which newly revealed truths will find expression in a new life of religion. There will be new wine in new wineskins.

     "Wine" in the Word signifies spiritual truths. The conventional belief is that old wine is better than new. Symbolically, a vintage wine would suggest principles of life that are "tried and true." It would suggest human experience refined and improved by the test of time. But, in contrast, new wine signifies new truths revealed by the Lord for His church. These are not mere human principles but Divine principles, laws of order revealed by the Creator of all order. As such, they are discretely superior to the best thought of the world. They are "new wine" better than the old.

     The fermenting of new wine in ancient times required fresh wineskins. They had to be able to stretch to accommodate the fermentation process. So, too, new spiritual truths from the Lord require reception in ready minds. Fresh and flexible forms of thought (like new wineskins) are needed to accommodate these newly revealed truths.

     One of the qualities of the New Church would seem to be a pliable and yielding external form rather than a rigid one. Application of truth in our life is not, as in the days of Moses, by strict obedience to external codes. Nor will it be, as in the Christian era, a non-discriminating charity, flawed perhaps with merit and hypocrisy. Let it be, instead, an enlightened and rational application of internal dictate to the ever-changing states and situations of life. We do not mean a religious life without standards, but one in which unchanging internal principles are implemented with judgment and justice.

220

     The Heavenly Doctrine speaks of the establishment of the New Church: "It cannot take place in a moment, but it takes place to the extent that the falsities of the former church are set aside" (True Christian Religion 784). This is why we believe in a church body distinct from the former Christian churches, a new organization with a clergy inaugurated into the work of a new priesthood. How else can we proclaim fully and without reservation the doctrines that the Lord has now revealed?

     Pictured below are this year's graduates of the Academy Theological School. We congratulate these four men and wish them every success as they are inaugurated into the priesthood and take up the work of preaching the good news that "the Lord God Jesus Christ reigns, whose kingdom shall be for ages and ages!"

     [Photograph]

     The four men pictured here are the 2006 graduates of the Academy of the New Church Theological School. This June, they are being inaugurated and ordained into the first degree of the priesthood and recognized by the Bishop as priests of the General Church. From left: Vicente Nobre (Brazil), Scott Frazier, Glenn (Mac) Frazier (both of Bryn Athyn), and Charles Blair (Academy of the New Church).

221

GOD IS ONE, NOT IN THREE PERSONS 2006

GOD IS ONE, NOT IN THREE PERSONS Walton Coates 2006

     Communications
Dear Editor:

     It is a joy and blessing to have read and re-read "To Suffer and to Rise," the Easter sermon by the Rev. Grant Schnarr, published in New Church Life (March, 2006).

     During my youth and later, in mature years, the singing of the traditional doxology in Presbyterian Churches, in which I was born and raised, annoyed me to say the least, although I just went along for the ride with never an outburst of complaint.

     Now, since I was approaching my 90th birthday, I felt I must declare my conviction in writing, which I did, as set forth in the enclosure [see excerpts below].

     So, you can understand my pleasure reading the above-mentioned Easter sermon in which the author states correctly that, "We know that now the Father, Son, and Holy Spirit are all reflections of the one person in God, as soul, body, and operation. There is, was, and always will be only one God, the Lord, the Creator and Redeemer, Jesus Christ" (p. 88).

     The rest of the sermon is a very helpful exposition for persons seeking more than a superficial reading of the Holy Word.

     My daily thanks to you and your New Church teachers. And prayers for New Church growth in numbers and in perception.

     Walton Coates
     Jenkintown, Pennsylvania

     [Excerpts from "God is One in Person, Not in Three Persons"]

     "Multitudes of people who are members of Christian churches sing a doxology, the final phrase of which is, 'God in three persons, blessed Trinity.'

     "Rev. H. James Kennedy in his booklet, Understanding the Trinity, admits (p. 5) that the word "trinity" is not found in the Bible. His theological concept is that the Bible teaches that there are three persons in one Godhead.

222

"That, I submit, is misleading, and the inspired theologian Emanuel Swedenborg said so more than two hundred years ago. The correct statement is that 'God is one in person and essence in whom there is a trinity and that the trinity in Him is called Father, Son and Holy Spirit" (Divine Love and Wisdom 146).
THOUGHTS ON EVANGELIZATION 2006

THOUGHTS ON EVANGELIZATION Keith Morley 2006

Dear Editor:

     In the April guest editorial (One Sows, Another Reaps), Fred Elphick suggested that there are two shortcomings in our evangelization efforts which may be the cause of disappointing outcomes. They are first, "trying to grow without the Lord's help" and secondly, "doing it from our own self-interest."

     Since we are born into evils of every kind, this is not an unreasonable observation. It takes time to reach the state in which we are able from the heart to obey the Lord's teaching: "freely you have received, freely give." During this time we need to keep a check on our motivation.

     Recently new concerns have been expressed for the well-being of the General Church and some remedial action is recommended. The current leaning is towards the employment of membership growth targets as a means to the end of establishing the Lord's New Church.

     However, if pressure were to be placed on evangelization to produce numerical growth we would run the risk of losing sight of its real end - helping those who are seeking the Lord. There is a danger that, in our anxiety for results, the accepted requirements for membership could be compromised. And as we work for the building up of "our" organization we could in a sense find we are "doing it from our own self-interest."

     Keith Morley
     Toronto, Ontario

223

Response to: "One Sows, Another Reaps" (April 2006 p. 148) 2006

Response to: "One Sows, Another Reaps" (April 2006 p. 148) Sylvia D. Parker 2006

     Fred Elphick spoke specifically of the instance in John 21 where the Lord appeared to His disciples by the Sea of Galilee after His resurrection. They, led by Peter, had fished all night and had caught nothing. As they came to shore, the Lord appeared and told them to "'cast the net on the right side of the boat and you will find some'. So they cast, and now they were not able to draw it in because of the multitude of fish" (v. 6).

     I remember discussing this New Testament event with Education Majors during my courses at Bryn Athyn College. It served as an introduction to a Unit of Study about variety in methods. On the surface, it might illustrate that to reach a student you always need to be willing to try teaching and explaining by using another approach. Being "willing" is the key.

     But looking deeper at the meaning of both Peter and the right side of the boat, the passage speaks to my personal belief that the essence of a New Church teacher must be a living faith (Peter). This is developed by a faithful reading and application of the Lord's Word in daily life, so that he/she may teach at any level from the right side of the boat, that is, from love-a combined love of the Lord's Word, of teaching, of students wherever they are, and of the subject under discussion.

     I would acknowledge, in humility, that for teachers, parents, or indeed any adult, it will forever be true, that "one sows and another reaps." May the Lord always be the ultimate Reaper.

     Sylvia D. Parker
     Cairnwood Village
     Bryn Athyn, Pennsylvania

224

SECOND COMING 2006

SECOND COMING Norman E. Riley 2006

Dear Editor,

     Just a few thoughts on the subject of the Second Coming. I believe that the New Church, in all its fullness, holiness, and power is already firmly established. It is in the Revelation from the Lord at His Second Coming.

     When the Lord was asked by His disciples about His coming, He said, "The Kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! For ... the Kingdom of God is within you." (Luke 17:20:21). By this, as we know, He meant that it was not to be a kingdom in the world, but a kingdom within persons.

     The question therefore is this: How many people in what are called New Church organizations are reading the Revelation from the Lord, not just to become knowledgeable, but for the sake of the life within them? The enlightenment from the Lord can only be in the truth which is from Him within us.

     When the Lord instructed His disciples to go into all the world and preach the Gospel, this was in connection with the third use of redemption, namely the preparation for a New Spiritual Church (True Christian Religion 115). What they did in the world corresponded to what He was doing in the spiritual world. Now that this Advent has been fulfilled, the words of the Lord to His disciples refer to the world of our affections and thoughts within us.

     This does not mean we should not let it be known that the Lord has made His Second Coming by offering what is from Him.

     Norman E. Riley
     Lancashire, England

225

Church News 2006

     MISSION IN CAMEROON

     DECEMBER 2005 - FEBRUARY 2006

     BY THE REV. ALAIN NICOLIER

     Since 1996, when I first started to do missionary work in Africa, I had never spent more than two weeks at a time in any of the countries visited: Ivory Coast, Benin, Congo, Brazzaville, Zaire, Togo. On three of those fourteen trips my wife Jeanne accompanied me. This last time, I decided to stay on the African continent for two and a half months to better reach certain goals that I had set and because of what I have learned from experience about what works.

     Over the years, I tried different approaches: radio talks, TV talks, public lectures, newspaper advertisement, workshops, door-to-door and, if some contacts were effective in changing people's interest to the church, creating reading groups and even church congregations. The main stumbling block to lasting results was lack of follow-up activities, from lack of leadership, of places to meet, and of financial support. Shortly after I left the country, people lost touch with one another, and study groups faded away. I realized that in order to insure the growth of a potential society in any given country on the African continent, I needed to put my energy into finding a reader of the Writings who was dedicated to the saving of souls and willing to be trained in the ministry of the New Church. I also realized that I needed more time on the spot to really understand the African culture in order to reach out to them in a more lasting and deeper manner.

     I find it useful to have Jeanne accompany me on every trip from now on in that she reaches out to African women in her feminine way; they confide in her and share with her their concerns.

226

The image we offer of the New Church is that of a couple rather than an individual, a key concept from the Latin Word. This has made a big difference on every occasion in the quality of the contacts established.

     Another reason which motivated us in staying longer in Cameroon was to consider the prospect of living here in the future a few months a year - to do long-term missionary work, visit the countries where New Church centers exist, and eventually teach in a theological school in Ghana or South Africa.

Cameroon Mission

     We arrived in Douala on December 15th and left the next day for Kumba where the first readers of the Writings I was in touch with were located. Kumba is about 100 miles north, a small city, mostly rural. We arrived at Chah Joseph's house. Joseph has been reading the Writings for a few months now. He is the director of Grace Mission Bible School and a pastor. He has a wife and four children. During the following couple of weeks we held daily meetings with interested people whom he had talked to about the Second Coming. We also held workshops on marriage, dealing with conflict resolution, and prayer groups.

     We then left for Manfe, another rural town northeast of Kumba, where there is a group of villagers under the leadership of Brother John, another reader of the Writings and a former evangelist of the Apostolic Church.

     I will not go into details about the bus trip covering 120 miles on dirt roads that took us seven hours through jungle area! We stayed a few days in Manfe doing meetings similar to those in Kumba, resulting in some baptisms.

     Then back to Kumba for a couple of days before going back to Douala, the economic capital, to do more lectures and some baptisms.

227

Since so many people asked for baptism which is, in my opinion, often given too freely in Africa, I set up my own steps of preparation over here, and I will give this sacrament only after an adult person has shown enough knowledge in the Writings and a good intention in his desire. I also have the people write their own confession of faith and of sins. This may sound strange, but over the ten years of evangelizing in Africa I realized that it was a needed process to exercise discernment.

     We stayed in Douala for a couple of weeks meeting other church groups whose leaders wanted to know more about the New Church, such as Catholics, Neo-apostolic, Protestant, Unification, and so on. Most of them want to get the books in their church library! I gave a couple of worship services on their invitation. Two of my notable meetings were with a Byzantine archbishop and the leading Imam of the Islamic church of Douala, delighting in talking about the internal sense of the Word, the spiritual world, and the crown of the churches! They also want to read the Writings.

     Leaving Douala, we rested in Limbe, a black sand beach at the foot of Mount Cameroon, an ancient volcano. Then we went to Kribi, a coastal town, where I gave two radio talks: one on conjugial love and another on the spirit world, witchcraft, and spells-a favorite subject over here! We also had a couple of lectures on the church in private places.

     Then we went to Yaounde, the political capital, where I held a series of lectures on the nature of God, the spiritual world, marriage, and the Second Coming. This also resulted in people wanting to read the Writings. We then went back to Kribi for a few days, then back to Douala.

     As you see, we traveled quite a bit from Joseph's place to friends in another place, to family in another, and so on, always meeting related people first, and extending it to neighbors and church leaders. It seems to work that way over here, where the family is central and is the way to meet everyone from one side of the country to the other.

228

Meeting the Pygmies.

     The pygmies are the first inhabitants of Africa; they are not considered negroes, having a different look, small, primitive. Half of them still live in the forest. They are gatherers and hunters, and live in harmony with nature and their own concept of the spiritual world. We went to visit them a couple of times but could not stay long with them because of the language barrier and lifestyle. They are deep in the forest. It is not easy to get to them or to find a guide willing to accompany us.

     They are fascinating people. Everything to them is related to the spiritual world. All plants, trees, and animals have their own spiritual counterpart. They are more than animist; to them disease is related to bad thoughts and affections. They will use corresponding plants, herbs, barks, etc., to heal; accompanied by prayers, ritual, and fasting.

     It was interesting to talk with them about the spiritual world. I found them eager to share with a white man about it, as if it was a first time for them. They are monogamous. They live a day at a time, gathering enough food for the present meal. They do not raise cattle nor grow food. They have initiation steps which are rituals rich in spiritual meaning, but no school. Girls get married around 14 and men at 17 approximately, depending on puberty and on the individual succeeding in going through the initiation steps. They know all the names of plants, herbs, seeds, leaves, trees. They know what is for medicinal use and for consumption. They spend half of their time singing and dancing.

     The downside (unfortunately there always is one) is that they are the object of segregation. Governments take their land ruthlessly and drive them out for cutting down precious trees which have high commercial value. Today a lot of pygmies, around half of them, are forced to live in houses and beg in cities. Many become alcoholics and tramps

     The forest is in danger, as well as their culture and lifestyle, as in the Amazon rain forest.

229

They call themselves the guardians of the earth because they know and respect their environment, which to them is so rich spiritually and sacred. We were deeply moved by these people.

More on the Trip

     As I said earlier, Jeanne contributed a lot in working with me, especially in villages where people complain so much about poverty. As usual, we brought seeds from our garden, and she taught whoever was willing how to garden. It was fun feeling like Johnny Appleseed, using beans, pumpkins, and tomatoes, together with teaching the Word. Her talking with women about feminine issues really helped to bring whole families to lectures and workshops. Her knowledge as a nutritionist was especially useful with children's malnutrition so rampant in Africa.

     Joseph Chah is preparing himself to apply for theological school. Since he has been reading the Writings, he has started to teach New Church doctrine to his students and now to small groups of friends. He is experienced as a pastor and seems a good prospect to grow the church in Cameroon.

     During this trip I contracted malaria in spite of the prevention I used. I was very exhausted for two weeks after that, and it is for this reason that we decided not to travel to Congo and Gabon, but rather to stay the whole time in Cameroon. Now I know how African people feel, since most of them have chronic malaria which kills more people than AIDS. I hope to be immune from now on.

     I baptized 14 dedicated adults and 3 children.

Reflections About the Future

     As I said, Jeanne and I are willing to come and stay in Africa six or seven months at a time in order to set up extended evangelization campaigns and possibly teach French-speaking students in a theological school either in Ghana or South Africa.

     I am convinced Africa is a continent holding the biggest potential for the growth of the New Church.

230

ESTABLISHMENT OF THE GENERAL CHURCH IN GHANA 2006

ESTABLISHMENT OF THE GENERAL CHURCH IN GHANA Rev. W.O. ANKRA-BADU 2006

     A REPORT

The First Five Years

     When the British Caledonian airplane landed at Kotoka International Airport and taxied along the runway on that 18th day of July, 1986, the daunting task of planting the General Church in Ghana and sustaining it dawned on me for the first time.

     There was no church member to meet me at the airport. But there was a handful of smiling family members to meet me: two brothers and an overjoyed father, a retired minister of the Presbyterian Church. I stayed with one of the brothers for well over nine months before I moved to a rented apartment in the city.

     Before I moved, I had been in constant touch with the late Pastor Benjamin Garna who gave me invaluable insight into evangelism in Ghana. For many years, Pastor Garna had single-handedly spread the doctrines of the New Church in various parts of Ghana. He did that by selling the books of the Writings from office to office in Tema, a harbor city, and Accra, Ghana's capital. So, many people in these two towns and indeed other places in Ghana had some idea of the Writings and the doctrines of the New Church.

     While I was waiting to form my own church, I preached many times to Pastor Garna's congregation, occasionally worshipping also at a joint Anglican-Methodist-Presbyterian church in Accra.

Initial Difficulties

     Once, in a discussion with the late Pastor Garna, he told me that there were some churches that had knowledge about the doctrines of the General Church. He also said that they wanted to be affiliated with ours.

231

Upon hearing this I visited those churches. They are in Bibiani in the Western Region of the country, Cape Coast in the Central Region and Tema in the Greater Accra Region. But it was a futile exercise. The churches were not ready to accept our doctrines, nor were they willing to be affiliated with the General Church. But they all admitted having met Pastor Garna and having discussed the issue of affiliation.

     In addition to the churches I visited in those regions, I contacted a retired army officer, Warrant Officer Mantey, in Accra. He had a small group of workers to whom he taught the General Church Doctrines. He too was not ready for any "interference" from me. However, he accepted copies of the Writings from me with thanks. There was also a learned woman who led a group studying the Writings in a public library building. When I visited that group I found, to my consternation, that the group had completely strayed from the study of the doctrines and were instead immersed in the study of how to become a revelator and seer like Swedenborg.

Some Positive Results

     Toward the end of 1986, after struggling to form a church, my effort yielded positive results. I had the first six of the future members of the church, namely: Michael Dei, Kenneth Nwanwan-Ekyi, John Dadzie, Charles Adu-Dickens, John Paha and Benjamin Adzi. Two others, Solomon Osei, and Darko Newman, also came to see me about the church and expressed interest in it but were not baptized into the church.

     Knowing full well that the eight had no knowledge of the New Church doctrines, I set up a doctrinal class in my living room where I systematically taught them some of our basic doctrines. Books we studied included The Four Doctrines, Divine Providence and Divine Love and Wisdom.

     After they had fully embraced the New Church doctrines, I baptized six of them on November 15, 1987.

232

The following year, five more people were baptized. Ten non-members always joined them in worship every Sunday. I preached simple sermons to them.

     When the Rev. Robert Junge visited the nascent church in 1989, he baptized eleven more people. It included my wife Vivian Ankra-Badu, who, incidentally, is the first female member of my church. I too, was baptized by Mr. Junge, in 1985.

Spreading the Writings

     Late in 1989, I put an advertisement in one of Ghana's leading newspapers. In it I asked all readers of Swedenborg's Theological Works to contact me for free books. The advertisements yielded encouraging results. A man called Grey Dagbey was the first to call at my house in the morning of the first publication, and some thirty others either called at my house or wrote to me. They each received at least three free books. In 1990, nine people were added to my congregation. This included Grey. Membership of my church at this time stood at forty-one, including just one female and one child.

     In the same year, however, a member of the Tema group caused a disturbance, leading to the split of that group from the main Accra group. Out of the ten people from the Tema group only one member, Ekow Eshun (currently a student in the Academy Theological School) kept faith with the church. The action of the Tema group jolted me. But after the initial setback, the church bounced back to life as more people joined it. In the year 1991, five years after my return to Ghana as a minister, twenty-six more people were added to the church. I baptized two people in Accra and twenty-four in one day at Kwahu Tafo, a town 120 miles from Accra. The Rev. Martin Gyamfi is from that area.

     (To be continued)

233

UNIVERSALITY OF THE TEN COMMANDMENTS 2006

UNIVERSALITY OF THE TEN COMMANDMENTS Rev. AMOS GLENN 2006

     [Adapted from the monthly newsletter of the Pittsburgh New Church]

     One of the best-loved teachings of the New Church is that the Lord has provided everyone throughout the whole world with the means to get to heaven.

     If we did not know this, we might ask why the Lord has not spread His church over the whole world. Has He created some people who are destined for hell? The Writings for the New Church answer this question in the following teachings from the Divine Providence:

... Acknowledging God and not doing evil because it is contrary to God are the two ingredients which make a religion a religion ...

. . . The Lord has provided that some religion exist almost everywhere, and that each have in it these two elements. Moreover, the Lord has also provided that there be a place in heaven for everyone who acknowledges God and does not do evil because it is contrary to God.

Therefore all people who make the aforesaid two universal elements of the church part of their life have a place... in heaven, and they enjoy their own degree of happiness.

That these elements are the primary ones in any religion can be seen from the fact that it is these two that the Decalogue teaches, and the Decalogue was the beginning of the Word, proclaimed by Jehovah on Mount Sinai in His own voice and written on two tablets of stone with the finger of God. (326: 9-11).

     The wonderful conclusion of this passage is that you will find some ideas that reflect the teachings of the Ten Commandments in all genuine religions, something that teaches their members how to live in a way that is compatible with heaven. While all the paths to heaven are certainly not equally straight or equally narrow, even the difficult and twisty ones eventually lead there. The Lord provides these paths by providing the two essentials of religion:

234

knowledge of God in some form and instruction on how to live rightly.

     We find these essential things, of course, in the five particular churches that the Lord has established, but we also find them in all types of religions across time and across the globe. The Inuit, for example, have a complex system of "taboos" that they believe were given to them by certain gods. These rules keep them acting in ways that are charitable and healthy. Taoists also strive to become virtuous, particularly in compassion, moderation, and humility. For them, right action means acting only after careful consideration of the consequences. And we can find these reflections, and Divine Providence, anywhere.

     In recognition of the universality of the Ten Commandments, the General Church, through the Office of Outreach, is organizing a campaign in societies across the nation to bring the universal truths embodied in the Ten Commandments to people everywhere this fall. The campaign is built around the Rise Above It program developed by the Rev. and Mrs. Ray Silverman and published in the book of the same name. Rise Above It is a ten-week course devoted to studying the Ten Commandments in many different religions. The focus is on learning to spiritually understand and live by these fundamental rules of life.

     In Pittsburgh, the campaign's goal is to have one course running on each day of the week at different locations around the city. And during the campaign each Sunday's worship service will focus on the Commandment of the week. The campaign will begin in September and end before Thanksgiving. This is no small task, but it has the potential to become something that really opens our doors to the people of Pittsburgh.

     [Editor's note: Seven additional societies of the General Church plan to participate in this campaign: Bryn Athyn Church, Ivyland, and Freeport in Pennsylvania; Cincinnati in Ohio; Phoenix and Tucson in Arizona; and Los Angeles in California.]

235

WWW.NEWCHURCHVINEYARD.ORG 2006

     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

     Now it is Permitted in June, 2006
     His Name Shall Be Called in July, 2006
     Approaching The Lord in August, 2006

238

ACADEMY OF THE NEW CHURCH THEOLOGICAL SCHOOL, COLLEGE and SECONDARY SCHOOLS CALENDAR 2006

     ONE HUNDRED and THIRTIETH SCHOOL YEAR

     2006

July      9-15      Sun-Sat      ANC Summer Camp
     16-22 Sun-Sat      Tools 4 Life Camp
Aug      23     Wed     New College international students orientation
     24-25 Thu-Fri      College faculty retreat
     26     Sat     All College students arrive on campus
     27-Sep.2 Sun-Fri      Girls School sports camp (ends 9/1); Boys School sports camp (ends 9/2)
     28     Mon     Registration in College and Theological School
     29     Tue     College and Theological School Service Day
     30     Wed     College and Theological School begin classes
Sept      3     Sun     Secondary Schools resident students arrive on campus
     4     Mon     Labor Day Holiday
     5     Tues     Secondary Schools registration and orientation 7:30 p.m.
          Opening worship (Cathedral)
     6     Wed.     Secondary Schools begin classes
     4:15 p.m.      President's address, reception (MPAC)
Oct      20     Fri
     8:00 a.m. Charter Day: Annual Meeting of ANC Corporation (MPAC) 10:30 a.m. Service (Cathedral)
     9:00 p.m. Dance (Asplundh Field House)
     21     Sat 7:00 p.m. Banquet (Asplundh Field House)
Nov      6     Mon      Secondary Schools grading day, no school
     7      Tue      Secondary Schools 2nd quarter begins
     17      Fri      College and Theological School fall term ends after exams
     22      Wed      Secondary Schools break for Thanksgiving
     27     Mon     Winter term begins in College and Theological School
          Secondary Schools resume classes

Dec      20     Wed     Secondary Schools Christmas vacation begins at noon
     College and Theological School vacation begins after
     afternoon classes

239

     2007

Jan     2     Tue     Secondary Schools resident students return
          College and Theological School resident students return
     3     Wed     Secondary Schools classes resume
          College and Theological School classes resume
     15     Mon     Martin Luther King, Jr. Day (Secondary Schools in-school observance, Col/TS holiday)
     25-26     Thur-Fri     Secondary Schools winter break
     29     Mon     Secondary Schools 3rd quarter begins
Feb     19     Mon     Presidents' Day holiday in all schools
     23     Fri     College and Theological School spring break begins after exams
Mar     12     Mon     College and Theological School Spring Term begins
     30     Fri     Secondary Schools spring break begins noon
Apr     6     Fri     Good Friday holiday for College and Theological School
          Secondary Schools continue break
     9     Mon     Easter Monday holiday for Secondary Schools; College and Theological School in session
     10     Tue     Secondary Schools 4th quarter begins
May     4-6     Fri-Sun     Bryn Athyn College Alumni Weekend
     6     Sat 1:00 p.m.      Semiannual meeting of Academy Corporation (MPAC or Pendleton Hall Auditorium)
     25     Fri 6:30 p.m.      College Graduation Dinner and Dance (Cairnwood Mansion)
     26     Sat 9:30 a.m.     College and Theological School Graduation (MAPC)
     28     Mon     Memorial Day holiday
June     8     Fri
     5:00 p.m.     Secondary Schools Senior Diner (Glencairn)
     9:00 p.m.     Secondary Schools Graduation Dance (Glencairn)
     Sat 10:00 a.m.     Secondary Schools Graduation (AFH)

240

New Church Day - June 19th 2006

     "Blessed is he who keeps the words of the prophecy of this book." (Revelation 22:7)

     A sampling of recordings for preparation and celebration, others available upon request.

     Worship Services: Sermons
     The Two Witnesses - Rt. Rev. Thomas Kline, #100795
     The White Horse - Rev. Jeremy Simons, #107015
     You Are the Light of the World - Rt. Rev. Peter Buss, #106574

     Worship Services: Family
     The Tree of Life - Rev. Geoffrey Childs, #103936
     The Temple in Heaven - Rev. Donald Rose, #102877
     The White Horse - Rev. Kurt Ho. Asplundh, #100293

     Worship Services: Contemporary
     The Woman Clothed as the Sun - Rev. Thomas Rose, #105807
     The Lamp Stand Church - Rt. Rev. Thomas Kline, #104482
     The Great Red Dragon - Rev. Jeremy Simons, #105317

     Doctrinal Classes
     The Book of Revelation Explained - Rev. Jeremy Simons, #105706
     The Second Coming - Rt. Rev. Alfred Acton, #102855
     Preparation for the 19th of June (3 Parts) - Rt. Rev. Louis King, #102461-3

     Please order using the catalog numbers listed.

     Cassette - $2.00 CD - $4.00 Catalog - $5.00

     Please do not submit payment at this time, as shipping charges will be added to the invoice included with your order Thank you!

     NEW CHURCH

     AUDIO)))

     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 267-502-4980

241

Notes on This Issue 2006

Notes on This Issue Editor 2006

     Vol. CXXVI

     July, 2006     No. 7

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

     DIRECTORY

     OF THE CLERGY

     ACTIVE AND RETIRED

     General Church of the New Jerusalem

242

     In this special issue, we are providing a photo directory of currently active and retired members of the General Church clergy.

     Each year, usually in December, a directory is published in New Church Life listing the names and current assignments of the ministers of the church. It has been nearly twenty years, however, since a directory has been produced that includes photographs of the men who are serving and have served in the priesthood. In addition, this new directory is expanded beyond the annual directory to include a summary of past assignments for each man from the time of his inauguration and ordination.

     Thirty-five new priests have been inaugurated since 1986, and thirteen ministers whose names appeared in the 1986 directory have since died. After twenty years, we felt it was time to produce a new edition to reflect these many changes.

     Most of the photographs included here were taken during the 2006 clergy meetings through the volunteer efforts of Alix (Mayer) Smith and Robin (Asplundh) Trautmann. We thank them for their excellent work. Some pictures came from a prior year, and some were submitted directly by ministers who had been absent from the photo sessions. Pictures of a few men were unavailable.

     We also thank Sue Simpson, Secretary of the General Church, who provided us with extensive resumes of these ministers. Without the careful record she provided, the task of assembling the information would have been formidable.

     Editor

243

DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 2006

     2006-2007

     Officials

     Bishop:     Rt. Rev. Thomas L. Kline Assistant Bishop: Rt. Rev. Brian W. Keith

     Secretary:     Mrs. Susan V. Simpson

     Consistory

     Rt. Rev. Thomas L. Kline, Rt. Rev. Brian W. Keith

     Rev. Messrs. Kenneth J. Alden, Goran R. Appelgren, Christopher D. Bown, Daniel W. Goodenough, Grant H. Odhner, Patrick A. Rose, David C. Roth, Lawson M. Smith, and Jeremy F. Simons

     GENERAL CHURCH OF THE NEW JERUSALEM

     (A Corporation of Pennsylvania)

     Officers of the Corporation

     President:     Rt. Rev. Thomas L. Kline

     Vice President:     Rt. Rev. Brian W. Keith

     Secretary:     Nancy L. Heilman, Esq.

     Treasurer/CAO     Mr. David O. Frazier

     BOARD OF DIRECTORS OF THE CORPORATION

     Louisa Allais, Dean R. Boyce, Michael S. Cole, Jonathan P. Cranch, Edmond P. de Chazal, James B. de Maine, Jeryl G. Fuller, Terry K. Glenn, Nancy L. Heilman, Robert L. Heinrichs, Murray F. Heldon, Steven D. Hendricks, Jr., Leslie G. Horigan, Amanda M. Hyatt, Bradley H. Johns, Kaye J. Lermitte,

244

Alexander H. Lindsay, Jr., Tracy L. McCardell, Nathan J. Morley, Timothy V. O'Connor, Bryon Odhner , Linda S. Odhner, S. Stormont Scott, Robert C. Simons, Huard G. Smith, Karen D. Stoeller, Donald O. Synnestvedt, Arthur E. Uber III, John H. Wyncoll, and Candace N. Zeigler

     Ex-officio Members:      Rt. Rev. Thomas L. Kline
               Rt. Rev. Brian W. Keith
               Mr. David O. Frazier

245

ACTIVE CLERGY 2006 TEACHINGS ABOUT PRIESTS FROM THE HEAVENLY DOCTRINE 2006

TEACHINGS ABOUT PRIESTS FROM THE HEAVENLY DOCTRINE 2006

     As regards priests, it is their duty to teach people the way to heaven and also to guide them. They must instruct them in the teachings of their Church and guide them to lead lives in keeping with those teachings. Priests who teach truths and guide people by means of them to goodness of life and so to the Lord are good shepherds; but those who teach yet do not guide people to goodness of life and so to the Lord are bad shepherds. These the Lord calls 'thieves and robbers' in John 10:7-16.

     Priests must not claim for themselves any power over people's souls, because they do not know the condition of anyone's inner being. Less still must they claim for themselves the power to open or close heaven, since that power belongs to the Lord alone.

     Priests must be respected and honoured on account of the sacred duties which they perform; but those among them who are wise ascribe such honour to the Lord, the Source of everything sacred, not to themselves. . . .

     The honour that can be vested in a person is the honour that goes with wisdom and fear of the Lord.

     Priests must teach the people and guide them by means of truths to goodness of life; but they must not compel anyone, because no one can be compelled to hold beliefs contrary to what he thinks in his heart to be the truth. Anyone who holds beliefs that are different from the priest's and causes no trouble must be left in peace, but anyone who does cause trouble must be set apart; for this too is a matter of orderliness for the sake of which the priesthood exists.

     Arcana Coelestia 10794-10798

280

Notes on This Issue 2006

     Vol. CXXVI     August, 2006     No. 8

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

281

     In the sermon this month on the man born blind, the Rev. Walter Orthwein shows that faith isn't a matter of logic, nor of blind belief, but of what one sees to be true. What is the secret of this spiritual sight?

     Why did Abraham and Isaac identify their wives as their sisters? Joseph David, a layman from western Pennsylvania who is active in the Jacob's Creek summer camps, explores the inner meaning of these curious stories.

     The Rev. Dr. Ray Silverman, teacher and chaplain at Bryn Athyn College felt impelled to read the novel, The Da Vinci Code, to see what was behind its phenomenal success. See his appraisal beginning p. 213.

     This issue continues the series by Don Rose about why the Writings have not been as well known as they should be. Is there a conspiracy to keep people away from these books?

     We are happy to include a guest editorial in this issue written by the Rev. Geoffrey Howard when he was pastor of the Boston Society in Massachusetts. He asks what the Writings mean when they speak of the "self-evidencing reason of love" by which the church will be restored? See p. 221.

     Our assistant bishop, Brian Keith, recounts the experiences of his first visit to the churches and congregations in the countries of Ghana, Togo, and Cote D'Ivoire in West Africa. He was accompanied by his wife, Gretchen, as the pictures we've included will show.

     The Rev. Walter Orthwein is Assistant Professor of religion at Bryn Athyn College and of theology at the Academy Theological School. He also serves as Visiting Pastor to the Central Pennsylvania group. He and his wife, Kathleen, live in Bryn Athyn.

282

NOW I SEE 2006

NOW I SEE Rev. WALTER E. ORTHWEIN 2006

     "One thing I know: that though I was blind, now I see." (John 9:25)

     The skeptics tried to reason with this man, and how maddening it must have been! Their arguments, their alternate explanations for the miracle, fell flat before his simple declaration of what he knew to be so: "I was blind, now I see."

     In this miracle, as in all His miracles, the Lord was demonstrating, correspondentially, His power to heal our spiritual infirmities. If His purpose had been only to restore people's physical sight, we'd have to wonder why He didn't heal all blind people instead of just a few. But if we reflect on the spiritual significance of this story, then the story itself, along with the other stories and teachings in the Scriptures, becomes a perpetual means whereby all people's spiritual blindness can be cured.

     His disciples asked why this man had been born blind-was he guilty of some sin that brought this affliction upon him? No, the Lord said, it was so "the works of God could be revealed in him."

     Here we have a good general rule regarding all afflictions, including our own: they are opportunities for us to experience the Lord's power. When we observe people dealing with an illness or some other limitation, when we see the human spirit triumph over some terrible natural circumstance, as we so often do, it is really the work of God we are witnessing. And when the afflicted person himself or herself sees the truth of this, as they often do, they are receiving a gift more valuable than what they have lost. Physical illnesses may persist-and eventually everyone's body wears out and dies; this is part of the order of life-but if, in the process, the soul is healed, and we come to know within ourselves the goodness of God, then the physical distress that served to turn us toward Him turns out to have been a blessing in disguise.

283

     When someone says, "Now I see," they usually mean, "Now I understand." The seeing they are referring to is mental. Blindness, spiritually, is ignorance or a lack of understanding of spiritual things, an inability to sense the heaven that lies around us. Spiritual blindness is a defect in the eye of faith.

     The things that eye (the eye of faith) sees are the most important. They answer (not in a theoretical or philosophical way, but in a living way) such questions as: Is there a God? Is there a merciful Divine providence governing the universe and working to save our souls? Do the Scriptures actually contain the Word of God? Is there life after death? Can faith be restored? Can the innocence and peace and carefree delight we knew in our childhood ever be regained?

     The natural part of the mind, before it is ordered by the spiritual part and opened to the light of heaven, answers "no." And it will seize upon contrary appearances, and the logic and philosophy of materialism, to bolster its arguments. And even if the rational mind gets occasional glimpses of the truth, it is like lightning out of the east that vanishes in the west.

     Faith isn't a matter of logic, nor of blind belief, but of what one sees to be true. This is why religious arguments accomplish little. One who does not see spiritual reality thinks one who does see it is imagining something that isn't actually there. The one who does see the reality of spiritual things thinks the one who does not is spiritually blind.

     Religious debates are like two people looking up at an enormous pyramid. The top is obscured by a cloud. One person says the sides continue up to meet at the peak, while the other says they end at the cloud.

     "But it's not always this cloudy, and I've seen the top," the one says. "There's a point to it."

     "You say you've seen it, but I say you imagined it," the other one says.

     "But many others have seen it also."

     "So we're told," the skeptic replies.

284

     "But the builder has left us the plans, and they show the pyramid with a beautiful marble capstone."

     "But how do we know those plans are genuine?"

     "Look at the sides, see how they converge. Can't you see that they must come together at the peak? Everything we can see below the cloud points to the existence of a peak at the top of the pyramid."

     "I see no reason to conclude that at all," the other says. "The pyramid is flat on the bottom, why shouldn't it be flat on the top too?" And so it goes.

     Spiritual reality is like the top of the pyramid-you either see it or you don't. Logic and evidence may confirm and support what you see, or don't see, but in the end, you either see it or you don't.

     An example of how the sides of the pyramid point to something invisible to natural eyes is life after death. What we can see is that most people grow in wisdom throughout their lives and become better people. We expect this, and would think something had gone wrong if someone was no wiser at age 70 than he had been at age 20. Isn't it reasonable from this obvious fact of life to conclude that people continue to live after the death of the body? If not, then all that spiritual growth and improvement was for nothing -at least as far as the person himself is concerned.

     Imagine a factory in which the product being made gets to the end of the assembly line and is then . . . discarded. Or imagine a school in which the students are being prepared for . . . nothing. Can't we see that this world is a soul school? More than anything else, that's what this world is-a school in which human spirits are formed and perfected and prepared for a spiritual use.

     Is it not reasonable, then, to expect that human beings, after a lifetime of being prepared to live in a heavenly society and serve as angels able to communicate Divine love and wisdom to others, will continue to live after their "graduation" from this world?

     This line of reasoning may not "prove" there is a heaven to one who just doesn't see the truth of it, but for those who do see it, even if it is an obscure and momentary view, it confirms that truth and encourages them to keep looking in hopes of gaining a better view of spiritual reality.

285

     This statement in the work Divine Love and Wisdom is well known in the church: "Thought from the eye closes the understanding; thought from the understanding opens the eye" (46).

     When your understanding has been opened by the truths of revelation, then the eye also is opened-and the things you see with your eyes-even many things which might otherwise be seen as evidence against Divine and spiritual things, are seen as examples of Divine order and indications of the Lord's merciful providence.

     When the eye of the mind has been opened, then abstract, spiritual truths rest upon a natural foundation. They don't depend upon dogma or logic or wishful thinking or anything else; you see them. They are not the product of reason, but are confirmed by reason and by things seen with the eye of the body. When this is the order of our thought, natural things are seen in a whole new way. We see countless "proofs" of God all around us.

     Why did the Lord spit on the ground and make clay to put on the man's eyes? Surely He could have healed him with a word, or a touch of His hand, or just a thought, for that matter. But consider this: earthly knowledge, the countless bits of information we glean from the world around us, are like dust until they are transformed by truth from the mouth of God. Then they cohere and can be applied in ways that will open our understanding of spiritual things.

     The center and essence of everything that exists and has any being at all is the Divine substance out of which all things are formed. Therefore, it is only to the extent that we see how things relate to God that we see them at all. Not that we can necessarily put into words how this or that natural object relates to God, but at some level, deep in our minds, the connection needs to be made.

286

     Denying the existence of God is a mental condition similar to the physical ailment known as macular degeneration, in which the center of one's visual field is lost. The natural part of reality is peripheral; to see only the natural is to be blind to the center of the picture.

     While we should have confidence in the spiritual truths we have come to see, we should also never lose sight of the fact that everyone has blind spots. It is easier to see the blindness of others than our own, but, as the Lord said, we must remove the plank from our own eye first (Matthew 7:3).

     All of us are at least partially blind, spiritually. We're like the man who said to the Lord: "Lord, I believe; help my unbelief'!" (Mark 9:24). That prayer is an essential step in gaining spiritual sight. Healing begins with a humble acknowledgment of our need to be healed. That acknowledgment produces a desire for the truth that heals, and this is essential. The will to see makes us sensitive to the light of heaven and capable of being affected by it. Most spiritual blindness results, not from ignorance or from an inability to understand spiritual things, but simply from a lack of interest in such things (see Heaven and Hell 603).

     "Faith is the eye of love," the Writings say (Arcana Coelestia 3863.12). Far from being "blind," genuine faith is an inner vision of what is good and true-a vision directed by love. The secret to gaining spiritual sight, then, is that our will, the quality of love that prevails in us, must be changed.

     Remember what the Lord said in the Sermon on the Mount: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). There is the secret of spiritual sight, to be pure in heart. It is a law of Divine providence that "A person is admitted interiorly into truths of faith and goods of charity only so far as he can be kept in them until the end of his life" (Divine Providence 221233 heading). The reason is to protect us from profaning what is good and true. It is better for us not to see and acknowledge the truth in the first place than to accept it and then reject it.

287

This is why the Word teaches regarding people who were unwilling to acknowledge the Divinity of the Lord and see Him as He truly is, that "He has blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart, lest they should turn, so that I should heal them" (John 12:40; Divine Providence 231).

     The interior part of our being is the will, the faculty of love. When the will is affected by spiritual truth-when truth touches our hearts-then we gain an "interior" view of it. We see the inner goodness of it, the good of which it is the form, and to which it leads.

     We begin by knowing what is true, from the Word and the teachings of the church. Then we can progress to understanding the truth, by reflecting on what it means and how it applies to life. And finally, we can come to see the truth-really to see it, with the eye of love, as something good and beautiful -a pearl of great price.

     To get an idea of the difference between just knowing something and truly seeing the value of it, imagine you're at the beach one day and go swimming in the ocean. The lifeguard points out a number of life preservers lying on the beach in case of emergency; but it's a sunny day, the water is clear and calm, and you pay little attention.

     But later, the water becomes choppy, and you suddenly realize you've drifted far out from the shore. The sky grows dark, heavy rain begins to fall, and there is lightning. The water's gotten cold and murky, the current is pulling you out to sea, your strength is gone, and you start to drown. At the last moment before you slip beneath the waves, your hand brushes against something-a life preserver. You grab it. Now you see, in a way you did not before, what a life preserver is.

     The Lord's words are words of life. Our salvation depends on them. But until we see this-really perceive the absolute truth of it-they are like life preservers on a sunny beach. Not really seen.

     No argument can cure spiritual blindness; it takes a miracle.

288

Or rather-what now takes the place of miracles, and actually surpasses them-the revelation given in the Heavenly Doctrine of the New Jerusalem, in which spiritual truths are set forth plainly, in which the Lord Himself is clearly seen.

     "What are miracles over against these things?" the Writings teach. "Miracles are not done at this day, because they seduce men, and make them natural. They close the interiors of their minds, wherein faith ought to be rooted ...What did the miracles effect which were done in Egypt with the sons of Israel? What did those miracles effect which were done before them in the desert? What those miracles when they entered into the land of Canaan? What the miracles which were wrought by Elijah and Elisha? What those which the Lord Himself wrought? Was anyone ever made spiritual by their means?" (Invitation to the New Church 46, emphasis added)

     The reasonings of those who challenged the blind man's claim that the Lord had healed him echo down through the years, and in our own minds, challenging whatever higher perceptions of truth come to us. But all such reasoning is powerless to dissuade one who has experienced the healing power of the Divine.

     Miracles compel belief, and such belief is shallow. Now we have something better than miracles, a revelation of Divine truth adapted to the rational mind.

     We say "a revelation of Divine truth," but it is more than that; it is a revelation of the One who is Truth Itself, and Good Itself, and Life itself, and God Himself: the Lord Jesus Christ. He is what the blind man's eyes were healed to see:

     "Jesus heard that they had cast him out; and when He had found him, He said to him, 'Do you believe in the Son of God?' He answered and said, 'Who is He, Lord, that I may believe in Him?' And Jesus said to him, 'You have both seen Him and it is He who is talking with you.' Then he said, 'Lord, I believe!' And he worshiped Him" (John 9: 35-37). Amen.

     Lessons: John 9; Heaven and Hell 126, 130, 630

289

THREE CURIOUS STORIES 2006

     CLUES TO THE LIMITS OF RATIONAL THOUGHT

     BY JOSEPH DAVID

     Most of us like to think we are rational. "Rational" has a good sound to it; it implies that we think before we act, that we weigh our options and choose what is best in the given circumstances. "Rationality" comes from the same root as "ratio" and means seeing the ratio between two or more things so that the best can be chosen. It is defined in the dictionary as the ability to reason and not be foolish.

     I think it is obvious to everyone that we constantly use our rational to judge things. What kind of truck to buy. What color to paint the kitchen. Which job to take. But a question might arise as to what, if anything, the rational should not attempt to judge. That is what this article is about.

     Three curious stories occur in the book of Genesis that in a way seem like the same story told three times (Gen. 12:10-20; Gen. 20; Gen. 26:1-4). These are three instances of declaring that the wife is not a wife but a sister. In these stories Abraham (at that time still Abram) first tells Pharaoh that Sarai, his wife, is his sister. The second comes later when he tells Abimelech, king of Gerar, the same thing. The third instance is Isaac (Abraham's son) saying to that same Abimelech that his wife Rebekah is his sister. In all three of these accounts there are striking similarities:

There is a journey toward the south
The wife is very fair to look upon.
The man, Abraham or Isaac, is afraid he will be killed so that his wife can be taken.
He claims that she is his sister.

290

The woman is taken, but in each case the Lord leads the king to see that she is the wife before any harm is done. The man is rebuked, enriched, and the two are released.

     The Arcana Coelestia tells us that "...because a like event took place on three occasions, and also these are recorded in the Word, it is clear that it holds an arcanum of supreme importance within it..." (3386). This is the arcanum we would like to understand.

     Let's look at two of these three accounts in more detail. Because this article is about the rational, and to keep the length in bounds, I will leave out the first story which is interiorly about knowledges. (References to it are Gen. 12: 10-20 and Arcana Coelestia 1461-1498.)

     The second recounting fills the entire twentieth chapter of Genesis. At the time Abram and Lot have separated, Ishmael has been born to Hagar, Abram's name has been changed to Abraham, and Isaac has been promised. Abraham journeys toward the south, but only to Gerar. Again, he says that Sarah is his sister. As a result, Abimelech, the king of Gerar, takes Sarah to his house. But before he touches her, the Lord comes in a dream to warn him that she is Abraham's wife. The Lord commends Abimelech for his integrity and explains that He kept him from touching Sarah. As in the first story, Abraham is rebuked but enriched.

     The third recounting, in the twenty-sixth chapter of Genesis (verses 1 to 14), comes years later. Abraham and Sarah are dead, but there had been a lasting friendship between Abraham and Abimelech. Isaac has been born and has grown up and married Rebekah. Esau and Jacob have been born. As in the first telling, there is a famine in the land. Isaac travels to Gerar to Abimelech, a journey which the Lord approves since He tells Isaac to dwell there. When the men of Gerar ask about Rebekah, Isaac says, "She is my sister."

291

After some time, Abimelech sees them together and realizes that they are husband and wife. He calls Isaac and rebukes him for the deceit since it might have caused accidental adultery. Isaac remains in Gerar and prospers there.

These stories represent three of the Lord's early temptations that concerned His knowledge and the development and role of His rational. As such, they can tell us something about the role of our rational mind. We have to keep in mind, too, that the Lord never gave in to temptation and always made the right choice. This is not always the case with us as we go through similar states in our very limited way, but we can see how we should act by seeing how the Lord acted.

Abimelech was the king of Gerar, and he was friendly toward Abraham. He represents the doctrine of faith, the kind of faith that that can be grasped by the rational. The Lord's first rational (signified by Ishmael) had been born already, and the true rational (signified by Isaac) had been promised. Part of this development of the mind is the learning of spiritual truth. Going to Gerar represents that learning. The Lord was then in a state where the developing rational saw an appearance that the things of faith grow -from knowledge, to rational thought, and on to faith. This state of mind was attracted to rational truth (Sarah as sister) because it appears it will lead to faith. Sarah "was beautiful to look upon" because of the wish for that faith to come. But the Lord had an obscure feeling that this was somehow wrong (Abimelech's dream) and that the doctrine of faith would perish if the rational were to be consulted as to its contents. This perception gradually grew clearer (Abimelech woke up). The Lord had this perception before consulting His rational, so no harm had yet been done as is shown by Abimelech's protesting of his innocence. Abimelech's telling his servants all these things means an ordering by the Lord of all the concepts, knowledges; and facts, and the sensory impressions that serve them, so that they would not harm Abraham or Sarah.

292

The rational was not to harm what is celestial and spiritual. Faith could continue to grow. (See Arcana Coelestia 2499-2588) A long time passes between the second story and the third. Again, there is a famine in the land, and now it is Isaac's turn to go to the land of Gerar. Here the Lord speaks to him, telling him to stay in that land and not go down to Egypt. He promises to bless Isaac and to perform the oath that He had sworn to Abraham.

The Lord desired to learn the doctrines of faith. Isaac's dwelling in the land of Gerar and the blessing that is given to him, represent the influx of the doctrines of faith into His rational. But He saw now that ordinary people would not be able to grasp Divine truth as it is in itself. It seemed then that they would not be able to receive Divine good, and so it would perish in them. So seemingly, what had to be presented to people were truths as merely rational: Rebekah as sister. In a way similar to what happened in the earlier stories, the Lord came to perceive, from the very doctrines of faith that He was learning, that this was not right. Abimelech realized that Isaac and Rebekah were husband and wife, and warned the people not to touch either of them. This shows the Lord's realization that the truth that conjoins to His own internal Divine is indeed Divine truth, and that the appearances of truth that men have can also be conjoined to Divine good. As such, these truths must not be considered as being from what is merely rational. Such consideration would be followed by an adulteration of Divine truth. (See Arcana Coelestia 3362-3403)

So in each of the three cases, the Lord recognized, from the things that He was learning, the error that He could fall into and He corrected that error. There is no adultery in any of these stories. The rulers that take Sarah /Rebekah into their houses are warned, or see, that she is a wife and, beautiful though she is, is not to be violated, and is to be returned to her husband unharmed.

293

The Lord never allowed what is lower to contaminate the perceptions that came from His inner Divine. Nor did He allow faith to die because it thinks it only has rational truth to deal with.

     What about us? A person who has come into either the "Ishmael" rational or the true rational represented by Isaac will be equipped to argue from that rational about things he is learning from the Word. What should we do to prevent in ourselves the profanation that would be represented by adultery between Abimelech and Sarah or Rebekah respectively?

     There are three points that I see in the Writings in regard to this interaction between faith and the rational:

     1) There is an orderly hierarchy from internal to external (Arcana Coelestia 2541, 2543).
     2) The Lord tries to keep us back from accepting more of His truth as being Divine than we can manage (Arcana Coelestia 3398, 3402-2).
     3) Our attitude toward revealed truth is vitally important (Arcana Coelestia 2568, 2588, 3394-3).

     The orderly hierarchy is to have as the highest thing in our minds what is celestial or good. The next below this should be truth or what is spiritual, which is to serve that good. Below that is the rational, which is to serve what is above it by supporting what is true. Below that are the things we know that can support the rational and what is above it. Below that are all merely natural facts. All the things that are below are to serve the things that are above, and trouble comes when this order is displaced in any way. Further, in this order, what is celestial comes down from the Lord. The knowledges, including the knowledges from the Word, come through our eyes and ears as we read the Word or hear it. The meeting point is the rational, and it is the mingling of these two inflows that form the rational. The consequence of this is that the rational is contaminated by what is natural.

294

This being so, it can't serve as an impartial judge as to what is Divinely true, nor should it even try. Yet it is very tempting to allow it to so judge because we trust it and use it daily. Also we are very aware of our intake of reading and hearing but totally unaware of the Divine influx. If we don't keep this influx in mind, we are apt to discount it.

     The second point is that the Lord tries to keep us from accepting things from the Word as truths if we will reject them later in our lives. This protects us from profanation, but of course it can limit us to remaining only natural. The cure for this seeming impasse is to live according to truths as we come to know them so that we regenerate.

     The third point is our attitude. Hasn't everyone in the church heard about positive and negative attitudes? Interestingly enough there are discussions of positive and negative attitudes in the middle of both of the stories concerning Abimelech (see Arcana Coelestia 2538, 2568).

     I think the problem is that seeing spiritual truth as merely rational allows us to argue with it or negate it from our rational because we consider it to be on the same level, not from a higher source. Once this equality is allowed, no spiritual truth, truth from the Word, is beyond argument or even denial. So we are taught that "...if spiritual truth was not brought back from him (Abimelech) untouched from the rational the doctrine of truth and good would be worthless in every single respect of it" (Arcana Coelestia 2538). Part 2 of the same number explains what is allowable: "It is ... one thing to rely for belief on rational deductions, factual knowledge and sensory impressions, that is to resort to them so as to arrive at belief, but quite another to confirm and strengthen belief by means of rational deductions, factual knowledge and sensory impressions."

     The Arcana, speaking of Abimelech's servants, points out that rational concepts and factual knowledge are not to be suppressed "...but [rather] the affections rising up against the celestial and spiritual things of doctrine" (2541).

295

It is the desire to fight against what the Word teaches that we need to oppose and to shun.

     The Lord realizes that no person, not even a celestial angel, can receive Divine truth as it is, but that any person at any level needs a rational concept in order to grasp any truth. All the truth that we have is in some way an appearance of truth. Of course, since the Lord provides these appearances in His Word, they must be what we need and must be sufficient, not only for us now, but for all people into the future

     Since the angels have an increasingly better grasp of the Divine truth within the appearances, I think it's safe to assume that if and as we regenerate, our rational concepts come closer to reflecting Divine truth. However, if we treat the appearances of truth from the Word, especially the Word for the New Church, as rational truths only, then we will tend to lower them to our level. Then we argue against them, disagree with and reject them, because they do not meet the criteria of our own tainted rational or perhaps the criteria of our selfish proprium.

     Earlier, we posed the question: "What should the rational mind not attempt to judge?" I think the answer to that question is that the rational mind cannot judge what comes from the Lord-that which is in the Word.

     Our rational does not form Divine Truth nor may it judge it. It should serve. Our rational is to be used to try to understand, to connect one truth to other truths so as to enlarge our picture of spiritual reality, and to see applications. This is the proper use for which the rational has been formed.

296

DA VINCI CODE AND THE NEW CHURCH 2006

DA VINCI CODE AND THE NEW CHURCH Rev. RAY SILVERMAN 2006

     "Have you read The Da Vinci Code?" Over the past three years I have been asked this question innumerable times and, until this spring, I always shook my head and said, "No." My reason was simple: I was repelled by what I had heard to be the underlying theme of this book, so I chose not to read it. But this spring, as interest in the book continued to grow and as the movie was about to be released, I realized that this book was having a larger impact than anyone had ever imagined. I decided to read it and discovered that it could actually be quite helpful in opening the way for the New Church.

     To date, over fifty million copies of the book have been sold. It is now a major motion picture, and many people are beginning to ask questions about things that they always took for granted. Is Jesus God's only son? Are the Four Gospels the only authentic gospels? Was there really a church-wide conspiracy to suppress free-thinking women?

     The Da Vinci Code claims to be historical fiction, but many who have read it go away with the feeling that they have been exposed to historical truth. Originally published by Doubleday in 2003, Dan Brown's novel has quickly become a worldwide phenomenon.

     The book does read well. It is an exciting story, a real "page turner," as many people say. But there must be more to it than that. My hunch is that it touches on some of the most important questions of the day and piques interest in matters of fundamental concern-the nature of God, the role of the church in people's lives, and the status of women.

     In a nutshell, the central premise of The Da Vinci Code is that the Lord Jesus Christ, whom we worship and revere as our Creator and Redeemer, was married and fathered a child.

297

As the story is told, evidence for this comes from the Gnostic gospels (alternative accounts of Jesus' life and teachings) which were originally suppressed by the church but were rediscovered in 1945. In addition, some claim that a close examination of Leonardo da Vinci's famous painting, The Last Supper, shows that the person sitting next to the Lord is not the disciple John, as it has been traditionally believed. It is a woman; Mary Magdalene.

     Remember, this is all historical fiction. After all, it's just a novel. But the more the reader becomes engrossed in the plot, the more the line between fact and fiction begins to blur, and one begins to wonder. Could it-or some of it-after all, be true?

     The book is based on the idea that the Lord's Divinity is a fiction created by the church leaders. It was a secret plot masterminded by the Roman Emperor Constantine in collusion with church leaders, to secure their power base, and to deny the "Divine Feminine." According to the story line in The Da Vinci Code, Jesus was a radical spiritual leader who had a wife and who fathered a child. His wife was Mary Magdalene, co-equal to Jesus, and an early leader of the radical spiritual movement which they both began.

     Again, the author speculates that the idea of a divine Messiah who did not engage in sexual union was concocted to suppress the truth that Jesus was a human being who had a wife, a child, and a blood line that continued after him. This is, according to the novel, the Big Secret which the church had successfully suppressed ever since the Council of Nicea in 325 AD- a council of church leaders convened by the Roman Emperor Constantine to consolidate his political power base and to secure male domination in the church. From this point onward the sacred union of male and female, called "Hieros Gamos," would have no place in the church.

     As I said in the beginning of this article, I found this whole fictitious idea repulsive and profane. But I also saw, mixed in with the profanity, some glimmers of truth.

298

I also saw that millions of people were reading the novel, including many of my students at Bryn Athyn College, and raising important questions about the premises of the book. I felt that it was my professional responsibility as a minister, as a college professor, and as a father, to read this book for myself to better understand why it was so intriguing for our young people.

     After reading the book for myself, I came to see that the book is not only a highly entertaining work of fiction, but that it also raises vital questions. In fact, I began to feel that The Da Vinci Code, when properly dealt with, can help to open the way for the coming of the New Church. Here are three examples:

     1. The book appeals to our love of freedom in spiritual things. No one wants to have his or her belief system dictated by some corrupt, power-hungry church authority. We hunger and thirst for the truth-all of it, and are therefore understandably outraged when it seems that those who have a responsibility for sharing that truth deliberately withhold it, or change it, or suppress it to serve their own self-interest. The Writings speak eloquently about the importance of freedom in spiritual things. We are taught that when the internal feels itself being compelled, or manipulated, especially in matters of worship, "it turns away and averts itself' (Divine Providence 136). The whole purpose of the Writings is to disclose the secrets of heaven, not to suppress them!

     2. The book appeals to our desire for a complete spirituality which incorporates "The Lost Bride"-a balanced union of masculine and feminine. According to The Da Vinci Code the gospels seem too masculine, with little emphasis on the "Divine Feminine." We get the Father and the Son, but not the "Mother" and the "Daughter"- except for the mistaken notion of Mary as the holy mother of God. So the idea that Jesus was married appeals to those who want to see some balance between the masculine and the feminine. This is entirely understandable, especially when people have no idea that Jesus was God incarnate.

     The solution is to very simply explain that there is no "Lost Bride." The "Bride" and "Wife" represent the church     everyone who is willing to receive the seeds of goodness and truth from the Bridegroom and Husband of the church.

299

The heavenly marriage of the Lord and the church, the marriage of good and truth within an individual, the marriage of one man and one wife-all these marriages, as explained in the Writings, really do restore the needed balance to spirituality. This is the true "Hieros Gamos"-the sacred marriage.

     3. The book appeals to our innate sense that there is a God and He is one (True Christian Religion 8). The Gnostics are correct in this: God cannot have a Son. The Muslims say the same thing: God cannot have a Son. Every reasonable thinker would agree. God cannot have a Son. That's one of the reasons the novel is so popular. It asserts that the Catholic Church, under Constantine, made up the idea that God had a Son, and that this Son is also divine. The fact is, there is only One God, and no other. Everyone knows this intuitively: "There is an influx into the soul of all people that there is a God, and that God is one" (True Christian Religion 8).

     The idea that "God gave His only begotten Son" may indeed stem from a form of pagan ritual. Nevertheless, when understood spiritually it makes perfect sense. The Divine Love (the Father) came forth as Divine Truth (the Son). The infinite, invisible God (the Father) gave us the truth (His only begotten Son). This is New Church Christology. It is beautiful and new. It is the only form of Christianity that an increasingly rational humanity will accept. It's a New Christianity for a New World. Let's deliver it!

     To sum up: The Da Vinci Code can be seen as an important breakthrough for the New Church-not because all of its premises are correct, but because it will encourage people to rethink their faith, question authority, and seek for meaningful answers. The Da Vinci Code raises almost all of the important questions. I believe that we can be there with real answers that will help people to see the Lord in the fullness of His Divinity, marriage in its purity, and religion as a way of life leading to the greatest happiness we are capable of receiving.

300

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS-PART TWO 2006

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS-PART TWO Rev. DONALD ROSE 2006

     In the first article on this subject we mentioned the uncovering in the spiritual world of the fact that individuals deliberately tried to keep people from reading the Writings.

     A striking example of keeping people from reading can be found in the biography of Robert Hindmarsh by the Rev. C.T. Odhner. Hindmarsh was among the most influential people in New Church history. When he first read a book of the Writings in 1782, he immediately realized these books were of divine origin and set to work letting others know about them. But he could have read them three years previously! He heard about the printing of the first English translation of Heaven and Hell and was quite interested, but (reports C.T. Odhner) "reports about Swedenborg's unsoundness of mind discouraged him from investigating the book for himself."

     That was a dramatic example of how the conspiracy worked. But it was largely a conspiracy of silence. Those books should have been included, or even featured, in official catalogues of theological books. But in Apocalypse Revealed 716, we are told the deplorable fact that these books of great religious significance were not even mentioned in the catalogues. Not a word about these books. As we quoted in the first article "nothing is now heard of them" (Spiritual Diary 6098).

     It is remarkable how the Writings have been kept out of sight. The religious scholar, Guy Erwin, comments about this in his introduction to the recently published True Christianity1. He observes that Swedenborg is not mentioned in places where he should get attention. On page 57 he says that it is "strange that he should not have received more attention from those attempting to survey the history of Christianity." He calls this an "habitual omission" and later an "unjust omission." (See page 58.)

301

"Even in the best modern history of the actual church life of the time and place, Swedenborg is only mentioned once." That one mention includes nothing whatever about the Writings.
     1 translation of True Christian Religion

     The late Rev. Brian Kingslake deplored the scant mention of Swedenborg. "They boycotted him intellectually, ignoring his ideas, excluding his teachings from the syllabus of the theological seminaries, pretending that he never existed!" This is from the preface of one of Kingslake's books. Exceptions have occurred, but looking at the overall picture Kingslake says, "There was (and still is) a conspiracy of silence about Emanuel Swedenborg."

     Remarkable examples exist of glaring omissions. Take for example the book about angels published by Dr. Billy Graham in 1975. He begins the book by deploring the fact that so little has been written on the subject of angels. One can only speculate on why he does not mention Swedenborg. More than forty pages of the Swedenborg Concordance are filled with the references in the Writings to the subject of angels. Several books about angels either give a passing reference to Swedenborg or leave him out altogether. (See a list of such books in New Church Life, 1992 p. 318.)

     Of the exceptions we will mention two that were published in 1988.

     Angels, Ministers of Grace by Geddes McGregor is quite forthright. In it we read: "Perhaps no one in the history of humankind has written about angels with such matter-of-fact nonchalance as has Swedenborg." He goes on to quote and to present an honest picture. Then there is the book Heaven, A History by Colleen McDannell and Bernhard Lang. This book gives suitable prominence to Swedenborg.

     These exceptions set in contrast the conspiracy of silence. In 2005 Barbara Walters put on a two-hour television special on the subject of heaven. She traveled the world and spoke to the experts and seemingly left no stone unturned.

302

But in her Reader's Digest article and the television special there is not a word about Swedenborg.

     The program was aired on December 20th. On November 22nd a letter was sent from the Swedenborg Foundation to Ms. Walters. It said, "We understand that you will be hosting a two-hour television special entitled 'Heaven'. . .You may not be aware that Emanuel Swedenborg wrote what is considered the seminal work on the subject of heaven and the afterlife." This positive letter concluded with the "hope that you will be able to include Emanuel Swedenborg and his vision of heaven in your upcoming special."

     The letter was too late as the program had already been put together. One wonders what might have happened if the Swedenborg Foundation had been aware earlier.

     The Swedenborg Foundation is an example of the antithesis of a conspiracy of silence. And individuals have devoted their energies to making the Writings known. Some such individuals have joined together and formed organizations. In 1782 in England a few gentlemen organized themselves as "the Manchester Printing Society." In the United States motivated people such as Francis Bailey and John (Appleseed) Chapman undertook individual efforts. In 1850 an organization was formed whose purpose was contained in one sentence: "to encourage a wider circulation of the Theological Writings of Emanuel Swedenborg." It was called the American Swedenborg Printing and Publishing Society. In 1928 the name was changed to The Swedenborg Foundation.

     It seems a curious circumstance that among the receivers of the Writings notions have arisen that seemed to inhibit the cause of making the Writings known. One such persistent notion is that Swedenborg himself did not undertake to make the Writings known. Possibly the word "myth" is more apt than "notion."

     I can remember being aware of this myth and assuming that it had a factual basis. But as I began to study the historical record, I could not find support for it.

303

Indeed I found quite a fund of historical facts that pointed in quite a different direction. I was surprised that striking facts of which I was aware had not come out in the New Church literature.

     What did Swedenborg actually say, and what did he actually do? In 1964 I did a series of articles in New Church Life which offered documentary evidence of Swedenborg's work of making the books known. And in the years that followed I added further evidence, doing in 2003 a series of short editorials about "Swedenborg Marketing the Books" and "Swedenborg Promoting the Books." Was I endeavoring to slay some imagined dragon?

     One has to be careful not to become overzealous or to start exaggerating threats.

     There is a publication in Great Britain called Things Heard and Seen. Each issue contains the same little sketch about Swedenborg. And there it is said, "Apart from publishing some of his books and having two partially translated into English, Swedenborg seemed to feel little call to actively spread his new teaching." My tendency is to overreact to such a statement. There could well be an historical basis for it. Furthermore, the publication is related to the Swedenborg Society in London, and that is an organization with a splendid history of making the Writings known. I have witnessed the work of the Swedenborg Society at close hand and found ample reason to admire what it has done and continues to do. If there is a conspiracy against the reading of the Writings, we can be thankful for the work of such organizations.

     (To be concluded)

     Note: Rev. Brian Kingslake is quoted above. Many are aware of his appealing books. Dr. Kurt Simons described these books in New Church Life in 1986 (pages 130 and 560.)

304

Guest Editorial 2006

Guest Editorial Rev. GEOFFREY HOWARD 2006

     THE SELF-EVIDENCING REASON OF LOVE WILL REESTABLISH THE CHURCH

     There is an interesting statement found in the Prologue to the unpublished work entitled The Canons of the New Church. It reads as follows: "At this day nothing else than the self-evidencing reason of love will re-establish the church." What is meant by "the self-evidencing reason of love"? What does this teaching imply?

     That simple statement embodies a profound doctrine. In essence it speaks of the mode whereby we can recognize truth, and distinguish it from falsity. It speaks to such questions as to how we know whether our beliefs are true. For example, how do we know that God really exists? How do we know with relative certainty that there really is a continuation of life beyond the grave?

     It is important not to view beliefs in God and in His truth from the limitations imposed by sectarianism. Sectarian doctrines impose parameters. They limit the beliefs of their followers to statements formulated into their creeds. Creeds are of human origin. Church leaders adopted them in the effort to suppress heresies. Their intent also was to impose a uniform system of belief upon the church. Creeds however, if not in agreement with the doctrine of the Word, lead people into fallacious beliefs.

     By contrast, the Writings draw their doctrine directly from the inspired Word of the Old and New Testaments. They bypass all traditional creeds and establish every doctrine firmly upon open teachings found in the letter of the Word. They also confirm their stated doctrinal tenets with numerous supportive passages drawn from sources throughout those former Testaments. What effect do these doctrines have upon people who read or hear them?

305

To those whose religious outlook has been colored by traditional interpretations, some parts of the Writings may well sound fanciful and transcendent. The vivid descriptions of the spiritual world, the seemingly strange communications of Swedenborg with spirits and angels, may well seem like figments of the imagination.

On the other hand, to those whose minds are not inexorably committed to scientific or religious dogma, the propositions of the Writings ring true and stand forth with resounding clarity. Every doctrine found in the Writings of the New Church, if viewed in its proper context, appeals to our innate sense of logic. Logic, however, operates on two different levels: that of the intellect as well as of the will. While many can intellectually see the logic of a true statement, only those who live by the truth can come to perceive its verity. Such people see and also perceive spiritual truths as self evident, as "common sense." When both the intellect and the will are affected and moved by the power of truth from within, then the whole mind rings with a sense of affirmation. That is the principle referred to above, "the self-evidencing reason of love, [which] will reestablish the church." When the doctrines of the New Church are truly lived, the Lord gives us "an internal acknowledgement of truth" which is a living faith. (Doctrine of Faith 1)
WHO CAN SEE TRUTH? 2006

WHO CAN SEE TRUTH? 2006

The person who receives enlightenment is one who refrains from evils because they are sins, and because they are against the Lord and are endeavors opposed to His Divine laws. In such a one and in no other the spiritual mind opens, and in the measure that it opens, in the same measure the light of heaven enters.

De Verbo 12

306

General Index to Swedenborg's Scripture Quotation 2006

General Index to Swedenborg's Scripture Quotation Donald L. Rose 2006

     General Index to Swedenborg's Scripture Quotations by A.H. Searle. (The Swedenborg Society, London, 2006. Cloth, 408 pages)

     It is just over half a century since the General Index to Swedenborg's Scripture Quotations was published by the Swedenborg Society in London. It was reviewed in New Church Life in April of 1955.

     When I packed my books and took ship to Australia as a young minister in 1957, one of my most treasured volumes was this valuable research tool. People generally refer to it as "Searle's Index." Every verse in the Bible that is quoted or mentioned in the Writings is to be found in that volume. For someone writing sermons, this is absolutely vital. I was not the only minister who wore out copies by frequent use over a period of years.

     Well, it has been published anew by the Swedenborg Society. They have done a beautiful job. Pick it up and get the feel of this durable edition. Open it and see the new format. What you do not see at first glance is that a tremendous amount of work has been done. This is painstaking work, making sure entries are correct.

     In this new edition one sees occasionally the letter "a" after a reference. We learn in the Preface that this refers to an "allusion," for there are places where a phrase of Scripture is quoted without a reference given, and these were generally not included in former editions. For example, the phrase, "Forgive them, for they know not what they do." This is in True Christian Religion 539. "My God, why hast Thou forsaken Me?" is in True Christian Religion 105. And the saying that in God we "live and move and have our being" is in Arcana Coelestia 2892 and 10774.

307

In this case a reference that could have been added is Divine Love and Wisdom 301, which illustrates that there are allusions yet to be discovered and recorded.

Congratulations to the Swedenborg Society for producing this excellent and useful research volume.

Donald L. Rose
Be of Good Cheer: Discovering the Redeeming Quality of Struggle 2006

Be of Good Cheer: Discovering the Redeeming Quality of Struggle Robert H. P. Cole 2006

     Be of Good Cheer: Discovering the Redeeming Quality of Struggle by Ethan D. McCardell (Restyn LLC, Lutherville, MD, 2005. 216 pages)

     In this excellent book, Pastor McCardell brings together many of the Lord's teachings in the Sacred Scripture and the Heavenly Doctrine of the New Jerusalem in a very thoughtful and caring way.

     Mr. McCardell has written Be of Good Cheer with two main purposes in mind, it would appear: to be instrumental, as a dedicated pastor, in the Lord's purposes of redemption and salvation, and to extend the teachings of the New Word to inquirers and interested readers. Of course, numerous treatises by other talented New Church clergy and laity have these purposes in mind. What is rather different with Mr. McCardell's approach is the textbook or workbook style in which this inspiring, gently moving book is written. Read and study a chapter a day. Put its teachings to work in your life prayerfully, thoughtfully, and with affection. Select and memorize a teaching from the Writings as an anchor for your life.

The Peace of Heaven Waits

     Chapter one begins with the heading: "Do not fear little flock, for it is your Father's pleasure to give you the kingdom" (Luke 12:32).

308

     Mr. McCardell notes, "Hell builds walls of fear to block our thinking and living for heaven" (p. 15). He then discusses what happens when we are faced with struggles that seem larger than life. "God promises to help us every time we turn to Him with a humble heart" (p. 17).

     The hells fear the light of the Lord. Chapter two begins: Come into the light. "In Your light, we see light" (p. 23).

The Challenge of Tears with God

     Perhaps the author's simplest, yet most profound statement is in Chapter four: "Love the Lord, live well, and you will be saved" (p.40). "And God will wipe away every tear from their eyes" (Rev. 21:4). "Wiping away every tear," we are told, refers to people who have been in temptations and have fought against evil; and who afterwards are not in combats but "are in good and truth, and so celestial joy" (Apocalypse Revealed 385).

You're Worth God's Love and Attention

     But you still must be saved in order to go to heaven. Repentance is necessary. Much of the latter part of the book, including the "Bonus Chapter," is devoted to repentance for the forgiveness of sins. There is considerable discussion of the work of John the Baptist, the Lord's Baptism, and His preaching.

     Mr. McCardell brings Be of Good Cheer to a conclusion by reminding the reader to think about the themes of persistence and asking. "We persist in our pursuit of the truth because of what we now know it can do to change our lives, to make us true disciples for Jesus Christ. And so we humbly ask that He do it. And believe that He will" (p. 206).

     We have no criticism of this fine, thoughtful, sincere work of Ethan McCardell, current pastor of the Sower's Chapel of the New Church in Sarver, Pennsylvania, We would only hope that in a probable and desirable sequel, we could hear more about the heaven of today that the author is hoping to help the Lord and His angels prepare us for, and what he feels it would be like for us there on a day-to-day basis,

309

having overcome the spiritual and natural challenges of our life on earth with the Lord's help and our prayers to Him, "Be(ing) of Good Cheer."

Robert H. P. Cole
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

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

     Bread of Heaven in August, 2006
     The Ten Blessings in September, 2006
Religion Programs from the Office of Education 2006

Religion Programs from the Office of Education 2006

     Two programs of religious lessons are offered by the Office of Education:

     Early Childhood Religion Program-monthly packages for infants up to five years.

     Jacob's Ladder Religion Lessons-Religion lessons for the home for children ages 5-12.

     Contact Jill Rogers at 267 502-4953 or Janet Lockard at 267 502-4966 at the General Church Office of Education for questions about costs and signing up for these programs.

310

Church News 2006

     AN EPISCOPAL TRIP TO WEST AFRICA

     BY THE RT. REV. BRIAN KEITH

     In June, Gretchen and I had the opportunity to support the developing church in West Africa by making a trip there. The trip was timed to celebrate the twentieth anniversary of the founding of the organized General Church in Ghana. But we also were able to include brief visits to Togo and Cote D'lvoire (Ivory Coast). (I did not get to Benin or Cameroon, but there are now groups beginning there that show great promise.) We experienced more than could ever be reported, but here are some highlights.

     I should add that the Rev. David Lindrooth, Director of Outreach, also had planned a trip to support the many evangelization activities taking place in Ghana and Cote D'lvoire. He was accompanied by George Geanuleas, an enthusiastic layperson who himself had joined the church. Our time there overlapped, and this proved to be very useful. We compared notes as we went and could support each other in various meetings with ministers, theologs, and laypeople. Such an overlap is not likely to occur again, but for our first visit it was very helpful.

Developments in West Africa

[Photograph] Meeting with Ghana Clergy

     It is impressive to see how much has happened there in twenty years. In Ghana, there are currently five ordained clergy serving seven congregations and numerous smaller groups. Two elementary schools (pre-kindergarten through about the 8th grade) are well established and bringing people into the church - Asakraka with over two hundred students and Tema with over two hundred sixty.

Training leaders for the future is a high priority. The Rev. William Ankra-Badu's Theological School in Accra has eight students from Ghana, Benin, and Togo, and the Rev. Martin Gyamfi is teaching four additional students in Asakraka. There is a very active young adults group promoting evangelization. Three church buildings have been completed with two more about half built.

311

     In Togo, there are two congregations. These currently are under the direction of the lay leader Eric Souka who is training for ordination. They each average about sixty people for worship on Sunday. In Cote D'lvoire, the Rev. Sylvain Agnes has established a congregation in the capital city of Abidjan which, in two years, has grown to over eighty attending Sunday worship.

The West African People

     The people are an absolute joy. There is a general sense of friendliness and openness in West Africa. It was especially inspiring to hear them speak of their knowledge and love for the New Church. Many described how when they read Heaven and Hell (by far the most popular book for newcomers there), they had known it was right and wanted to be part of this church. Others spoke of how the concept of one God in the New Church had opened their eyes to their Lord. And while western culture is definitely making inroads there, what the Writings say about the receptivity to New Church truths by Africans is very evident. Religion is a welcome topic, with Biblical quotes on many stores and cars.

     The worship services are also a delight. While they use the general structure of our worship services, they have introduced extensive local music, choirs, bands, and dancing. At several services the leader had to give the "time out" sign or else the music might have gone on forever! In many places the offertory was taken thus: by a basket being placed at the front, and the congregation then joyously singing and dancing in a line to come forward with an offering.

Challenges

     There are many challenges there. It is the "third world," so money is scarce and employment levels are low. (However, this does mean that the limited financial support we provide goes quite far. They, like congregations elsewhere in the church, are actively working on full financial self-support.) Transportation is very time-consuming and can be less comfortable than westerners are accustomed to. In French speaking countries, such as Cote D'lvoire and Togo, there are very few editions of the Writings available. Worship services usually have to be translated since there are so many languages represented in the congregations.

Some Specifics

     Gretchen and I arrived in Accra on Tuesday, June 13th.

312

The Rev. David Lindrooth and George Geanuleas arrived at the same time, although they had been in Abidjan, the capital city of Cote D'lvoire, the previous weekend.

     Gretchen was a tremendous support throughout. She had useful discussions for the Theta Alpha International and the Office of Education, interacting with lay leaders on their Sunday School programs, providing support for clergy wives, and often facilitating social interactions.

Celebrating New Church Day

     The day after we arrived, we traveled about four hours north to Asakraka, where the Rev. Gyamfi is the pastor, to celebrate June 19th with his school. Asakraka is a small town where many people have joined the church. It has the largest piece of church property in Ghana. The Rev. Gyamfi has great plans to develop a center of New Church learning for all of West Africa.

     On Thursday, we participated in the June 19th celebrations at the school. Fairly heavy rains hit, so they could not have the traditional New Church Day parade from the village to the church and school. But the students, in addition to at least twenty church members, more than made up for it. They put on a wonderful celebration with speeches by students, drumming, dancing, and recitations. Dave and I also gave speeches with our greetings.

     On Friday, we went to a nearby group at Ntesa. It is led by one of the men Gyamfi is training, who translates sermons sent from the Office of Outreach. (He announced he particularly likes to use the Rev. Jim Cooper's sermons because of how they bring out the internal sense.) They meet for worship in a rather basic open air structure. Afterwards, we had a formal meeting with the local chief, who has joined the New Church.

     That afternoon we, along with about forty members of the New Church in the Asakraka region, drove down to Accra in their school bus for the joint celebration of the twentieth anniversary.

     On Saturday, the 17th, a daylong program was hosted in Accra by AnkraBadu. All congregations were represented, and three people came from Cote D'lvoire. There were numerous doctrinal presentations, music, dancing, and lunch. Dave gave one of the major presentations on the subject of outreach. One very impressive feature was having all the ministers and several lay people tell of their role in the development of the church there.

     Sunday, we gathered again for the worship service and the church was filled to overflowing. That afternoon I dedicated a church building used by the Rev. Nicholas Anochi, in Ofankor. It is about half an hour away, in a far northwestern section of Accra.

     We then went to Fise, a fast growing area on the main road out of town to the north, where Nicholas is building yet another church.

313

It is half finished, and probably will be the largest in Ghana seating perhaps three to four hundred. He plans to have regular services there as well as at Ofankor.

     [Photograph] Dancing in Tema

     On Monday, we traveled to Tema, to the Rev. Kwasi Darkwah's church, to celebrate New Church Day with the school. It's about an hour drive to the east. The three-hour program was performed in their outdoor courtyard with children of all ages from the school participating. It was a time of dancing, music, recitations, plays, etc. Again, Dave and I gave talks to the assembled throngs. While many of the children do not come from New Church families, they are being taught New Church doctrines, as was evidenced by their performance of a memorable relation and by the speeches of a number of the older students.

Education and Evangelization

     This is a good example of how these congregations view education-as both establishing a solid foundation for the future and as evangelization. They fully expect that many of those in the schools will join their congregations as adults. A number of the parents have joined the church as a result of placing their children in the schools. The leaders pointed out that the fact that so many young people are interested in the church there is due to the school effort. And it's no accident that the schools are in somewhat smaller places like Asakraka and Tema-the ministers strongly believe that they are on a mission to convert their entire communities to the New Church.

     On the way back to Accra, George Dziekpor, a long-term theolog and right-hand man of Ankra-Badu, showed us the evangelization center he has built next to his home. This small, two-story building, with offices and a gathering room, will become a new wing of outreach efforts in Ghana.

Meeting Clergy in Ghana

     On Tuesday, Dave and I had meetings with all the Ghanaian clergy. We covered a wide range of topics - everything from financial issues and theological training to leadership succession. These face-to-face meetings are invaluable for understanding the uses and challenges in Ghana, and for considering what courses of action to take next.

314

That evening we met with the theologs from Ankra-Badu's school. A number of them are on track to be made candidates for ordination in September, so we could see upwards of five new clergy there in the next few years.

Togo

     On Wednesday, Dave and George headed off for the airport to return home, while Ankra-Badu drove Gretchen and me to Lome, the capital city of Togo. The trip took most of the day since the good paved road ended shortly after Tema, and we had an extended border crossing. That evening, we held a worship service with Eric Souka, the lay leader, in charge. He was apologetic about having a smaller number of people than usual because it was not Sunday. However, the church was virtually filled with at least fifty-five adults and thirty-five children.

     On Thursday, we met with Eric and then with the church's board about the uses in Togo and potential for the future. That afternoon, we drove to a second congregation in Vogan, a small town about two hours away. Although the service was held on a weekday in the late afternoon, there were as many adults as in Lome, and more children. We began with a brief dedication service for their new place of worship and, during the service, I baptized four adults and seventeen children. The night before, in Lome, I had baptized five adults and three children. They have to save up these baptisms for when a minister visits.

     On Friday, we returned to Accra.

Cote D'Ivoire and an Ordination

     On Saturday, Nicholas Anochi and I flew to Cote D'lvoire. There is something of a civil war going on in the country, so we thought it safer for Gretchen to remain in Ghana. (However, with the wild excitement of the World Cup going on, things were very peaceful!) The Rev. Sylvain Agnes has been the minister in that country since his inauguration into the priesthood two years ago. The rented space for his church is in the suburbs of Abidjan, the capital city, about forty-five minutes from downtown. That evening we had an excellent religious musical concert performed by members of his church.

     Sunday morning was a major event since I was to ordain Sylvain into the second degree of the priesthood. The local chief was there in addition to a number of dignitaries representing the mayor. There were at least two hundred people there, probably fifty of whom were children. The choir and band were in fine form, and the celebration was tremendous.

     We returned to Accra late Sunday evening and on Monday had additional meetings with some of the ministers before our return flight to the United States.

315

Conclusion

[Photograph] Gretchen Keith and Clergy Wives in Ghana

     It was truly wonderful to see the dedication and hard work that all the ministers, their wives, and the active laypeople do for the development of the New Church in West Africa.

     The interest and level of doctrinal knowledge is strong among the lay leaders. And there are a number of young, talented, men who wish to train for the ministry-some of whom would benefit from attending the Academy's Theological School. While there are many challenges, the New Church has a firm foothold in West Africa and a strong basis for growth. We will be hearing much from them in the future.

Summary of actions taken in West Africa

In Ghana:

          Celebrated the twentieth anniversary of the founding of the organized General Church in Ghana.
          Participated in June 19th celebrations at the schools in Asakraka and Tema.
          Dedicated a New Church building of worship in Ofankor, under the leadership of the Rev. Nicholas Anochi.
          Recognized the Teshie Group as a Circle of the General Church, under the leadership of the Rev. Jacob Borketey-Kwaku.
          Authorized Rev. Jacob Borketey-Kwaku to do second degree functions until he is ordained into that degree of the priesthood.

In Togo:

          Preached in Lome and Vogan.
          Dedicated a New Church building of worship in Vogan.
          Baptized nine adults and twenty children in the congregations of Lome and Vogan.
          Recognized Eric Souka, the long-term lay leader and theological student, as a candidate for ordination.

In Cote D'lvoire (Ivory Coast):

          Ordained Sylvain Agnes into the second degree of the priesthood.

316

ORDINATIONS 2006

     Announcements
     Blair, Charles Edmond-At Bryn Athyn, Pennsylvania, May 28, 2006, into the first degree, Rt. Rev. Thomas L. Kline officiating.

     Frazier, Glenn McKinley-At Bryn Athyn, Pennsylvania, May 28, 2006, into the first degree, Rt. Rev. Thomas L. Kline officiating.

     Frazier, Scott Innes-At Bryn Athyn, Pennsylvania, May 28, 2006, into the first degree, Rt. Rev. Thomas L. Kline officiating.

     Nobre, Vicente Henrique Rabelo-At Bryn Athyn, Pennsylvania, May 28, 2006, into the first degree, Rt. Rev. Thomas L. Kline officiating.
Threefold Word 2006

Threefold Word 2006

     Doctrinal Class Series by the Rev. Prescott A. Rogers

     The Old Testament
     The New Testament
     The Writings

     of Emanuel Swedenborg

     This popular audio series comes in an attractive album with twelve cassettes and the handouts given out during the classes. All for just $25.00 -

     Please do not submit payment at this time, as shipping charges will be added to the invoice included with your order. Thank you!

     SOUND )))      Series #278

     RECORDING     Running time: 10 hrs. 3 mins.

     NEW CHURCH

     AUDIO)))

     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 267-502-4980

320

Notes on This Issue 2006

     Vol. CXXVI     September, 2006     No. 9

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

321

     Why does the work Conjugial Love begin with a chapter about false ideas of heavenly joy and happiness? Bishop Tom Kline addresses this question in his article about what the Lord has revealed for the reestablishment of genuine marriage. "Let us, as a church, proclaim the good news about conjugial love, now revealed...."

     This month's sermon on "Chastity" by the Rev. Peter Buss, Jr. applies a concept that may seem "old-fashioned" in today's culture. Do the idealistic teachings of the Writings meet the current states and needs of people in the church and in the world? Turn to page 245 for Mr. Buss's answer.

     In his "Reflections" on concepts found in Conjugial Love (or Married Love), the Rev. Dan Goodenough takes a look at the possibility of an 18th-century cultural influence on these teachings. Are the concepts of Conjugial a reflection of the then current customs and culture? Mr. Goodenough shows by many examples that the doctrines in this work were "remarkably new" and "revolutionary" in 18th-century Europe. Also new was an understanding of femininity unknown in Swedenborg's day but vital to the development of true marriage.

     The Swedenborg Foundation continues its program of publishing the Writings in the New Century Edition. Last year, the Foundation published a 580 page "companion volume" of essays on Swedenborg's life, work, and impact. We are pleased to present a review of this valuable book by the Rev. Erik E. Sandstrom. Mr. Sandstrom served for many years as Director of Swedenborgiana at the Academy of the New Church.

     This issue contains news of an initiative involving several General Church congregations in a simultaneous study of the Ten Commandments this fall. See page 271 for information about participating in this program.

322

REAL MARRIAGE 2006

REAL MARRIAGE Rev. THOMAS KLINE 2006

     Proclaiming the Good News About Conjugial Love

     One of the greatest gifts the Lord has given to the New Church is the book Conjugial Love. True marriage love is a love so rare that few know about it. Now the Lord has given a new revelation telling us about genuine marriage. His desire is that conjugial love may grow and flourish upon the earth.

A Surprising Beginning

     How does the book Conjugial Love begin? We would think that it would begin with heavenly ideals about marriage or a beautiful picture of the marriage process itself. But, no, the book begins with a series of stories that don't seem to speak about the subject of marriage at all. The first chapter consists of stories of newcomers to the spiritual world who have false ideas about heavenly joy and happiness. Groups of people who have recently died are asked by an angel guide to explain their ideas of heavenly joy and happiness. In each case, their answers are a subtle distortion of the truth. Each group has taken some ideal about heaven and made it shallow, worldly, and even false. The people of each group are then invited to experience their shallow idea of heavenly joy until they come to that point where they tire of it. And then angels come and explain the true idea of heavenly joy and happiness.

False Expectations

     Why does the book Conjugial Love begin with a chapter about false expectations of heavenly joy and happiness? One possible answer is that this is a picture of our lives in relation to marriage. Often we enter into marriage with shallow, hollow and worldly ideas.

323

The Lord in His mercy will often let us experience these false ideas about marriage until we long for something higher, and then He leads us to see and behold the truth. Simply put, the book Conjugial Love begins with a description of what we might call "false expectations about marriage" and then beautifully shows how the Lord leads us in our lives to see, behold, and long for true and genuine marriage love.

     What are some examples of these false expectations about marriage? We can see them mirrored in the false expectations of the newcomers about heavenly happiness. Let us review these stories of the newcomers to heaven.

The First Group

     The first group, when asked what heaven was, replied simply, "Heavenly happiness, which is also eternal happiness, is simply admission into heaven" (Conjugial Love 3). Their idea was, "If you can just get into heaven you will be happy."

     How often do we approach marriage with this same expectation? We are raised with the children's fairy tale of the princess marrying the handsome prince and the story ending with the words, "and they lived happily ever after." They lived happily ever after just by the fact of being married. We are never told what the marriage was like, the joys they had, the difficulties they faced, or the growth that took place. The message of the fairy tale is that joy will come simply by being married.

     Imagine a couple coming into marriage with this distorted vision: "If we just get married, conjugial love will automatically and effortlessly descend into our lives." It is a set-up for failure, because the marriage ceremony is not the end of the story, it is just the beginning. Marriage is the beginning of an eternal commitment of two people to do the work of regeneration together.

324

The Second Group

     The second group of newcomers said, "Heavenly joy and eternal happiness consist simply in delightful associations with angels and enjoyable conversations with them" (Conjugial Love 3:2).

     Sometimes people come to marriage with the expectation that marriage will take away feelings of loneliness. "If I get married, I will have constant companionship, a best friend, just by the fact that I am married." But the reality is that marriage does not automatically bring feelings of companionship. Many people who are married are lonely.

     We are told in the Heavenly Doctrines that marriage is to be the friendship of friendships (Conjugial Love 334). This friendship takes work and effort. True friendship means living actions of approaching the Lord together, serving uses together, worshipping and praying together, and even a laying down of each partner's life for the other. The Writings tell us that the real joy in marriage is not seeing one's own joy, but the joy of the other as one's own joy (Divine Love and Wisdom 47). This is the true friendship in marriage.

The Third Group

     The third group of newcomers said that heaven was "theatrical performances and dining, every day to eternity" (Conjugial Love 3:3).

     This is the idea that marriage is partying and entertainment forever. Marriage is just fun. "If I marry that person, life will never be boring."

     Partners often experience the joy of partying and dining in their early days of courtship and dating. It is an exciting time; it is fun. This is the infatuation of romantic love at this time. But this time of courtship is not a picture of the reality of marriage.

     True marriage is a lot like life. Marriage is a lot like life: there will be "ups" and "downs" in true marriage. There will be times of joy, yes, even fun;

325

but there will also be times of challenges and difficulties. There will be times of warmth and times of cold. There will be times of intensity and even times of boredom. Marriage is a lot like life.

     In fact, marriage is life. It is the life of two people working together on the path that leads to heaven, facing challenges, hurdles and joys together, and inviting the Lord to be part of that process.

The Fourth Group

     The fourth group saw heaven as the "joys of paradise" (Conjugial Love 3: 4). They longed for the sensual delights of fruit trees, delightful flowers, and being adorned with garlands of sweet-smelling flowers.

     How often does the world tell us that marriage is simply a place of sensual delights? The modern media often portrays marriage as a place to satisfy sexual needs. Our young people are often exposed to the idea that marriage is solely a romantic or sexual relationship.

     The Heavenly Doctrines tell us that the sensual delights of conjugial love, even sexual delights, are the most beautiful delights the Lord gives us because they relate to the blessed use of procreation. But the Writings also say that there is an order in the growth of a marriage relationship. There is a progression from a conjunction of souls and minds during the state of betrothal, and then, from that interior conjunction, the love descends into the body. And these delights of the body, being an expression of interior loves, not ends in themselves, are the most beautiful joys the Lord can give us.

The Fifth Group

     The fifth group of newcomers said that heavenly joy was to be found in "positions of great power, superregal magnificence and superglorious splendor" (Conjugial Love 3:5).

326

They wanted to sit on thrones and rule over others.

     To rule over your married partner: "Yes, I love that person, I want to marry that person, but he or she has certain flaws. That is all right, because I will be able to change those flaws in my spouse when we get married."

     The Heavenly Doctrines tell us that the love of dominion is one of the most destructive forces in a marriage. We read, "The love of dominion of one over the other entirely takes away conjugial love and its heavenly delight, for conjugial love and its delight consists in the will of one being that of the other, and this mutually and reciprocally" (Heaven and Hell 380).

     True marriage love is the commitment of two people to do the work of regeneration together. But each partner has to be responsible for his or her own work. We cannot force our spouse to regenerate. And so marriage takes patience, gentle leading, and sometimes the greater love of "laying down one's life for one's friends" (John 15:13).

The Sixth Group:

     The sixth group believed that heaven was continually glorifying God and holding religious celebrations for eternity. Heaven was a continual worship service.

     Worship is the very center and core of a marriage. But merely going to church together does not build true worship in a marriage. In fact, merely having a common religion does not build true worship in marriage. As essential as regular church attendance and a common religion are to a marriage, true worship means more. The spiritual core of a marriage comes from worship in life: the couple praying together, reading the Word together, sharing their faith with each other, and actively inviting the Lord into their marriage. True worship is not just a "religiosity" in a marriage, but a living spirituality that comes from the Lord alone.

327

Summary:

     Yes, there is entrance into marriage; this is called the marriage covenant. Marriage is companionship; it is called the friendship of friendships. Marriage is doing entertaining things together; marriage can be joyous. Marriage takes leadership, leadership but not dominion. And marriage has to have at its core a common and growing faith and belief in the Lord.

The Promise

     In the beginning chapters of Conjugial Love we read the words, "There is a truly conjugial love, which today is so rare that people do not know what it is like, and scarcely that it exists" (58).

     How sad that few know of the miracle of true marriage love. Let us work with the Lord to change this. Let us, as a church, proclaim the good news about conjugial love, now revealed, so that the whole world may know about real marriage. And let us invite the Lord to be with us as we work in our own marriages. Let us look toward that day when true marriage can be known on earth as "...the fundamental love of all loves and that all joys and all delights have been gathered into it, from the first to the last." (Conjugial Love 58).
Conjugial Love Restored 2006

Conjugial Love Restored 2006

     Conjugial love in the first age was like gold, in the second age like silver, in the third age like bronze, and in the fourth age like iron, and...at last it ceased to exist.

     But...my angel guide and companion said, "Nevertheless, I am sustained by the hope that the God of heaven, who is the Lord, will revive this love, because it is possible for it to be revived."

     (Conjugial Love 78:8)

328

CHASTITY 2006

CHASTITY Jr. Rev. PETER BUSS 2006

     An Ancient Concept Applied to Today's Culture

     A SERMON

     "It happened in the spring of the year, at the time when kings go out to battle, that David... remained at Jerusalem." (2 Samuel 11:1)

     "You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart." (Matthew 5:27, 28)

The ideal

     The work for the New Church on marriage called Married Love, and often known by its Latin name, Conjugial Love, makes the following statement: "There is a truly conjugial love [a most genuine love in marriage], which today is so rare that people do not know what it is like, and scarcely that it exists" (57). This love is described as "holy, pure and clean, more so than any other love," and "into this love have been gathered all joys and all delights."

A decline

     While this love was "the greatest of loves among the ancients...it gradually disappeared" (Ibid.). The chapter describes what that love was like among the ancients, then chronicles its decline through the ages-from the golden, to silver, copper, iron, and finally to the age of iron mixed with clay. From that high ideal, we end up with some people expressing the following attitude with regard to marriage: "What concern do you have here with marriage? Marriages are marriages.... Illicit affairs are illicit affairs. He who is without guilt, let him throw the first stone" (Conjugial Love 79:7).

     Friends, we live in an age where this attitude toward marriage is alive and well. The world today includes true marriage, no doubt, but many forces act against it;

329

many attitudes essentially scorn marriage, seeing it as a peripheral thing and, in light of the license that society allows today, even as imprisonment.

     Into this sometimes dark and mixed up world, the Lord offers beams of light. One of those beams of light has to do with relationships between the sexes, specifically with regard to sexual intimacy. He holds out for us something that we all need to hear: that His teachings, His rules in this large arena of life, are the path to the true and lasting happiness in the marriage that He wants for every one of us. Challenging though it may be, it is imperative that a church, which seeks to serve people in the walk of life, and be true to the charge the Lord has given it, have the courage to address this topic.

Chastity

     Our subject today is chastity, an ancient concept applied to today's culture. Chastity is the term the Lord's Word uses to describe the proper sexual relationship between two married partners, devoid of lust and impurity and, more broadly, to describe the attitude with which the Lord calls us to view the opposite sex.

     I want to acknowledge that for many people the word "chastity" has the connotation of "old-fashioned," speaking to abstinence and suppression of all things sexual, even to the point of thinking of sexual expression as something unclean. On the contrary, the Writings for the New Church use this word to describe a good kind of attitude and a proper kind of sexual expression that is healthy and encouraged. They use the word "non-chaste" to encapsulate everything else that stands in contrast to what is chaste.

     We learn that, "Chastity and a lack of chastity are terms that apply to states of marriage and things that have to do with marriage" (Conjugial Love 139). I believe we could equally say, "Chastity and lack of chastity are terms that apply to sexual intimacy and things that have to do with sexual intimacy."

330

We read further, "The essence of chastity is true love in marriage," indicating that chaste expression of sexual intimacy is not possible outside of the bonds of marriage (Conjugial Love 139, emphasis added). We also learn that "Chastity is simply the removal of unchasteness from that which is chaste," describing a journey from what is not chaste toward what is chaste for all of us, no matter what our marital status (Conjugial Love 138). Finally, I believe chastity is related to innocence. Chastity is innocence in the context of marriage. Innocence is a striving for purity, a desire to be led by the Lord, a wish to stand before Him with nothing to hide. Chastity is this same striving for purity, the same desire to be led by the Lord in the context of our attitudes and behavior with regard to the opposite sex, the same wish to stand before the Lord with nothing shameful to hide.

Does the Lord know the culture we live in?

With these definitions in mind, I ask you to consider this question: Does the Lord know the culture in which we live? Think about the high ideal that is being addressed in this call to chastity and then consider the forces acting against that vision in our world. How many of us might be thinking, or resonating with the following complaints: "The Word was written well before the Internet came on the scene, well before the sexual revolution of the 1960s and 1970s, before the world-wide push toward acceptance and tolerance of all forms of sexuality, before it was much more common for people to enter marriage having experienced sexual intimacy than not"? Seen from this perspective, the Word can easily seem out of touch, teaching an ideal about relationships between the sexes which is so far removed from reality as to be unattainable.

In answer, consider the story of David and Bathsheba: A man sees a woman bathing, and is fired by desire for her. Because he can, he commits adultery with her. Not only that, but he seeks to cover his tracks when she gets pregnant.

331

Then come the consequences-far-reaching effects in David's life from this series of sins. How many thousands of times has the David and Bathsheba story been repeated in the sad choices of people today?

     Consider also the Lord's saying about adultery in the Sermon on the Mount: "You have heard that it was said to those of old, `You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart" (Matthew 5:27-28). How many of us men could say that we are impervious to lust, to impure thoughts and longings? How many women could say the same?

     Consider next the story [read in the lesson for this sermon] of adolescent men entering the next life who were fueled by their hormonal longings. How many parents have lamented at how hard it is to raise respectful, clean-hearted teenagers, given the promiscuous culture we live in? Does it not help, context aside, to hear the Lord calling us to hold onto an eternal perspective? He reminds us that there is a life after death, that men are men and women are women, that people are married, and that clean and loving sexual intimacy is a healthy part of married relationships there. Can we not resonate with the message that this relegation of intimacy to the bonds of marriage is seen by many young people as dry, boring, and unappealing when compared with the tantalizing expression of unrestricted passion? Don't these teachings give us some understanding that the Lord knows the longings of youth and has some wise advice for them and those of us charged with raising them?

     Finally, consider again the book, Conjugial Love. Look at the chapter headings in the second part of this book relating to "The Pleasures of Insanity with regard to Licentious Love," and consider the Lord of love reaching out to address these topics:

      Fornication (or unrestrained sexual activity before marriage)

332

          Adultery in its kinds and degrees
          The lust to deflower
          The lust for variety
          The lust to rape
          The lust to seduce states of innocence (dealing with the causes of child sexual abuse)

     This book was written over two hundred years ago. Does it not speak to some of the dark parts of our culture today? Add to this the chapter on "Chastity and Its Absence" and put these ideas together with the Biblical stories we've looked at. Ask yourself, "Does the Lord know the world today? Does He address what all of us face as we walk through this life, at whatever age and marital state?"

Contrasting pictures

     One of the ways the Lord teaches is by contrast. I ask you to consider the story of David and Bathsheba again, seen from the perspective of a merciful God asking us to consider the reality of where adultery leads. The story begins with David's staying home in Jerusalem, during the time "when kings went out to battle" (2 Samuel 11:1). Symbolically, David stands for the part of us that wants the Lord and His ways to reign in our lives. The battles against the enemies of the land are a picture of the work we do together with the Lord to rid ourselves of selfishness, justification, worldliness, the desire to dominate over others: all symbolized by the Moabites, Syrians, Amalekites, and so on. David's staying home, then, represents the person who lets down his or her spiritual guard and opens the door for temptation. We don't go out to fight. We're not strong in our desire to let the Lord reign in our lives.

     Next we hear, "Then it happened one evening that David arose from his bed.... And from his roof he saw a woman bathing" (2 Samuel 11:2).

333

An "evening state" in the Word is a symbol for a time when our desire to be good, and our clarity about the truth, is blunted and obscured (see Arcana Coelestia 2323). It is not difficult to see that a lustful passion could invade a person's life in times of spiritual weakness. It is interesting that David inquired who this woman was and discovered that she was the wife of Uriah the Hittite, demonstrating that he knew she was married. What we have here, then, is someone who knowingly and intentionally committed a sin, and then compounded that original error with deception and destructiveness.

But the most telling part of this story is in the consequences to David's life which result from this series of sins. First, the Lord sent Nathan the prophet to David to let him know for sure and certain that He knew what David had done. Nathan told David a story of a rich man who took a poor man's only lamb instead of one of his own to serve as a meal to a traveler who came to visit him. In response to David's anger at this injustice, Nathan said those famous words, "You are the man!" This indicates how the Lord brings to our realization, through conscience, that He is aware of our failings.

Nathan predicted that three things would happen: First, sadly, the child born to David and Bathsheba would die. While we can obviously acknowledge that the child had nothing to do with the sin of his parents, and may very well have succumbed to one of the many childhood maladies of the day, on a symbolic level what's being addressed here is a reality: that disobedience to the Lord's commandments doesn't lead to new life, rather it leads to loss and the sadness it creates. Secondly, Nathan predicts that "the sword shall never depart from [David's] house" (2 Samuel 12:10). He would be at war with his enemies for the rest of his life. Symbolically again, isn't it true that our opening of the hells, by giving in to temptation and our spiritual enemies, invites far-reaching struggles and temptations with those hells who now have a stronger foothold in our lives? Finally, Nathan predicted that "there would be adversity against [David] from [his] own family" (2 Samuel 12:11).

334

Indeed Amnon and Absalom, two of his sons, caused all kinds of problems for him, demonstrating a broad truth, that adulterous relationships often destroy families.

A positive vision

Another line of teaching, borne out of many passages in Conjugial Love, points to the opposite vision the Lord holds before us. A man and a woman meet and form a friendship which turns into love. They develop a mutual respect, trust, and honesty in their relationship. They both have a desire to be good, spiritually motivated people. They perceive a calling from the Lord to share their lives together, and so commit to marry. Then, in the context of that solid and growing marriage relationship, they embark on the journey of sexual intimacy. It sounds, to many, like a fairytale in today's world, but for everyone, even those who have not followed that path themselves, the truth of the vision is sound and available. The sexual act is supposed to be surrounded by the relationship of marriage, and that marriage relationship should have, in growing measure, commitment, respect, friendship, innocence or striving for purity, spiritual growth, effort, love, trust, honesty, and peace as its qualities. Think of the safety and appropriate vulnerability that can be expressed in this context. Think of the free enjoyment of physical delight together, with unashamed openness, and the knowledge that the other person is in this relationship for the long haul. This is the context in which true chastity can thrive. It is the context for what the Writings for the New Church call love truly conjugial, or true love in marriage, that can grow in strength and richness to eternity.

Contrast that vision with what happens when there is no commitment around the sexual act, because there is no marriage. What else goes? Trust, peace, innocence, following a spiritual path? And take it further: what about when the sexual act is the primary end, and angling, even deception rather than honesty, is the means to that end?

335

Think about that act in the absence of love or friendship. Wouldn't we agree, as has been proven thousands of times over, that to the extent that the relationship around the act of sexual intimacy is compromised, someone is going to get hurt? Sexual intimacy outside of marriage simply doesn't lead to the happiness the Lord wants for us.

The Lord's mercy and love

     In all these ways, do we not see a merciful and loving God reaching out to us with an ardent plea, saying,

Come now, and let us reason together... Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool. If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword. For the mouth of the LORD has spoken. (Isaiah 1:18-20)

     The Lord explains to us in many ways in His Word that temporary happiness in the heat of passion is not worth the human suffering that our world doesn't want to acknowledge exists, but which is a reality. In contrast, lasting happiness, including sexual intimacy within the context of a strong and growing marriage relationship, is worth the effort and spiritual battle. To the extent that we can look within ourselves at the ways the hells capture our minds and our physical longings, and look outside of ourselves at the unchaste world we live in; to the extent also that we look to the Lord's Word with the acknowledgment that it does indeed speak to the culture in which we live; and to the extent that we look upward to the Lord our God for strength and enlightenment in this vital arena of life -to the same extent He can help us, even in today's world, to walk the path of chastity.

     We close today with a passage that has come to be one of my favorites in all of the Writings for the New Church:

336

If conjugial love [or a love for marriage] is received from its Author, who is the Lord, it is accompanied by holiness from Him, which continually purges and purifies the love. If, then, a person has a desire and striving for it in his or her will, that love daily becomes more clean and pure to eternity. (Conjugial Love 64)

     Amen.

     Readings from the Lord's Word: 2 Samuel 11:1-5; Matthew 5:27-30; Conjugial Love 44 (parts).

     The Rev. Peter Buss, Jr. has been serving the Immanuel Church in Glenview, Illinois for ten years: six years as assistant pastor, and as pastor since 2002. He and his wife, Teresa (Farrington), have four children.
Spiritual Equilibrium 2006

Spiritual Equilibrium 2006

      [S]piritual equilibrium...produces a state of freedom in those who live in it. The Lord draws all people out of this equilibrium to Him[self], and the person who follows in freedom is led by Him out of evil into good, and thus into heaven.

     It is the same with love, especially in the case of conjugial love and licentious love. Conjugial love is good, while licentious love is evil. Every person who hears the voice of the Lord and follows Him in freedom is introduced by the Lord into conjugial love with all its delights and joys.

     (Conjugial Love 444:3)

337

Editorial 2006

     HOPE FOR MARRIAGE ETERNAL

     Among the prayers and yearnings of married partners on earth is a wish to know about marriages after death. Those who have loved each other tenderly long to know that their marriage will continue. They grieve to think of it ending but are strengthened with the hope that true marriage lasts forever.

     The prayers below, adapted from favorite teachings in Conjugial Love, express gratitude and hope for the continuation of marriage after death.

     I am grateful, Lord, that You provide marriage eternal for all who come into heaven, and this with partners whose souls so incline to union with each other that they do not wish to lead two lives but one. I pray that I may find true marriage such as this. (Adapted from Conjugial Love 50)

     I rejoice, Lord, in the hope that You can provide marriages that will be everlasting with those who from early youth have loved, chosen, and asked of You a lawful and lovely partnership with one, and who spurn and reject roving lusts. 0 Lord, strengthen my resolve to live a chaste life that You may grant me an eternal partnership. (Adapted from Conjugial Love 49)

     I trust, O Lord, in Your providence for those who in the world have lived unmarried and yet have desired marriage, especially those who have sought it without success. I rejoice that You provide blessed marriages in heaven for all who are spiritual. Help me, Lord, to grow into spiritual marriage. (Adapted from Conjugial Love 54)

345

Lord, I rejoice that true marriage continues after death and that the spirit of my partner in the other world may dwell continually with my spirit in this world until I die, when we will meet again and reunite and love each other even more tenderly than before. Thank you, Lord, for this comforting promise. (Adapted from Conjugial Love 321)
Da Vinci Code 2006

Da Vinci Code Norman E. Riley 2006

     Dear Editor,

     When I read the appraisal of The Da Vinci Code by Ray Silverman in your August 2006 issue (pp. 213-216), I became saddened and distressed.

     To say the least, the Code is blasphemous, and it breaks the Commandment that we should not take the name of the Lord into what is vain.

     It should also be noted that the only way into the Sheepfold, which is the Church, is by the door, which is the Lord, Who is The Word.

     Far from being recommended, the Code ought to be denounced as a hellish attack on the Lord, the Word, and the Church.

     Yours faithfully,
     Norman E. Riley
     England

346

Emanuel Swedenborg: Essays for the New Century Edition on His Life, Work and Impact 2006

Emanuel Swedenborg: Essays for the New Century Edition on His Life, Work and Impact Erik E. Sandstrom 2006

     Emanuel Swedenborg: Essays for the New Century Edition on His Life, Work and Impact edited by Jonathan S. Rose, Stuart Shotwell, and Mary Lou Bertucci (Swedenborg Foundation, West Chester, Pennsylvania, 2005) Hardcover, maroon, quarto 580 pages

     A paperback edition of this book was published simultaneously under the title Scribe of Heaven: Swedenborg's Life, Work, and Impact

     Essays is a "companion volume" to the ongoing publication of the New Century Edition of Swedenborg's works, a "shot in the arm" for both devotees, and new readers. It brings together in one volume an anthology of expressions about Swedenborg and his opus. It is topical and recommended for all who have volumes of Swedenborg on their shelves. The layout struck me as authentic, with an eye for long-term effectiveness.

Biography

     The first section is on "Swedenborg's Life," by Richard Smoley. Just some 45 pages, this chapter is a remarkably compact read, covering Swedenborg's entire life. A listing of major biographical treatments is found later in the volume in a section of "Recommended Works" (see pp. 377-379).

Theological Works

     The next section on "Theological Works" by Jonathan S. Rose uses the imaginative device of comparing Swedenborg's theological output to his garden. Rose begins with "The Gateway: Swedenborg's Claim," considering how unusual was his Caesar-like proclamation of "Vidi, audivi, sensi"-"I have seen, I have heard, I have felt." Rose has some neat phrases which capture meaning adroitly.

347

For example: The Golden Age mentality had "no loop of objectivity in the intellect to second-guess the desires of the heart." The flood or fall of man was people "drowning in their inability to separate thought from desire.... Life became spiritual death" (p. 66). The coming of the New Church, too, was after a Last Judgment, the "solstice of divine absence," and it facilitated the Lord's Second Coming and the establishment of a new church (p. 71).

Swedenborg's Modes of Presentation

     George F. Dole continues this section with "Swedenborg's Modes of Presentation, 1745-1771," modes that moved forward from Swedenborg's first "conversations with spirits" in 1745 (p. 100) to the most "intensely theological" debate by 1769 (p. 112). In a final phase, "Addressing a Lutheran Orthodoxy: True Christianity" fulfils the earlier promise for doctrinal treatment "in fullness."

Swedenborg's Manuscripts

     The "Theological Works" section is topped by Frank S. Rose's description of Swedenborg's unpublished manuscripts. The manuscripts left behind at Swedenborg's death have a varied history. A visitor to Swedenborg, for example, pocketed the draft of an appendix to True Christianity, and only part of it was ever retrieved. Forty or so manuscripts were left in Swedenborg's home, many of them translated and published as the posthumous theological works. But this left a question: did anything go missing? Rose concludes, "There is no reason to suspect major gaps in the manuscript record after 1745" (p. 146). We unquestionably have all eighteen titles which Swedenborg intended to publish and which form the core basis for his theology.

Cultural Impact-Scandinavia

     The section on Swedenborg's "Cultural Impact" has three contributors:

348

Olle Hjern, covering Scandinavia; Jean-Francois Mayer, Europe; and Robert H. Kirven and David B. Eller covering Great Britain and the United States. Hjern sets the arrival of Swedenborg's theology in the "boisterous drama of the Enlightenment" (p. 151). His works appealed beyond Sweden's borders. The impact on Scandinavia is "real and persists to this day." Hjern's article closes with reflections that Kierkegaard may have taken a leaf or two from Swedenborg. In any case, many of the present generation have inherited their adherence to Swedenborg from these early followers.

Cultural Impact-Continental Europe

Jean-Francois Mayer examines the harder-to-gauge reception in Europe. Mayer also acquaints us with translators: Jean Pierre Moet (d. 1807) at Versailles translated most of Swedenborg's works, but it took a Swedenborgian from Britain, John Augustus Tulk, to buy and publish them. Le Boys des Guays translated Swedenborg and started Swedenborgian worship. After a whisper of interest in Italy, Portugal, and Spain, Mayer turns to Russia. Moet's French translation of Doctrine of Life was found by the Russian general, Alexander Mouravieff, who passed handwritten copies to friends and family. Mayer hopes the Cyber Age will make many European translations available.

Cultural Impact-Great Britain and America

Robert H. Kirven's and David B. Eller's extensive article on "Selected Examples of Swedenborg's Influence in Great Britain and the United States," begins with Thomas Hartley who knew Swedenborg personally, and who was the first translator of the Writings in Britain. Priestley (of oxygen fame) started a controversy in 1791 by attacking Swedenborg. Other attackers followed suit. But Swedenborg supporters like Blake and Coleridge led to a whole list of names favoring Swedenborg. The list from Emerson, Sampson Reed, and Walt Whitman to Henry and William James, Bigelow, and Barron reads really well.

349

The article finishes with the influence on shakers, utopianism, homeopathy, and vegetarianism, showing the extent of interest over a wide range of issues.

Organizational Impact

     The next section on "Organizational Impact" by Jane Williams-Hogan and David Eller is a most useful entry regarding New Church history. Treatment of the General Conference in England, the General Convention in the United States, and then the General Church and Lord's New Church, take us over the continents. The details are pleasing to the casual reader and student alike, since much information is brought together in one view for the first time.

     In the next chapter, "Examples of Internationalization," Jane Williams-Hogan takes up the New Church in Africa. Both geographic locations and individuals are outlined, again a great benefit to historians. Whether in South Africa or Nigeria, the information is quite complete. However, one notices that Ghana is omitted, when, in fact, there are several societies and circles there.

An Alternative Approach

     Alice B. Skinner looks at "An Alternative Approach to Studying Swedenborg's Impact." Taking the ideas of spiritual reality, useful living, and the nature of knowing, she examines how these ideas influenced a number of noted followers of Swedenborg, from Worcester and Emerson and Whitman, to Blake and Yeats. Skinner reverses the typical approach of tracing ideas back to the individual, instead following specific ideas forward to those "who made creative use of them." This, Skinner believes, shows the "enormous web of Swedenborg's influence in Western culture" (p. 340).

Bibliographies and Index

     The final two sections are Bibliographies and the Index.

350

David Eller lists references works, major biographical treatments, and works on Swedenborg's influence.

     Jonathan Rose presents an up-to-date and complete listing of Swedenborg's Writings in a massive annotated bibliography. The most pleasing listing for a Swedenborg aficionado is all the works listed sequentially by date of writing or publication, categorized either as published works or unpublished pieces. Some dates are approximated by lack of exact information. Much can be learned by examining this list, and it will no doubt ease and promote clearer views of Swedenborg's total opus. One would hope this last section may become available separately.

     The book closes with a complete bibliography of works cited and a useful index to the contents.

     Erik E. Sandstrom
Afterlife: A Guided Tour of Heaven and its Wonders 2006

Afterlife: A Guided Tour of Heaven and its Wonders Donald Rose 2006

     Afterlife: A Guided Tour of Heaven and its Wonders Emanuel Swedenborg. Donald Rose, editor (Swedenborg Foundation, 2006. Paperback)

     A new book has just been published. All of its contents are taken directly from Heaven and Hell. But there has been selection to make a much shorter book.

     The idea of presenting parts of the Writings a little at a time goes back in history-yes, back before Johnny Appleseed handed out sections of Heaven and Hell. Actually, we go back to what Swedenborg himself did with the second volume of the Writings.

     Swedenborg's publisher, John Lewis of London, issued an advertisement which referred to the first volume of Arcana Coelestia, and then said, "And now the second volume is printing, both in Latin and English;

351

to be published in cheap numbers, that the public may have it in an easier manner than in whole volumes" (Tafel's Documents H p. 492).

     In June of 1999, Edward Cranch described for New Church Life this marketing effort by Swedenborg. "Swedenborg was perhaps looking for ways to make this precious gift from the Lord available to more people while still leaving them in freedom." Mr. Cranch ends his interesting article by saying, "We must continue in every possible way to make them available to those who have faith." (p. 259).

     Dr. David Gladish, in the same spirit, produced a booklet called Seeing Is Believing. It is a rendition of the work The Doctrine of Faith, but not all of it. People found this a particularly useful booklet and, in 1992, a revised version of it was published by the General Church Book Center including selected passages from three other works of the Writings.

     Having worked for some time on this new effort, I am delighted to see it in print and hope that it will bring teachings of the Writings to a wider readership.

     Donald Rose
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

     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 Ten Blessings in September, 2006

     Come Unto Me in October 2006

352

FROM THE BISHOP'S OFFICE 2006

FROM THE BISHOP'S OFFICE Rev. Thomas L. Kline 2006

     I am pleased to announce that the Rev. Olaf Hauptmann was ordained into the second degree of the priesthood at our church in Colchester, England, on July 30th, 2006.

     Following the service, there was a reception to welcome Olaf, Poliana, and their children to their new home in Colchester where Olaf has begun his new assignment as pastor of the Colchester Society.

     Rt. Rev. Thomas L. Kline

     Authorized Candidates

     The following three men have been recognized as authorized candidates for the ministry in the General Church:

     Langalibalele A. Xaba, usually called Phila (pronounced Pee' la). I am 34 years old, married to Thulile. We have a son born in 2004. I attended the South African Theological School, studied for a year at the Academy Theological School (2002-03) and then returned to South Africa to finish my training. I am an authorized candidate and am serving as the acting leader of the Alexandra Society, South Africa.

     Ekow Essiedu Eshun. I come from Ghana and I am 47 years old. I am about to enter my final year in the Academy Theological School. When I finish, I hope to be ordained and go back to harvest from the potential "fertile field" in Ghana, Africa. My contact with the Writings dates to almost two and half decades ago. I was officially baptized into the New Church in 1989 by Rev. Robert Junge. I believe my training at the Theological School will enable me to work effectively when I go back to Ghana.

353

     Godwin Zattey-Agboga. I come from the Volta province of Ghana. I am forty-six years old and I am about to begin my final year of a four-year program at the Theological School. I was baptized into the Church of the New Jerusalem in 1989. My ambition is to become a New Church minister. I strongly hope to return to my home country to enhance the growth of the New Church already in existence there and to also help with the New Church educational programs which are going on in Ghana.

     [Photograph] Langalibalele A. Xaba

     [Photograph] Ekow Essiedu Eshun

     [Photograph] Godwin Zattey-Agboga

354

CHURCH NEWS 2006

     FROM GENERAL CHURCH OUTREACH

     A NEW PROGRAM YOU CAN JOIN

     The General Church is embarking on a new and ambitious endeavor to share the teachings of the New Church, and you are invited to join the journey. We are utilizing the internationally implemented program Rise Above It (www.riseaboveit.org) that re-examines the Ten Commandments, their relevancy for the 21st century, and how they are a foundation for different faith traditions and in life. Starting September 17th, this program runs for ten weeks and is open to anyone interested in participating. General Church Outreach is launching this program simultaneously in eight congregations around the United States: Los Angeles, Cincinnati, Pittsburgh, Sarver, Bryn Athyn, Ivyland, Tucson, and Phoenix. It will include Sunday worship and an opportunity to be part of a small group program.

     You can also participate online, listening to audio sermons, engaging in discussion with a community of spiritual sojourners, and staying current with the steps and lessons of the program. E-mails will provide resources and connections to an online community studying the Ten Commandments.

     To sign up for the online e-mail go to wwwnewchurch.org.

     The Rise Above It program seeks to provide you with tools you need to find new success and peace in day-to-day relationships through a series of sermons, interactions with people on similar paths, and personal, inspirational daily devotional readings.

     [Ed. Note: this program is not the same as the Rise Above It course being offered during the 2006-2007 winter term at Bryn Athyn College, also advertised in this issue.]

     Your Daily Task 2: The Name of God

     Praise the name of the Lord. Let the name at the Lord be praised, both now and forevermore. From the rising of the Star tome Melee where ft oath the name at the Lord is to be praised. (Psalm 11:1-3)

     Your task for today

     Do not take God's name in vain. Pray for the specific quality that you are lacking.

     Do I take the Lord's name in vain?
     If so, am I willing to refrain from doing that?
     What negative emotion is especially challenging for me and what is the quality I would like to replace it with?
     Am I willing to identity false gods and ask the one true God to instill a God-like quality instead?
     If not, am I willing to pray for the willingness to do this?

     Good luck your task and in your effort to let your life be guided by the Lord's Ten Commandments!

355

Title Unspecified 2006

NEW CHURCH LIFE NOW ONLINE     We are pleased to announce that the current issue of New Church Life can be read online at the Newchurch.org website. This is an historic first online appearance for a journal now in its 126th year of continuous publication. Surely, those young people who started New Church Life in 1881 would be pleased to see this journal utilizing 21st century technology for broader and more immediate distribution.

     How to find it by direct link: Go to www.newchurchlife.org. This opens directly to a screen showing the New Church Life cover and general description. Click on "Current Edition." This opens the contents screen where you may click on the article you wish to read.

     It is also available through www.newchurch.org. Click on "News" for a drop-down menu. Click on "Publications." Scroll down the screen and click on New Church Life." This opens to the screen showing the New Church Life cover where you can continue as above.

     Our thanks to the people at General Church Outreach for helping to implement this electronic miracle. Putting the Life online is a work in progress. Comments and suggestions by users would be most welcome.

     These can be sent electronically to: [email protected] or by mail to: Editor: New Church Life, PO Box 277, Bryn Athyn, PA 19009.

356

CHARTER DAY 2006: OCTOBER 18-23 2006

2006

     The Academy of the New Church welcomes alumni, students, and friends to renew acquaintances, recreate memories, and honor the Academy during the celebration of the 129th anniversary of the granting of the Academy Charter.

     The speaker at this year's banquet will be the Right Rev. Thomas Kline, Chancellor of the Academy, who promises to be every bit as inspiring as he was at last year's General Assembly. The emcee will be Brian Henderson, Associate Dean of Student Affairs at Bryn Athyn College.

     Speaking at the Friday morning Charter Day cathedral service will be the Rev. Barry Halterman, religion teacher in the Secondary Schools.

     Among weekend highlights this year, in addition to reunion and athletic events, will be:

          Beatles Revival fund-raiser for the College
          Fashions by Annina King: A New Church Wedding
          Student/Alumni art sale
          12th Annual Scholarship Golf Tournament at Philmont Country Club

     Tickets for reserved seats at the banquet - $20.00 for adults and $10.00 for students - may be purchased from Noelene Rose in the Academy Development Office, PO Box 708, Bryn Athyn, PA 19009, or by calling 267-502-4895.

     A complete schedule for the Charter Day weekend will be included in the fall edition of Alumni Update, mailed to all alumni and friends. The schedule also will be posted on www.ancalumni.org.

357

PHOTO DIRECTORY OF GENERAL CHURCH CLERGY 2006

     Announcements

     New Church Life Subscribers will have received a copy of this Directory as their July issue. Extra copies were printed at the request of the Bishop for future use by congregations in the pastoral selection process. The last such Directory was published by New Church Life some 20 years ago. It may be some years before another edition is produced.

     Extra copies are available for sale to those who are interested in acquiring them. Because of the special nature of this issue, the price will be $3 per copy. Postage and handling will be added for copies that are mailed. The Directories are available from the General Church Book Store or directly from the New Church Life subscription manager, Lisa Weiss, Box 743, Cairncrest, Bryn Athyn, PA 19009. Email: [email protected]

360

POSITION AVAILABLE Director of Development 2006

     The Academy of the New Church (ANC) and General Church of the New Jerusalem (GC) are conducting a search for an experienced Director of Development.

     The essential function of the Development Director will be to lead a combined Development Office. This person will lead in structuring an existing office for further success, coordinating the office's activities with the Administrations, Boards and Development Committees of both organizations, and overseeing fund-raising and "friend-raising", communications, and planned giving programs for the combined Development Office.

     Principal Responsibilities:

          Work in collaboration with the Executive Bishop and the President of the Academy to articulate the vision for the Academy and the Church and to encourage financial support.
          Develop and maintain relationships with ANC alumni, church members, and friends worldwide to promote the Academy and General Church and to encourage support.
          Assume primary responsibility for leadership of capital campaigns and for major gifts.
          Direct personnel responsible for planned giving, annual giving, and the special events work of the Development Office.
          Develop strategies to increase contribution levels-in dollars and participation-for both organizations.
          Be responsible for all communications from the Development Office and for coordination with the designated marketing communication personnel.

361

          Provide support to alumni and congregations in their fund-raising and planned giving efforts.
          Represent Development on committees and groups; report to and maintain good relations with the boards of both organizations.

     The ideal candidate for the position will have at least three years of experience and a strong enthusiasm for interacting with diverse groups. The candidate will possess knowledge of planned giving techniques and developmental programs, and solid financial analysis skills. The position will also require that the individual be proficient in project management (multiple projects), proficient in the use and creation of various media to communicate and inform, and well versed in public relations techniques.

     Please bring this notice to the attention of anyone that might be interested in and qualified for this position.

     The ANC and GC are equal opportunity employers. Deadline for applications is September 30, 2006.

     Please reference the position title in your correspondence.

Joe Weiss, Director
Office of Human Resources
1100 Cathedral Road, Box 743
Bryn Athyn, PA 19009
Or [email protected] Or Fax to: 267-502-2563

www.newchurch.org

362

NEW ONLINE COURSE AT BRYN ATHYN COLLEGE Religion 172- Perspectives on the Decalogue (3 credits) 2006

     Instructor: The Rev. Dr. Ray Silverman

     Description: Based on Ray and Star Silverman's Rise Above It: Spiritual Development through the Ten Commandments text and program, this three credit online course studies the Ten Commandments as they appear in the religious writings of Hinduism, Buddhism, Judaism, Christianity, Islam, and other world faiths. Students are encouraged to draw connections between the various spiritual levels of the commandments and their own lives. Requires internet and email access for study material, online discussion forum, and communicating with instructor.

     When: Winter Term (November 27-February 16, 2006)

     Who may sign-up: Those interested in earning credit while learning more about themselves and the Ten Commandments.

     Cost: TBA

     For registration information, please contact Jacquie McFall at the college office: [email protected]; or call 267-502-2543. For more details about the course, please contact the instructor, Ray Silverman, Chaplain, Bryn Athyn College: [email protected]; or call 267-502-2519.

363

Books on Marriage 2006

     The Marriage Journey

     by Sarah Headsten, $12.95US, Paperback

This book is for anyone who cares about marriage. The life experiences and honest reflections of the couples in this book are a valuable resource for all who honor marriage. All couples face unavoidable difficulties in their efforts to find the "peace, tranquility and inmost friendship" of true married love. This is one tool to help them achieve this.

     You Can Believe!: An Introduction to the New Christianity

     by Grant Schnarr, $12.95US, Paperback

A new book explaining the basic doctrines of the church is now available.
You Can Believe!: An Introduction to the New Christianity, by Grant Schnarr, answers the basic questions asked by most seekers - Who is God? Why am I here? What should I be doing? Am I cared for? What happens after death? These are a sample of the questions answered with a simple, pastoral approach.

     Saving Marriages

     by Geoffrey and Helga Childs, $10.00US, Paperback

Using the Lord's Prayer as a paradigm for saving marriages in the modern world, the authors guide the reader through the ups and downs of marital relationships from the heady days of courtship to the fulfillment of eternal love.
Saving Marriages is a reminder that marriages can be protected, can thrive and prosper, and that the Lord's promise of happiness to eternity in marriage is possible.

NEWCHURCH BOOKSTORE -267.502.4980- [email protected]

"Come to Me, all you who labor and are heavy laden, and I will give you rest" - 2006

"Come to Me, all you who labor and are heavy laden, and I will give you rest" - 2006

Matthew 11:28     LESSONS AND SERMONS

Take Up Your Cross - Rt. Rev. Thomas Kline, #101707
The Work of Our Hands - Rev. Derek Elphick, #105669
Formed From and For Use - Rev. Kenneth Alden, #106293
Celebrating Work - Rev. Frank Rose, #105817
To Be of Service - Rev. Brian Keith, #101008
Taking Up Your Cross - Rev. Eric Carswell, #103697
My Burden is Light - Rev. Dr. Reuben Bell, #103344
The Value of Work - Rev. Brian Keith, #102242

     FAMILY SERVICES

Uses - Rev. Jeremy Simons, #106288
The Use of Work - Rev. Daniel Goodenough, #104283
Laborers in the Vineyard - Rev. Thomas Rose, #104034
Heavy Burdens - Rev. John Odhner, #107068

Please order using the catalog number(s) listed and specify either cassette, $2.00 or CD's, $4.00. Catalogs are also available for $5.00.

NEW CHURCH     PO Box 752, Bryn Athyn, PA 19009
AUDIO)))     267-502-4980

     [email protected]

364

Notes on This Issue 2006

Vol. CXXVI     October, 2006     No. 10

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

365

     This issue includes excerpts from the resurrection address for PFC Tristan Smith of Bryn Athyn, the first known General Church casualty in the war in Iraq. The Cathedral was filled to overflowing for this service by those wishing to honor Tristan and to support his family. See pp. 306-308 for the address and a photograph.

     This month's theme of the Commandments is in support of the Rise Above It program being sponsored by the Office of Outreach this fall in eight General Church congregations and online. It is a study of the Ten Commandments with ten weeks of sermons, group study, personal readings, and spiritual practice.

     The Rev. Bruce Rogers focuses on the importance of the opening statement of the Decalogue in his sermon, "Separation from the Merely Natural." As it was the Lord who brought the sons of Israel out of bondage with His Divine power, so He alone can lead us from spiritual captivity.

     Last year, the Rev. David Roth led his congregation at the New Church at Boulder Valley through the Rise Above It program. We've included Mr. Roth's introduction and his instruction on the First Commandment. What are the "false gods" that demand our attention and devotion? See pp. 292-297.

     Former editor, Don Rose, concludes his series on "Uncovering a Conspiracy to Keep People from Reading the Writings." Hatred from hell against the truth of the Writings has created negative attitudes in many people, making the reception of the doctrine of the New Church on earth difficult.

     In keeping with the theme for this issue, we bring to your attention the reprinting and availability of Essays on the Ten Commandments and the Lord's Prayer by the Rev. Dr. Hugo Odhner.

     Contacts for General Church worship and classes fill five closely-typed pages in this issue. Two of the five pages are for contacts outside the USA.

366

SEPARATION FROM THE MERELY NATURAL 2006

SEPARATION FROM THE MERELY NATURAL Rev. N. BRUCE ROGERS 2006

     A SERMON

And God spoke all these words, saying, "I am the LORD your God, who have brought you out of the land of Egypt, out of the house of bondage". (Exodus 20:1, 2)

     These words form the opening statement of the Decalogue, the Ten Commandments which the Lord spoke to the children of Israel from Mount Sinai. They do not form one of the commandments themselves; they are a preamble, a prefatory statement, without which the commandments themselves would lose in meaning.

     That this is so does not readily appear from the literal sense. It is true that if the Speaker of the Commandments had not first declared Himself to be the Lord God who had brought the Israelites miraculously out of the land of Egypt, free from their Egyptian masters, the commandments would have lacked the necessary authority in their eyes. But in point of fact, for many of the Israelites the commandments lacked authority anyway; for despite their miraculous liberation, they continually distrusted the power of their God to fulfill His promises to them. Far from being willing to live a life in accordance with His commandments, they continually yearned to return to the idols and pleasures of Egypt, trusting rather in the servile life they had known than in Divine assurance of ultimate freedom and prosperity in the land of Canaan.

     And yet the preface is given by the omniscient God, who knew what little effect it would have on the minds and hearts of its first hearers: "I am the LORD your God, who have brought you out of the land of Egypt, out of the house of bondage." Of what use was this announcement to a nation whose trust would never be first and foremost in the Lord and for whom the miracle of their release would soon become but an historical event and never the basis of future confidence?

367

For what reason has this statement been included as a preamble to the Ten Commandments, said first, in the most prominent position of any statement, unless it has a meaning beyond that of the literal sense, and unless it was intended, like the commandments themselves, not primarily for the ears of the Israelites, but for all mankind?

     The importance of this opening statement really becomes clear only when seen in its internal sense. Here we find its universal message-meaning intended for all people, individually and collectively, at whatever time, in whatever circumstances. Here we find the reason for its being said first, a statement apparently referring to a particular event at a particular time, prefaced to commandments whose universal worth and applicability are plain. Since they were first given, they have been at the heart of each succeeding church established by the Lord.

     And so, that we may know what the internal sense teaches, or what is meant universally by the opening words of the Decalogue, we turn to the Heavenly Doctrines and inquire what the land of Egypt means, what the house of bondage means, and finally what is meant by the liberation of Israel from it, which is said in Exodus 12:42 to be "a night of solemn observance to the LORD..., a solemn observance for all the children of Israel throughout their generations."

     Attending then to the land of Egypt, we find ourselves told again and again in the Doctrines that Egypt represents and symbolizes external knowledge, or knowledge belonging to the natural mind, which is gained through and based on the evidence and experience of the senses (Arcana Coelestia 31:2, 3727:3, 4967, 5275, 5406 end, and many other places). But in an opposite sense Egypt means such knowledge which is destructive of the Word and which is opposed to spiritual truth (Arcana Coelestia 4735:15, 5044:4, 4588 end, 5700, et al.);

368

and the land of Egypt means the state in which such merely external and perverted natural knowledge reigns in or dominates the mind (cf. Arcana Coelestia 6855, 6976, et al.), that is, a natural mental state in which nothing is believed or intellectually trusted unless it is first proved to the sense or demonstrated by the reasonings of one's own intelligence (cf. Arcana Coelestia 31:2, 130, 195:3, 1164, et al.).

Similarly we find that "the house of bondage" means spiritual captivity (Arcana Coelestia 8049, 8866), here the spiritual captivity which goes hand in hand with reliance solely on knowledge gained through and based on the evidence and experience of the senses and the consequent subservience of the mind to them. For wherever the natural world is worshiped, the spiritual world is denied, and whenever the senses and reasoning based on the senses are made the source of truth, the Word is scorned. Whoever denies the spiritual world and scorns the Word, also rejects the Lord, and with that rejection puts away all that is truly human, preferring slavery to the senses that we share with animals to the freedom that can come only by escaping what is merely natural or external and following where the Lord leads.

We can see from this what the liberation of Israel from Egypt, "out of the house of bondage," means, namely, liberation by the Lord from what is merely natural and sensual, both intellectually and affectionally (Arcana Coelestia 8866). Here, in the internal sense, there is no reference to a physical Egypt or an external condition of servitude. Instead is a reference to a spiritual Egypt-a mental state oriented only to the world and the bodily senses, with its consequent internal condition of servitude to worldly and bodily delights, which in the end is a state of hell. "I am the LORD your God, who have brought you out of the land of Egypt, out of the house of bondage," means nothing else but that it is the Lord who liberates from that state (Arcana Coelestia 8866).

369

This is the universal message of this preamble to the Decalogue, and unless it is believed, the Ten Commandments and all that they comprise are given in vain; for who will believe and obey the Lord's commandments, unless they first believe that the Lord makes it possible for them to do so?

In connection with this it is interesting to note a teaching of the Heavenly Doctrines given with specific reference to these words:

This is the first thing said by the Lord from Mount Sinai because it will be universally regnant in each and every thing that follows. For that which is said first will be remembered in what follows and will be regarded as the universal element in them.... What is said first will reign in what follows and involve it.... That which is first...is inmost, and that which follows in order adds itself successively to the inmost and so grows. That which is inmost reigns universally in those things which are round about, that is, in each and every thing; for originating from it is the essential of their existence. (Arcana Coelestia 8864:3, 4)

Essential to the existence of the Ten Commandments, as the universal truth to be acknowledged before they can enter internally into the will, is the truth that it is the Lord who liberates from that external and merely natural state which is the state of servitude to worldly and sensual evidence and experience. The Lord has the power. He is a Savior, the Savior. And furthermore, as we are told that the Ten Commandments are "the firstfruits" of the Word, and "in a brief summary the totality of all those constituents of religion which are the means of the Lord's conjunction with mankind and of mankind's conjunction with the Lord," so that "they are so holy that nothing could be more so" (Life 54, True Christian Religion 283, see also Apocalypse Explained 1024:2, 675:5, 948:4, et al.), therefore this truth expressed in this preamble to the Decalogue becomes an expression of the essential and universal truth of the entire Word, namely, that He who has given the Word is Jehovah God, the Lord who has liberated and who continually liberates from all that is infernal and opposed to His kingdom.

370

As we are told in Arcana Coelestia 10083:5, 6:

...the first thing of all is to acknowledge that the Lord is the Savior of the world, for without this acknowledgment no one can receive anything of truth and good from heaven, thus not anything of faith.... [This acknowledgment] is the first element of everything connected with spiritual life and the most essential constituent of the church.... [It] is the first of life from the Divine with mankind.

Therefore the Lord has prefaced His Ten Commandments with these words: "I am the LORD your God, who have brought you out of the land of Egypt, out of the house of bondage." In the light of their inner meaning, moreover, and because the Hebrew verb has no real tense as we know it, we may alter this translation slightly to bring out that universality of application clearly intended in the spiritual sense and one probably intended also even in the literal sense, and read the preamble to say instead, "I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage." For this preamble was intended not for a particular people at a particular time merely, but for all people at all times. The truth expressed in it is universal and essential to all life of genuine religion; and so if we seem to pay little attention to tenses of verbs, we do no harm to the Word, but on the contrary, we approach the thought of angels, for whom such tenses never exist, but only thought of the states which they symbolize (Arcana Coelestia 488:3, et al.).

"I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage." In one sense this can be understood as an expression of the doctrine of eternal life. It is a statement concerning death and an assurance that death is but a passing from one state to another, a Divine liberation from what in a physical sense is merely natural and infirm, a liberation from a world of injury and disease, and freedom from enslavement to physical appetite and depravity.

371

For what else are injury and disease but merely natural states and thus infernal? And what else are appetite and depravity that belong to the body alone, hunger and starvation that reduce a person to the state of an animal, despair and anxiety brought on by worldly conditions that take hold of the mind and rob it of reason?

All this-that which is merely natural-is left behind at death. "I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage," is our Divine assurance that this "Egypt," this bondage, shall not be our lot forever, but that the time for some has come and for others will come. He who is omnipotent and has created all things will liberate us and save us and lead us to peace and happiness in the "Canaan" of His heavenly kingdom, provided only that we have prepared ourselves by obeying His commandments, without looking backward and insisting on retaining the idols and pleasures of that same "Egypt," that same "house of bondage," from which we had hoped to escape. Who will be prepared for death, really, without that assurance? Who will not see it as an evil, even as the Israelites saw their liberation as an evil, unless they first trust that the Lord is God omnipotent and the Savior of all, even as regards the outmost realities of His creation? "I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage."

In a deeper sense we have here also a statement regarding the establishment of a church, the essential and universal truth that a genuine church is established not by men but by the Lord (cf. Arcana Coelestia 6589, True Christian Religion 635). A fallen church, a church without any internal goodness or truth, cannot and will not of itself produce people who will cast off the false doctrines and worldly interpretations of the Word that enslave it and prevent a sight of genuine truth. But the Lord Himself must descend, as He descended so long ago, to bring into the open the plagues that infest the church, as He caused plagues to come upon Egypt, and to give the Word anew, as He gave it to Moses, by which to liberate people willing to be liberated.

372

Specifically we can apply this both to the establishment of the Christian Church and to the establishment of the New Church. It is apparent from the New Testament that it was the Lord who established the Christian Church, and He did this by opening the Word and giving it anew. Yet this Word, opened and given anew, could not and would not have been received unless it had first been acknowledged that He who opened and gave it was the Lord, the Son of God, in whom was the Father. The Ten Commandments cannot be received in life unless one first acknowledges and trusts that He who gives them is the Lord God who liberates from all that is opposed to a life according to them. Thus also the Word which the Lord spoke while He was in the world could not have been received unless people had first acknowledged and trusted that He who spoke it was the Lord God with the power and authority to liberate from the merely natural and external doctrines of the prior church, and to save from damnation those who followed Him.

So it is with the New Church. No man has liberated the people of this church from the external and man-made doctrines of the prior church and from the infestations of the hells which had grown to such a height before the Last Judgment. No man has been responsible for the establishment of this church-no, nor ever will be. It is the Lord who has liberated from "the land of Egypt," the state of subjection to merely natural and man-made doctrines. It is the Lord who has redeemed us "out of the house of bondage," from the state of spiritual captivity and infestation brought about by the fallen Christian Church. And what is more, no one can come into the New Church unless this is first believed. Essential to receiving the new doctrines, or the doctrines given anew, is the acknowledgment that it is the Lord who has brought this church and will continue to bring it out of "Egypt," out of the bondage created and imposed by the previous church.

373

Unless this is first believed, the doctrines are given in vain, for who will follow what they cannot trust? And so we have it prefaced, as the essential truth to that which embraces all teachings of the Word and of the church, "I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage." Thus we may first acknowledge and trust that it is the Lord who redeems and liberates His church, who gives in what follows, the commandments or injunctions by which it is to be established.

Again there is another sense in which these words may be understood, and that is as they apply in the regeneration of the individual. How many times have people said, "I am what I am. I cannot change." How often have people felt it impossible to escape the natural failings and shortcomings, the weaknesses and enticements of the natural body and world which continually seem to rise up to enslave them? Who has not either said or thought, "I try to love what is good, but always I find love of self and conceit worming its way into the things I do, until it seems that regeneration, at least for me, is hopeless."

In this attitude lies concealed a profound heresy, and one that the hells love nothing more than to foster in us. The children of Israel felt that they could not become what they were not, a free nation instead of slaves; and yet the Lord accomplished it. They felt that they could not escape Pharaoh and their Egyptian masters; and yet the Lord accomplished it. The whole doctrine of regeneration involves this essential truth, that a person can change, that he can receive a new will and become what he was not, and this because the Lord wills it and is the Savior who can accomplish it. This truth is what is also expressed in the words: "I am the LORD your God, who bring you out of the land of Egypt, out of the house of bondage." Unless this is first acknowledged, no one can be regenerated, because no one will feel able to live according to the commandments.

374

     And so in giving the Decalogue, the Lord first spoke the words that He did, that it might first be known that He is a Savior, the Savior, that He and His words might be trusted, without which trust His words are given in vain. This trust is the beginning of faith in a person, the beginning of the church. So the Lord encouraged His disciples, those who would follow Him, saying,

Let not your heart be troubled; you believe in God, believe also in Me. In My Father's house are many dwelling-places; if it were not so, I would have told you. I go to prepare a place for you. (John 14:1, 2)

     And referring to the life of love and charity, the practice of useful services according to His commandments, He says:

Whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it. (John 14:13, 14)

     People can change. They can become what they were created to be, followers of the Lord to the life of heaven and the church that is our spiritual Canaan. The Lord Himself will cause them to come out of "Egypt," "out of the house of bondage," provided only that they be first willing to follow and to trust that the Lord is their Savior, who can establish His law in the hearts of men. Lessons: Exodus 12:29-42; John 14:1-14; Arcana Coelestia 10083:5, 6

[Photograph of N. B. Rogers]

     The Rev. N. Bruce Rogers has retired from teaching at the Academy of the New Church and Bryn Athyn College following a full career. He continues to serve as a translator for the General Church and currently is working on a new translation of Apocalypse Revealed. Bruce and his wife, Kirsten (Rydstrom), live in Huntingdon Valley, Pennsylvania.

375

INTRODUCTION TO RISE ABOVE IT 2006

INTRODUCTION TO RISE ABOVE IT Rev. DAVID ROTH 2006

     The First Commandment

     Today, we're beginning the course, Rise Above It: Spiritual Development Through the Ten Commandments. What is the "it" that's referred to in Rise Above It? What is it? The Writings for the New Church say it's your proprium, or what is your own, your own sense of self. It is us when we're led by ourselves, instead of by the Lord. We have an it (or proprium) but we don't have to be it. We don't have to listen to it. We don't have to be led by it. The Lord can create in us a heavenly proprium, or a heavenly sense of self, when we follow His laws. In fact, the old self has to die before the new one can be conceived. But the Lord invites us to work with Him. He says, "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. For My yoke is easy and My burden is light" (Matthew 11: 29-30).

     The Lord's yoke is easy and His burden is light because just to the extent that we resist the evils that flow forth from the love of self and love of the world, we are led by the Lord and not by ourselves. The Lord is then fighting for us, and He is resisting these evils in us and removing them from us. So it's a complete change, a complete reversal of the operating system by which we're running.

     What if we could be free from attachment to possessions? What if we could be free from fantasies about other people? Free from the need for recognition and reward? Free from the need to be right, or free from a bodily appetite? What if we could be truly, deeply peaceful and content-even joyful-not at some far-off time in the future, or after we die, but right now in our daily life? What if we had complete control over how we acted, and reacted to things? What if we weren't impelled by negative emotions, or held in patterns of thinking by obsessive thoughts?

376

What if there was a program to teach and lead us away from hurt and into healing? Would you sign up for it?

     The Lord speaks to us in His Word about how He will do all this. He gives us the instructions. Love the Lord your God with all your heart, your soul, your mind and your strength and love your neighbor the same as yourself. This is the message of the Lord's Word.

     We find this same message in all the world's religions. The rules are the same for everybody. The Ten Commandments describe more specifically how we can love God and how we can love one another. The Writings for the New Church go further to say that the Ten Commandments contain everything to do with love to God, and everything to do with love toward the neighbor. So the study of these ten laws will tell us exactly how to live our life to be someone who loves God and loves the neighbor.

     I love looking at maps. Part of it is because they give you a sense of where you are and where you can go-what your world is like, and where you are in reference to everything else. And they also show us how to get to where we want to go. If only we could just stop in at the map store and say, "I'd like to have a map that shows me how to get to the kingdom of heaven. Or, I'd like to find balance, I'd like to find peace, I'd like to find wisdom, and love, and kindness. Where's the map that leads there?" Well, they don't sell those kinds of maps there.

     But there is a map. In the New Church, the map is the Old Testament, the New Testament and the Heavenly Doctrine. Other religions have other maps, but they all have one part in common: the Ten Commandments. We're told that all true religions use them, or have a slight variation of these same commandments. And there are people in all major religions who live by them. Why? Because they're Divinely given. The Creator of the universe has said to us, and to all religions, "These are the ways that you can get to heaven, how you can live a life that leads to loving God and loving your neighbor.

377

They also remove hellish attitudes inside of you and open up heaven." We can think of these commandments as so many steps in the process of how we change.

     The giving of the Ten Commandments is the pinnacle of the Exodus story. It's a transition time because up to that point the Lord was leading Israel out of slavery. He was doing everything for them. He was saying, "I'm delivering you out of bondage into freedom." But now He is saying, "I'm giving you the tools, so that you can start to live by them. Now I'll lead you from within, from conscience." And we can internalize the presence of the Lord. This is illustrated by the lives of children, who, when they finally get to the point where they can start to make decisions for themselves, enter into adulthood.

     The giving of the Ten Commandments is couched in the Exodus story because it's the story of a journey. Inwardly, it's a journey of our escape from bondage, evil and disorder and its unhappiness to a life of freedom, joy, goodness, and love. What it requires of us is that we actually walk, actually take the journey.

     The Lord begins the Ten Commandments by identifying Himself. He says, "Remember how I brought you out of Egypt, how powerful that was? It's time for you to do something in response now."

You have seen what I did to the Egyptians, and how I bore you on eagle's wings, and brought you to Myself. Now, therefore, if you will indeed obey My voice and keep My covenant, then you will be a special treasure to me above all people, for all the earth is Mine (Ex. 19:4-5).

     Then the people said,

All that the Lord has spoken we will do (v.8).

     The Ten Commandments are called the "Covenant". They're the terms of a contract between the Lord and His people.

378

The Lord promises, "I will lead you; I will protect you; I will comfort you. And in response you need to obey these laws." The same is true for us. These teachings are for all of us for all time.

     So if we're looking for the answer to the meaning to life, or asking how it is that we can change our lives, how we can get to heaven, the Lord is saying, "Look right here." The Writings for the New Church say that the evils enumerated in the Decalogue include all the evils that can ever exist. Everything we could possibly do, the Lord addresses in these laws.

Religion with a person consists in a life according to the Divine commandments which are contained in summary in the Decalogue. One that does not live according to these can have no religion (Apocalypse Explained 948:4).

     And then again,

Everyone who makes these commandments the principles of their religion becomes a citizen and an inhabitant of heaven (Ibid.).

     Little wonder that the Lord gave the commandments in such a dramatic way. He gave them in such a way to show that these are not just civil or moral laws. These are Divine laws. If we keep these laws our life will be aligned with what the Lord wills for us. And that was very powerful.

     The Lord gave the commandments very dramatically to reinforce what they are. "I'm giving these to you because these are the keys to your spiritual life." So if we apply them we can start to make choices that help us to rise above the promptings of our lower nature. We can start to separate from that old self, that proprium. Think about it: if we were going to climb a literal mountain, a real mountain, we wouldn't be able to take everything with us. We'd have to let go of certain things. We can think about that as attachments to worldly things. It's the Lord saying "If you get so focused on worldly things as most important, you're not going to be able to rise above those things.

379

You have to lose attachment to them, let go of them."

     The Lord says that all evils spring from love of self and love of the world. The Lord is saying "You can still enjoy these things, you can enjoy the things that I've given you. But you've got to let go of attachment to them, having them as most important."

     The Lord said, "Whoever desires to save his life will lose it. And whoever loses his life for my sake will find it" (Luke 16:25). And in Matthew He says, "Everyone who has left houses, or brothers, or sisters, or father or mother or wife or children or lands for My name's sake, shall receive a hundredfold and inherit everlasting life" (19:29-30). The Lord is not saying literally to give it all up and not have it any more. What He is saying is, focus on what is higher. Be willing to rise above it. Be willing to sacrifice pride and self-love to worship the Lord alone.

     These can be our false gods, things that we serve instead of serving the Lord. Therefore the Lord's first commandment is about false gods. He's asking us, "What is most important to you?" That's what the first commandment invites us to consider. "What occupies our mind? What do we dwell on? What's going on in our mind right now?" The Lord is saying, "Whatever you spend the most time thinking about can become your god. Pay attention to where your mind drifts, and where it goes."

     Let's look at things that preoccupy the mind: cars and TVs, possessions like computers and money, our home, or leisure, or sports, clothes, shoes. All kinds of things can become priorities for us. We need to order these and make time for the Lord. The problem is that when we break this commandment, we're stealing time away from things that are important and putting it towards things that are unimportant.

     It may not be things that take priority in our lives;

380

it may be our own fears, or worry, or attracting attention to ourselves. Think how often we try to live our lives so that other people will like us. We do things to seek other people's approval, and we have a lot of worry or fear that they may not like the way that we are behaving. And so we work for approval. We might find ourselves seeking perfection because we're driven by that need instead of finding what is it that the Lord wants us to do.

     When the Lord says, "You shall have no other gods before Me", you might think instead, "You shall have no other gods ahead of Me." It's really a matter of focus and a choice. "Do I follow myself, or do I follow the Lord?" And if we're going to follow Him we first have to decide: "I want what's true and good. I want to obey the Lord's commandments. I have to acknowledge that everything good comes from Him, and then live my life under that premise, and with that intention".

     A phrase from the Writings says that the Lord starts to reign in our life when we not only believe that everything good and everything true comes from Him, but also love it to be so (See Apocalypse Explained 118) We not only believe that this is so, but really love the fact that that's the way it is

     The goal is not to know these commandments so much as to keep them. The Divine test of a person's life is not theology, but life. In Sikhism we read, "God will not ask a man what race he is, He will ask what he has done." In Hinduism we read, "No Brahmin is a Brahmin by birth. A Brahmin is a Brahmin by his deeds." And Jesus in the New Testament says, "By their fruits you will know them." In the Heavenly Doctrine we read, "In the spiritual world into which everyone comes after death, no one is ever asked, 'What is your religion?' but rather, 'What is your life?' For everyone's life is his or her religion" (Divine Providence 101:3).

381

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS-PART THREE 2006

UNCOVERING A CONSPIRACY TO KEEP PEOPLE FROM READING THE WRITINGS-PART THREE Rev. DONALD ROSE 2006

     Conspiracy against the Writings? It may seem hardly likely. It may seem even paranoid. It is natural for us to be skeptical, particularly when it is said that something is coming from the spiritual world. The natural man is not at all convinced that there is a spiritual world. Would we believe that there is a conspiracy to undermine the institution of marriage? It is revealed in Heaven and Hell that there is a sphere exhaling from hell that is like "an unceasing endeavor to dissolve and violate marriages" (384).

     How about a conspiracy against little children? There is evidence in the countries of the earth of a seemingly boundless obsession with child pornography. There are people who act from an ominous compulsion to prey upon children. If you suggested to a social scientist that this may be related to an influx from hell, you might lose credibility as a reasonable person. But the Writings do say that all who are in hell are wholly antagonistic to innocence. So far as anyone is innocent "they burn to do him mischief" If they see little children "they are inflamed with a cruel desire to do them harm" (Heaven and Hell 283).

     When the Lord was in the world, people conspired to kill Him. When the conspiracy was mentioned, it was dismissed. The denial is rendered in the Living Bible, "You're out of your mind! Who's trying to kill you?" (John 7:20). Or in the Jerusalem Bible, "You are mad! Who wants to kill you?" Well, there were indeed secret plots to kill Him. (See Matthew 26:4, Mark 3:6, John 8:37, 40.) And, as we will mention later on, there was another dimension of conspiracy.

     Our subject is the New Church or specifically the new revelation.

382

     The church is portrayed as a woman clothed with the sun, and the doctrine is the woman's child. A dragon stood ready to devour the child and spewed out water to carry the woman away by a flood. The frustrated dragon was enraged and prepared war. (Revelation 12:4, 15, 17)

     In connection with the story of the dragon we have the remarkable disclosure: "When these doctrines were written, the dragonists stood around me, and endeavored, with all their fury, to devour, that is, to extinguish them. This news it is permitted me to relate, because of a truth it so happened." (Apocalypse Revealed 543).

     But the books were committed to paper, they were published, and they were sent to important people. Our first article quoted a remarkable disclosure from Apocalypse Revealed. There were influential people who persuaded as many as they could not to read the Writings. Here is the context:

In the spiritual world I spoke with some English bishops concerning the small works published there at London in the year 1758.

They said they saw them and persuaded people not to read them.

I asked, "Why so? When yet there are there 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."

But they said, "What is this to us?" and they poured out disparagements against them just as they had done in the natural world. (Apocalypse Revealed 716).

     Those who actually think they are doing God service

     "The time is coming that whoever kills you will think that he offers God service" (John 16:2). This saying goes far beyond the disciples to whom it was spoken (Arcana Coelestia 8902:12, Apocalypse Explained 315:20). It is interesting to consider that people who try to destroy something good and true may imagine that they are doing the right thing.

383

     Some people who tried to undermine belief in the Writings were actually ashamed when they were confronted. But some were not at all ashamed. One individual made determined misrepresentations to prevent people from reading Heaven and Hell. "When he was told that it is not my work, but the Lord's, who wished to reveal the nature of heaven and hell,... he was not ashamed, but some others were that they had done so." This passage from Spiritual Experiences uncovers further plots. "It was also disclosed in what manner other priests were employed is destroy that work, which also brought it to pass that it was utterly rejected, when yet those things are from the Lord out of heaven" (Spiritual Experiences 6101).

     Looking at the books that directly "refute" the teachings of the New Church, one usually finds that they are written by earnest church leaders who warn the faithful of a series of harmful beliefs. One looks at books such as Isms and Ologies by Arnold Kellet, Heresies Exposed by William Irvine and The Kingdom of the Cults by Walter Martin. The books warn against atheism and sinister groups in a way with which one may readily sympathize. Swedenborg's teachings unfortunately get on the list of things to be discredited. In the case of Kingdom of the Cults, New Church people sent letters to the publisher showing the flaws in the argument, and this worked, for we see that recent editions of this book no longer include Swedenborgianism as something to be warned against.

     One historian says that John Wesley was at first favorably impressed with the Writings, but that he was persuaded by the assertion that Swedenborg was insane. Then, when six of his ministers embraced the new teachings, he became actively antagonistic and "there appeared in the Armenian Magazine in 1781, a series of stories purporting to be anecdotes of Swedenborg's life which proved him to have been insane" (The New Church In the New World, Block, page 64).

384

     One can hardly blame people who are at first offended when they hear the claim of the Writings. Rev. Joseph Proud, a very distinguished Baptist preacher, was highly indignant in 1789 when a couple of new readers of the Writings met with one of his colleagues to talk about these new books. Proud went to the house, burst in, and said, "Have nothing to do with these men or their doctrines!" This story has a fascinating ending. Proud was led in a dramatic manner to look at the Writings with an open mind. And he eventually became one of the most eloquent proponents of the Heavenly Doctrines. (See the story in New Church Life, 1994 p. 128.)

     There were men who attacked the Writings without even understanding what they said. A bishop in Sweden wrote a letter denigrating the Writings. Swedenborg mentioned this in a conversation in the spiritual world. "I know that a man of that eminence wrote something of the kind in a letter which was afterwards printed; but if he had then known what blasphemy it was he would certainly have torn the letter to pieces and thrown it into the fire" (True Christian Religion 137:12).

     So, one of the participants in what some have called "the Gothenburg trial" would have been ashamed if he had realized what was involved. Let us have a look at a few other participants. Swedenborg called this trial "the most important and the most solemn that has been before any council during the last 1700 years" (Swedenborg Epic, p. 408).

     But before we look at the participants we should mention the man who is possibly the most influential opponent of the Writings in the time of their publication. His review of a book of the Writings could be what got the "trial" going. His name was Johan Ernesti, and he is alluded to in True Christian Religion 137:8, being the man who lived "near Luther's tomb."

     When Ernesti became professor of theology in Leipzig, he was placed in a position to put out a learned periodical.

385

He called it New Theological Library. (This magazine is referred to by Kant in his book, Dreams of a Spirit Seer. The magazine always had on the cover a picture of a bear sucking its paw.)*

     In reviewing Arcana Coelestia Ernesti wrote, "We do not fear that many people will read the work, or suffer themselves to be seduced by it" (See New Church Life, 1969, p. 8). In 1763, Ernesti wrote dismissively about the Four Doctrines, making light of the saying that they were written by command of the Lord. He wrote, "We hesitate to detain our readers with any further extracts. It is to be deplored that a person, who in other respects is a learned man, should have gone so far astray and that he should plague himself and his readers with such fantastic ambiguities which also must be very expensive to himself (for he, of course, must print these books at his own expense, and they are all printed in a sumptuous manner).

     Apocalypse Revealed was published in 1766, and Ernesti reviewed it at some length. He says that the Memorable Relations may be applauded by people who themselves "are having heavenly visions." He says, "It is self-evident that there is much guess-work and abuse of similar synonyms and imagery in the Bible." But Ernesti does summarize accurately, and this gave an idea to Dr. Rosen, a man who was very favorable to the Writings.

     Rosen translated Ernesti's review into Swedish, but he added favorable comments and then printed it in the Clerical News of Gothenburg. This was among the first elements that brought about the Gothenburg Trial.

     Participants in this trial were men with their own agendas. One disgruntled minister may well have only acted to embarrass the Gothenburg consistory when on October 12, 1768, he requested that the consistory make known "how far the writings of Swedenborg are really objectionable." Were these writings "innocent theological problems," or were they so sinister that it should be a considered a crime "to imbue others with the religious principles of Swedenborg" (Documents II: 284).

386

     The matter was turned over to Dr. Gabriel Beyer, a consistory member who was known to have some familiarity with Swedenborg. Beyer did not hurry. Four months later he gave a favorable report and proposed the declaration that "this consistory does not deem itself justified in declaring the works of Assessor Swedenborg are to be classed among the number of prohibited books."

     Enter Dr. Olaf Ekebom. Here was a man who knew nothing about the Writings. But he was an enemy of Dr. Beyer, and he seized upon what he saw as an opportunity to do damage to Beyer. His speech to the consistory is truly remarkable. One can read some of it in Sigstedt's Swedenborg Epic (p. 389) or in full in Tafel's Documents (p. 287).

     Ekebom confessed that he was not acquainted with Swedenborg's religious system "nor shall I take any trouble to become acquainted with it." But he suggested that the doctrines were "corrupting, heretical, injurious, and in the highest degree objectionable." He suggested that Swedenborgianism is "diametrically opposed to God's revealed Word." He proposed that clergymen "be admonished in the most earnest manner to be on their guard against the theological writings published by Assessor Swedenborg." He advised "steps and measures to prevent the spread of Swedenborgian doctrines."

     What interests me here is that these words of Ekebom were said by Swedenborg to be examples of "what is meant by the flood which the dragon cast out of his mouth after the woman to drown her, when she was yet in the wilderness" (Tafel's Documents II p. 300).

     We might say that Ekebom was playing a part in a great conspiracy, and he did not even realize it. Think about Pontius Pilate or about the soldiers who took part in the Lord's crucifixion.

387

The centurion who participated in the crucifixion exclaimed later, "Truly this Man was the Son of God!" (Mark 15:39).

     This brings us back to the conspiracy to kill the Lord. We have pointed out that people denied they were trying to kill Him. "Why do you seek to kill Me? The people answered and said, You have a demon. Who is seeking to kill you?" (John 7:20). "You seek to kill Me, because My word has no place in you." "But now you seek to kill Me, a Man who has told you the truth" (John 8:37, 40). As the Lord spoke to the people it was as if He also spoke to evil spirits. "You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him." (John 8:44).

     The real conspiracy against the Lord was on the part of the hells.

     To the last hour of His life in the world, the Lord was assaulted by the hells (Arcana Coelestia 1990). All of the hells attacked Him "employing the most malicious forms of guile" (Arcana Coelestia 1820). But He overcame them all from His love for the human race.

What News from Earth?

     A drama at the end of two works of the Writings portrays the circumstance when there has been a revelation of arcana of surpassing excellence (Conjugial Love 532, True Christian Religion 846). We may relate this to the story of Revelation 12 about the woman pursued by the dragon. It is a story of "difficult reception and resistance to the doctrine" (Apocalypse Revealed 532). Both stories use the phrase "for a time and times and half a time."

     Angels were told to write the arcana on a piece of paper and let it down upon the earth. In doing so the angels would see a marvel or "portent." As the paper descended it became darkened.

388

When angels directed it into gatherings of educated and learned representatives from the clergy and laity, a murmur arose, "What is this? Is it of any consequence? What does it matter if we know these things or not? Are they not creations of the brain?"

     Some conspired to obliterate the writing, and some to trample it under their feet. How long would this be? "For a time and times and half a time."

     * Here is an image of Ernesti's theological magazine. Why did it picture a bear sucking its paw? The Rev. Carl Th. Odhner speculates on this in New Church Life in the year 1912 on page 137.

     D. Johann Huguft Ernefti

     neue

     Theologifche

     Bibliotbef

     barinnen

     von den neueften theologifden Budern

     und Rachricht gegeben

     Das 8. Sticf.

     Leipzig,

     veriegts Bernbard Thriftop Breicfopf.

     1760.

389

FROM A RESURRECTION ADDRESS FOR TRISTAN CALEB SMITH 2006

FROM A RESURRECTION ADDRESS FOR TRISTAN CALEB SMITH Rev. Grant SCHNARR 2006

     March 24, 1983 - August 27, 2006

     The purpose of life, of creation, of every person brought into this world, from the beginning to the end of time, is that there may be a heaven from the human race. In the Providence of the Lord each individual is born for an eternal role and purpose. The Lord's end in view for every person is to fulfill a destiny, a use that he or she has been called to, created for, which is ordained by the Lord. This is a personal destiny, not pre-ordained, but rather the Lord gives each of us so many gifts, and huge potential, and it is up to each of us to find those special talents or gifts the Lord has given us, and through personal exploration, hope in the Lord, struggle, courage, and especially action, we are urged on by our Creator to reach for the stars that have been set in the sky above us. In launching out to discover our dreams and live them for the sake of the Lord and our neighbor, we live the Lord's dream.

     But for the most part we live quiet and ordinary lives. Truly, we are all ordinary people, and though we may at times touch the extraordinary and reach far beyond our grasp, this is not the pattern for most of us. If we simply put a few things together, win a few struggles, do one or two things above what we believe is possible for ourselves, we are, indeed, gently led by the Lord into His heavenly kingdom. His Providence, like His love, is great, and He knows his children's limitations and in His mercy leads us home.

     Now sometimes in life, though it seems very rare, some people, one way or another, transcend the ordinary and somehow rise above others as commendable examples of what it means to be a human being.

390

But there are others who quietly open their eyes in wonder to this world, desire to be of help, seeking only to serve, and out of the ordinary emerges the extraordinary, the exemplary. Tristan Caleb Smith, age 23, is one of those individuals.

     Tristan was born in March of 1983. Could any of us have imagined at that time that this little boy who was born weighing three pounds and struggled for quite awhile to survive at birth, would one day, as both a spiritual and natural warrior, bravely charge into the heat of the battle?

     Tristan was and is a natural and spiritual warrior. When serving in Iraq, he wore not one, but two sets of dog tags. One set was from the US Army. The other was from his young friends to remind him of the Lord. Swedenborg talks about the bravery of the soldier called to battle (Charity 166). He says that the noble soldier is averse to unjust bloodshed, but that if called into battle, he is not afraid to serve. Before battle he raises his thoughts to the Lord and commends his life into His hands, and then brings his thoughts of the Lord back into his body and becomes brave. Then, if he dies, he dies in the Lord. And if he lives, he lives in the Lord. Tristan's other dog tags contain these words embossed into the medal:

     Si Vivo, vivo in Domino.
     Si Morior, morior in Domino.

     If I live, I live in the Lord.
     If I die, I die in the Lord.

     Anyone and everyone who lays down his life for his country in military service deserves to be called a hero. What he is and stands for will never be taken away from him. He is now set free to express that life fully, and to be with us fully in spirit, until we meet him again face to shining face in heaven.

391

     "Well done, good and faithful servant. You have been faithful over a few things. I will make you ruler over many. Enter into the joy of your Lord" (Matthew 25:21). Amen.

     *     *     *

     "Who does not remember and love the man who, from the zeal of love for his country, fights with her enemies even unto death, that he may thereby deliver her from the yoke of servitude?" (True Christian Religion 710).

     [Photograph of Tristan Caleb Smith]

     Tristan Caleb Smith, PFC, Weapons Specialist, 4th Infantry Division, United States Army. Killed in action August 27th, 2006, while on active duty in Iraq.

392

Editorial 2006

     MORE TO THE COMMANDMENTS

     In the well-known account in Scripture, the young man asked the Lord what he should do to gain eternal life. When the Lord answered, "Keep the commandments," he replied that he had done so from youth. And for this the Lord loved him (Mark 10: 21). Still, he was not perfect. There was more to the commandments.

     As many members and friends of the church continue a study of the Ten Commandments this fall, it may be useful to direct attention to places of sequential instruction about the commandments to be found in the Heavenly Doctrine. Below are four:

True Christian Religion

     The whole of chapter five in True Christian Religion is on the Catechism or Decalogue "explained in its external and its internal sense." Each commandment is treated here as to its natural, spiritual, and celestial senses. The exposition of the natural sense gives not only the strict literal law but broader natural senses as well. For example, we learn that murderous acts can come apart from bodily harm through expressions of enmity, hatred, and revenge. Spiritual murder, a more interior evil, is shown to involve insinuating thoughts that turn people away from God, religion, and Divine worship. The "celestial" degree of murder takes form in hatred of the Lord. In this chapter of True Christian Religion, the threefold meaning of each commandment is explained. It is a valuable summary.

Apocalypse Explained

     A second general treatment of the commandments similar to what is found in the chapter in True Christian Religion, but more extensive, is in the expositional work Apocalypse Explained.

393

Swedenborg added teachings about the commandments at the end of the paragraphs numbered from 948 to 1028. All the commandments are considered. For the convenience of today's readers, these teachings have been collected together and published as extracts in a separate volume. One such book entitled, Religion and Life, was published by the Swedenborg Society of London (1961).

Arcana Coelestia

     The complete exposition of the commandments as they are recorded in the book of Exodus is to be found in the Arcana Coelestia (8859-8912). Here, their meaning is explained in the familiar phrase-by-phrase expositional style of the Arcana. Again, referring for example to the commandment against murder, what we find are "more universal things" than the act of murder, namely, "such things as are of heaven, thus which not only concern the life of the body, but which also concern the life of the soul, or eternal life" (Arcana Coelestia 8902:17).

Doctrine of Life

     We find still another treatment in numbers 53-91 of the Doctrine of Life. Only the commandments against murder, adultery, theft, and false witness are considered, especially as they relate to the life of charity. Taking again for comparison's sake the example of the fifth commandment, we are told that "in proportion as one shuns murders of every kind as sins, in the same proportion he has love toward the neighbor" (Doctrine of Life 67 heading). This section then defines what "murders of every kind" are. Each of these four commandments is similarly explained.

     The attention given in the Heavenly Doctrine to explanations of the commandments seems ample proof of their importance in our pursuit of eternal life.

394

"If you want to enter into life, keep the commandments" (Matthew 19: 16).

     Three Things Lacking

     It is said that Jesus "loved him." This was because the man said that he had kept those commandments from his youth. But because he lacked three things...the Lord said that he should "sell all that he had," by which is meant that he should remove his heart from riches; that he should "take up the cross," by which is meant that he should fight against concupiscences; and that he should "follow Him," by which is meant that he should acknowledge the Lord to be God. (Doctrine of Life 66).

     The Effect of Breaking or Keeping One Commandment

     ...whosoever from purpose or from confirmation acts against one commandment, acts against all the rest, since to act thus from purpose or from confirmation is to deny altogether that it is a sin, and he who denies it to be sin, makes light of acting against all the rest of the commandments....

     It is very similar with those who are in good from the Lord. These, if from the will and understanding, or from purpose and confirmation, they abstain from one evil because it is a sin, abstain from all, and still more if they abstain from many; for whenever anyone abstains, from purpose and confirmation, from any evil, because it is a sin, he is kept by the Lord in the purpose of abstaining from the rest....A man comes into this kind of purpose, if he examines himself once or twice a year, and repents of the evil he discovers in himself. (Brief Exposition 113)

395

Ten Commandments and The Lord's Prayer 2006

Ten Commandments and The Lord's Prayer Wendy Soneson 2006

     The Ten Commandments and The Lord's Prayer by Hugo Lj. Odhner. Reprinted by the New Church Bookstore, Bryn Athyn, PA. 2006. Paperback. Pp. 228. Price $12.95.

     This pleasing paperback volume brings together twenty essays or sermons by Dr. Hugo Odhner, one for each of the Ten Commandments and ten for consideration of the sequential petitions of the Lord's Prayer. These have been reset and reprinted in a generous type for today's reader.

     This material was first published by the General Church in the early 1970s in two small mimeographed volumes. One was entitled Essays on the Ten Commandments and the second, Essays on the Lord's Prayer. These were intended for "private reading or for use in public worship." Both in the original publications and in this new book, Scripture lessons and readings from the Heavenly Doctrine are suggested for those who wish to employ these texts in worship. And they may profitably be read as essays.

     In a review of the volume of essays on the Lord's Prayer in 1973, the Rev. W. Cairns Henderson included the following:

...as Dr. Odhner's readers have come to expect over the years, there is a solid substratum of doctrine and a wealth of expository detail. There is also understanding of and a compassion for human states; and if there is no hesitation in showing human folly and frailty for what they are, there is no lack of sympathy for those who are in them....In these doctrinal but warm and affectional pages the reader may find inspiration to what is better (New Church Life 1973, p. 88).

     The essays on the Decalogue equally show the breadth and depth of Dr. Odhner's mature and eloquent reflections on the human condition and the Lord's mercy. Especially during our church-wide study of the Ten Commandments this fall, these essays are highly recommended.

396

From the Top of the Yardstick 2006

From the Top of the Yardstick Wendy Soneson 2006

     From the Top of the Yardstick by Donnette Alfelt, Illustrations by Brittany Kuhl, Paperback, 67 pp.

     This friendly little book is like a conversation between a favorite aunt and her teenage niece or nephew over a plate of cookies at the kitchen table.

     While advice is not always welcomed by young folks, this book is phrased in "I" statements, meaning that Mrs. Alfelt talks about her own memories and experiences and what she learned from them. She addresses life's difficult times, mistakes, habits, fears, sex, and being cool- all with the perspective of how the Lord and angels are standing nearby, ready to help and guide. She sees life as a school that prepares us for heaven and calls this school the University of the Natural World, which we are all invited to attend.

     Her words of wisdom come from a calm and accepting place, rather than from a fear of danger and gloom, even when discussing tougher life-issues. Her deep spiritual faith shines throughout this loving monologue and has the feeling of forgiveness for human error and support for learning and growth.

     Her experience with teens shows in the tone and examples she uses. She hits exactly the right level of understanding for this stage of development and uses teen-approved language, without pretension.

     This book is written for teens, but I believe parents will benefit from hearing the subtle approach she favors. Teachers too, especially new ones, will benefit from her understanding of the state of teens' minds.

     This is a small spiral-bound handbook with an attractive layout. The illustrations by recent Academy Girls School graduate Brittany Kuhl, class of 2006, are simple and appealing, in the style of a young artist.

397

I highly recommend this book for teens, parents, and teachers. It is available from the New Church Bookstore in Bryn Athyn.

Review by Wendy Soneson
RISE ABOVE IT IN JAPANESE 2006

RISE ABOVE IT IN JAPANESE Shiro Matsumoto Tokyo 2006

      [The following communication was received from Japan by the Rev. Ray Silverman]

     I would like to release your textbook Rise Above It in Japanese on the web, and wish to spread the activity of [the commandments] across my country.

     [This website is organized by the General Church group in Tokyo. The address is provided below:

     http://hw001.gate01.com/shirom/RiseAboveIt/framepageRAL.html]

     All of the book is translated into Japanese.

     One month ago, I translated your opinion on The Da Vinci Code into Japanese to deliver to Japanese people. I am deeply impressed by your forward-looking and well-chosen opinion.

     Shiro Matsumoto Tokyo, Japan

398

Contact persons for Public Worship and Doctrinal Classes 2006

403

ORDINATION 2006

Announcements
Hauptmann, Olaf-At Colchester, Essex, England, July 30, 2006, into the second degree, Rt. Rev. Thomas L. Kline officiating.
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

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

     Come Unto Me in October 2006
     A Grateful Heart in November 2006

406

AFTERLIFE A GUIDED TOUR OF HEAVEN AND ITS WONDERS 2006

     Edited by Donald L. Rose

     NEW CHURCH BOOK STORE

     267-502-4920 [email protected]

407

     THE TEN COMMANDMENTS - RISE ABOVE IT

     a sampling of recordings

     "Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. "(Revelation 22:14)

     The Ten Commandments are the sum and substance of religion. They are the Divine guide for living, written by the finger of God, containing everything relating to love to God and everything relating to love towards the neighbor.

     Many New Church groups are presently involved in a ten-week study of the commandments. Worship services focus on a commandment each week and small groups are meeting weekly to continue this focus. The book, Rise Above It is a valuable tool in doing this work. In addition, recordings are also available to aid you in your study of keeping the Lord's commandments.

     How To Really Live: Rise Above It
     A series of worship services given by the Rev. David Roth

     Keeping One Commandment
     A contemporary worship service by the Rev. John Odhner

     The Ten Commandments
     A ten-sermon series by the Rev. Frank Rose

     At the Top of the Mountain
     A contemporary worship service by the Rev. Grant Schnarr

     A great gift idea for the kids and grandchildren!

     Harry and Mary Learn the Ten Commandments

     A new CD of story-poems, written and read by Sasha Silverman Henderson. Each is about a pair of twins that are having trouble keeping the commandments, but who always learn from their mistakes.

     Please do not submit payment at this time, as shipping charges will be added to the invoice included with your order. Thank you!

     NEW CHURCH

     AUDIO)))

     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 267-502-4980

408

Notes on This Issue 2006

Vol. CXXVI     November, 2006     No. 11

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

409

     Harvest festivals occur at different times in the different places of the world where this journal is read. However, thanksgiving to the Lord for His bountiful care always is timely. What are the "years of plenty" and "years of famine" in our lives?

     We welcome this month an author new to these pages, David Simpson of the Toronto society. In a powerful article first presented to the Toronto Sons group, Mr. Simpson seeks to show the insidious attack of evils on society pictured by the progression of pathogens in the human body. This is part one of two.

     The five Declarations of Faith and Purpose in this issue are remarkably varied but powerfully united by the common faith of these new ministers.

     Did you know there is a distinct body of the General Church in Canada? The Rev. Michael Gladish, Executive Vice President of this organization, reports on what often is referred to as the "GCIC." An exciting development in Canada, supported by the GCIC, is the anticipated opening of secondary school education in Caryndale at the 9th and 10th grade levels.

     The Secretary's report this year quietly shows that official adult membership in the General Church has moved above 5000.

     [Photograph of Kurt Horigan Asplundh]

     The Rev. Kurt Horigan Asplundh served as pastor in the Pittsburgh and Bryn Athyn societies before his retirement in 1996. He currently serves as Editor of New Church Life. Kurt and his wife, Martha (Lindsay), live in Bryn Athyn, Pennsylvania.

410

YEARS OF PLENTY, YEARS OF FAMINE 2006

YEARS OF PLENTY, YEARS OF FAMINE Rev. KURT HORIGAN ASPLUNDH 2006

     "And let them gather all the food of those good years.... Then that food shall be as a reserve for the land for the seven years of famine... that the land may not perish during the famine." (Gen. 41: 35, 36)

     At this season of the year we think of the harvests of the earth. We think of the Lord's goodness and providence.

     One of the greatest harvests we read about in the Word took place in Egypt in the days of Joseph. It was not one harvest but seven years of great plenty. We know well that these years were followed by a famine in the land. Joseph had foretold this, and the king of Egypt put him in charge of the task of storing grain during the good years and its allotment in the famine years. Through his foresight and provision, Joseph was able to save not only the Egyptians but his own family in Canaan.

The Meaning of the Harvest

     In its inner sense, the account of Joseph's administration in Egypt is about the Lord, whom Joseph represents, and how He takes care of us. The cycle of plenty and famine in Egypt pictures the secret cycle of human spiritual development. The Lord oversees this development in our lives just as Joseph oversaw it in Egypt (Arcana Coelestia 5275).

     Joseph counseled Pharaoh to collect a fifth of all the harvest in the good years as a reserve supply for the years of famine. Recognizing his insight and wisdom, Pharaoh appointed Joseph himself to carry out this plan, putting him in charge of all the affairs of Egypt. Pharaoh retained only his right as a figurehead; "only in regard to the throne will I be greater than you," he told Joseph (Genesis 41: 40). The Lord is surely in charge of our lives, yet He leaves the freedom of final decision in our "throne" of free choice.

411

Two Kinds of Food

     The interpretation of Pharaoh's double dream was about food: The interpretation also has an interpretation, for there are two kinds of food. While the body needs food and nourishment, so does the spirit. The Lord said, "Man shall not live by bread alone..." (Matthew 4:4). We need food for the soul. Therefore He taught, "Do not labor for the food which perishes, but for the food which endures to everlasting life..." (John. 6:27).

     Remarkably, we need spiritual food even while living in the body for "material food does not penetrate to the mind..." (Arcana Coelestia 5293).

     What is it that feeds the mind or soul? The Lord hinted at the answer when He declared that those are blessed who "hunger and thirst for righteousness" (Matthew 5: 6); also, when He said to His disciples, "I have food to eat of which you do not know.... My food is to do the will of Him who sent Me..." (John. 4: 32, 34). The Heavenly Doctrine plainly describes spiritual food: "Hunger in the spiritual world or in heaven is not hunger for food, because the angels do not feed upon material food, which is for the body that man carries about in the world; but it is hunger for such food as nourishes their minds. This food, which is called spiritual food, is to understand truth and be wise in good... (Arcana Coelestia 5576 emphasis added). The Writings go on to show that these same things are what feed a person inwardly "even while he lives in the body" (Arcana Coelestia 5293).

Our Daily Bread

     The account of Joseph's management of the grain in Egypt during the years of abundance and dearth is interiorly a parable of the Lord's providence in our lives. For each one of us it is the story of how He gives us daily spiritual bread and stores up the food we will need for our spiritual development. The Heavenly Doctrine tells us there is a secret in this that few know at this day.

412

The secret is that there are times when we learn spiritual truths and goods with innocence and delight. These are the years of "plenty" with us. The Lord stores a portion of the plentiful harvest deep within our spirit

Remains

     The harvests of goods and truths in this storehouse are called "remains," a term familiar to people of the church but unknown in the world. Remains are "all things of innocence, all things of charity, all things of mercy, and all things of the truth of faith, which from his infancy a person has had from the Lord, and has learned" (Arcana Coelestia 661:2). "Each and all of these things are treasured up;" we are told, "and if a person had them not he would be worse than the savage wild beasts" (Arcana Coelestia 661:2).

     Remains contain "the veriest spiritual life of a person...and from [them] that person is spiritually nourished in every case of need and want, that is, in every spiritual famine" (Arcana Coelestia 5297e).

     In this season of harvest, let us especially be thankful for the spiritual harvest of remains that the Lord has provided. This gift from the Lord is so important! "The remains in a man are for the angels that are with him," the doctrine explains, "...wherewith they defend the man against the evil spirits who excite the falsities in him, and thus assail him" (Arcana Coelestia 737).

     The Lord foresees our need for a spiritual storehouse-just as Joseph had foretold the needs of Egypt. Without remains stored up within us we would have no platform or plane of life on which the angels could stand in our defense.

The Cultivation of Remains

     Seven years of plenty and seven years of famine. What is our part in them? Can we increase this spiritual harvest even as the prudent farmer increases his crops? Yes, the doctrine teaches that we can.

413

"From earliest infancy even to the first of childhood, an infant is being introduced by the Lord into heaven... (Arcana Coelestia 5243). Wise parents can encourage these "years of plenty" in their children. We can increase them in ourselves.

     These are precious times, especially in our infancy and childhood, when the good ground of our mind is open to receive gladly the seeds which the Lord sows. These are times of tender innocence when angels are near, sharing their delight with us in the good things of charity and mutual love. These are times of plenty.

Surviving the Famine

     But remember: The spiritual work is not done when the storehouses are full. We must survive the famine. The years of famine signify human states of life not so tender, not so open, not so full of mutual love. These are years of the' awakening of our hereditary self-life. When this state comes, the goods of charity and innocence "are withdrawn by the Lord toward the interiors and there stored up..." (Arcana Coelestia 5342). They are not destroyed, but stored in reserve.

     Survival in the years of famine signifies a stage of spiritual development as important as that signified by the years of plenty. The famine lets us experience our desperate need for the Lord's nourishment. We must go to Him in repentance and with the humility to be fed. This is pictured in the Word by Joseph's brothers coming to buy food. They did not recognize Joseph, yet felt deep remorse for having sinned against him. And they were fed from the reserves in Egypt that Joseph had stored up.

The Reunion of the Brothers with Joseph

     The famine brought Joseph and his brothers together again. A spiritual famine can reunite us with the Lord. Only then are we productive. Our thoughts and actions are to be strengthened from spiritual things. Good affections and true thoughts sustain us in this world and in the life to come.

414

This is the new birth called regeneration, but it takes place only as we set aside what is from ourselves to receive what is from the Lord.

The Positive Effect of Despair

     Our change of heart, our regeneration, is made possible through states of despair and desolation that come upon us in the world. Like a famine that causes natural anxiety and distress, these spiritual states of desolation awaken in us a sense of our spiritual inadequacy. The seven years of the famine signify desolation "even to despair." While no one seeks despair, despair can have a positive effect on us. So we read: "Despair causes those who feel it to acknowledge in an effectual and feeling manner that there is nothing of truth and good from themselves and that salvation flows in by means of truth and good" (Arcana Coelestia 6144). This humbling acknowledgement softens a hard heart and opens a closed mind. "Despair also causes people to feel the happiness of life which is from the Lord" we are told; "for when they come out of that state, they are like those who have been condemned to death, and are set free from prison" (Arcana Coelestia 6144).

     The harvests of the Lord are truly generous. We celebrate the bounty of the earth, but let us not forget the even greater abundance the Lord provides for our spirit throughout all the seasons of our life. "I will sing to the Lord, because He has dealt bountifully with me" (Psalms. 13:6). "Blessed are those who hunger and thirst for righteousness, for they shall be filled" (Matthew 5:6). Amen.

     Lessons: Gen. 41: 25-40; Luke 12: 22-31; Arcana Coelestia 5576:2-4

415

PREDESTINATION AND HUMAN PRUDENCE 2006

PREDESTINATION AND HUMAN PRUDENCE DAVID SIMPSON 2006

     PART ONE

     Our host in the Colombian city where we were visiting advised us that the tap water was not safe to drink. An American missionary later informed me: "There are Amoebas in the water supply. They can be nasty. It's better to be safe. I have some pills that you can take that will kill them. Remind me to give some to you."

     I got the message more clearly this time. The water from the environment was contaminated with microscopic organisms. Yes, it's better to be safe. It seemed that was always good advice.

     The awesome beauty of the Colombian landscape would inspire anyone, in my opinion. Nevertheless, I was left with the stern admonition that care is needed. Unseen dangers such as the ENTAMOEBA histolytica, which predominantly infects humans and other primates, lurked ominously in the seemingly innocent waters that flowed through that landscape. Microscopic organisms: viruses, bacteria and protozoa that attack the body promoting temporary sickness, lasting disability, and even death are the cause of the vast preponderance of physically debilitating conditions and diseases, from plagues to the common cold. These organisms are essentially parasites-organisms that grow, feed, and are sheltered on or in a different organism, while contributing nothing to the survival of its host.

     What a strange mixture of inspiring beauty and inexplicable danger exists in this world. How can a person come to terms with the phenomenon of this apparent dichotomy? We can ponder the question in the company of Darwin who wrote to a colleague:

With respect to the theological view of the question; this is always painful to me. I am bewildered. I had no intention to write atheistically.

415

But I own that I cannot see, as plainly as others do, and as I should wish to do, evidence of design and beneficence on all sides of us. There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidae 2 with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice." [Italics mine]

To attribute the existence of disease-causing parasites and all "the misery in the world" to an all-encompassing foreordained Divine plan seems to attribute evil itself to a beneficent God. Darwin could not do this. If the Lord is goodness itself, then for what purpose did He deign to permit a place in His creation for all the terrible or parasitic creatures that excite such fear or bring devastating disease? Darwin's view was that either everything was determined [by God] or nothing was. His bewilderment is understandable mostly because the premise underlying the question is wrong.

If the purpose of the natural world is to provide a stage for the spiritual growth of human beings, indeed if without this forum no real development or exercise of liberty and rationality necessary for spiritual redemption could occur, then why do dangers such as pathogenic threats to physical health exist to contaminate it? Swedenborg answers the dilemma by revealing that these vermin and carnivorous creatures are neither predetermined nor reflective of God or Nature but are essentially the creations of hell, manifestations of human evil. (Arcana Coelestia 46).

From this it can be seen that like things in the natural world did not derive their origin from the Lord, and were not created from the beginning, neither did they spring from nature through her sun, but are from hell. That they are not from nature through her sun is plain, for the spiritual inflows into the natural, and not the reverse. And that they are not from the Lord is plain, because hell is not from Him, therefore nothing in hell corresponding to the evils of its inhabitants is from Him. (Divine Love and Wisdom 339), [Italics mine]

416

     This statement, vast and almost overwhelming in its implications, indicates that the material creation, which is the necessary arena for redemption, also mirrors or reflects externally the internal conditions or realities of the human spirit in relation to the influx that is received by humans from either heaven or hell. This mirroring or communication that conjoins the spiritual and natural worlds is effected by correspondences (Divine Love and Wisdom 83). Indeed, all influx from the spiritual world is effected by correspondences (Divine Love and Wisdom 88). Organisms that cause disease were brought into existence by man's choosing to submit to the influx from hell and to appropriate evil in the misuse of his spiritual freedom, as a correspondence of that evil. This reality, although not willed by the Lord, was permitted in accordance with the necessity of spiritual freedom and the general principle that evil must be seen when it is appropriated, not only in its effect but also in its cause, in order to be removed (Divine Providence 278).

     Swedenborg's oft-repeated advice on what constitutes the basis of spiritual reformation and the path of a heaven-bound life is very clear. We are to "shun evils as sins against the Lord." This simple prescription indicates responsibility on the part of the person in the process of regeneration, for by making it the Writings are asserting that such a thing is possible. But what is evil and how do we recognize it? What is the effect on us if we fail to do so?

     The Lord is always trying to instruct us about ourselves, to make us see those predispositions toward evil that are ensconced within us from heredity or conditioning that need to be revealed and removed in order for us to be brought closer to Him, so that we may receive the greatest happiness He can give. Internal evils can be removed by shunning them externally from a will to do so.

417

In this there are spiritual combats induced by temptations that often involve immense pain as we strive against our natural proprium, but we are told that peace, true inner peace, is the reward of undergoing these combats and emerging from them having "shunned evil" because it is a sin against the Lord. Combating evil, the evil within us on the plane of our inner lives is a painful exercise during which we can expect to suffer. But the consequences of foregoing or avoiding these combats and the legitimate suffering they will bring, is to forego the Lord's peace and conversely to experience broader ranging ill effects and debilitations.

What does evil do when it is left unaddressed or ignored? Swedenborg is quite clear on this point. He asserts that the nature of evil being what it is would, if hidden or ignored, grow and fester and consume all that is vital within a person until there was nothing of good or truth remaining (Divine Providence 112). There is a sense here that evil is very dynamic, displaying the organic characteristics of consuming and growing. We can imagine some organism increasing itself through a voracious appetite that feeds on what is vital within us. In this sense evil is like a parasite. Indeed, Swedenborg commented on the spiritual meaning of lice, indicating that this particular parasite corresponded to evil that is in the external man because lice reside on the skin (Arcana Coelestia 7419). By application of this general correspondence it is reasonable to presume that by investigating the particular aspects of how an organism is introduced, grows, and propagates in the body by attacking from within, we can learn how the internal human evil that it represents is introduced, grows, and propagates itself In the example of ENTAMOEBA histolytica, the infestation or Amoebiasis begins in the lower intestine. The unicellular organisms will populate the intestine by replicating. This is the first or intestinal stage.

419

The organism can bore through the enteric walls (histolysis = destroying tissue) to enter the bloodstream. Once in the blood, the organism travels through the body and resides in the liver, where it also continues to colonize. This is the second or hepatic stage. From the liver the organism will migrate to the lungs, colonizing those organs. This is the third or pulmonary stage. Eventually, due to its ability to cross the blood brain barrier it will appear in the brain itself. This is the fourth or cerebral stage. The insult to the major organs continues until the result is death. The propagation of this parasite throughout the body is illustrative of how evil enters though sensory experience as in the intestinal stage, penetrates the will through the affections as in the hepatic stage, commandeers the life of the understanding as in the pulmonary stage, and ultimately succeeds in diminishing the capacity to receive any influx from heaven at all, as represented by the cerebral stage of the infestation. The intestine where the organism takes up initial residence represents sensory experience. The correspondence of this organ or function is to the last or lowest things, such as sensual delights (Arcana Coelestia 10030).

From the intestine, which corresponds to the lowest sensory experience, the organism moves to the liver, the purifier of the blood and resides there. The heart represents our will and our ruling loves and the blood our vital affections that flow out of those loves (Heaven and Hell 95; Arcana Coelestia 1001). The liver, as the organ that filters and prepares the blood for purification by the spleen and kidneys represents the capacity to clean those affections or to differentiate between heavenly affections and hellish ones.

Swedenborg states: "By 'the liver' also is signified interior purification, for the liver purifies the blood, but the intestines purify those things from which the blood is derived... Elsewhere by 'the liver' is signified the external good of innocence such as belongs to infants..." (Arcana Coelestia 10031).

420

     Swedenborg describes the operation of spirits associated with certain of the major organs. He writes:

The spirits of the spleen are they who mix profane things with holy; and also separate them. Spirits of the liver do likewise with moral qualities, separating those which are essentially honorable and dishonorable.... (Spiritual Experiences 1011)

     The insult to the liver implies the loss of the capacity for internal purification and the external good of innocence. The motivation of the will thus intends more to evil instead of good on account of the destructive sensory-based impressions that remain in the affections, in the same way perhaps that the body is disposed to sickness by the toxins that remain in the blood when the function of the liver is impaired.

     The parasite then migrates, again via the blood to the lungs, the seat of the respiratory system that corresponds to the faculty of understanding and consequently to perception and thought in the person (Arcana Coelestia 3889). The assault on the lungs represents and results in a diminished capacity to differentiate between truth and falsity. A predisposition toward confirming falsity arises in response to the existence of dishonorable affections or excited lusts that look to conjoin with falsity. Indeed these evil lusts require falsity for their protection, for as we know, the conatus of evil is always toward falsity for this reason (Divine Providence 33).

     The contamination of the liver and subsequently the lungs represents the diminishing of the ability to differentiate between good affections and evil lusts in the activity of the will, combined with an impaired ability to recognize and confirm truth over falsity in the exercise of the understanding. The two fundamental human attributes of liberty and rationality are now debilitated.

421

     What is left but the brain itself?

     The structure of the brain is a mirror of physical reality and is also a model of spiritual reality or heaven itself (Divine Love and Wisdom 432). The brain was designed by the Lord to receive influx of love and wisdom and, while enabling us to live in the physical world, also connects us to the spiritual world.

     In the cerebral stage of Amoebiasis, the parasite is in the brain, altering its organic structure. Appropriated evil also closes down and takes away the ability of the person to receive influx of love and wisdom from the Lord. Just as physical death results from the infestation of the body, so too does spiritual death when the evil it represents prevails.

     What else could occur when affections are disassociated from what is good and the understanding is unable to recognize what is true, as a result of evil that is appropriated, be it hereditary or otherwise, but that love and wisdom, which is life from the Lord, are progressively shut out? Is it possible that a doctrine or an idea arising from sensual perceptions alone could follow the same process described above as it propagates through the body of religious understanding?

     Consider the doctrine of predestination. We are told that Calvin, a principal proponent of this doctrine, was a sensual and corporeal man who had no other belief than what he could draw from the objects of the bodily senses (True Christian Religion 798). Predestination may have been an attempt to answer the problem of the dichotomy of beauty and danger in the world and the apparent duality of good and evil as it is seen naturally. This dichotomy, actually brought about by man's appropriation of evil into himself through the malpractice of spiritual freedom, was seen through a sensual sight, and the existence of evil was attributed instead to the eternal decree of God. Calvin had earlier argued from the same premise that bewildered Darwin: that either everything was determined [by God] or nothing was, and had come down on the opposite side of the question.

422

The premise itself is false and so it was that this doctrine was falsely formed from principles adopted in the world, a doctrine that is to be abhorred by the faith of the New Church as if it were a monster (Arcana Coelestia 6488; True Christian Religion 486). Treating this monstrous doctrine as a pathogen it is possible to see that it exhibits the same stages of infestation in the body of human beliefs as the ENTAMOEBA pursues in the body of its host.

1 The American Heritage(r) Dictionary of the English Language, Fourth Edition, Houghton Mifflin Company, 2004.

2 A family of wasps that is an important parasitoid of other insects

3 Charles Darwin, The Correspondence of Charles Darwin 8, 1860 (Cambridge: Cambridge University Press, 1993), 224.

[In the next part of this article, to be published in a future issue, the writer will illustrate how the doctrine of predestination has infested the body of human beliefs. Ed]
NEW MINISTERS 2006

NEW MINISTERS 2006

     Declarations of Faith and Purpose for five ministers inaugurated into the priesthood this year are printed in the next few pages.

     These men are now serving in the following assignments:

     Charles Blair-Academy of the New Church Secondary Schools. Teacher and Housemaster of Stuart Hall.

     Glenn (Mac) Frazier-Assistant to the Pastor, Pittsburgh Society, Pennsylvania.

     Scott Frazier-Bryn Athyn College of the New Church. Teacher.

     General Church of the New Jerusalem. Translation work. Vicente Nobre-Minister in Sao Paulo, Brazil.

     Phila Xaba-Minister to the Alexandra Society, South Africa.

423

     DECLARATIONS OF FAITH AND PURPOSE

     May 28, 2006

     Charles Edmund Blair

     My trust is in the Lord who made the heavens and the earth. My faith is in the Lord God, Jesus Christ. I believe in the one loving God, creator and redeemer, a God who loves all His people. I believe that The Second Coming, as revealed in the doctrines of the New Church, brings God's love and wisdom closer to humanity, to His beloved children.

     My purpose is to sincerely, justly, and faithfully endeavor to continue to bring those teachings to the world, teachings that lead to the good of life. My purpose is to stand with the children of God in joy and sorrow, in blessing and in breaking, in times of plenty and in times of famine. Just as the Lord never abandons us, we must never abandon others. Just as the Lord speaks to us through compassion, we must speak to others through compassion. Just as the Lord leads gently and lovingly, so must we lead gently and lovingly. "The leaves of the tree shall be for the healing of the nations."

     My purpose is to humbly cooperate with the Lord in helping young people build a personal relationship with Him. In doing this I will strive to remain mindful of my own shortcomings and I will strive to become an ever better husband, father, teacher, and minister. With the Lord's help and with deliberate surrender to His will, I stand this day as a joyful, hopeful servant of the Lord.

     [Photograph of Charles E. Blair]

424

     Glenn McKinley Frazier

     I believe there is a God, and that He is one person: the Lord Jesus Christ, who is Jehovah, in whom is the Father, Son, and Holy Spirit, who is Love Itself and Wisdom Itself, and whose Humanity is Divine.

     I believe that the Lord is present with us in His Holy Word, that He reveals Himself to us by means of the Hebrew Law, Prophets and Psalms, by means of the Greek Gospels and Apocalypse, and by means of the Latin Doctrines of the New Church, which together contain a complete revelation of Divine Truth in its own light.

     I believe that the Lord's purpose in Creation is a heaven from the human race, that He may love us, and lead us into eternal happiness, and that to accomplish this purpose He calls every person to read His Word, to pray to Him, to worship Him, to repent of sins, to lead new lives, to serve the neighbor, and to love the Lord and His children.

     Finally, I believe that love and wisdom, good and truth, and charity and faith are all dead unless married, the one to the other, that this marriage is represented by the marriage of one woman with one man, and that when so married they produce lives of service, full of good works which ease the suffering and increase the joy of those who receive them, and of those who do them.

     My purpose in entering the first degree of the priesthood is to answer the Lord's call to me to teach His truths and to use those truths to lead to the good of life. Furthermore, I do this so I may cooperate with the Lord in His work of preaching the gospel to the poor, of healing the broken-hearted, of proclaiming liberty to the captives and sight to the blind, of setting free the oppressed, and of proclaiming the year of the Lord's favor.

425

The leaves of the tree are for the healing of the nations, and my purpose is to show people the way into the New Jerusalem, where the tree of life stands.

     [Photo of Glenn M. Frazier]

     Scott Innes Frazier

     I believe in the Lord God the Savior Jesus Christ in whom is the Divine trinity, the one visible God of Heaven and Earth. I believe that a saving faith is to believe in Him. I believe that evils should not be done because they are of the devil and from the devil. I believe that goods should be done, because they are of God and from God. I also believe that these things should be done by a person as if from himself, but he should believe that they are from the Lord acting with him and through him.

     I believe in the Lord's Word as Divine revelation and the source of genuine truth. I believe the Lord is present with us in His Word, the Old Testament, the New Testament, and the Heavenly Doctrines of the New Jerusalem. I believe a life of love to the Lord and charity to the neighbor is the path to happiness and heaven, and I believe His Word shows us that path.

     [Photograph of Scott I. Frazier]

     I believe that the Lord, Jehovah, from eternity, came into the world so that He could subdue the hells and glorify His human. I believe that this was necessary if anyone was to be saved. I believe in the Second Coming of the Lord in the Heavenly Doctrines, whereby the Lord will establish His New Christian Church on earth. I believe that true marriage lasts to Eternity.

426

     Since the priesthood has been inaugurated to teach the truths and from them to lead people to the good of life, I hope to preach the Gospel, teach the truths of His Word, and shepherd to His people on earth.

     I pray that the Lord will inspire me with a love of salvation, guide me in my endeavors, and keep me in His ways everlasting.

     Vicente Henrique Rabelo Nobre

     I believe that JEHOVAH God came into the world to redeem all humankind.

     I believe that He fought and subdued all the hells, glorified His body even to its ultimates and became the Word. For this I believe in the Word and acknowledge its holiness.

     [Photograph of Vicente H. R. Nobre]

     I believe that the Word ought to be the unique source of wisdom for those who want to become the Lord's. I believe in the revelation of the internal sense of the Word, which is the Heavenly Doctrine for the New Christian Church that was established at the Lord's Second Coming to this world. I believe that a life of charity is essential for my salvation.

     I believe in our association with spirits and that that association is determined by our affections. I believe in an immediate life after the death of the natural body and that the quality of that life is determined by the way we live in this world. I believe that whoever lives according to the laws of love to the Lord and love to the neighbor will be elevated to heaven and eternally conjoined to the Lord there. Therefore, the purpose of my ministry is to spread these beliefs, so I can become a channel for the Lord's new revelation and love to all human beings.

427

My commitment is to serve the Lord by serving my neighbors and leading those who are of His church to the good of life by means of His Divine truths.

     Declaration of Faith and Purpose - August 27, 2006

     Langalibalele Abraham (Phila) Xaba

     I believe in one God who is in a human form. This one God came into the world to deliver the human race and the angels from the assault and violence of hell. He did this by combats against hell and by victories over it. In doing this He subjugated hell, reduced it to order and put it under obedience to Himself.

     By this means He put Himself into the power of saving souls. Those are saved who believe in Him and keep His commandments. In this way, He redeemed all in the whole world and all in the whole heaven. This one God is our creator, our savior and our redeemer. He is our Lord God Jesus Christ.

     [Photograph of Langalibalele A. Xaba]

     He has come again, has formed a new heaven and has established the New Church, which is the New Jerusalem.

     I present myself for ordination into the priesthood of the General Church of the New Jerusalem. I will serve the Lord and His people who are called into His New Church. I will teach His people and lead them by means of His Word to the best of my ability and understanding. I will continue to acquire wisdom from His Word that will enable me to serve Him better day by day, all the days of my life.

428

Guest Editorial 2006

Guest Editorial Rev. FRED ELPHICK 2006

     HORN OF PLENTY

     Ancient legend has it that Amalthea raised Zeus on the milk of a goat. In return Zeus gave Amalthea the goat's horn. It had the power to give to the person in possession of it whatever he or she wished for. This gave rise to the legend of the cornucopia.

     The original depictions were of the goat's horn filled with fruits and flowers. This is why deities, especially Fortuna, would be depicted with the horn of plenty.

     Nowadays, the cornucopia is a hollow, horn-shaped wicker basket typically filled with various kinds of festive fruit and vegetables. Perhaps we should use them in our harvest services! It would certainly fit well with what the Writings say.

     The idea is that horns picture the power of truth when it grows from good. We read, "From this signification of horns, which the ancient people knew, it was customary to make the horns budding forth and fragrant; whence the expression, cornucopia" (Apocalypse Explained 316 end).

     It's interesting that while we don't see the connection between the power of truth and the horns of oxen, rams, goats, and others, this was known thousands of years ago. Horn is certainly one of the strongest substances in nature, so it's an apt correspondence. But there's more to it than that.

     If you think of the bountiful time of harvest, the fruit of the earth, you can see, as in a mirror, the sheer bounty of true ideas when they spring from good intentions. They nourish our mind. They're fragrant. And like many kinds of fruit, they bear the seeds of future growth.

     Put this idea of copious fruition with horn itself-which is a strong natural container-and you have it, Cornucopia.

     And in practice, there were several items that in olden times were kept in hollow horns.

429

It wasn't only a figurative thing.

     Think of an inkhorn as one example. Or the horn of olive oil used in anointing. These were valuable and useful things. Much later, soldiers would each have a powder horn to keep his gunpowder dry. That was vital to the outcome of a battle!

     So what comes out of the horn makes a big difference to the use it serves. Gunpowder, with its potential to kill, is very different from the soothing oil of love-and different again from the sound a horn makes when used as a trumpet. Think of the walls of Jericho.

     All this shows further connections with truth- especially its power against false ideas when they repel or attack it.

     In ancient times, the inkhorn was part of the means of conveying true ideas revealed by the Lord and preserved for posterity in writing.

     The horn of oil can be taken as symbolizing the power of love in a coronation, let's say the love of ruling justly. The oil itself would then be that love going forth in act. This is called "the good of love"-love in action, you might say.

     Finally then, we can think of the "horn of plenty" as a symbol of all the good things and true that we receive from the Lord through heaven. Therein lies our thanksgiving. For that is the true harvest of every year of our life. We gather the fruits of our labor, but it's the Lord who creates them.
LARGE PRINT VOLUME 2006

LARGE PRINT VOLUME 2006

Due to popular demand, the Swedenborg Society in London has produced a large-print edition of the New Jerusalem and Its Heavenly Doctrine under the title, Introducing the New Jerusalem.

It may be ordered at the Swedenborg Society ([email protected]) or from the New Church Bookstore ([email protected]).

430

Church News 2006

     THE GENERAL CHURCH OF THE NEW JERUSALEM

     IN CANADA

     BY THE REV. MICHAEL GLADISH

     Executive Vice President

     It has been some time since an article appeared in these pages about the General Church in Canada (GCIC), and a lot of things have changed. Here is an update.

     First some background. The GCIC was incorporated in December, 1971-that's about 35 years ago-to provide the legal and financial services and the government recognition needed by the General Church in order to function outside of its three particular congregations in this country. Without this the church could not operate as a registered charity, could not receive tax-deductible contributions, could not safely hold financial or other real assets, and would have no legally recognized mechanism for making material decisions. Since we are incorporated, however, we can do all these things, all of which look to the growth and development of the spiritual church in Canada.

     In fact, the GCIC currently owns investments worth roughly 10 million dollars (much of that in the form of a mortgage held for a land developer in Kitchener), and operates an annual budget of approximately $250,000. Where did all that money come from and where does it all go?

     The largest portion of it came from a private donation of some 380 acres of land in Kitchener, Ontario, prior to the incorporation of the GCIC. Originally held in trust by a legal entity in Kitchener called "Chalon Estates," title to the land was transferred to the GCIC in 1977 on the condition that it (or the income realized from it as an investment) be used exclusively for the support of the church in Kitchener and for New Church secondary school education in Canada.

431

Since most of that land was sold to a developer in late 2004, the church at least appeared to become quite wealthy "overnight." However we must bear in mind that the largest portion of all GCIC assets is in these restricted funds, and, without the regular contributions of ordinary members the income available from unrestricted funds would by no means cover the cost of our operations.

So What Does the GCIC DO?

It pays all or part of the salaries and benefits for four employees (two ministers, the Director of Information Swedenborg Inc. (ISI), and the editors of this newsletter), it supports office, travel, and other expenses for the pastors as well as the cost of this newsletter (The New Church Canadian), sponsors the annual Maple Leaf Academy summer camp for teens, and provides scholarship grants for students attending New Church schools. In addition, it subsidizes the costs of local church operations as needed: In the past the GCIC gave tremendous aid annually to the Kitchener Society, then more recently to the Calgary Project, and now to the Dawson Creek Society in British Columbia.

We should perhaps take special note of ISI, for although this organization is not run by the church, its board of directors is made up of church members, and its purposes are closely linked to those of the church. In effect, it takes the main responsibility for evangelization, promoting and publicizing the life and works of Swedenborg throughout Canada, and, because of certain restrictions on the specific promotion of religion in public facilities (such as universities), it is able to do what the GCIC alone could not do. Over the years our support of ISI has therefore grown to include a significant portion of the church budget, and in return it serves the church in significant ways (see below).

432

     By these means and through the regular participation of the fifteen plus members of its Board of Directors, the GCIC represents the interests of the General Church throughout this vast country. It provides for a wide variety of ministries including worship services, home visits and evangelization from Montreal to Victoria, rites and sacraments such as baptisms, weddings and memorial services, and lately, distance-learning opportunities via the internet and teleconferencing. It also sponsors and hosts occasional church assemblies and, as just mentioned, heavily supports the operation of Information Swedenborg which last year took on the full responsibility for the management of the Swedenborg Book Centre in Toronto (in addition to its other work, including a major website, newsletter, occasional lectures, book fairs, advertising, and more). The GCIC and ISI also co-operated last year in our support of the production and advertising of a new documentary film about Swedenborg and the New Church in western Canada (Swedenborg, Mystical Cowboy, produced and directed by Frame 30 Productions out of Edmonton, owned and operated by church member, Michael Hamm: see www.Frame30.com or http://swedenborgmysticakowboy.com). This has aired several times already on Canadian national television (Vision TV) with very positive results.

     In addition, I have regular and frequent personal contact (representing the GCIC) with church families and contacts all over Canada. Constant co-ordination with the Bishop's office and supervision of all society pastoral work is provided through the office of the Vice President, as is the management, in general, of several Canadian scholarship funds for students attending New Church schools.

And What Are the Active Issues Now?

     As indicated above, the GCIC provides a wide range of services for members and contacts of the New Church throughout Canada.

433

Even as I write this a special effort is being mounted in Vancouver, where a new contact, Mr. H. M. (Jay) James has taken the initiative to gather a small group for occasional meetings looking to the establishment of regular church services there in the near future. The GCIC is supporting this effort with literature, communication, promotion, and pastoral visits. At the same time another "new" individual, Mr. George Richardson, has come forward in Edmonton seeking support for his work to promote the reading and discussion of the Writings throughout the Prairie Provinces, and we will be supporting that work through Information Swedenborg this fall.

In Dawson Creek presently consideration is being given to a major district assembly - invitations to be issued world-wide in commemoration of the 50th anniversary of the dedication of its church building by Bishop George deCharms on August 4th, 1957. (You may want to begin planning for this event, which will be held over the weekend of August 3-5, 2007, a holiday weekend in Canada.) And in Kitchener there is a dynamic movement currently underway to realize (finally) a long held dream of establishing New Church secondary school education in Canada, a movement that the GCIC will strongly support.

With respect to this latter initiative, preliminary studies and enrollment projections for the next 10 years already have been completed, and the building additions at the Carmel New Church School that were completed four years ago provide the space needed to add high school classrooms, so the project is rapidly moving toward implementation. If all goes according to plan, Pastor Bradley Heinrichs expects the new school to open in September, 2007, making it the first such addition to the General Church system in many years. He and his congregation are to be congratulated on their hard work and dedication in bringing this dream to reality, especially now that the costs of education at the Academy have begun to soar and parents generally are more reluctant than ever to send their children away from home during the high school years.

434

Meanwhile the routine work of the GCIC continues, and members or inquirers from all provinces in Canada are invited -no, really encouraged! -to communicate especially with the Chairman of the Board, Mr. Gordon Jorgenson, with any of the General Church pastors in Canada, and with our newsletter editors at any time about any issues or concerns, needs or requests that they may have in regard to church work or the doctrines themselves. Just ask! All the information about that is available on every issue of the GCIC newsletter, The New Church Canadian, which is available on request from the editors, Denis and Sandy Kuhl. We are ready and eager to help, keen to do all that we can to promote the life and culture, and especially the beautiful new teachings of the New Church in Canada.

(This report originally was published in The New Church Canadian, September 2006, and has been adapted by the author for the readers of New Church Life. It is our hope to publish similar reports of other General Church bodies throughout the world in future issues. Ed.)
GIFT SUBSCRIPTIONS 2006

GIFT SUBSCRIPTIONS 2006

This would be a good time to purchase a gift subscription for a year of New Church Life for a member of your family or a friend. We have a gift certificate we use to announce a gift subscription. A year's subscription is still $16, but that may change. Send subscription requests to New Church Life, Box 711, Bryn Athyn, PA 19009. Make out checks to: General Church of the New Jerusalem. Or call: (267) 502-4990.

435

ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2005-2006 2006

ANNUAL REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 2005-2006 Susan V. Simpson 2006

     Between July 1, 2005 and June 30, 2006, 139 members were received into the General Church. One member was reinstated. During the year the Secretary's office received notice of the deaths of 54 members. Three members resigned during the year.

     Membership July 1, 2005               4979
     New Members (Certs. 9849-9987)     139
     Reinstated Member                    1
     Deceased                         -54
     Resigned                         -3

439

GENERAL CHURCH SCHOOLS DIRECTORY 2006-2007 2006

Office of Education:
     Rev. Philip B. Schnarr                Director
     Jill Rogers      Assistant Director, Curriculum, Jacob's Ladder
     Barbara Doering      Teacher Support, Testing, Arts Fund, Home Schooling
     Gretchen Keith      Vineyard, Curriculum Support, Resource Development
     Rachel Glenn      Publications, Vineyard

Bryn Athyn:
     Rev. David Ayers     Principal/Religion 7-8
     Gail Simons      Co-Principal
     Linda Kees           Kindergarten
     Beth Bochneak     Kindergarten
     Christine DeMaria      Grade 1
     Robin Morey      Grade 1
     Jena Frey           Grade 1
     Aline Brown      Grade 2
     Liz Switzer      Grade 2
     Sheila Daum      Grade 2
     Kirsten Cronlund      Grade 3
     Judy Soneson      Grade 3
     Cynthia Conaron      Grade 3
     Lucas Mergen      Grade 4
     JoAnne Hyatt      Grade 4
     Cara Dibb           Grade 5
     Debbie Cook      Grade 5
     Kirsten Schnarr      Grade 6
     Megan Asplundh      Grade 6
     Carol Nash          Grade     7-Girls
     Drew Hyatt          Grade 7-Boys
     Heather Klein     Grade 8-Girls
     Greg Henderson     Grade 8-Boys
     Melodie Greer      PC/Math Coord.
     Alex Rogers      Physical Education
     Heather McCurdy      Physical Education
     Margit Irwin      Music
     Dianna Synnestvedt     Art
     Sharon Neiger      Librarian
     K Harantschuk      Science 5-8
     Steven Irwin     Resources and Special Projects Administrator
     *Lisa Synnestvedt      Director of Student Support Center
     *Gretchen Glover     Kindergarten Aide
     *Amy Jones           Kindergarten Aide

440

     *Wendy Clymer      Intermediate Grades Tutor/Aide
     *Sandra Pellani      Intermediate Tutor/Aide
     *Molly Cronlund      Upper Unit Aide
     *Claire Bostock      Student Support Center
     *Beth Brock      Student Support Center
     *Jodi Carr           Student Support Center
     *Natasha Keys      Student Support Center
     *Janna King      Student Support Center
     *Emily Latta      Student Support Center
     *Janna Lindsay      Student Support Center
     *Kiri Rogers      Student Support Center
     *Barbara Rose      Student Support Center
     *Rev. John Odhner     Grade 4 Religion
     *Rev. Grant Schnarr     Grade 5 Religion
     *Rev. George McCurdy     Grade 6 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
     Jane Edmunds      Headmistress
     Gail Mitchell     Grades 4-5
     Heather Allais      Grades 6-7
     *Maria Gibb      Music
     *Warren Short      Sports

Glenview:
     Rev. Peter M. Buss, Jr.          School Pastor/Religion 5-6
     Philip Parker     Principal/Sci/Math/PE//Grades 5-8
     Sarah Berto          Assistant Principal/K-2
     Laura Barger     K-2
     Deborah Lehne     Grades 3-4
     Yvonne Alan          Grades 7-8 LA/Hist.
     *Rebekah Russell      Grades 5-6/LA/Sci.
     *Lucinda Edmonds     Math 3-4/SS 5-6/PE K-2
     *Jennifer Overeem     SS/K-2/Art
     Rev. Mark Pendleton      Religion 3-4/7-8
     *Susan Bellinger     Music

Kempton:
     Rev. Lawson M. Smith     Principal/Religion 7-8
     Mark Wyncoll     Vice Principal/Grades 7-10
     *Lori Friend      Kindergarten
     Kathy Schrock     Grades 1-2
     Michelle Biermann     Grades 3-4
     Rev. Louis Synnestvedt     Grades 5-6

441

     Barbara Karas     History 7-10
     John Walker          Math4. 7-10 PE
     Rev. Andrew J. Heilman       Rel. 3-4/9-10 Science/Hebrew
     *Kate Pitcairn      Science/Latin

Kitchener:
     Rev. Bradley D. Heinrichs      Principal/Religion 3-8
     Rev. Fred Chapin      Religion 1-2
     Liz Longstaff     Assistant Principal/Art
     *Suzanna Hill      Pre-Kindergarten/Kindergarten
     Nina Riepert     Grades 3-4
     Mary Jane Hill      Grades 5-6
     Stephanie Kuhl     Grades 7-8
     *Muriel Glebe     French

Oak Arbor:
     Rev. Nathan Gladish     Principal/Religion 5-8
     *Elise Gladish          Pre-Kindergarten/Kindergarten/Science 7-8
     Karen Waters           Grades 1-2
     *Nancy Genzlinger          Grade 3-4
     *Julie Elder           Grade 3-4
     Nathaniel Brock          Grades 5-6
     Rev. Derek Elphick      Pastor/Religion 3-4
     *Dawn Genzlinger           Grades 7-8

Pittsburgh:
     Rev. Amos Glenn           Principal/Religion 6-8
     *Gerda Griffiths          Pre-Kindergarten/Kindergarten
     Colleen Murray-Donaldson      Grades 1-2
     Venita Smith          Grades 3-5
     Rev. Mac Frazier          Religion Grades 3-5
     *Cynthia Glenn          Head Teacher/Grades 6-8/Music P K-8
     *Caroline David          Grades 6-8, Sci. 3-5
     *Gabrielle Uber          Science 6-8
     *Julie Uber           Art/Grades 1-5/Social Studies 6-8

Toronto:
     Rev. James Cooper          Pastor/Religion 5-6/7-8
     *Sara Gatti               Jr & Sr. Kindergartens/Grades 1-2
     *Judith Pafford          Grades 1-2
     *Karen Cooper          Grades 7-8/ French
     *Rev. Jong Ui Lee          Asst. Pastor/Religion 3-4
     Gabriele Pulpan          Grades 3-4
     James Pafford          Grades 5-6
     Jeremy Irwin          Principal/Grades 7-8
     *Rachel Hasen           Grades 1-2/Music

Washington:
     Rev. Garry Walsh     Principal/Religion 7-10
     Jana Sprinkle     Kindergarten/Misc.

442

     Kim Maxwell          Grades 1-2
     Anne Ball           Grades 3-4
     James Roscoe     Grades 5-6
     Kathleen Johns     Grades 7-8
     Carole Waelchli     Grades 9-10
     *Erin Stillman      Music/Art/Misc.
     *Rev. Michael Farrell      Religion 5-6

*Part-time

     SCHOOLS ENROLLMENTS 2006-2007

     The Academy

Theological School (Full-time)                          9
Theological School (Part-time)                          2
Theological School Masters Program (Full-time)                 3
Theological School Masters Program (Part-time)                 3
College (Full-time)                                    128
College (Part-time which includes 5 theological students)     11
College (auditor)                                     0
Boys School                                              122
Girls School                                          104

     Total Academy                                    382

     Midwestern Academy

Grades 9 & 10 (Part-time)                               4

     Society Schools

Bryn Athyn Church School                               293
Glenview Church School                                    34
Kempton New Church School                               55
Carmel Church School (Kitchener)                          45
Washington New Church School (Mitchellville)                45
Oak Arbor Elementary School (Detroit)                     35
Pittsburgh New Church School                               27
Olivet Day School (Toronto)                               34
Kainon School (Durban) - 2006                          59

     Total Society Schools . . . .                         662

Total Reported Enrollment in All Schools ....               1048

443

BRYN ATHYN COLLEGE POSITION AVAILABLE 2006

     Bryn Athyn College of the New Church is seeking applications for a full-time tenure-track faculty position, beginning in the Fall of 2007 or Fall of 2008, for a physics professor whose duties will include teaching both physics and mathematics courses. Bryn Athyn College will not discriminate on the basis of race, color, gender, and nationality or ethnic origin. Membership in a New Church denomination is expected.

     We especially welcome candidates with a Ph.D. degree in physics, although serious consideration will be given to candidates with Ph.D. degrees in related fields such as engineering, physical chemistry, or mathematics. At a minimum, candidates from related fields should be able to teach courses in calculus-based principles of physics and in modern physics, and supervise physics laboratory instruction.

     A resume, letter of application, and the names of three references should be mailed by January 15th to:

     Dean Charles W. Lindsay
     Bryn Athyn College of the New Church
     P.O. Box 717-Pendleton Hall
     Bryn Athyn, PA 19009-0717

444

ORDINATIONS 2006

     Announcements
     Agnes, Sylvain Apoh-At Abidjan, Cote d'Ivoire, June 25, 2006, into the second degree, Rt. Rev. Brian W. Keith officiating.

     Xaba, Langalibalele Abraham-At Impaphala, Kwa Zulu Natal, South Africa, August 27, 2006, into the first degree, Rt. Rev. Brian W. Keith officiating.
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

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

     A Grateful Heart in November 2006
     The Guiding Star in December 2006

447

CHRISTMAS GIFT IDEAS 2006

     Preparation and Celebration of the Lord's Birth

     "And the WORD became flesh and dwelt among us...." John 1:14

     New Church Audio offers a wide variety of Christmas season events on cassette and CD. Listening to sermons, doctrinal classes and religious music are all wonderful ways to prepare and rejoice in the advent of the Lord, into the world and into our hearts.

     Please contact us for more uplifting gift-giving ideas.

     New Church Christmas Selections

     This CD of eleven Liturgy selections are beautifully sung by a Bryn Athyn College Choral Group, directed by Chris Simons. ($9.95)

     Messiah Vespers Service

     A two-CD set of Handel's Messiah, as heard in the Bryn Athyn Cathedral. This magnificent recording includes the readings, the soloists, the choir and the chamber orchestra. ($15.00)

     The Writings - Audio Books

     Many of the Writings are available on cassette and packaged in attractive albums. Titles include: Conjugial Love, Heaven and Hell, Divine Love and Wisdom, Divine Providence and others. ($20.00 - $35.00)

     For the kids and grandchildren!

     Harry and Mary Learn the Ten Commandments

     A new CD of charming story-poems, written and read by Sasha Silverman Henderson. Each is about a pair of twins that are having trouble keeping the commandments, but who always learn from their mistakes. ($9.95)

     The Golden Heart and Six Other Stories

     An audio book of selected stories from the book by Amena Pendleton. This delightful CD is read by Don Fitzpatrick as he read these special stories to his own grandchildren. ($9.95)

     Please do not submit payment at this time, as shipping charges will be added to the invoice included with your order. Thank you!

     NEW CHURCH

     AUDIO)))

     Box 752 - 1120 Cathedral Road Bryn Athyn, PA 19009-0752 [email protected] 267-502-4980

448

Notes on This Issue 2006

Vol. CXXVI     December, 2006     No. 12

     New Church Life

     A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS

     REVEALED THROUGH EMANUEL SWEDENBORG

449

     In the sermon this month, the Rev. David Ayers addresses two related questions: First, how could the all-powerful Creator of heaven and earth be threatened or attacked by any evil and, second, why was it necessary for the Lord to be born on earth as a human being? The answers give us cause to celebrate the miracle of the Lord's advent.

     Each year in the fall, Academy alumni and friends gather in Bryn Athyn to celebrate Charter Day. This year's opening address in the Cathedral was delivered by the Rev. Barry Halterman, religion teacher in the secondary schools. In his address, Mr. Halterman emphasizes that the Academy has a goal that no other educational system shares: to offer a spiritual education to lay the foundations for a spiritual life. More news about Charter Day 2006 will be forthcoming in the Academy's Alumni Update.

     This issue includes the 2006-2007 Directory of the General Church provided by the Bishop's office. The Directory lists the current officers and board members of the corporate body of the church as well as the current status of various members of the clergy. Societies and Circles of the church are listed along with the names of the ministers who serve them.

     Also included this month is the annual index.

     [Photograph of David Ayers]

     The Rev. David Ayers currently serves as Principal of the Bryn Athyn Church School in Bryn Athyn, Pennsylvania. Prior to taking this position in July 2005, Mr. Ayers served as pastor of the Hurstville Society in Australia and of the Olivet Church in Toronto, Canada. David and his wife, Darcy (Bostock), live in Bryn Athyn with four of their six children.

450

WHY THE LORD WAS BORN AS A MAN 2006

WHY THE LORD WAS BORN AS A MAN Rev. DAVID W. AYERS 2006

     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. (John 1:14)

     All residents of this planet we call "earth" share a common element of our heritage, one that is unique among all of the planets, galaxies, and universes. Something happened 2,000 years ago on this planet that never happened anywhere before or since: the Maker and Creator Himself, the infinite God came to earth and was born as a human being. He walked among His people, taught them, loved them, and so saved the entire human race from total destruction.

     What had made this incredible mission necessary? Nothing short of infinite Divine Love burning with a desire to save human beings from a hidden, but impending doom. Through generations of choosing to serve their selfish and worldly loves, people had separated themselves from God. They had chosen to forget Him and forget how He meant people to live. The Lord could not be present in people's lives because they had chosen to exclude Him. Mutual love among people was extinguished, and evil was breaking out everywhere, in both the natural and spiritual worlds, destroying all ability to see or choose anything true or good, dragging people further into hell. Complete planetary annihilation was imminent.

     And so the Lord assumed a human body so that He could be attacked by the hells, defeat them, and break the grip of every evil and falsity that held the human race in bondage. And He came to teach people how they could again live and be conjoined with Him.

451

Two Questions

     Even though the Lord has provided us with the four Gospels and many volumes of the Writings for the New Church which explain His mission, it can still be difficult for us to understand how this process could have worked. Two questions especially stand out:

     First, how could the Creator of every person and every thing ever be attacked by evil? After all, the Lord is Life Itself, Love Itself, Power Itself. How could anything or any one He created pose any threat to Him at all?

     Second, why did the Lord have to be born on earth as a human being? Since He is so powerful, couldn't He simply have accomplished His work from heaven, using angels and miracles to defeat evil and save the human race?

     In answer, we are taught first that the Lord had exhausted every other method of helping people. For hundreds of years the Lord had appeared to people in the form of angels who spoke in His name and acted as willing instruments of His love and guidance. He had empowered dozens of prophets to speak in His name, warning the human race of its spiritual folly in turning away from their Creator. But in time, the spiritual condition of the human race degenerated so much that this indirect communication was no longer sufficient or powerful enough. The Lord Himself would have to come.

     Secondly, the Lord would never have used His great power to force His will on anyone. It would have been contrary to His nature to compel people to obey Him through fear and awe. He wants us to be free to choose in spiritual things above everything else. In fact, He guards this freedom so closely that we are allowed to use it to reject Him and choose hell. People can become spiritual only by choosing to leave behind their selfish loves, and by asking the Lord to grant them heavenly loves. In order to do this, we have to be able to understand what the Lord wants and then compel ourselves to accept it. This freedom to understand and choose heaven is what was missing from people's lives before the Lord was born on earth.

452

The Lord came to restore this freedom.

How Could the Lord Redeem Us?

     The Lord had to devise a way to carry out His mission of redemption while preserving our precious freedom, a way that would enable Him to restore conditions in the natural and spiritual worlds permanently so that freedom would never again be threatened.

     How did He do this? The Lord is so powerful that no evil love or false thought could ever come close to Him. In order for the hells to attack Him, the Lord needed to find a way to share in the human proclivity for evil and falsity. He had to become, as it were, like one of us, thus fulfilling Isaiah's prophecy given 700 years earlier: "Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities..." (53:4-5). The method He chose to meet all these requirements was birth in a physical human form. The Lord's physical body was born from Mary but was conceived by the "power of the Highest." From the beginning, therefore, the Lord had two natures, one derived from God Himself that was His "soul" (which He referred to as "the Father"), and the other derived from Mary, that was His physical body (which He referred to as "the Son"). As to His Father, the hells could not even approach, much less tempt, the Lord. It was from His human mother that the Lord received the hereditary tendencies associated with His physical body that would enable the hells to attack Him-His external man, the Son.

The Temptation of the Lord's Human

     The Lord could never have been tempted to do evil by the hells as to His Good or Love. But because He was born into a physical human body, the Lord had a natural part to his mind.

453

He had to grow and learn like everyone else. And in that process of viewing the world and learning about the world around Him through that impure mind, He could be assailed by the illusions and falsities that had overwhelmed every other person. The Lord could be tempted to think, consider, and accept false assumptions and illusions based on His senses-and from this false thinking, be drawn toward evil. In this way all the hells broke upon the Lord and tormented Him throughout His entire earthly life.

We read about the Lord's temptations in this powerful passage from Arcana Coelestia 1690:

[T]he whole of the Lord's life in the world from earliest childhood consisted in constant temptation and constant victory. The last was when on the Cross He prayed for His enemies, and so for all people in the whole world... [and] out of His love towards the whole human race He fought against self-love and love of the world, with which the hells were filled completely.... The love that was the Lord's very life is meant by His being hungry and by the devil's saying, "If you are the Son of God, tell this stone to become bread." And Jesus answered, "It is written that man will not live by bread alone but by every word of God" (Luke 4:24; Matthew. 4:2-4). [emphasis added]

Combats Against Love of the World

The Lord's combats against the love of the world are described in the Gospels in the account of the devil's taking Him up on a high mountain and showing Him all the kingdoms of the world in a moment of time, and saying, "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. 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; Matthew 4:8-10).

454

Combats Against Love of Self

     The Gospels describe the Lord's combats against self-love in the account of the devil's taking Him into the holy city, setting Him on the pinnacle of the temple, and saying to Him, "If you are the Son of God, throw yourself down, for it is written, 'He shall give His angels charge concerning you,' and, 'in their hands they shall bear you up, lest you dash your foot against a stone.' Jesus said to him, "Again it is written, 'You shall not tempt the Lord your God'" (Matthew 4:5-7; Luke 4:9-12).

     Based on these teachings, can we surmise what kinds of illusions and falsities tormented the Lord? Because He fought against all the loves of self and the world from a love for saving the entire human race, He was tempted to doubt that His mission would succeed, about His ability to save people, and their willingness to be saved. He was assailed with doubts and fears because He had a frail human part just like ours. He knew He must die and feared His mission might fail. He prayed in the garden of Gethsemane and sweated blood. He may have been tempted to take shortcuts: to force people to accept Him, to exercise the great power that was within Him, rather than allow people to mistreat and reject Him. These temptations, and more, battered the Lord throughout His entire earthly life.

     We also know that the Lord's temptations were "so serious that no other could ever endure one ten thousandth part of them" (Arcana Coelestia 1573:4). This was because "the intensity of the love determines that of the temptation" (Arcana Coelestia 1690:6). Since the love that was tempted in the Lord was His infinite, burning, compassionate love for the entire human race, His grievous temptations were of a correspondingly intense nature.

     Yet, miraculously, the Lord never failed in any temptation. Every time He was tempted, the Lord was victorious. Every day of His life the Lord fought the hells from the Divine Truth of the Word.

455

And every day He won great victories: "The hells were constantly overpowered, subdued, and vanquished by Him; and this He did solely out of love towards the whole human race" (Arcana Coelestia 1690:6).

     Through this process the Lord gradually glorified His human. He put off every hereditary tendency for what was false and evil, and put on what was from the Father. By the time His earthly life ended, the Lord's material body was completely dissipated. There was nothing left in the tomb. Instead, the Lord had a Divine Human-He was God even down to the natural level.

The Wonder of the Lord's Incarnation

     As we celebrate this Advent season, may each of us spend time reflecting on the reason why the Lord had to be born as a man on our earth. By becoming flesh and living among us, the Lord broke hell's evil stranglehold over our hearts and minds, restoring our ability to receive, understand and accept the truth, and so be saved from hell-if we choose to do so. This is the Lord's hidden gift to us.

     But He has also given us another gift of immeasurable worth-one that we can see. Because He was born as a man, we know that the Lord is Human, that He became the embodiment of all that is truly human. Through His presence on earth, the example He set by His life, and the clear teachings He gave in the Sacred Scriptures and the Writings for the New Church, we can see Him for what He is: our infinite, loving, merciful Heavenly Father, Who was and is willing to do anything and everything to give us every opportunity for eternal happiness-the joy and peace of heaven that we will all receive when we allow Him to make His Advent into our lives. Amen.

     Lessons: John 1:1-14; Malachi 4; Arcana Coelestia 2034:6

456

KINGDOM WITHIN 2006

KINGDOM WITHIN Rev. BARRY C. HALTERMAN 2006

     Charter Day Address, October 20, 2006

     Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there! 'For indeed, the kingdom of God is within you." (Luke 17:20-21)

     "The kingdom of God is within you." What an incredibly world-altering statement that is! That one simple statement flips the whole idea of religion around. Throughout history people have tried to set up the Kingdom of God on earth. Some have tried it on the small-scale, community level. Others have tried to set up countries and whole empires based on their understanding of God's laws in hopes of creating the Kingdom of God here on earth. People have waited, and many are still waiting, for God to come down and establish His eternal Kingdom here on earth once and for all.

     But is that really how the Lord said it would happen? Is He going to come down to earth and set up the Kingdom of God Himself? Is His Kingdom even an earthly kingdom at all? The Kingdom of God is not actually something external. We can't just see it someplace out there and go join it. It's not outside of us at all. It's in us.

     In many ways the Heavenly Doctrine is an expansion of that key principle. I want to focus this morning on the profound implications that principle has for the whole theory and practice of education here at the Academy of the New Church. Believing that the Kingdom of God is within us gives a new purpose to education. It implies that we need to take education to a whole new level. We need to do more than just teach about our physical world.

457

We need to do more than teach about morality. We need to do even more than teach the stories and doctrines of our faith. We need to teach to a whole new level of the mind. If the Kingdom of God is within us, then we need to teach people about what's inside them. If the Kingdom is inside us, we need to teach about the nature of spirit and what it means to be spiritual.

This is a totally different goal for education than any other educational system has. The world talks about academic excellence and about living a successful and excellent life. These may indeed be worthy pursuits, and they may have a place here at the Academy, but we need to have them-and more. At its core, the Academy of the New Church is about spiritual education. It's about helping to lay the foundations for a spiritual life. There are other schools that can give you an excellent education for this world. There are other schools that can give you an excellent moral education as well. But what about an excellent spiritual education? Where else can you get an education based on the broadest, deepest, clearest spiritual truths ever given to the human race? Where else can you go to get such a clear picture of our Divinely Human God, the God into whose image and likeness we were created, the God whose image is reflected in all of His creation? Where else can you go to learn about how spirit is present in all things in life and how to bring spirituality into every facet of your life? New Church education is education of the spirit, by the spirit, and for the spirit.

I've used the words "spirit" and "spiritual" a lot now. What is a spirit? Spirits are sometimes portrayed as some kind of airy, floating mists, or as some kind of freaky, magical, ghostlike entities that go "wooooo." We can do better. Some people think of spirits as what we become when we die, and the spiritual realm as the place we go to when we leave this natural world behind.

458

But these are only half-truths. Some of the most striking and strongest teachings in the Heavenly Doctrine are the ones that elaborate on the fundamental truth that we are spiritual beings right now and that we are part of the spiritual realm right now. The spiritual world is not actually separate from our material world in any way. The spiritual world is present in this world like a hand in a glove. We are all spirits, and heaven is within us right now!

     Despite what our senses tell us, we are not just our bodies. We are not merely physical beings. We are spirits, and our physical bodies are really only specialized tools that enable us to experience the physical world. Despite what science may teach, it is not our body that lives and feels and thinks and wills; it is our spirit doing all these through our body. On its own our body is lifeless. It certainly isn't our body that loves and grows wise. It is our spirit. Spirits aren't something strange or inhuman. We are spirits. We are spiritual beings having a natural-world experience.

     Our spirit consists of what we love and the thoughts that arise from our loves. Just like our spirit, love can seem like some kind of unreal, abstract, mental thing, or maybe some kind of impulse. But just because love isn't measurable or even perceivable by our physical senses doesn't mean it isn't real. Love is real. We can feel it when it is present, and we feel when it's absent. We feel warm and alive inside when it is present and cold and lifeless when it's gone. We can feel and even see its effects, so we know that it exists. Don't tell parents the love they have for their children isn't real. That love is the most real thing on earth. The precious innocence we feel when holding a newborn child can warm the soul like nothing else. Personally, I've never felt anything more real. In fact, at those moments I'd say everything else seems pretty unreal.

     What about you? When do you feel the most alive? Think about it. When was a time you felt really full of life?

459

I'll bet it was when you were doing something you really loved-hanging out with good friends, playing a sport, "chillin" at the beach, sitting and talking with a close friend about stuff that really matters in your life. What makes you feel alive? Isn't it just doing what you love? The more you love something, the more alive you feel. So love is very real. In fact, the book Divine Love and Wisdom (n. 1) starts off by saying, "Love is a person's life." Of course!

     Love and its partner wisdom aren't abstract. They may not be perceivable by our physical senses, but they can definitely be perceived by our spirit. The Heavenly Doctrine even says Divine Love and Wisdom are real spiritual substance (Divine Love and Wisdom 40). They are real things that are received by the faculties of the mind called will and understanding and felt by our spiritual senses. They are every bit as real to our spirit as warmth and light are to our body. Spiritual education means teaching about the spirit. It means teaching about love and wisdom and how they apply to every situation.

     The passage we heard from the book of Revelation gives a powerful image of the kingdom that lies within us. The passage I want focus on is the one about the measurement of the city: "And he measured the city with the reed: twelve thousand furlongs. Its length, breadth, and height are equal" (Revelation 21:16). Now twelve thousand furlongs is equal to fifteen hundred miles or twenty-four hundred kilometers. We may be able to grasp, at least in theory, a city that huge. A city that wide would cover an area stretching from Boston to Miami and extending westward almost as far as to Denver. That's a huge city. But a city fifteen hundred miles high! Fifteen hundred miles is way out into space! We couldn't even breathe in the higher parts of it! Clearly this is no physical city.

     The Heavenly Doctrine shows that in describing the features of the heavenly city New Jerusalem, John is actually describing the nature of our spirit and the Kingdom of God that lies within us (see Apocalypse Revealed 907).

460

It is the measure of a man, the measure of an angel (Revelation 21:17). They show that when we apply these three dimensions to our spirit, "length" refers to the intensity of our love, "breadth" means the extent of our knowledge, and "height" relates to the spiritual quality of our commitment to what we know and love.

     Let's look a little deeper at those three dimensions of our spirit and the implications for education. The "breadth" dimension refers to how much ground we cover in terms of the different experiences we have and the knowledge we gain. The greater the variety of things we learn and experience in life, the "broader" our perspective will be. The more knowledge we have about different kinds of things, the more ability we have to extend our influence in those areas. In terms of our spirit, then, we extend as "wide" as our knowledge and experience take us.

     The "length" dimension of our spirit is linked to our love and affection for things. Length is a measurement of time as well as space. The more we love something, the longer we stick with it. This is true whether we are referring to a subject we learn about in school, a relationship, a career path, a hobby, or anything. As we move laterally in terms of different experiences, we move forward in those things we enjoy doing the most. The things we have experienced and don't enjoy, we stop doing. They don't take up much "space" in our minds because we don't care about them enough to have them take up a greater amount of time in our lives. But the things we do care about and enjoy take up a greater "space" in our minds because we commit more time to them. As we move forward in time, the things we keep doing over and over again define the "length" of our spirit as they add a second dimension to our experiences, the dimension of intensity of passion for what we know and experience.

     The third dimension of our spirit, and the most crucial for New Church education, is the "height" dimension.

461

The "height" dimension refers to the spiritual quality of our love for something. We use this type of "height" imagery in our ordinary speech when we describe people as "deep" or "shallow" depending on our perception of their level of spirituality. Just as the height dimension is the toughest to picture in John's vision of the New Jerusalem, raising our thoughts and our motives to higher levels is also the hardest dimension to add to our lives. We need to make our life "three dimensional" by including the spiritual realm in it at all times, and we do this by elevating what we know about and care about by means of higher spiritual wisdom and deeper spiritual motives.

While "breadth" and "length" have to do with the quantity of our knowledge and our passion, the "height" dimension has to do with the quality of our knowledge and our passion. If we don't raise our thinking and our motives to higher levels, then what we learn from our experiences is only information, and our love for something is merely worldly passion. When we do raise our thinking and our motivations to higher and higher levels, those facts and desires of our earthly life take on a heavenly quality and become the foundations for acting in spiritually loving and wise ways. If we don't teach to the spirit, we are only giving a two-dimensional education, and a two-dimensional education can only build a flat, two-dimensional kingdom. Without that third dimension the world we build lacks an eternal, spiritual quality. New Church education must teach to all three dimensions. It must be fundamentally about teaching to the spirit.

There is one final misconception about being spiritual that I want to address. The theory is that to be spiritual we must run away from the world and deny all its experiences and pleasures. The Lord created a beautiful world, and He put us in this world to experience the beauty, the wonder, and the joy of His creation. He put us here to learn how to interact with each other and learn to be useful to each other.

462

We are not meant to shun the world and its pleasures. On the contrary, the more we know of this world and the more we experience it, the wider our potential field for usefulness in this world. The Writings affirm that it is essential for our spiritual development that we live in the world, experience the world, and gain knowledge of the world (see Heaven and Hell 528). When we learn about and experience the world in order to be of greater use in this world, worldly knowledge and experience serve as means for becoming wise, for confirming our faith, and for giving us the tools to do more good for the world (see Heaven and Hell 356). The New Jerusalem and its Heavenly Doctrine says: "God is loved by leading a life in accordance with His commandments, and the neighbor is loved by doing services for him. So in order to receive the life of heaven, a person has to live fully in the world, and engage in its services and business dealings" (n. 126).

As we have seen, spirits are not something strange and mysterious. We are spirits, and what is inside us is love and wisdom. When we look to the Lord and strive to have the Lord's principles and purposes be our principles and purposes, we raise our worldly wisdom and love to a new, higher dimension. The spiritual education we strive to give here at the Academy is not some otherworldly spirituality but a "this-worldly" spirituality. Being spiritual requires us to live by spiritual loves and spiritual truths in our everyday lives. As it says in True Christian Religion (n. 406): "It is utterly useless for you to know many things if you do not live by what you know. For knowledge has no other purpose than that you may become spiritual through it."

New Church education is about helping people to be aware of the Lord's Kingdom within them and helping them to actively work to be part of it. If we don't have the Lord's Kingdom within us, then what we do will fade away. But with the Lord's Kingdom actively working within us, the Lord's Kingdom will be in all we do.

463

If we continue to look to the Lord as the source of our educational philosophy and practice, and live by the spirit of truth and love He teaches, then the Kingdom will be active within us. If the Kingdom is in here, within us, then wherever we are we take that Kingdom with us. As the Lord said: "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed, the kingdom of God is within you" (Luke 17: 20-21). Amen.

     Readings: Luke 17:20-21; Revelation 21:10-17; New Jerusalem and its Heavenly Doctrine 230-233, 236

     [Photograph of Barry Halterman]

     The Rev. Barry Halterman is in his third year as a teacher of religion in the Academy of the New Church secondary schools. After his inauguration into the priesthood in 1994, Barry served 10 years as a minister in Canada assisting the pastor in the Olivet Church in Toronto, visiting in Ottawa, and as Executive Director of Information Swedenborg, Inc. Barry and his wife, Anita (Fiske), live in Bryn Athyn with their four children.
ANNOUNCEMENT FROM BISHOP KLINE 2006

ANNOUNCEMENT FROM BISHOP KLINE 2006

The Rev. Prescott Rogers has resigned as President of the Academy of the New Church effective September 27th, 2006. The Board of Trustees of the Academy, with the support of the Chancellor, the Rt. Rev. Thomas Kline, has appointed the Assistant Bishop, the Rt. Rev. Brian Keith, as Interim President.

The Chancellor has also appointed a committee to examine the Academy's governance structure and make recommendations for its future configuration.

464

Editorial 2006

     THE ANNUNCIATION TO MARY

     The Lord's conception and birth were like, yet unlike, that of any man.

     In the fullness of time, Jehovah God, the infinite and invisible Divine "bowed the heavens" and came down, taking on from Mary a body and finite human nature. Hidden within the infant child that Mary bore was a Divine soul that yearned for our salvation. This was the wonder of the Advent which took place in Bethlehem so long ago.

     But there is more! The virgin Mary signifies an affection in us, a capacity to be moved and affected by truth. The Lord comes to each one of us in this affection. His seed of Divine truth is implanted. Veiled and contained in the forms of our own making, it bears our stamp and material. Yet, if it is to lead us to salvation, it must be glorified or made Divine. So truths, conceived in our mind by the power of the Holy Spirit and given substance in our thought, must be elevated above the limitations of our finite understanding.

     How significant then, is Mary's affirmation: "Let it be to me according to your word." This is the attitude we must strive to attain. Every day the Lord is urging and pressing to be received. Will we receive His truth in our hearts? Will we acknowledge that it is His, to be served and obeyed? If so, the miracle of the Advent is renewed in our life.

"From this time the person begins to have his understanding enlightened as regards spiritual matters, and to advance to more and more interior wisdom.... After death he comes into heaven to the Lord Himself, and there, although he died an old man, he is restored to the morning of his life, and the rudiments of the wisdom implanted in him in the natural world grow to eternity" (True Christian Religion 766).

465

Authority of the Writings 2006

Authority of the Writings Yadah H. Alden 2006

     It is gratifying to see the following statement under the title of New Church Life: "A monthly magazine devoted to the teachings revealed through Emanuel Swedenborg."

     Occasionally, clergy and laity alike omit the words "teachings revealed through Emanuel Swedenborg" in written articles and in speech. All too often they say, "Swedenborg says...." or "the Writings of Swedenborg say...." I wonder if Swedenborg would be appalled at this tendency to give the authorship to him!

     I'm sure it is usually taken for granted that what is quoted or paraphrased was revealed to Swedenborg by the Lord. I think I speak for others when I say I would feel more comfortable if the source were stated, for example, "The Lord says...." or "the Heavenly Doctrine teaches...." We need only to recall the familiar number, 779, in True Christian Religion for the explanation of the true source of these marvelous teachings: the Lord! But if brevity is the issue, would it be better to refer to the teachings given in the Second Coming of the Lord as what "the Writings say" rather than what "Swedenborg says"?

     Yadah H. Alden
     Bryn Athyn, Pennsylvania
Reflection 2006

Reflection Donald Fitzpatrick 2006

When loved ones go to the other world after a long illness from which there was no hope of recovery, we have mixed feelings. On the one hand, we are happy that they have been released from the limitations that the illness imposed on them. But on the other hand, we know that we will miss having them with us, talking with them, and doing things together.

If we stop to reflect, we realize that thousands of people are experiencing these feelings at any one time.

466

On further reflection, we can come to realize how fortunate we are to have the knowledge about the life after death that the Lord has revealed in the Heavenly Doctrine.

     That knowledge does not remove our pain, but it has the power to bring us new certainty about the reality of the spiritual world and the life after death. It assures us that the sense we have of our loved ones' nearness to us is not a product of our imaginations. And it also assures us that we will be reunited with them and find them the same people that we knew and loved when they were with us in the natural world.

     This knowledge is a great gift, and we need to find effective ways of sharing it with others that have not yet received it. Perhaps we can do this by speaking openly and frankly about our experiences and our convictions when we find appropriate opportunities to do so. We need not quote passages from the Writings or present specific truths about the life after death. Those things can wait until our listeners ask about them. Instead we can show by our words and behavior that the knowledge we have been given has enabled us to survive the grief that is inevitable when we lose a loved one.

     Donald Fitzpatrick
     Bryn Athyn, Pennsylvania
WWW.NEWCHURCHVINEYARD.ORG 2006

WWW.NEWCHURCHVINEYARD.ORG 2006

     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 Guiding Star in December 2006
     Approaching the Word Affirmatively in January 2007

467

DIRECTORY GENERAL CHURCH OF THE NEW JERUSALEM 2006-2007 2006

     Officials

          Bishop: Rt. Rev. Thomas L. Kline
          Assistant Bishop: Rt. Rev. Brian W. Keith
          Secretary: Mrs. Susan V. Simpson

     Consistory

     Rt. Rev. Thomas L. Kline, Rt. Rev. Brian W. Keith
     Rev. Messrs. Kenneth J. Alden, Goran R. Appelgren, Christopher D. Bown, Daniel W. Goodenough, Grant H. Odhner, Patrick A. Rose, David C. Roth, Lawson M. Smith, and Jeremy F. Simons

     GENERAL CHURCH OF THE NEW JERUSALEM

     (A Corporation of Pennsylvania)

     Officers of the Corporation

     President: Rt. Rev. Thomas L. Kline
     Vice President: Rt. Rev. Brian W. Keith
     Secretary: Nancy L. Heilman, Esq.
     Treasurer/Chief Administrative Officer: Mr. David 0. Frazier

     BOARD OF DIRECTORS OF THE CORPORATION

     Louisa Allais, Dean R. Boyce, Michael S. Cole, Jonathan P. Cranch, Edmond P. de Chazal, James B. de Maine, Jeryl G. Fuller, Terry K. Glenn, Nancy L. Heilman, Robert L. Heinrichs, Murray F. Heldon, Steven D. Hendricks, Jr., Leslie G. Horigan, Bradley H. Johns, Kaye J. Lermitte, Fay S. Lindrooth, Alexander H. Lindsay, Jr., Tracy L. McCardell, Nathan J. Morley, Timothy V. O'Connor, Bryon Odhner, Linda S. Odhner, S. Stormont Scott, Robert C. Simons, Huard G. Smith, Karen D. Stoeller, Donald 0. Synnestvedt, Arthur E. Uber, III, John H. Wyncoll, and Candace N. Zeigler

     Ex-officio Members:      Rt. Rev. Thomas L. Kline
                         Rt. Rev. Brian W. Keith
                         Mr. David 0. Frazier

     SOCIETIES AND CIRCLES

     Pastor or Minister               Society

Alexandra, South Africa           Rev. Langalibalele A. Xaba
Atlanta, Georgia                     Rev. Patrick A. Rose
Balfour, South Africa                Rev. N. Reuben Tshabalala
Baltimore, Maryland                Rev. Robert S. Junge
Bath, Maine                     Rev. George F. Dole
Boulder, Colorado                Rev. David C. Roth
     (New Church of Boulder Valley)
Boston, Massachusetts                Rev. Matthew L. Genzlinger
Boynton Beach, Florida                Rev. Kenneth J. Alden
Bryn Athyn, Pennsylvania          Rev. Jeremy F. Simons
                              Rev. Grant R. Schnarr, Assistant Pastor
                              Rev. Donald L. Rose, Assistant to the Pastor
                              Rev. John L. Odhner, Assistant to the Pastor
Buccleuch, South Africa           Rev. Christopher D. Bown
Campo Gorande, Brazil                Rev. Andrew J. Heilman, Visiting Pastor
Chicago, Illinois
Cincinnati, Ohio                    Rev. J. Clark Echols
Clermont, South Africa                Rev. Jerome Dube, Minister
Colchester, England                Rev. Olaf Hauptmann
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. Ethan D. McCardell
Glenview, Illinois               Rev. Peter M. Buss, Jr.
                              Rev. Mark D. Pendleton, Assistant Pastor
Hurstville, Australia
Impaphala, South Africa           Rev. B. Alfred Mbatha
Ivyland, Pennsylvania                Rev. Thomas H. Rose
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. Frederick M. Chapin, Assistant to the Pastor
Kwa Mashu, South Africa           Rev Rev. Bongani Edward Nzimande, Pastor
La Crescenta, California           Rev. J. Clark Echols
     (Los Angeles)
London, England                    Rev. Frederick C. Elphick
     (Michael Church)

478

Phoenix, Arizona                     Rev. Michael K. Cowley
Pittsburgh, Pennsylvania          Rev. R. Amos Glenn
                              Rev. Glenn M. Frazier, Assistant to the Pastor
Rio de Janeiro, Brazil               Rev. Andrew J. Heilman, Visiting Pastor
                              Rev. Mauro S. de Padua, Asst. to Visiting Pastor
San Diego, California                Rev. C. Mark Perry
Stockholm, Sweden                    Rev. Goran R. Appelgren
Toronto, Ontario, Canada          Rev. James P. Cooper
     (Olivet Church)               Rev. Jong-Ui Lee, Assistant Pastor
Tucson, Arizona                    Rev. Glenn G. Alden
Washington, D. C.                    Rev. Garry B. Walsh
                              Rev. Michael E. Ferrell, Assistant to the Pastor

     Circle                    Visiting and/or Resident Pastor or Minister

Albuquerque, New Mexico           Rev. Michael K. Cowley
Americus, Georgia                    W. Harold Eubanks
Auckland, New Zealand                Rev. Richard Keyworth
Cape Town, South Africa           Rev. Christopher D. Bown
Charlotte, North Carolina           Rev. Glenn M. Frazier
Connecticut                         Rev. Andrew M. T. Dibb
Copenhagen, Denmark                Rev. Ragnar Boyesen
Dallas/Fort Worth, Texas           Rev. Erik E. Sandstrom
Dawson Creek, B. C., Canada           Rev. Michael D. Gladish
Erie, Pennsylvania               Rev. Glenn M. Frazier
The Hague, Netherlands                Rev. Frederick C. Elphick
Hambrook, South Africa                Rev. B. Edward Nzimande
Harleysville, Pennsylvania           Rev. George D. McCurdy
Jonkoping, Sweden                    Rev. Ragnar Boyesen
Lake Helen, Florida               Rev. George D. McCurdy
Madina, Ghana                    Rev. S. Kwasi Darkwah
Northern New Jersey North Ohio     Rev. Glenn M. Frazier
Perth, Australia
Philadelphia New Church               Rev. Yong J. Jin
     (Korean)
Sacramento, California                Rev. Louis D. Synnestvedt
St. Paul/Minneapolis, Minnesota     Rev. Frank S. Rose
     (Twin Cities)
San Francisco, California           Rev. Louis D. Synnestvedt
Seattle, Washington               Rev. David H. Lindrooth
Surrey, England                    Rev. Frederick C. Elphick
Tema, Ghana                     Rev. S. Kwasi Darkwah
Wallenpaupack, Pennsylvania          Rev. Arne Bau-Madsen

     Note: In addition to societies and circles, there are groups of General Church members in various geographical areas that receive occasional visits from a priest. This information is published in New Church Life periodically in a listing of General Church Contacts for Worship and Classes (most recently published in October, 2006).

479

NEW CHURCH LIFE NOW ONLINE 2006

     We are pleased to announce that the current and recent issues of New Church Life can be read online at the newchurch.org website.

     How to find it by direct link: Go to www.newchurchlife.org. This opens directly to a screen showing a picture of the New Church Life cover. Click on the words nearby in blue: "Current Edition" or any past edition listed. This will bring you the contents screen where you may click on the article you wish to read or the entire issue.

     It is also available through www.newchurch.org. Click on "News" for a drop-down menu. Click on "Publications." Scroll down the screen and click on New Church Life. This opens to the screen showing the New Church Life cover where you can continue as above.

     Comments and suggestions by users would be most welcome.

     These can be sent electronically to [email protected] or by mail to: Editor, New Church Life, PO Box 277, Bryn Athyn, PA 19009.

482

ADMINISTRATIVE POSITION AVAILABLE AT CARMEL NEW CHURCH SCHOOL 2006

     The Carmel New Church School and the new Canadian High School at Carmel has an opening for a full time administrator for Grades JK-9. The specific title of the position could be Principal, Assistant Principal, or Assistant to the Principal, depending on the applicant's qualifications and experience.

     The applicant should have at least a bachelor's degree, preferably in education, a degree related to it, or administration. Previous experience as an administrator is a plus, but not a prerequisite to the job. Experience in a school with multi-grade classrooms is also essential.

     The applicant should be familiar with the requirements of the Ontario curriculum and particularly those of a High School. Some knowledge of the requirements to operate a High School in Ontario is also highly desirable.

     The applicant should be committed to the principles of New Church education, be highly motivated, have sound organizational skills, and be able to lead a team of dedicated educators in a vibrant New Church school.

     The position is available as early as January 1st, 2007, but if the applicant has other teaching obligations or job commitments, we would be willing to wait until July 1st, 2007. To apply or inquire further, please send a letter of application by December 11th, 2006 along with a resume.