RITUAL IN THE NEW CHURCH 1933

RITUAL IN THE NEW CHURCH GEORGE DE CHARMS 1933

NEW CHURCH LIFE
VOL. LIII          JANUARY, 1933          No. 1
     (Delivered at the Pittsburgh and Ontario District Assemblies, 1932.)

     Worship is not a gesture, but an affection of the heart. It is a thing, not of the body, but of the spirit; for "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." (John 4:24.) To worship the Lord in spirit is to love Him as the Only Creator, the Only Provider, the Only Protector; it is to acknowledge that we have no life, no ability to do good, no power to resist evil, except from Him, and thus that we stand in perpetual dependence upon Him. It is a state of prayer, of inmost humility before the Lord, in which there is not only the realization that we are completely dependent upon Him, but at the same time a feeling of trust, of confidence, a sense of peace and contentment, a joy of heart, that it should be so. Where this spirit of worship exists, there is a living religion, a living church. Where it is lacking, whatever may be the pomp of external form and ritual, the church is dead, and the way of eternal life is closed.

     The Writings emphasize this spiritual essence of religion. They decry mere formalism, not only as useless, and powerless to save, but as positively injurious, because hypocritical; insincere, and therefore repellent to the angels. They teach, indeed, that worship cannot exist as a disembodied spirit. The affections of the heart must find expression in the speech and act of the body, if it is to live and grow. Yet its primary manifestation is not in ritualistic forms, but in the life of charity,-in active use to the neighbor through one's daily function or calling.

     Truly to love the Lord is to desire above all things to do His will. It is the Lord's will to save all men, to feed them, and to lift them up forever. Uses are but means to this end, and they have been given in part into the hands of men, that in them man may actually co-operate with the Divine will, and in so doing may manifest, confirm, and establish his love to the Lord.

     Every service which one may perform for society, even though in outward seeming it may be confined to the needs of the body and the world, conceals within it a use to the spirit. It may be a vehicle for the transfer of spiritual blessings, for ministry to spiritual ends. In Providence, indeed, it becomes such a vehicle, in ways far beyond our human knowledge or comprehension, if it is done from love to the Lord and charity. Such a life of charity is that in which the spirit of worship finds its normal expression and fulfilment; and here it dwells as in its own living body.

     It is only through this body of use to the neighbor that the spirit of worship can actually effect man's regeneration and salvation. For we are born into the love of self, the desire for self-aggrandizement, self-advantage, self-power, and exaltation over others. This love is the very opposite of love to the Lord, which seeks the happiness of others in self-forgetting service. These two opposite loves cannot exist together in the same human mind. They are mutually destructive. One must become dominant, and must subject the other to its will.

     Yet the love of self is innate with us, and until it is overcome by actual conflict we may indeed intellectually conceive of love to the Lord as desirable, but it cannot be our real love. It is but an imaginary thing with us. It becomes real only through actual warfare against the love of self. And the ground, the field, of this spiritual battle is the plane of use, of everyday work, of active service to the neighbor. This may be performed for the sake of self,-for the sake of wealth and reputation and fame, in which alone we place success; or it may be performed for the sake of the Lord, for the sake of His kingdom, for the furtherance of His Divine end of salvation, from charity and good-will toward others, without thought of personal reward. This latter cannot be done, however, without temptation, in which the former is resisted and overcome, insomuch that the love of self is rejected, and love to the Lord becomes our real love.

     This victory in temptation is the process of regeneration, through which the spirit of worship purifies the life, the mind, and the heart of man, and makes him new. Such a regeneration does not and can not take place in the observance of external rituals or the formularies of worship, but is effected solely by means of a life of use from charity. For which reason we are taught that "religion is of life, and the life of religion is to do good."

     II.

     Because of this teaching, oft-repeated in the Writings, it has been supposed by many in the New Church that rituals are of little or no importance. There has been a tendency to look upon them with something of fear and distrust. Some have gone so far as to hold that in a truly spiritual and internal church they should be dispensed with entirely. Others, although recognizing that they are necessary, have felt that they must be kept as simple and unpretentious as possible, lest they should interfere with that religion of life which is the only ground of regeneration. It has been felt that the real purpose of external worship is not ritualistic observance, but intellectual instruction, through which we may attain to a deeper and truer understanding of the Word as the law of life, as the way by which we may perform uses from charity, and thus from the Lord.

     This conclusion has been the more readily adopted because of the temperament of our people. The New Church has been established for the most part among the Nordic races, which are not emotional by temperament. Our background is one of restraint. We learn from early childhood to conceal our inner feelings, for which reason we are apt to experience a self-consciousness in the open expression of them. To this is to be added the fact that the New Church has grown up in the midst of a bitter conflict among the Christian sects, between ritualists and non-ritualists, between those who hold that an elaborate mode of external worship is essential to salvation, and those who have revolted against it as idolatrous, hypocritical, and destructive of spiritual life.

The personnel of the New Church has been drawn largely from the ranks of the dissenters, who inherit a deeply implanted distaste for ritual.

     Further, the first task of the Church in its beginning lay in the establishment of its doctrine, and in a conflict against the opposing beliefs and dogmas of modern Christianity. To this the main energies of the Church have of necessity been devoted, leaving relatively little time or opportunity for a concentration upon the development of external worship. This need is still paramount, and will remain so for a long time to come. Yet the time has come when we must recognize the teachings of the Writings concerning worship itself as one of those essential and distinctive doctrines by which the Church is to be established in the world. A clear understanding of that doctrine is the first step in the development of a true New Church ritual, which will take its rightful place in relation to love to the Lord and charity towards the neighbor.

     And finally, because ritual, in order that it may express the real inner life of the church, must be a gradual growth; and because it cannot be invented, lest it become a purely artificial thing, but must advance naturally as an outward expression of the slowly developing internal spirit of the church; therefore, in order that we may have any ritual at all, we have been compelled to borrow freely from the past, accepting the forms which have grown up in the Christian churches out of which we have come, making therein only such changes and adaptations as were necessary to eliminate obvious falsities of doctrine.

     All of these reasons have combined to cause the development of rituals in the New Church to be slow. Yet if we study the Writings, and reflect upon their teachings, we will see that, while the external forms of worship are there assigned a position entirely subordinate to a life of use, they are none the less important and necessary to the establishment of the Church. For while love to the Lord is the soul or spirit, and a life of charity toward the neighbor from that love is the living body, these externals of worship are the garments of religion.

     In its complex, such worship is called the life of piety, of which it is said that "Divine worship consists primarily in performing uses, but secondarily in the life of piety. (H. D. 124.) And again, "With the man of the church, there must be the life of charity and there must be the life of piety; they must be joined together.

The life of piety without the life of charity is profitable for nothing; but the former together with the latter is profitable for all things." (A. C. 8252.)

     This teaching is easily understood if we regard piety as a garment and charity as the body. For garments are entirely secondary to the body in importance. Apart from it they are dead, and profitable for nothing. Yet they are necessary for the protection of the body, for the preservation of its health, and are useful for its adornment. Indeed, the body cannot live without their protection. And when they are conjoined with the body, when they are worn with a view to protecting and increasing the use of the body, then do they, as it were, receive life from the body. They contribute to the same use, in that they reveal the mind and spirit, express the inner thought and affection, imparting to them tangible form and substance, in which and through which the man may be seen and known. Their vital importance becomes further evident if we consider that the four essentials of which they consist are prayer, praise, instruction from the Word, and partaking of the Sacraments. All of these are directly commanded by the Lord.

     He taught His Disciples to pray. When, at the triumphal entry into Jerusalem, His followers sang, "Blessed is He that cometh in the name of the Lord; peace in heaven, and glory in the highest," the Pharisees wished Him to rebuke them. But "He answered, and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out." (Luke 20:38-40.) To the scribes and Pharisees He said, "Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." (John 5:39.) And concerning the Holy Supper He commanded His Disciples, "This do in remembrance of me." In these, and many other places, the Sacred Scripture enjoins external worship upon the Church.

     How important this is, the Writings bear further testimony, giving rational reasons why it should be so. Thus we are told in A. C. 1083 that "man, for the most part, is such that he does not know what the internal man is, and what belongs to the internal man; and therefore, unless there were external worship, he would know nothing whatever of what is holy."

It is further taught that rituals excite internal things, and rouse the affections, especially those of love to the Lord and charity. They bring influx from heaven, and the presence of angelic societies. They tend to withdraw the mind from the cares of the body and the world, and dispose it to the reception of heavenly truth. Thus, by means of them, remains of heavenly states are stored up, which give new spiritual strength, and power of resistance in time of temptation.

     So deeply do these states affect man, and so intimately are they associated in the mind with the external acts which were the occasion of entrance into them, that these ritualistic observances are implanted in man's spirit, and are retained by him in the other world. In them and through them the Lord touches his heart, to teach and to lead. They become the embodiment of holiness, and the dwelling place of the Lord with Him. For this reason they are most precious, and cannot be destroyed or taken away without serious injury to the spiritual life. They become, therefore, a powerful means of Divine operation, looking to man's regeneration and salvation. Without this means, no church can come into existence. For without it man could receive no conscious perception of the Lord's presence; he could be affected by no conscious influence of heavenly spheres; his mind would not be prepared for the reception of Divine Truth. Thus he could not know the Lord; and without knowledge, love cannot be implanted. Wherefore, without it the very soul of religion, namely, love to the Lord, could not be given.

     The very beginning of spiritual life with man is in remains, and particularly in the remains of worship imbued from earliest infancy. Nor can the temporary vision of the Lord, the momentary experience of love to Him, which arises out of these remains, possibly be preserved, strengthened, and perfected, without a continual return to those externals of worship into which the Lord and heaven may inflow anew. Without this we quickly fall back into our natural affections, become wholly engrossed in the affairs of the world and the pursuit of our personal desires and ambitions, and lose that vision of the Lord and of heaven which alone can inspire us to fight against the innate evils of our heredity.

     This is the reason why, from most ancient times, the Sabbath Day has been set apart for the worship of the Lord, and why that worship consists in external representative acts, intended to separate the mind from its usual burden of bodily cares, and to lift it up into the sphere and the light of heaven.

It is because we need this frequent renewal of our spiritual loves, in order that we may persist in the endeavor to reform our life, and establish charity or love to the neighbor actually in our work and service to our fellow men, that external worship is vitally important. When ritual has this end in view, then does it perform an essential use to the living body of the church, for its protection, and for the preservation of its health.

     III.

     But, granted the use of ritual, what should be the nature of external worship in the New Church? Should it be rich, elaborate, highly complicated! Or should it remain simple, unassuming, unpretentious?

     It is our belief that all ritual should be simple. For simplicity is essential to sincerity. There is no worship in external pomp and show. These are expressive of self-love, of pride, rather than of that state of humility before the Lord which is the very essence of worship.

     But let us understand well what we mean by simplicity. It does not imply barrenness, or absence of beauty. Simplicity is indeed the soul of art, the soul of beauty. Yet its beauty is various according to circumstances. It lies in that which is appropriate, in that which is a complete expression of the inner spirit, the inner state at the time. It requires the elimination of all that is superfluous, meaningless, insincere and unconvincing. These things are the result of imitation, of mere invention, lacking the inspiration of the soul. They are accumulations which gather about art in its decline. They are signs of decay and death. But true simplicity, living beauty, cannot be attained by merely removing these excrescences. It is not attained by the mere negation of art. It does not result from replacing insincere ornamentation by barrenness, by ugliness, by a contempt for beauty and a disregard for all its laws.

     Art is creative. It is the spontaneous expression of an inner soul or spirit. It is true art in the degree that it faithfully displays that spirit. The Lord is the origin of all beauty. The spirit of love to Him, the effort to represent Him, the endeavor to rouse the mind to a realization of His presence, must clothe itself in forms of beauty.

It cannot otherwise be simple. It cannot otherwise express its true quality, with faithfulness and sincerity. Ritual, therefore, may be rich in beauty, and at the same time be utterly simple. For ritual is an art; indeed, it is the highest of all the arts; and where there is no beauty there is no art.

     It is inevitable that the ritual which grows up in the New Church, expressive of the spirit of worship there, because it is the garment of the Church as the "bride adorned for her Husband," should possess a beauty which arises from the highest combination of all the arts. It should strive for beauty of sound, for poetry, for richness of color and design, for perfection of rhythm and movement. For all these things are representative of heaven, and of the Lord who is in heaven. And yet, above all, it should strive for simplicity, for an utter sincerity, holding in abhorrence mere pomp, external show, meaningless ornamentation.

     There are several means by which this simplicity may be attained. First, our ritual must be distinctive. It must arise out of the spirit of the New Church, and must express that spirit. We must not rest satisfied with the mere imitation of forms, however perfect, which have been developed by an alien spirit. We cannot be content to take over the rituals of a former Church. Secondly, it cannot be invented. It must not be the ingenious creation of a single mind imbued with some intellectual idea. If it is to express the spirit of the Church, it must grow with the Church. It must arise out of a common feeling, a common consciousness, as a thing natural and spontaneous. For this reason it cannot be imposed upon the Church by ecclesiastical authority. It must come in answer to a call, a felt need of the Church. This call must come, not from without, but from within. It must come from the truth of the Word, the truth of the Writings seen and understood, from a desire to express that truth by appropriate representation.

     Again, the ritual of the New Church must be free to develop variously with different peoples, according to their temperament, their background of religious feeling, their native character. It will indeed possess an internal unity, derived from the common source, out of which all the ritual of the Church will be drawn, namely, from the Heavenly Doctrine. But it will not be a unity of sameness, but of great variety, representative of the unity in God, in Whom all things are distinctly One.

     Further our ritual must be appropriate to the time and the occasion. The service of a cathedral may be equally as simple as the service in a home, but their simplicity will not be identical. The one would not be appropriate, and therefore would not be simple, in the other. Appropriateness arises from complete adaptation to the place, the need, the situation, the use. And herein lies true simplicity, and genuine beauty.

     But, above all, the ritual of the New Church must be an appropriate ultimate into which our love to the Lord may flow, and out of which it may arise in us anew, refreshed and revivified. It must be such as to bring the Lord and heaven present in objective form before our minds. And to do this, even in the midst of the most primitive conditions, there must be in it the essential elements of beauty.

     If such a ritual, distinctly expressive of the New Church, is to arise with us, we must seek for the principles of its development in the Writings. Many have felt that, because rituals are in themselves unessential, because they are the mere garments of religion, they should be regarded purely as matters of personal taste. Since they are an art, they are indeed matters of taste, but not of mere personal preference. Our natural preferences are by no means infallible. They arise from early associations, from emotional states, which have little or nothing to do with the intrinsic value of that which is preferred. We like or dislike certain names, largely because of persons or characters with which they have become associated in our minds. Our taste in music, in architecture, in literature, in painting, depends largely upon our training and environment.

     Quite apart from our individual feeling or opinion, there is both good and bad taste in all art. We are under the necessity of acquiring an appreciation of that which is really good, and this from an intellectual acknowledgment of its superiority. We must train our senses to perceive and to distinguish the higher values. It is not otherwise with the art of ritual. Our undisciplined preferences are unreliable. If we see clearly from the Writings that this art is of the highest value in the establishment of the Church, we will seek consciously to cultivate our taste for that which is truly good, truly beautiful, and truly appropriate in ritual.

Here, as in every other art, we will educate our children to appreciate what is best and finest. We will put aside our prejudices, our unthinking, emotional preferences, in an endeavor to lift our tastes to a higher standard.

     If, for instance, we consider the hymns we happen to like, reflecting upon the reasons for our choice, and how fully that choice depends upon individual association and early training, we will find an illustration of how undependable these preferences are. They have nothing to do with the intrinsic value of the music, the actual power and poetry of the words, the depth of the sentiment expressed. They arise solely from the fact that these have become associated in our minds with states of spiritual exaltation, with delights of worship, with remains of childhood memories. And for this reason no two people will agree in their choice.

     If ritual is to grow into a thing of beauty, we must not rest satisfied with these preferences, setting them up as a just standard of judgment for ourselves and others. We must not seek to perpetuate them with our children. We must consider what is inherently good, inherently beautiful, and seek to cultivate the love of this with ourselves and with our children. We must reason in this matter, not from tradition, nor from the standards of the world, nor from prejudices deep-rooted in our minds by heredity and environmental training, but from the Writings, from the inner vision of heavenly truth and heavenly beauty which they impart. This it is that we must learn to love; for the love of this is one with the love of the Writings, and with the love of the Lord seen in the Writings. Ritual that is born of such an endeavor will express the spirit of the Church,-the spirit of humility, of willingness to be taught by the Lord, and the recognition that all our appreciation of true beauty must be derived from Him.

     This, indeed, has been the mode of progress in the Church from its beginning, not only in ritual, but also in doctrine, in life, in every truly distinctive thing that has been developed with us. It has arisen from a loyal devotion to the Writings, and from a resistance to our personal feelings, our established customs and habits, for the sake of bringing our thought and life into more perfect accord with the Writings.

If we read the history of the past, it will become evident that all those distinctive things which are now deeply associated with the New Church in our minds,-an ordained priesthood, episcopal government, priestly vestments, the opening of the Word in worship, as well as the principles of the Academy, New Church education, distinctive social life,-all were adopted only after a bitter struggle against individual ideas and preferences. It was because men were willing to follow the Lord, willing to follow the clear teaching of His Word, and to forsake all things of self, in an endeavor to open the way for the fullest possible establishment of His Kingdom in the world, that the Church has grown spiritually, from generation to generation.

This complete loyalty to the Heavenly Doctrine is indeed the very essence of that which we call the "Academy Spirit." In the degree that this spirit prevails, distinctive rituals, as fitting and beautiful garments for our internal worship of the Lord, must of necessity arise with us. And in their beauty and their spiritual simplicity they will exert an ever-increasing power to implant early remains of affection for the New Church with our children, the power to impart a renewal of inspiration and of spiritual vision to all who enter into them, a power to bring the Lord present in His Glorified Human, that in the beauty of holiness the Divine may be with men.

No other result can follow, if we remain true to the Heavenly Doctrine, in spirit and in life. For then will the Church become in truth the "King's Daughter," of whom it is said in David: "Hearken, O daughter, and incline thine ear; forget also thine own people and thy father's house; so shall the King greatly desire thy beauty; for He is thy Lord, and worship thou Him. . . . The King's daughter is all glorious within; her garment is of the inweavings of gold. In raiment of needlework shall she be brought unto the King." (Psalm 45:10, 11, 13, 14.)

FORGETFULNESS 1933

FORGETFULNESS Rev. HUGO LJ. ODHNER 1933

     "For God hath made me to forget all my toil, and all my father's house." (Genesis 41:51.)

     Joseph, of the seed of Abraham and Jacob;-born in Syria, reared in Canaan, rejected by his brethren; then raised from a slave to be the power behind Egypt's throne;-this Joseph had a son, a firstborn. And he called his name "Manasseh"-Forgetfulness. "For," he said, "God hath made me to forget all my toil, and all my father's house."

     His dreams of power and fruitfulness were about to be accomplished. The cities of Egypt were stored with grain against the needs of the predicted famine. His marriage to the daughter of Potipherah, the priest of On, marked his acquiescence in the fate that had deprived him of his former family ties. Loaded with honors and wealth, furnished with power and happiness, the memory of his past toil and sufferings passed into the shadow of unreality, into oblivion.

     That Joseph's life, in certain of its features, was prophetic of the life of the Lord Jesus Christ, has been vaguely perceived by Christians in every age. But that the whole of the story of Abraham's seed, in their interrelations with the nations of the earth, is the living representation of the laws of human life-and especially of the life of the One Man, the Lord in His incarnation-can be known only through the spiritual sense of the Word.

     In the sight of heaven-or as the angels understand the Word-Joseph stands for a phase of that internal faculty and plane within the regenerating man which is developed by the Lord to preserve spiritual life with him. This internal is described in the Word by several names, for the quality of its action differs with the man's growing states and needs. It is represented by Abram when it is preparing-during childhood and later-the celestial groundwork of the spiritual mind, through the implantation of remains of celestial love and its inspirations; it is represented by Isaac when it is building the spiritual rational in the first states of man's regeneration; it is represented by Israel when it is being furnished with a spiritual charity, born from instruction that is received with a love of truth, and disciplined by the trials and temptations of a life in the world.

     The internal described by all these names develops within man under the Lord's own hand, man being unaware. The part of man is to co-operate, so far as he is conscious of duty to be done,-to co-operate by purifying the external of his thought from evil, in the light of his conscious knowledge, and with deliberate judgment. So far as the internal man within him is concerned, he is not conscious of its quality, except by certain signs by which he may judge to a limited extent. For as "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth, so is every one that is born of the Spirit." (John 3:8.)

     In actuality, this internal of love and charity and perceptive illustration is a gift of the Lord to the man who suffers himself to be guided by the Lord through heaven, to the man who is willing to walk the highway of salvation, and is watchful of the will of the Divine Providence. But in appearance it would seem that the states of man's life, as determined by man,-states of instruction and cooperation-directly cause the opening and development of the spiritual mind. It appears as if the natural mind lived from itself. It appears as if even Joseph is a son of Jacob-a result of regeneration on the part of man.

     Joseph represents the internal man,-the internal man, not as it is in itself, but as operating in the natural, and seemingly as if derived from the natural.

     All the rational processes of man's thought, marvelously ordered even in the evil man; all the government of the natural mind-its skill and its spontaneous arts, its faculties of imagination and sensation and affection; all these seemingly innate powers are spiritual. The soul acts in the mind, disguised. Its influx is so perfectly attuned to the states of the mind that it is itself unrecognized. This is true within the regenerating mind also: the truth about the Lord appears but as the fruit of mankind's theological speculations, or as the result of man's learning, or of his reading of Revelation.

Howbeit, in reality that truth is the direct influx of the Lord Himself with mankind,-an influx more or less imperfectly received in the partial knowledge of the race. Although it is ofttimes perverted, owing to the conflict of natural animosities and carnal jealousies among men, yet in itself it is the governing truth of all spiritual perception-the Supreme Doctrine-before which all doctrines must bow, and which all spiritual and natural states of the church must acclaim.

     The internal man which the Lord secretly prepares within man can descend into the realm of the natural mind in no other form than as the truth about the Lord.

     This, therefore, is what "Joseph" primarily represents. As such, the internal man can extend salvation to the natural. And while its source and authority may for a while be rejected in the turbulent rivalries of the mind, yet its prophetic destiny of glory must be fulfilled if man is to regenerate. Its Divine source, its character as the gift of the Lord, as the very celestial of the spiritual, the spring of all states of regeneration in the natural mind, must be established. Not alone the brethren of Joseph, and his father and mother (all representatives of states of the church), but all the peoples of Egypt (representing the states of the natural mind), must bend the knee before him. For the thoughts of the natural mind must acknowledge that their power and substance come from the internal man. Pharaoh himself was but a throne. Joseph was the power behind it.

     II.

     It is said of Joseph that God had "made him to forget all his toil, and all his father's house." He had been blessed with a son in Egypt. And now he deliberately put the past behind him. He wished to forget the afflictions of his youth, the tragic jealousy of his brethren, the years of slavery and imprisonment. And herein we see something of the charm and wisdom of his life, which, in turn, reflects the higher wisdom of regeneration,-the wisdom dictated by that celestial internal which Joseph represented.

     Man lives in the present. But still he carries with him the burdens of memory. He is-all too frequently-chained to the past, unable to disentangle himself from the web of sin and ignorance and folly which he wove for himself in years gone by.

He often walks into the future blindly, his eyes hypnotically fixed upon past states. He reasons, not from the light of the present, but from the experience of the past as then interpreted, seeing from memory alone, and feeling from its blind emotions, rather than from the detachment of a calm perspective. Such a man is dominated by the past. His thought is from memory only, not from illustration. And thus he is not free; for freedom is found by man only in the Present, never in the Past.

     We cannot unmake the past, nor expunge the writing on our tablets of memory. But we are free in the present-in that elusive Point of contact where the future creates the past. For the present is in itself spiritual. The future is only naked Divine Law,- Eternity unconceived, Omniscient Providence that is only potential. The past is Time,-the natural, continually born from the present, and leaving its concrete and tangible products for the living present to utilize and vitalize and organize to its active purposes.

     And the past of man is his memory. It is his natural world, which seemingly circumscribes his life. It is the ultimate foundation of all his consciousness and understanding. It is a world of shadows, linked by mysterious bonds of association into an organic and imperishable whole. It is a dead, dark world, whose objects can be raised into momentary life only when our conscious thought stalks through its intricate lanes and by-paths with the searchlight of imagination-and then sink back again into what might prove everlasting slumber.

     No man can forget-if by this we mean that the record of his memory can be obliterated. It is the product of life, and could perish only with his life. It is conjoined with deep affections, is molded into forms which, if aroused, receive the influx of life from heaven or from hell. Those, however, who live from the memory only cannot rule their thoughts, but are carried along on the emotional currents of the past, which are evoked by the habitual flow of associated ideas; and these-unguided-lead into evil.

     It has already been intimated that the action of the internal man cannot become effective in man, except by means of the memory. In it are to be found the foundations of good, as well as of evil, the record of the wisdom of the past, as well as of its folly.

Yet the memory is not an end in itself. If so regarded, it becomes the abode of evil; and even the truth which there lodges will be adjoined to thoughts of self, and to the affections of the evil will or the hereditary proprium, to the conceit of intelligence, the love of renown, the delight of lust and sensuality.

     In the regenerating man, there is a keen recognition of this danger lest the calm of the spiritual life should be disturbed by the passions of the natural mind by the recurrence of past evils of tendency or commission, and lest man become subject to the scourge of memory. Evil spirits continually draw man into the memory of past states, and thus into the emotions pent up in them. In a sense the memory itself is a dead vessel, but it is still subject to the influx of its kindred delight,-the very delight which, in the first place, had molded it.

     So long as evil spirits can effect it, the spectres of past states of evil will be recalled into man's mind, and with them there surge up the evil delights,-the longings to return into the lusts of the merely natural life of the sensual man. Temptations and anxieties come; but by the Lord's power the internal man, with its charity, will conquer. And if so, man is blessed with tranquillity; and with illustration to judge his past states. A new state will be born into the natural mind of man,-a new state which, in the sacred text, is named "Manasseh,"-forgetfulness, oblivion.

     It is not that man then becomes blind to his past faults, or oblivious to his evils; or that he shakes off all the effects and the cramping limitations which his former evils have caused in his life. But he becomes conscious of the fact that his Present is not ruled by his Past, that his spirit is still free,-still free to act from the spiritual, and from its celestial internal; still able to regard the evils of his natural as things outside of himself, as things that shall not bind, but serve. Because man knows that the truth about the Lord's Divine Human is supreme, and has power to save, has power to govern even in the natural mind, a new will has been born in the natural, and soon thereafter a new understanding,-a brother-state of fruitful promise,-Ephraim.

     The birth of a new will derived directly from the perception in the internal man that the Lord is supreme-a perception which can never be dissociated from the highest charity of mutual love-the birth of this new will into the conscious realm of man's thoughts is signified by "Manasseh."

And it involves a removal of hereditary evils,-a ceasing of the state of temptation.

     This new will is the will to serve,-the will that the natural man may not live for itself, but for the spiritual, thus for the Lord's kingdom. It points towards eternal uses, and is oblivious to that which cannot subserve the purposes of the internal man.

     This law is indeed universal in man's progressive mental growth. That which will not serve is forgotten and left behind. Knowledges in the memory of a child serve for a time, and lead to abilities and generalizations, and also perceptions, which represent the objective of his learning; and these ends having been gained, the "scientifics" are laid aside as tools no longer needed, and are buried in the memory forever-are consigned to oblivion, the while the march of progress continues. And so also it is in the process of regeneration. Old states of mixed affections, partial and ignorant conceptions of duty or truth, must be discarded when they have served to introduce the purer affection and the clearer sight of truth.

     How impossible and strange life would be on earth without this gift, this blessing of forgetfulness! Nor could angelic blessedness be procured if the memory of which we have been speaking-the corporeal memory, born of sense experience-had to remain active in the other life. And therefore the Lord provides that this external memory shall be closed, and remain quiescent, inactive, and silent. Its use is over, except as a silent basis of individuality; and man passes from the forecourt of his mind into its inner chambers.

     The spirit enters from the apparent bondage of the past into the Eternal Present. Yet what is the spirit of man itself, apart from its Past? The spirit of man is-in one aspect-a product of life, of progressive states; it is a vessel of life, whose quality has been determined by the continuous thread of consciousness, whose direction of love cannot be changed after death, whose inmost yearnings are still the same.

     We are therefore taught that the spirit has another distinct memory, which was formed during his earth-life, and which grows in wealth and perfection to eternity. This memory was the memory of his love; and, although this was not felt by man, yet it gathered all the minutest details from mental experience, and ordered them, not in the form forced upon the external memory by the laws of time and space, but according to an order nearer to the heart's desire,-the order of the ruling love.

     This interior memory-the memory of love, not of circumstance; forged by the free spirit, not by an enforced environment-is thus not the product of the Past, but of the spirit itself in its momentary judgments upon whatever reaches its mental view. Its quality is indeed such that it can be perfected to eternity, and constantly enriched by the experiences of the soul in the spiritual world. But never can the concept of Time govern its state; for this memory is not ordered from sequence of time, but consists of spiritual ideas, which are apart from time.

     From the angelic memory, therefore, may we learn the art of that Forgetfulness which is signified by "Manasseh" in the sacred story,-the forgetfulness of evil, the escape from the scourge of memory and the temptations of things past. With the formation of a new will which shall vision all things from their use to spiritual ends, there can come, even in the natural mind of man, a release from the tyranny of our former states. A new order can become impressed even upon the habits of our thoughts, which shall teach us to forget evil and to forgive, even as we hope to be forgiven.

     The Lord alone-in His life-could dissipate all evil from His human. He re-ordered the very vessels of His earthly memory into the organic abode for His Divine Mind. He glorified the very knowledges of His memory with Divine Light, and at last put aside the veil of finiteness, and rose in Divine Substantial reality, so that He was no longer-in His risen Human-a vessel of life, but Life Itself. His memory became Divine Omniscience, the comprehension of Eternity, in which Past and Future are a One.

     With man this is impossible. But man may forget, by the removal of evils, by resistance from a regenerate will. Man may also forgive, even as Joseph forgave his erring brethren. He may learn to judge others as he would judge himself-not from time and from past weakness, but from present state, and with a regard to eternal uses. For it is the sign of a new regenerate will that it delights not to brood upon the evils of others. It freely grants to others what it has claimed for itself,-a freedom from being infested by those chapters in life which are closed and rejected, but which cannot be removed from the Book of the Memory.

It is easier to forgive than to forget. Yet what is not of use to the internal man must be forgotten. Love so dictates. And in the eternal world, the Lord of Love has ordained that only He shall have power to reopen the past or to see into the future. It is He that shall make us "forget all our toil and all our father's house." Amen.

LESSONS: Genesis 41:25-57. Matthew 18:10-35. A. C. 2493-2494.
MUSIC: Liturgy, Hymns pp. 512, 564, 575.
PRAYERS: Liturgy, nos. 123, 206.
GARMENTS OF THE ANGELS 1933

GARMENTS OF THE ANGELS Rev. F. E. WAELCHLI 1933

     A TALK TO CHILDREN.

     If we should be allowed to look into heaven, we would see the angels wearing most beautiful clothes. And we are now going to try to do this,-to look into heaven and see these clothes of the angels. At least, we are going to imagine that we are doing so. We can do this because there are persons who have looked into heaven and who have written down what they saw. In the Word of the Old Testament we read of prophets and others who saw angels and their beautiful garments. And in the New Testament we are told that some of the Lord's disciples, and also women who loved the Lord, were allowed to do the same. And once three of the disciples had their spiritual eyes opened, so that they could see the Lord as the angels see Him, with His face shining as the sun and His garments radiant and glistening white like the light.

     More than anyone else, Swedenborg was allowed to see the angels and their garments; and in the book he wrote, called Heaven and Hell, there is a chapter about the garments with which the angels are clothed.

     The angels are not all clothed alike. Some have garments more beautiful than those of others. The very best or highest of the angels have white garments from which a wonderful light streams out. There are two kinds of these best angels, and the light that streams out from their garments is not the same. With the one kind it is a golden light. Have you ever looked at the sun when it goes down in the evening as a great golden ball? Sometimes it rises like that in the morning, and it is then even more beautiful than in the evening. That is how the garments of the one kind of the highest angels look. But the garments of the other kind of these best angels do not give out this golden light, but rather the kind of light that the sun has later in the day.

     The angels who are not as good as those best ones also have white garments, but without that wonderful light streaming from them. They also are of two kinds. With the one kind the whiteness glistens as when the sun shines on the newly fallen snow; and with the other kind it is like the white snow without the glistening.

     With the angels whose goodness is still less, the garments are of many colors. These are also wonderfully beautiful, but not so much so as those of the higher angels.

     The reason why different angels are clothed differently is because their clothes show their kind of intelligence. "Intelligence" is a big word which some of the younger children may not understand. To be intelligent means to love the Word, to love to learn from it and understand it, and to do what it teaches. Some of the angels love the Word more than others do, or are more- intelligent, and so have more beautiful clothes.

     The Lord's garments, when the disciples saw Him as He is in heaven, were far, far more beautiful than those of any angels could possibly be. This is because all the angels' intelligence, or all their love for the Word, is from the Lord. But He is the Word Itself. And so great was the light that went out from His face and from His garments that the disciples could not stand it, and fell down with their faces to the ground.

     Angels have more than one garment. They have many. They put them on and put them off, and care for those that are not in use, and put them on again when they need them. They have garments that they wear when they go to church on the Sabbath day; others when they go to a wedding; others for their work; others when they visit their friends, or when their friends come to visit them. And always their garments tell something about how they love to do what they learn from the Word.

     Swedenborg once asked some angels where they get their garments, and they said they were gifts from the Lord. An angel may go to his or her clothes-closet and there find a new garment. And sometimes a garment is changed, and begins to look different, even while the angel is wearing it, this happening almost without the angel knowing it. The same garment may look shining and glistening white in the morning and forenoon, and then less bright in the afternoon and evening.

     When children die and go to the other world, they go to school there and have their school clothes. Swedenborg tells us about a school for young girls there. And in that school, whenever a girl had any naughty thought or feeling, there would be spots on her dress. No rubbing would take them off. But when she would give up the naughty thought or feeling, the spots would go away. Likely there is a school of the same kind for boys in that world. How would you like that! How would you like it if, every time you did something your father or mother, or teacher would not want you to do, there would be dirty spots on your clothes? Well, you have clothes that you do not see. You have other-world clothes as well as this-world clothes. If you should all at once be in the other world, you would see yourself in your other-world clothes. And it is on these other-world clothes that there are spots when you do wrong. But when you are good, those other-world clothes are beautiful.

     When people die, and then wake up in the other world, they soon have garments that show how they love the Word. And some of them have dirty garments, because they have not loved the Word.

It is of these that the Word tells us when it speaks of those "who have defiled their garments" (Rev. 3:4), that is, have made them dirty. People who cannot come into heaven after they die, but must go to hell, then have ragged and filthy garments. And this is because they hate the Word of the Lord, and do not want to know or do anything it teaches.

In the Word we read about a king who made a wedding feast for his son. Then, when all the invited guests were at the tables, the king came in to see them. And there he saw a man who was not wearing a wedding garment, and the king said that this man should be thrown out of the room. The king means the Lord. Coming to the wedding means coming into heaven. So the wedding garment means a heavenly garment. And the man who had to be thrown out could not have a wedding garment, because he did not love to learn and do what the Word teaches.

We also read in the Word, in the Book of Revelation, that the Lord calls Himself the Bridegroom. And the New Jerusalem, which means the New Church, He calls the Bride. The Apostle John, who wrote the Book of Revelation, says that he saw this Bride adorned for her Husband, that is, wearing a most beautiful garment, ready for the wedding. The New Church must be in people, in their hearts and minds. And if you grow up loving what this Church teaches, and loving to do it, then will the New Church in you be a lovely bride of the Lord, during your life in this world, and afterwards in heaven forever.

LESSON: Matthew 28:1-8.
MUSIC: Hymnal, pages 93, 82.

CALENDAR READINGS 1933

     Beginning on January 16, 1933, the Daily Readings from the Word are from the Book of Exodus. As an aid to those who wish to give further study to the meaning of specific verses, we list below the Sermons on Exodus texts which have been published in New Church Life and New Church Sermons.

Text.      N. C. L.      N. C. S.      Text.      N. C. L.           N. C. S.
Ch. 1:1      1893, p. 162           Ch. 20:14      1894, p. 50
1:5           1915, p. 8               20:14      1910, p. 276      1932, p. 17
1:6           1899, p. 36               21:2-6                         1925, p. 237
2:10-14      1894, p. 82               21:6                         1927, p. 102
3:1           1894, p. 2               21:7-11      1887, p. 51
3:2,3      1909, p. 572               21:8                         1927, p. 33
3:3                    1920, no. 22 21:8                         1930, p. 197
4:5           1894, p. 162               22:26, 27                    1928, p. 16
4:11,12      1894, p. 66               22:28                     1887, p. 97
4:24-26      1894, p. 178               23:2, 3      1926, p. 696
5:1           1895, p. 50               23:8                         1896, p. 115
6:3-5      1894, p. 129               23:14-19      1893, p. 130
12:14                    1924, p.     22 23:14-16                    1930, p. 51
13:9                    1922, no. 5 23:20-22      1889, p. 34
13:20-22                    1927, p.246 23:27-30                         1922, no. 28
14:13,14      1895, p.2               23:28-30      1917, p. 144
14:13-15                    1930, p.113 25:8, 9                         1926, p. 106
14:14      1932, p. 388               25:11      1925, p. 632
14:15      1915, p. 439               26:31-34      1925, p. 144
14:15      1917, p. 200               28:9,12          1894, p. 18
15:20, 21               1931, p. 108 28:12      1927, p. 646
15:22-25      1901, p. 178               28:35      1890, p. 34
16:13-15      1895, p. 161               28:38                         1925, p. 180
16:16-18      1895, p. 146               29:42      1925, p. 396
19:4           1925, p. 698               32:8           1901, p. 581
19:4                    1928, p. 83 32:19                         1929, p. 51
19:10      1887, p. 178               34:1                         1929, p. 51
20:7           1899, p. 82               34:4                         1923, no. 14
20:12                    1932, p. 97 34:12-14      1885, p. 66
20:13      1910, p. 805               35:5           1899, p. 99
20:13                    1932, p. 217 36:35-36      1925, p. 144

     Articles Bearing Upon Exodus Texts.

Ch. 3:10      1924, p. 486               20:8           1901, p. 311
7:17           1923, pp. 347, 687      20:12      1898, p. 86
8:25-21      1898, p. 135               23:14      1919, p. 369
16:7-10      1891, p. 125               24:12      1927, p. 42
16:19      1897, p. 71               25:40      1907, p. 257
17:11      1907, p. 441               31:3           1929, p. 35

INTERIOR NATURAL TRUTH 1933

INTERIOR NATURAL TRUTH Editor 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     SWEDENBORG'S PHILOSOPHY AS A MEANS OF UNDERSTANDING THE WRITINGS AND THE SCRIPTURES.

     For some years it has been recognized among us that the philosophical works of Emanuel Swedenborg are of greater use and importance to the New Church than was formerly supposed; that they embody a system of natural truth,-interior natural truth concerning the organic structure and operation of the universe and the mode of its creation,-a realm into which Swedenborg was introduced by the Lord as a means of ascent to the planes of spiritual and celestial truth, and afterwards as a basis of confirmation and illustration thereof in the theological works. Thus the philosophy of the earlier works is not alone of value in opening the interiors of nature and disclosing wonders beyond the ken of the senses and of science, but it also furnishes a key to the understanding of many statements in the Writings and in the Scriptures,-a key which we can obtain from no other source. Indeed, all the teachings of Revelation on the subject of Creation are more fully understood when we have in our minds the science and philosophy which Swedenborg had in his mind when he received and wrote the Divinely revealed truths of the Writings.

     The interior natural truth of Swedenborg's philosophy is to perform this use for New Churchmen because it performed a like function in the preparation of Swedenborg to become a revelator of interior spiritual and celestial truths from the Lord. We may here cite his own testimony as to the fact that he had guidance from above in formulating and writing that philosophy, and as to the end of Divine Providence with respect to it:

     "Before my mind was opened so that I could speak with spirits, . . . there were not only dreams for several years, which informed me concerning those things which were being written, but there were also changes of state while I was writing, and a certain extraordinary light in the things which were being written. Afterwards, also, there were visions with closed eyes; light was miraculously given; and spirits sensibly inflowed; . . . fiery lights were seen; there was speech in the early morning; besides many other things." (S. D. 2951.)

     "By a flame is represented confirmation, which, of the Divine mercy of God Messiah, has often appeared to me, so that for some months scarcely a day passed, while I was writing a certain little work, in which a flame did not appear as vividly as a flame on the hearth; which at that time was a sign of approbation; and this was before that time when spirits began to speak with me viva voce." (W. E. IV: 7011.) No doubt some such sign appeared to him when he was writing the Corpuscular Philosophy in Brief, at the close of which he wrote: "These things are true because I have the sign."

     When asked how, from being a philosopher, he became a theologian, Swedenborg replied: "In the same way that fishermen were made disciples and apostles by the Lord. From my early youth I have been a spiritual fisherman." His questioner then asked, "What is a spiritual fisherman?" He replied: "A fisherman in the Word signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner." (Influx 20.)

     In a letter to Oetinger he answered a similar question as follows: "Query: Why, from being a philosopher, I have been chosen? Answer: The cause of this has been, that the spiritual things which are being revealed at the present day may be taught and understood naturally and rationally; for spiritual truths have correspondence with natural truths, because in these they terminate, and upon these they rest. . . .

For this reason I was introduced by the Lord first into the natural sciences, and thus prepared; and, indeed, from the year 1710 to 1744, when heaven was opened to me." (Documents, Vol. II, p. 256.)

     The fact is, that the philosophical truth contained in Swedenborg's earlier works is of such a character that no man could have attained unto it by means of sense and science alone, or even by reason unillumined by light from above. This is why no philosopher before him compiled a system of philosophy true and consistent throughout. For Swedenborg had not only the help of dreams, spirits, miraculous light, and an introduction into internal respiration by means of intense speculations (S. D. 3464), but he was led by the Lord to evolve a true philosophy by means of science and reason. Concerning this he declares: "Since it is so dangerous to scrutinize and explore spiritual and celestial things by means of the natural sciences, it has been given me of the Divine mercy of God Messiah that I should dare to do so, not from my own daring, but from the inspiration of God Messiah." (W. E. Latin, Vol. II: 1281.)

     This, of course, does not mean that the philosophical works are "Divinely inspired" in the sense in which the Word is, and in the sense in which the Writings are. Yet it is according to his own testimony that he was inspired by the Lord to undertake his investigations in the field of interior natural truth, and also was guided in it by the various means we have mentioned. We are coming to regard the philosophical works as of a certain authority not accorded the works of other men, and yet not of the same authority as Divine Revelation. The more we study them, the more we find that they are essentially in agreement with the Writings, that their natural truths become luminous when viewed in the light of the subsequent revelation, which in turn is confirmed and illustrated by those natural truths. After all, why should we be concerned about the "authority" of that which should be a matter of rational understanding and belief, and not of blind or persuasive faith?

     Swedenborg's own testimony as to the aid he had in writing the philosophical works, when considered together with the truths set forth in the works themselves, is an indication that they are in a peculiar sense for the use of the New Church,-companion works to the Writings, and the Divinely provided means of a fuller comprehension of spiritual and celestial truths.

And hence it is that Swedenborg's philosophy is to serve its chief use in enlarging and enlightening the understanding of the Writings with New Churchmen, and this is far more important than the use it may be to the learned of the world. And we may see that this use is to be realized in the New Church chiefly through the education of the youth of the Church: The philosophical truth which was the means of Swedenborg's preparation to receive revealed truth is preserved in his books for our use, to the end that by the same truth the minds of the young may be prepared to comprehend the spiritual and celestial truths of the Writings, thus to enter more and more deeply into the interiors and inmosts of the Word of God.

     A MEANS OF UNDERSTANDING THE WRITINGS.

     Now this does not mean that the Writings cannot be understood without the philosophical works, but it does mean that they cannot be so fully understood. For spiritual and celestial truths are more fully comprehended, more clearly seen, and become more firmly fixed in the mind, when a natural embodiment is added to them. For we read: "That order may be perfect, celestial and spiritual truths ought to be enrooted in natural truths. The knowledges and ideas of the angels are indefinitely more profound than those of men, but still they are enrooted in natural truths. Truths thus mutually succeed and correspond to each other." (S. D. 1531.) And we may conclude that more interior spiritual and celestial truths find their root and correspondence in the realm of interior natural truth. "Natural truths are the vessels, instruments, and organics, in which spiritual and celestial things are insinuated by the Lord Alone, no one knowing or being cognizant as to how and when it is done." (S. D. 2688.)

     The use of interior natural truths, both to men and angels, is set forth in an account of Swedenborg's experience with certain spirits who did not care for such truths. We read:

     "Moreover, I spoke with them, because they affected me with their own distaste when I was treating of interior things unknown to them, such as philosophical things and those which relate to the interior viscera of the human body.

And as these things are true, they are consequently not to be passed over in silence, merely because there is scarcely one in a thousand that understands them, as those things which have this day been seen and heard by me concerning the cistern of the chyle. But inasmuch as the state of spirits and angels cannot otherwise be made evident, they are not to be passed over in silence. For there are those who perceive and love these things, and there are others who, although they do not understand them, admit them when they see that they confirm universal truths; wherefore these things are written only for such persons, and not for others. For I can testify that the angels exquisitely understand things of this kind, whereof the confirmation is deduced from anatomical and philosophical truths. . . . Moreover, the states of spirits and angels, with all their variety, can never be comprehended without a knowledge of the human body, for the Kingdom of the Lord is like a man. . . ." (S. D. 1145.) Therefore the interior form of heaven, which is from the Divine Human of the Lord, may in some measure be comprehended from the motions and fluxions of the fibres in the interiors of the body. (H. H. 212.)

     EXAMPLES.

     To illustrate how the Writings may be more fully understood when the teachings of the philosophical works are known, let us take one or two examples. We read in the Divine Love and Wisdom:

     "The spiritual atmospheres are discrete substances, or least forms, originating from the sun; and as they singly receive the sun, the fire of the sun, thus divided into so many substances or forms, and as it were enveloped by them, and tempered by these envelopments, becomes heat;. . .similarly the light of the sun. The natural atmospheres are similar to the spiritual atmospheres in this respect that they also are discrete substances and least forms, originating from the sun of the natural world; which also singly receive the sun, and store up its fire in themselves, and temper it, and carry it down as heat to the earth; . . . similarly the light." (D. L. W. 174.)

     It would be a mistake to say that New Churchmen have not understood the wonderful truth here taught as to the origin and composition of the atmospheres of both worlds. But we had only a very general understanding of what is meant by those "discrete substances and least forms," and their "originating from the sun," until we obtained from the Principia a clear and distinct picture of their form and structure and operation. It was like seeing a magnificent palace of which we had read only a brief description. It is true that the form and beauty of the palace is of secondary importance to the life of the king and his court within it. And so our knowledge of the constitution of the atmospheres is but a basis and containant for what we are taught throughout the Writings about the influx and operation of the Divine Love and Wisdom through the atmospheres to angels and men, and all the marvels of light and life imparted thereby.

     As another example, let us consider another statement in the Divine Love and Wisdom:

     "The will and the understanding, which are receptacles of love and wisdom, are in the brains, in the whole and in every part of them, and thence in the body, in the whole and in every part of it." Further it is said that the will and the understanding are organic forms, or forms organized from the most pure substances, and that in their beginnings they are situated in the little glands of the cortical substance of the brain, and thence through the fibers in the body, although not apparent before the eye, even with the aid of the microscope. (D. L. W. 362, 373.) Referring to these cortical substances it is said further that "their changes of state are affections; their variations of form are thoughts; the existence and permanence of both is memory, and their reproduction is recollection." (Div. Wis. V.)

     We accept these and many other like statements in the Writings with implicit faith that they are true because given to us in Divine Revelation; and we may confirm our belief by common experience, because we perceive that our thoughts are in the brain, and that our acts proceed thence.

But with what added clearness and grasp we comprehend such general teachings of Revelation as these, if we enter into a study of Swedenborg's works on the Brain, and into the Rational Psychology, where, for instance, he treats of the affections of the animus and of the rational mind, together with the corresponding states of the brain and body, the spirits and bloods.

     We could multiply such examples indefinitely, for it is becoming increasingly clear to us that all the teachings of the Writings concerning creation, concerning man and the universe,-the microcosm and the macrocosm,-are more fully comprehended, and indeed more correctly comprehended, when correlated with the prior philosophy and science; that the philosophical works truly describe the interior organic structure of the universe, of the suns, atmospheres and earths, and of the kingdoms of nature; of the soul, mind and body of man; of the organic nature of influx, order, degrees, correspondence; and further, that Swedenborg had this structural form in his mind as a basis when he later received and wrote the revelation of spiritual and celestial truth from the Lord.

     This is why it is proper to call the truth of the philosophical works natural truth, because truth concerning organic form and structure is in the realm of natural truth, while spiritual and celestial truths treat rather of the living operation-the life-of the organic form, of the states, qualities and predicates of that life. Thus it is the life of love and wisdom from the Lord that is brought to the forms of human minds through the forms of the spiritual atmospheres. The philosophical works treat more directly of the forms; the Writings treat more especially of the life.

     Spiritual truth, in general, is truth concerning the life of the human mind, the life of heaven and the church, the life that is brought to us in the internal sense of the Word. Celestial truth, in general, is truth concerning the Creator in creation, concerning the glorification of the Lord and the Divine Human, and concerning the operations of the Divine Providence for the preservation, redemption, and salvation of the human race. And this truth constitutes the inmost sense of the Word.

     We would not like to be understood as declaring that the philosophical works treat of mere forms-inanimate forms-for we well know that such is not the case. And also, when we say that they embody a system of natural truth, we know that they do contain celestial and spiritual truth, as in the wonderful treatment of the subject of the Infinite.

The acknowledgment of God, of the Divine Sun of Wisdom, of a heaven of angels, and of the holiness of the Sacred Scriptures, is everywhere exhibited in Swedenborg's philosophy.

     The earlier works may be said to embody a philosophy of creation such as may be comprehended by the natural rational, but in Swedenborg's case the natural rational illumined by "extraordinary light" from the spiritual world, and guided by a special Providence of the Lord. The truth of the Writings is properly truth revealed by the Lord to the spiritual rational. But this truth throughout the Writings is illustrated and corroborated by natural truth, not only from the Letter of the Word, but also from the domain of science and philosophy. And these illustrations and confirmations of spiritual truths in the Writings may be expanded indefinitely by the study of the philosophical works and all natural science. Indeed, it is by means of knowledge and intelligence on the plane of natural truth, both in the world and in the Word, that the fructification and multiplication of higher truths in the mind of man are effected. (See S. D. 1531.)

     A MEANS OF UNDERSTANDING THE SCRIPTURES

     Now, if the interior natural truth of the philosophical works is a means of our understanding the theological works, as we have indicated, it is also a means of understanding the Scriptures, which are to be interpreted in the light of the Heavenly Doctrine. Swedenborg himself, as he declares, was prepared by means of his philosophical period to become a revelator of the interiors of the Scriptures. We read:

     "What the acts of my life involved I have been taught afterwards, as to some of them, yea, as to many of them, from which I could at length clearly see that the tenor of the Divine Providence from adolescence itself so ruled and thus governed the acts of my life that at last I arrived at this end, that thus I could become intelligent by means of the knowledges of natural things, and so, of the Divine mercy of God Messiah, serve as an instrument for opening those things which lie concealed more interiorly (intimius) in the Word of God Messiah." (W. E. Latin II: 839.)

And so, in the exposition of the Scriptures in the Writings, we frequently find a treatment of the interior natural sense of a text,-not only the internal historical with reference to the states of the church with nations and individuals, but also the interior organic of the universe and man. For example, in explaining the Ladder of Jacob (Genesis 28: 12-15), it is said:

"'And, behold, Jehovah stood above it.' . . . The arcanum which lies concealed in the internal sense of these words is, that all goods and truths descend from the Lord, and ascend to Him, that is, that He is the First and the Last. For man has been so created that the Divine things of the Lord may descend through him even to the ultimates of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium uniting the Divine with the world of nature, and the world of nature with the Divine; and thus, through man, as through a uniting medium, the very ultimate of nature might live from the Divine; which would have been the case if man had lived according to Divine order. That man has been so created is evident from this, that as to his body he is a little world, for all the arcana of the world of nature are stored up therein. For whatever arcanum there is in the ether and its modifications is stored in the eye, and whatever arcanum there is in the air is stored in the ear; and whatever invisible thing floats and acts in the air is in the organ of smell, where it is perceived; and whatever invisible thing floats and acts in the waters and other fluids is in the organ of taste; the very changes of state, also, are in the sense of touch everywhere; besides that things still more recondite would be perceived in his interior organs, if his life were according to order. From this it is evident that a descent of the Divine would take place through man into the ultimate of nature, and that from the ultimate of nature there would be an ascent to the Divine, if only man acknowledged the Lord as his first and last end with faith of the heart, that is, with love. In such a state were the most ancient people, who were celestial men. . . .And this is what, in the supreme sense, is signified by the angels ascending and descending on the ladder that was set up on the earth, whose head reached unto heaven, and above which Jehovah stood." (A. C. 3702.)

     In giving the inmost sense of this text, and in thus briefly describing the Divine influx through man into the ultimates of nature, and its return to the Divine, Swedenborg had as background in his mind the complete structure of the atmospheres of the world, and of the planes in man, as set forth in his philosophical works, in the production of which he was being prepared by the Lord for the later task of expounding the Scriptures. And as Swedenborg was prepared in this manner, so it is by a knowledge and grasp of interior natural truth that a plane is formed in the mind of a New Churchman for the perception of the interior spiritual and celestial truths of the Word. For that plane of interior natural truth furnishes a basis of correspondence and reaction to interior spiritual and celestial truths, and of confirmation and illustration, like the colors of the rainbow or of precious stones, without which the interiors of spiritual and celestial truth cannot be perceived in fulness. We recall that the angels have an exquisite understanding of things confirmed by philosophical truth.

     In thus according the philosophical works such an exalted use in the Church, we are not derogating from the Theological Writings, which forever stand as Divine Revelation and the Word of God out of heaven, given only by actual intromission into the spiritual world and immediate inspiration- from the Lord,-sufficient in themselves for the opening of the internal sense of the Word, for the spiritual enlightenment and salvation of man and the establishment of the New Church, but requiring for their deeper understanding a basis in our minds of philosophy and science, such as is nowhere provided for us as it is in Swedenborg's philosophical works. In acknowledging that the former works were given for this purpose we are but admitting that even in the realms of science and natural truth the human mind errs unless guided by the Light of lights.

     If, then, this philosophy is of such signal value to the thought of the New Church, it must also be of value to the life of the Church. For with regenerating men that which perfects the memory and the intellect likewise reaches the affection and touches the life,-enlarging, enriching and exalting the interiors, bringing a new perception of things, and a new sympathy and touch with the great universe of which we are minimal parts,-bringing with it a more intimate communion with the Creator in our love and worship of Him.

All enlightenment has for its end that we may with a deeper love and faith worship God and serve Him in His kingdom of uses.
NOTES AND REVIEWS. 1933

NOTES AND REVIEWS. 1933

     "ADVENTUS DOMINI."

     In our December issue, p. 562, we quoted from THE NEW-CHURCH HERALD the Rev. W. H. Acton's explanation of the correct translation of the inscription, Hic Liber est Adventus Domini. Answering another correspondent of the HERALD, who was not satisfied with that clear statement of the case, Mr. Acton returns to the subject in the issue of the HERALD for November 12, 1932, and we herewith reprint his letter in full:

     In your issue of October 22d Mr. Greenwood invites the Swedenborg Society's Translation Committee to give the Church "an authoritative translation" of Adventus Domini, which occurs in the inscription that Swedenborg wrote "by command" on two copies of The Brief Exposition in Holland. Mr. Greenwood asks, "Failing an agreed translation, are Ministers and Laymen alike to continue holding contrary opinions on what is not a matter of doctrine, but merely of scholarship?"

     Without presuming to speak in the name of the Swedenborg Society's Translation Committee, I would suggest that the difference is due to conflicting opinions as to the doctrinal implications involved, and that it is not a question of "scholarship," but rather of fact.

     The words in question are to be found at the end of "A Brief Sketch of the Ecclesiastical History of the New Church " (evidently written after the publication of The Brief Exposition, in 1769). In No. 3 of that brief sketch it is said that " the books are to be enumerated which were written from the beginning to the present day by the Lord through me (a Domino per me)."

In No. 8 it is added, "On the books was written ADVENTUS DOMINI-on all in the Spiritual World. By command I also wrote the same on two copies in Holland." On the single copy that has been discovered are the words referred to in my former letter, Hic liber est Adventus Domini. In whatever way some wish to translate this latter inscription, there can be no question at all as to the translation of the ADVENTUS DOMINI-Advent of the Lord-written "on all (the books) in the Spiritual World." This is a simple declaration of FACT. Whether the fact is believed or not depends upon the mental attitude taken towards the Theological Writings and the Doctrines revealed in them (as Swedenborg insists) "by the Lord alone." Manifestly books, as such, cannot be the "Advent of the LORD," whether in the natural or in the spiritual world. It is, perhaps, not adequately realized that actually everything written in the natural world is first written in the spiritual world, for it comes forth from the mind of the writer who, as to his spirit or mind, is in that world. It may be here remarked that books in the natural world are, of course, material objects, on the pages of which visible marks are printed, which are purely conventional signs of sounds, which, again, are conventional signs of ideas. When we speak of the books of a writer we refer to the ideas, not to the material form of the words, still less to the material substance upon which the words are printed. In the spiritual world, however, ideas make one with their expression and manifestation in quasi material forms. Hence when it is said that "ADVENTUS DOMINI"-the Advent of the Lord-is written on all the books in the spiritual world, written by (NOT from) the Lord, through (or by means of) Swedenborg, it can only mean that new revelation of the Lord which the Doctrines of the New Church contained in those books make manifest. It is this "immediate revelation which is meant by the Advent of the Lord" (H. H., no. 1, end).

When therefore we think, not of books, but of the Heavenly Doctrines contained in them, as being a revelation of the Lord's Divine and Infinite Love and Wisdom, and from those Doctrines think of His Human (as personified in the literal sense of the Word), we can then be led into some perception of the Lord in His Divine Human.

We shall then understand how this new Revelation, and thus the books themselves that contain it, are to those in the spiritual world, and to those in the natural world who think spiritually, in very truth the Advent of the Lord.

     No one who thinks from any degree of rational enlightenment finds difficulty in understanding that "the Word, which in the beginning was with God, and was God, became Flesh and dwelt among us." Why, then, should any New-Churchman find difficulty in understanding what is meant when it is said that on all the books in the spiritual world is inscribed "The Advent of the Lord"! For these books are to angels and to men the Divine Revelation, or manifestation, of that Divine Love and Wisdom which is that very WORD which "is with God and is God."

     I cannot help thinking that the difficulty some find in acknowledging the Heavenly Doctrines as the Revelation of the Lord in His Second Coming (even those who accept them as the disclosure of a new and even Divine system of theologic dogma) is due to an unconscious clinging of the thought to a more or less personal idea of the Lord. Whilst this, indeed, is the first idea which must be implanted, we are admonished to think of Him from Essence, and from that of His Person, for to think from person alone is to think materially. (T. C. R. 623.) To think from Essence is to think from some knowledge and understanding of the Divine Love and Wisdom revealed in books containing the Heavenly Doctrine "by the Lord" through His servant, Emanuel Swedenborg.
     W. H. ACTON.
IMPORTANT PAMPHLET. 1933

IMPORTANT PAMPHLET. 1933

The address on "The History of the Swedenborg Scientific Association," delivered by the Rev. C. E. Doering, Ph.D., at the annual meeting of that body in June, 1932, has been reprinted in pamphlet form from THE NEW PHILOSOPHY, July, 1932, and may be obtained free of charge upon application to the author, Bryn Athyn, Pa. The address outlines the many valuable accomplishments of the Association since its inception in the year 1898, especially in the field of translating and publishing the Philosophical Works of Emanuel Swedenborg.

Church News 1933

Church News Various 1933

     DURBAN, NATAL.

     The month of October has been characterized by a change in the usual routine because of the absence of the Pastor, who was compelled to go away for a short holiday. For a long time, Mr. Acton has been in need of a rest, but with his customary conscientiousness he stuck to his post until a change was imperative. Arrangements were then quickly made by which he and Mrs. Acton could go away for a fortnight.

     Of course, all the weekly classes had to be abandoned during this time, but his school work was divided among some of the other teachers, Miss Champion assuming the greatest responsibility for his classes; and by rearranging the time table so that our little Standard III. could go to Mrs. Levine every morning for their work, the regular program was carried out quite smoothly.

     Only one Sunday service had to be carried without Mr. Acton, and this was very efficiently conducted by Mr. Melville Ridgway, who read a sermon by the Rev. K. R. Alden on "Charity to the Stranger," which we all enjoyed very much. Our Pastor has now been welcomed home again, and we hope that, although his holiday only lasted so short a time, he was able to regain some of his usual enthusiasm, and will be able to carry on again as before.

     About three weeks ago, a Sunday evening Service of Praise was pleasant innovation. The choir sang a very lengthy but very beautiful Psalm under Mrs. Mansfield's direction, with Mrs. Henry Ridgway at the organ. A congregation of eighty people was thrilled by Mrs. Garth Pemberton's rendering of "Hear ye, Israel," from the Oratorio of "Elijah."

     As is the case with most of the societies at present, Durban is now feeling the effects of the financial depression. Within the last month it has been necessary for the finance committee to send out S. O. S. calls, not only to the local members, but also to those in outlying districts, asking for an increase in contributions. It is too early as yet to know what the returns will be, but we are confident that our members will stand by as usual.

     Socially, the society isn't feeling any depression. Between the Social Committee and Theta Alpha, we manage to keep everyone busy, with parties, plays, bridge evenings, etc. Just at present, a group of young-old people or old-young people-I'm not quite sure which is the most complimentary way to put it-anyhow, we are getting up some one-act plays, under the leadership of Mrs. Kenneth Ridgway. We hope to give them on Friday evening, November 4th-with what success remains to be seen, but we hope for the best.

     Next Friday, Theta Alpha is giving its usual Hallowe'en Party to the school. We give two of them, in fact; one to the tiny ones in the afternoon, and the other in the evening to the older boys and girls. Hallowe'en isn't generally celebrated here in South Africa, but Miss Champion introduced the idea after her visit to America, and we find it an excellent excuse for a school costume party, to which the children now look forward with great pleasure every year.

     A few weeks ago, Theta Alpha and the younger girls' club, called the Sorority, joined forces for a "Nonsense Evening."

Everyone was asked to come in costume-either Grecian or Roman. Unfortunately the rain poured in torrents that evening, but that did not seem to dampen the ardor of those who managed to get as far as the Hall, where they spent a delightfully "silly" evening, and had the great pleasure of eating all the strawberries and ice cream which had been provided for those who did not get there!

     In September, we were happy to welcome home some of our members who had been away for long holidays. Mrs. Lowe and Mrs. Margary returned from England, as did Mr. D'Arcy Cockerell and his sons. They all look very well and happy, and are able to relate many interesting details of their trips.

     It won't be long now until our Summer season will be upon us, and then our activities will ease up somewhat. Meanwhile, Durban is carrying on about as usual, and we never feel that time hangs heavily on our hands for the want of something to keep us busy.
     J. M. G.

     SYDNEY, AUSTRALIA.

     With the passing of October we lose the warm golden light that streams upon the altar and open Word through the east window of our chapel. It bathes the central portion of the chancel for about an hour after service commences. Also, with October's passing, we have occasional reminders of summer's approach. It is unusual for it to hesitate and occupy the month of September, the balmy herald of spring.

     There is little of special interest to report. The uses of the church and the day school are maintained, and the tennis court is not deserted. Nevertheless, the world-depression has not passed by and left us unscathed.

     Much preparation and many rehearsals ought to ensure the success of three short plays that will be presented this evening (November 10) before what we hope will be a large audience. The brothers Heldon are really good actors; and, with several others of the society taking part, this evening's entertainment should rank at least equal to any in the past.

     The breaking-up of the school for the holidays will afford a well-earned respite for Miss White, who will visit her people in Adelaide during the Christmas vacation. She has done good work in the school.

     I take this opportunity to wish all in the Church a Happy Christmas Season, and a brighter New Year. Perhaps the success of the Democratic Party in America, announced in today's Sydney newspapers, may ensure this on the natural plane; but we know that, if we regenerate, all things work together for good, as Paul very truly said.
     RICHARD MORSE.

     LONDON, MICHAEL CHURCH.

     Sunday, October 2d, marked the inauguration of the Autumn session of church work among us, and was full of interest on both the spiritual and the natural planes. The morning service seemed indeed to be a gradual ascent. After the usual prayers and responses, Bishop Tilson baptized "Anne Dorothea" (Deeks), his great-grandchild, and the rite was the more impressive, in that it exemplified the mercy of the Lord "unto the third and fourth generation," and took place on the twenty-second anniversary of her mother's baptism. Such natural events, when rightly regarded, should surely be an aid to spiritual progress, especially to those most nearly concerned, and through them to us all. The Lessons were Psalms CXXVI and CXXVII; Matt. 13:24-30; and A. C. 9293, after which the Bishop, assisted by the Rev. A. Wynne Acton and Mr. A. V. Cooper (Vestry Deacon) received the offerings of fruit usual on the occasion of our Harvest Thanksgiving, the children approaching first. The fruit, placed on either side of the Chancel, made a goodly array, and, backed by the pulpit (artistically decorated with corn by Mr. Cooper, Senior), the flowers on the altar, and the lectern, formed a pleasing picture which was very helpful to the sphere of worship.

It was taken to the Homeopathic Hospital the following day.

     The first part of the Bishop's Address was especially for the children, and was concerning "Gifts." The Lord is the only real Giver; all we have is from Him; children are gifts; whatever the angels ask for is given them; the reason of this is that we do not know what is best for us. "Your Father knoweth what ye have need of before ye ask Him." Yet the Lord asks us to give gifts to Him, This is not for the Lord's sake, but for ours. Addressing the adults, the Bishop dealt briefly but tellingly with the Parable of the Sower, and recommended the reading of A. E. 9112. The culmination of this Festal Service was the administration of the Holy Supper to forty-seven communicants.

     At 6 p.m. a Feast of Charity was held, attended by upwards of fifty persons. After Bishop Tilson had opened the Word, a Blessing was asked by the Rev. A. Wynne Acton, who spoke it in Hebrew. After the usual preliminary converse, the Bishop delivered a stirring Address that was appreciative of the past, encouraging for the present, hopeful for the future. In the course of it he said: "Tonight, quickened and inspired by the thought of the help of an efficient Assistant, I feel that a word or two about the office of the Priesthood may not be out of place. In the past we have done our best. We have given instruction about the Priesthood, have asked for confidence, and have received it. But have we realized-priests and laymen-the responsibility which the Priest has unto the Lord? Outside the New Church, and even within its organizations as yet, there seems to be somewhat the idea that the Priest should do that which any member of his congregation desires he should do. Let the Church try to realize that the Priest is not merely a personality; he is not entitled to follow his own opinions; but it is his duty to put into practice, to the utmost of his power, the principles which he realizes have been taught by the Lord. That necessitates studying the Revelation in which the Lord has come; for the Church is in reality that Revelation, and that Revelation alone can make the Church; and all we can do to endeavor to raise up the Church of the Lord in our midst should be done upon that solid foundation."

     Then followed the singing of "Our Glorious Church," after which the Rev. A. Wynne Acton addressed the meeting on "Social Intercourse," and on the principles which should guide us in connection with it. It was an excellent and most useful address, practical in its appreciation of difficulties, but confident in the overcoming of them if use to the Church be the end kept in view. The Social Committee is now under Mr. Acton's Chairmanship, much to the satisfaction of the other members. Useful remarks were also made by Mr. Anderson, the Rev. W. H. Acton, and by our "young old man," Mr. Lewin, who seemed especially vigorous on this occasion.

     Mr. Victor Cooper, who has worked indefatigably on the Social Committee for several years past, and who must be especially pleased at the prospect of co-operation with Mr. Acton, said, among other things, that though the members of the Committee were all young, he thought they had had sufficient experience to enable them to cater to all ages. Meetings would take place once a month for the present. Mr. Victor Tilson next rose to congratulate the Pastor on starting another session of church work, and to express the hope that, with the efficient assistance of Mr. Acton, he would be able to carry on for a long time yet. So say we all! He thanked Mr. Acton for his paper, and was sure that he would find in Mr. Victor Cooper a most ready helper. Mr. Harrison also congratulated the Pastor on opening the new session, and expressed his pleasure that he now had a competent assistant. He thought Mr. Acton was just the right person to help in our social life. He had already had some experience of him on the tennis courts!

The Bishop, having informed the meeting of the continued serious illness of Mrs. Lauriston Shaw, those present expressed their sympathy by a rising vote, and the Secretary was asked to send a letter to the members of her family on their behalf. Mrs. Shaw herself lies unconscious. "Vivat Nova Ecclesia" and the Benediction brought the proceedings to a close.

     On October 25th, the first Social of the season was held, and all agreed that the new Committee had acquitted itself well. There was a good attendance, and a variety program of song, dance, recitation, competition and games, not forgetting the refreshments, was enjoyed by all present.

     The weekly Theological Class has begun, the Pastor and Mr. Acton taking alternate months. The latter is now following a course on the Spiritual World, and he also has a class in Hebrew, in which subject some are taking a renewed interest, while others are making their first acquaintance with it.

     On November 11th, Bishop Tilson officiated at the Service for Armistice Day. Lessons, music (including the Recessional), the reading of the Roll of Honor and the Appropriate Address, made up a united whole, "Lest we forget."

     On Sunday, November 13th, the Monthly Social Tea was held, the central feature of which was an excellent paper by Mr. W. D. Pike on "Character," which led to an interesting and lively discussion. Bishop Tilson mentioned that this was Mr. Acton's introduction to the Church Teas, and the latter replied that he really did not require any more "introductions," as he now felt so perfectly at home among us. (Cheers!) However, he was reminded that he was to experience a Whist Drive and a Supper in the near future. No doubt he will be able to rise to both occasions!

     On Friday, November 18th, the New Church Club held its Annual Dinner, to which ladies were admitted. There was a good attendance of both members and visitors, and a most enjoyable evening was spent. The excellent dinner proceeded in lively fashion, and then the President, Bishop Tilson, introduced the more formal program of the evening by proposing the toast to the Church, responded to by the singing of "We'll do this thing in a New Church way."

     The subject chosen by the three invited speakers was the attractive one of "Loyalty," and it was most attractively dealt with in its various aspects. First came the Rev. Victor J. Gladish with an able paper on "Loyalty-its Origin and Quality." This was followed by the singing of "Then together let us stand." Next, Mr. Leonard Newall spoke on "Loyalty to Doctrine, or Revealed Truth," which found a suitable response in the singing of "Vivat Nova Ecclesia." Thirdly came Mr. Colley Pryke on "Loyalty in our Relations with Men in the World." It is impossible here to give any account of the contents of these addresses which would do them justice, but all were listened to with the greatest interest. The President, having thanked the speakers, invited comments, and a few of those present took advantage of the opportunity, and made appreciative remarks.

     The last toast was "To the Ladies and Visiting Friends," proposed by the Rev. A. Wynne Acton, and facetiously responded to by Mr. Anderson. Judging by the detailed knowledge this gentleman claimed to have of the way the ladies conduct their meetings, we think he must have got some useful hints, even though his conclusions were not always quite correct! The singing of "Our Glorious Church" and the National Anthem concluded this very successful evening.

     Before these words are in print, Christmas will have come and gone and the New Year dawned. May it bring a measure of happiness to us all, as it surely will, if we are truly loyal.
     K. M. D.

     REPORT OF THE VISITING PASTOR.

     On arriving at MIDDLEPORT, OHIO, on Friday, November 11th, I learned of the severe illness of two of our members, in consequence of which four would not be able to attend the meetings.

In a small circle one feels the absence of what elsewhere might be few, but here are many. The same evening, a doctrinal class, with five present, was occupied with answering questions, the principal ones being in regard to two things mentioned in the Lord's Prayer,-the forgiving of our debtors and the Lord's leading man into temptation. On Saturday afternoon, instruction was given to seven children, and afterwards, separately, to the three oldest, who were of High School age. At the service on Sunday morning, there was an attendance of ten, including children; and at the Holy Supper there were six communicants. That evening we again had class, with six present, at which our subject was the Holiness of the Decalogue, and thence of the entire Word. And at another class on Monday evening, the same subject was continued.

     Tuesday to Friday, November 15th to 18th, were spent with the CINCINNATI CIRCLE at Wyoming, Ohio, not in an official capacity, but as a visitor among former parishioners. It was a pleasure to learn of the excellent work done for old and young by the new resident pastor, the Rev. Norman Reuter, and of the appreciation of this work on the part of the members, who mentioned especially his work for the children, of whom there are quite a number. Not only is there a Children's Service on Sunday, preceding the regular service; but also, during the week, several classes accommodated to the different ages of the children are held. On Mr. Reuter's invitation, it was my privilege to conduct the doctrinal class on Wednesday evening. Also, I was fortunate in being able to be present at the Circle's first supper and social of the season; and in response to the pastor's request to address the gathering, I spoke on a theme which the occasion suggested, that of entering into the labors of others, though not only on the part of the clergy, but also on that of the laity.

     On Sunday afternoon, November 20th, a service was held at DETROIT, attendance sixteen. Included in the service was the Rite of Confirmation for Miss Muriel Cook, a former Academy pupil. The same evening there was a doctrinal class, with ten present, at which the subject was the Holiness of the Word. The sphere of affectionate interest was unusually strong.-On Monday afternoon at WINDSOR, ONT., instruction was given to three children of Mr. and Mrs. Harold Bellinger; and in the evening we had a doctrinal class in the family circle, considering the chapter in Heaven and Hell on the Speech of Angels with Man (246-257), included in which is teaching on the manner in which the Word was dictated by the Lord.-Another class was held in Detroit on Tuesday evening, attendance eleven, at which was presented the doctrine as to why it is not permitted to man to know the future. (D. P. 178, 179.)-In reporting my previous visit to Detroit, I mentioned that Howells Walker had entered the Great Lakes Naval Training Station near Chicago. His Academy school mates will be interested to hear that he was transferred last August to the Hospital Corps School at Portsmouth, Va., from which he will shortly graduate as a hospital apprentice, and, after further courses of study elsewhere, will qualify as a pharmacist's mate.

     Wednesday evening, November 23d, was spent socially with Mr. and Mrs. Franklin Norman at Solon (near Cleveland), Ohio, with whom I had Thanksgiving dinner, which they kindly had a day earlier, so that I might not miss this event while traveling on the day itself.

     At ERIE, PA., a doctrinal class, attendance five, was held on Friday evening, November 25th, at which the subject was the power of the angels of heaven, which they have from their reception from the Lord of Divine Truth united to Divine Good. On Saturday afternoon instruction was given to the five children of the Sunday School conducted by Mr. C. E. Cranch.

And in the evening we again had class, with six present, at which we considered the teaching that the internal man must first be purified and renewed, and afterwards by means of it the external, and not the reverse. On Sunday afternoon service was held, attendance thirteen, of whom eight partook of the Holy Supper.

     On Monday, November 28th, I arrived at RENOVO, PA., for my first visit to this place. New Church history there dates back to the time when Mr. John Pitcairn, as a young man, had his residence there as a railroad official. Books of the Writings, which he left in his office when his work took him elsewhere, fell into the hands of Mr. Joseph R. Kendig, Sr., who thus became a New Churchman. And through him Mr. R. B. Caldwell, Sr., then living there, was brought to the New Church.

     For many years there was quite a large society of the Church at Renovo, consisting of Mr. Kendig's family and branches of it, and of others whom he was instrumental in converting. Academy theological students and young ministers would be stationed there during the summer. But owing to removals there now remains but one family, that of Mr. Joseph Kendig, Jr., who was the Academy's first scholarship pupil, during the year when the change was made from Philadelphia to Bryn Athyn. Since then, three daughters of the family have been scholarship pupils. So it was in an earnest and loyal Academy family that I spent two delightful days. We had two evening doctrinal classes, attended by Mr. and Mrs. Kendig and the three daughters. Each time the subject chosen led to many questions, so that we continued for more than two hours; and if the minister had not thought best to terminate the class, there is no telling how long it would have lasted. One afternoon, instruction was given to the two younger children, whose days at Bryn Athyn are still somewhat distant.

     In concluding this report, we would call attention to its telling that instruction was given to children at four of the places visited. The total number of these children was seventeen. Herein lies our great missionary work, if we would so call it. Its success must depend, however, principally upon what the parents themselves do, observing the precept: "Thou shalt teach these words diligently to thy children, and shalt talk of them when thou sittest in thine house." (Deut. 6:7.)
     F. E. WAELCHLI.

     KITCHENER, ONT.

     THE ONTARIO DISTRICT ASSEMBLY was held at Carmel Church from November 11th to 13th, 1932. The program commenced with a reception and dance on Friday evening. Our new hall proved to be very satisfactory for that event, as also for the meetings and banquet later. We welcomed Bishop and Mrs. de Charms with much pleasure, and also many other friends from Toronto, Bryn Athyn, and isolated points. If the hour of departure is any indication, all, and especially the young people, certainly enjoyed themselves.

     On Saturday afternoon at 3 o'clock the first session of the Assembly was held. After the transaction of business, Bishop de Charms delivered his address on "Ritual in the New Church." As this interesting and instructive paper will no doubt be printed, suffice it to say that it was thoroughly enjoyed, and brought forth considerable comment. In the evening of the same day the Rev. F. E. Gyllenhaal gave a paper on "Representatives." This proved of interest, and called forth numerous questions.

     On Sunday morning the Children's Service was held as usual, and Bishop de Charms spoke to the children about the Light from the Sun of Heaven, and they listened with special interest. The attendance numbered seventy, including seventeen adults. At eleven o'clock the adult congregation, numbering 142, gathered for Divine Worship, and Bishop de Charms delivered a stirring sermon on "The Human Perception of Truth," the text being from Psalm 45:13, 14.

At the close of the service, he administered the Lord's Supper to 116 communicants, being assisted by our pastor, the Rev. Alan Gill.

     In the evening we held a banquet-supper, served upon five long tables. After a delightful repast we listened with increasing interest to a program of seven short speeches on the subject of "Why I am a New Churchman." In spite of the fact that all of the seven speakers had the same title to their papers, the treatment in each case was original and from a different viewpoint. Impromptu remarks in serious and lighter vein between the papers enriched the program, while Bishop de Charms' closing remarks were a wonderfully fitting climax to a glorious Assembly.

     I think we are safe in saying that this Nineteenth Ontario District Assembly was one of the most successful we have held. The intellectual food was gladly and eagerly received, and the attendance proved one of the largest ever attained, reaching its peak on Sunday with fifty-one visitors from Toronto and fourteen from other places.

     Theta Alpha entertained the school children at an afternoon costume party on Hallowe'en. Many and varied were the costumes, including numerous clowns, who acted their parts well. The result was a merry time, and when the refreshments were found to include ice cream, "a perfect party" was the unanimous opinion of the children. In the evening the Young People's Class entertained the society. This was a costume party, too, and I believe we had as good a time as the children at their party in the afternoon. We followed the leader through a haunted house, and did other stunts customary at a Hallowe'en party. We formed a "bread line" to receive our portion of witches' broth and pumpkin pie a la mode. Altogether we had a delightful time.

     Friday suppers began the week following the Assembly. At the class after the supper our pastor began a study of the Letter of the Word of the Old Testament, using it as a basis to present the internal sense in a general way.
     C. R.

     GLENVIEW, ILL.

     One of the highlights of the Autumn season assumed the form of a play, "Mother Goose and her God-children," which was acted by the young children. Transformed by careful coaching and costuming, they became real characters from Mother Goose rhymes. Able assistance was rendered by many in teaching the songs, stage setting, directing, and in other things needed to make the production the success that it was. About seventeen children took part, and presented "The Old Woman Who Lived in a Shoe," "Little Jack Horner," and many more of the well-known jingles, to the vast delight of the appreciative audience. A voluntary collection was taken up, and a fair sum turned into the church funds. Tea and cakes were then served to the adults, and chocolate and cakes completed the children's afternoon.

     The Silver Wedding Anniversary of the Rev. and Mrs. Gilbert H. Smith arrived on December 7th, and in the evening our people flocked to the hospitable Manse, surprised the couple in their quiet home celebration, and presented them with a handsome silver plate suitably engraved with the dates and names, and with the good wishes of the Immanuel Church. Mrs. Smith wore again her wedding dress, and a wedding cake was served. Our friends are still comparatively young, and we may reasonably hope for many more years of pleasant association with them.

     Influenza is rampant in our village, and, besides the discomfort it brings to the sufferers, it is slowing up the church activities. Sixteen children are absent from the school, and the attendance at Friday and Sunday meetings is noticeably lessened. Extreme cold weather has reached us, and the outlook is for a hard winter.
     J. B. S.

     PITTSBURGH, PA.

     This Fall, the Women's Guild has undertaken to prepare Friday suppers three times a month, instead of twice a month. The fourth Friday is given over to a social. The average attendance of forty has shown the plan quite a success, one supper having attracted as many as eighty. Notices are sent out every week to the houses in the neighborhood, and we always have a smattering of visitors attending each supper. The doctrinal classes following the supper have been treating briefly and clearly the subject of the Laws of the Divine Providence.

     The society much appreciates the constant and faithful work of Mrs. David P. Lindsay as organist at the church services and singing practices this year; also the regular accompanying at the Sunday School services of Mrs. Herman L. Grote, piano, and her daughter Esther, with the violin. Mrs. Lindsay has been periodically relieved at the organ by Miss Zoe Iungerich.

     In spite of the depression, it is encouraging to have more church group-activities springing up. This year, the young married people, nine couples, have started a class with the Pastor. They meet biweekly at the different homes, and the class affords an opportunity for the discussion of individual doctrinal problems.

     Early in October the Pastor was invited to address the Young People's Club of the Presbyterian Church in Homestead, Pa., on the subject of "Swedenborg and His Teachings." The president of the Club had heard about our church through an article in the Post Gazette last August, and was trying to have the club members become acquainted with other religious bodies of Pittsburgh. He visited the Pastor afterwards, and spent an afternoon discussing doctrine with him.

     Hallowe'en was celebrated by an informal dance with radio music, sponsored by the X Club. Decorations, refreshments, and novelty stunts were appropriate to the season. The attendance was somewhat small owing to the exodus of so many people to Bryn Athyn for Charter Day.

     On Armistice Day, a short service was held at the school, in place of the usual school opening, after which Mr. Frank A. Stein gave a talk on his experiences during the World War. A live interest was shown by the children, and great excitement over the tales of shooting enemy planes from ground posts and the horrors of bringing down an Allied plane which had failed to flash its signal of recognition.

     The Golden Wedding Anniversary of Mr. and Mrs. Samuel S. Lindsay was celebrated by a family reunion on Tuesday, November 22d. The couple have been associated with the Pittsburgh Society ever since their marriage, and Mrs. Lindsay even before, when she was Miss Helen Pitcairn. Both have been most active in society work, Mr. Lindsay having held his present position of treasurer for about twenty-five years, handling in a masterly fashion the financial operations connected with paying off the mortgage on the Wallingford Street property and the construction of the Le Roi Road group of buildings. All the members of the family were here for the event,-Mr. and Mrs. Donald Lindsay, Mr. and Mrs. Harold Lindsay, Mr. Edgar Lindsay, and Mr. David Lindsay, who is constantly changing base between Philadelphia and Pittsburgh.

     Thanksgiving Day was observed by a service adapted to both children and adults, opening with a procession of children bearing offerings of fruit. The Pastor delivered an extemporaneous sermon on the text, "Make a joyful noise unto the Lord, all ye people!" The following evening, a dance was given in the auditorium, being in charge of Mr. Samuel S. Lindsay, Jr. A three-piece orchestra, and the introduction of many informal games and varied novelty dances, made the evening one full of spirit. A number of the young people of the society went to Bryn Athyn for the Thanksgiving holidays; but we also had visitors here for that period.

Mr. and Mrs. Lester Asplundh and two sons joined a Horigan family reunion, and Mr. Karl Doering visited Dr. and Mrs. Frank L. Doering.

     Miss Emma Steiner, head of the music department in one of the large city high schools, has again volunteered her services in leading our singing practices. The choir is now preparing for the annual Christmas Eve song service, and plans are being made for a number of activities during the Christmas holidays.

     Other visitors in Pittsburgh this Fall include: Mr. Daric Acton, of Bryn Athyn; Mr. and Mrs. Hubert Nelson, and son Ronald, of Glenview; Mrs. R. A. Adams, and Mrs. Anna Spangler, of Bryn Athyn, who visited Mr. and Mrs. Julian Kendig; Miss Katharine Norris, who is making her permanent home in Glenview; Mr. and Mrs. Clark Ritchie and Miss Mary Ritchie, of Blairsville; Dr. and Mrs. Fredk. Renkenberger, Mrs. McElroy, and Mrs. Harrold, of Youngstown; and Miss Laura Renkenberger, of Chicago.

     TORONTO, CANADA.

     On one occasion, when the Rev. Dr. Acton was visiting Toronto, we were discussing various matters relating to the Church and the subject of New Church Life came up, and he assured us that the contents of the Church News department were widely read and looked forward to each month. That being the case, coupled with one of the periodic gentle reminders from the Editor, we feel it incumbent upon us to resume our place in the Life after a somewhat prolonged absence therefrom.

     To begin with, then, our season's activities commenced with the quarterly business meeting on September 28th, at which the Pastor gave a short address based upon teaching from the Apocalypse Explained pointing out "The necessity for a Church on earth, which, being a human organization, must have its meetings for sustaining a society as an instrumentality for attaining the ends for which a Church exists; the responsibility for this organization rests equally upon all members; there should be a willing acceptance of duties to be performed." Reports were received, and officers for the ensuing year were elected at this meeting.

     We have a larger Day School this year than for some years past, twelve pupils being enrolled, comprising eight girls and four boys, divided into seven grades. One of last year's pupils, Zoe Gyllenhaal, graduated from the school, is having passed her High School Entrance tests, which is a matter of all-round congratulation. Another of our pupils, Lawrence Izzard, who passed into high school some two years ago, is making excellent progress, ranking is high in all subjects.

     In the latter part of August, we had the pleasure of a visit from the Rev. Dr. Iungerich, of Pittsburgh, who read to us one phase of his treatise on the subject of "Regeneration," which was much enjoyed, and discussed at considerable length. This visit was a part of the itinerary to various groups and societies which Dr. Iungerich made during his summer vacation, and which is always a source of enjoyment to those who are thus favored. His son Alexander accompanied him this year.

     The Forward Club has held its regular meetings, that on September 15th being addressed by Mr. Desmond McMaster (this year's president) on the subject of "Self-Compulsion," whilst on November 17th the pastor read a paper on "The Materialization of Spirits-Can a Spirit put on a Material Body?" In line with the new arrangements for this year, the local chapter of the Sons of the Academy took the meeting on October 20th, when the subject discussed was, "The Merits and, or, Demerits of the Competitive System in our Day Schools"; "Merits" being sponsored by Mr. R. M. Brown, and the "Demerits" by Mr. T. P. Bellinger.

     The local chapter of Theta Alpha, ever to the fore in sustaining the purposes for which the organization exists, provided a most enjoyable social evening for the society on October 14th, with its own "radio broadcast" from station "O. D. S." (Olivet Day School), tableaux vivants representations of the ultra-modern newspaper advertisement, a bridge tournament and cafeteria supper, the monetary proceeds from which made a very substantial contribution to the Day School Fund.

     The big event during the period under review, of course, was the Nineteenth Ontario District Assembly, held at the Carmel Church, Kitchener, November 11-13, and very largely attended by members from Toronto. Leaden skies, with resultant grey November days-with one brief exception-was the external setting the weatherman provided for us. But this was of little moment when pitted against the proverbial warmth and kindly hospitality of our Kitchener friends, and the genuine Assembly sphere so abundantly manifest throughout the meetings.

     The opening Reception, Entertainment and Dance on Friday evening was held in the festively decorated and commodious hall which has been made possible by the alterations of the Kitchener Society building during the past summer. The reception was just about all that such a function should be, providing, as it did, opportunity for renewing acquaintances, exchanging news, informal chats with Bishop and Mrs. de Charms, and all things that properly belong to occasions of this kind. In a setting of handsome women and winsome maidens, prettily gowned, offset against the formal black and white sartorial habiliment of the men folk, with good dance music, a French-Canadian Habitant recitation excellently rendered by Mrs. Nelson Glebe, some clever dialogue by Mrs. Niebergall and Miss Dorothy Kuhl, together with some pleasing tenor songs by Mr. Rud Schnarr, you have the ensemble of the program which so auspiciously started us off on our three-day round of good things.

     At the first session of the Assembly, on Saturday afternoon, Bishop de Charms brought us a kindly greeting from Bishop Pendleton. He also felicitated the Kitchener Society upon the results of the building reconstruction, which had provided excellently appointed quarters, fully adequate and convenient for present requirements. The Minutes of the Eighteenth Ontario Assembly were read by the Secretary, the Rev. Alan Gill, and a few matters of business were disposed of, and we then listened with keen enjoyment and deep interest to a paper by Bishop de Charms on "Ritual in the New Church" [see page 1], which was followed by an animated discussion. The second session was held in the evening, and a Resolution in memory of the members of the Ontario District who had passed to the spiritual world in the interim between Assemblies was passed with a rising vote. The Rev. F. E. Gyllenhaal then presented a thoughtful and instructive paper on the subject of "Representatives," which was appreciatively discussed.

     It was during the service of Divine Worship on Sunday morning that the sun broke through the clouds, shedding its refulgent rays upon the chancel, beautifully decorated with flowers and plants, producing a golden radiance peculiarly in keeping with the subject of Bishop de Charms' sermon on "The Human Perception of Truth."

     The final event of the Assembly was the Banquet on Sunday evening, with about 150 people sitting down to a splendid repast. The Rev. Alan Gill made an excellent toastmaster, getting his audience into fine humor from the start by announcing that he had arranged a "symposium" on the subject of "Why I am a New Churchman," and explaining the Greek meaning of a "symposium." Seven brief speeches on the theme, interspersed with songs and toasts, carried us swiftly and pleasantly to the closing moments when Bishop de Charms summed up the thoughts expressed in a telling speech, and Mr. Frank R. Longstaff fittingly expressed the warm thanks of the visitors for the delightful hospitality of their hosts.
      F. W.

ANNUAL COUNCIL MEETINGS 1933

ANNUAL COUNCIL MEETINGS WILLIAM WHITEHEAD 1933

     Announcements.

     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from January 30th to February 4th, 1933.

     All who expect to attend the above meetings are requested to notify Miss Florence Roehner, Bryn Athyn, Pa., in order that arrangements may be made for their entertainment.
     WILLIAM WHITEHEAD,
          Secretary, Council of the Clergy.

ANNUAL COUNCIL MEETINGS 1933

     BRYN ATHYN, PA., JANUARY 30TH TO FEBRUARY 4TH, 1933.

Monday, January 30.
     3:30 p.m. Consistory.

Tuesday, January 31.
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Council of the Clergy and General Faculty.
          Address: Mrs. Robert M. Cole.
          Subject: "Swedenborg's Work on Finding the Longitude."

Wednesday, February 1.
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Council of the Clergy and General Faculty.
          Address: Dr. Charles Rittenhouse Pendleton.
          Subject: "The Geometric Nature of Spiritual Substance."

Thursday, February 2.
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Council of the Clergy and General Faculty.
          Address: Rev. Theodore Pitcairn.
          Subject: "The Ten Commandments."

Friday, February 3.
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Executive Committee.
     8:00 p.m. Public Session of the Council of the Clergy.
          Address: Rev. Eldred E. Iungerich.
          Subject: "The Celestial Sense from the Sequence of Hebrew Letters in the Word."

Saturday, February 4.
     10:00 a.m. Joint Council.
     3:30 p.m. Joint Council.

Sunday, February 5.
     11:00 a.m. Divine Worship.
          Sermon: Bishop N. D. Pendleton.
     8:00 p.m. Service of Praise.
          Sermon: Rev. Willis L. Gladish.

     To SUBSCRIBERS: The Index of NEW CHURCH LIFE for 1932 accompanies the present issue as Section II.

CHURCH 1933

CHURCH Rev. A. WYNNE ACTON 1933

NEW CHURCH LIFE
VOL. LIII     FEBRUARY, 1933          NO. 2
     "And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred." (Mark 4:20)

     The reception of the Lord's Word is an individual matter, and it must be slightly different with different men. Yet we can make certain general classifications as to the manner in which the Word is received. In general, the two most distinct classes we can make are those who receive the Word when they hear it, and those who reject it. These two classes are given in the Parable of the Sower from which our text is taken, and each is divided into three more particular classes. The three classes of those who reject the Word when they hear it are represented by the seed "sown by the wayside," the seed "sown on stony ground," and that "sown among thorns." And those who receive the Word, represented by the seed "sown on good ground," and are also divided into three, for "some bring forth fruit thirtyfold, some sixty, and some an hundred." Thus, both within the church, with those who receive the Word, and without it, with those who reject the Word, there are different degrees of the way in which the Word is regarded.

     The seed in the parable is the Divine Truth of the Word; and the ground upon which this seed is sown is the mind of man. When the Word is present in the mind of a good man, that is, when the seed falls on good ground, it springs up and brings forth fruit in the form of uses and good works. But when the seed, or the Word, is present in the mind of an evil man, it is unproductive, and brings forth no fruit or uses; and in this case the Word is rejected by man. Of the classes of those who reject the Word, because their mind is but barren ground, we are taught many things in this parable.

     The first class mentioned are those who receive the seed sown by the wayside, of whom it is said, "But when they have heard, Satan cometh immediately, and taketh away the Word that was sown in their hearts." These are they who receive the Word only in the memory, and not in the life. They hear the truths of the Word, and remember them, and yet these truths have no effect, since the falsities of evil destroy them; that is, the falsities about the Lord and His Word which evil spirits, here called Satan, infuse into their minds.

     The second class is of those whose minds are as stony ground, which offers no room for roots, "who, when they have heard the Word, immediately receive it with gladness; and have no root in themselves, and so endure but for a time; afterward, when affliction or persecution ariseth for the Word's sake, immediately they are offended." These receive the Word to a somewhat greater degree than the first class, for they receive it "with gladness." And yet their reception is of the same general kind, for here also the reception is merely of the ear and the understanding, and not at all of obedience and love. By "having no root in themselves" is meant that they have not taken the truths from the Word and applied them to their lives to form principles of charity with themselves. Thus, when later there come afflictions and persecutions, that is to say, temptations, they succumb. For if faith has not its root in charity, which is the life of faith, it is not a true faith, and must pass away, just as a tree must fall before the storm unless it is deeply rooted.

     The third class, who receive "the seed sown among thorns," which are the desires of the natural mind, are "such as hear the Word, and the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the Word, and it becometh unfruitful." These receive the Word to a greater degree than the former two, for they hear and perceive it, and may even try to apply what they learn to their lives; yet they do not endure, for the thorns spring up and choke it. The thorns "signify the falsities arising from evil desires which confirm those things which are of the world and its pleasures; wherefore also they close the internal man, so that there is no appreciation of that which concerns the salvation of the soul and eternal life." (A. C. 9144.)

And so, with this type of reception, the external things which may be harmless in themselves come to hold such a prominent place that they actually choke off any spiritual thought and interest that the man may have.

But those who receive the Word, who are meant by "the seed sown on good ground," are "such as hear the Word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred." These, receiving in the good ground of a regenerating mind, constitute the church. In this same parable, as related by Matthew, the seed received in the good ground is compared to him who "hears the Word, and clearly understands it." (Matt. 13:23.) And in Luke, it is compared to those "who in an honest and simple heart, having heard the Word, keep it, and bring forth fruit with patience." (Luke 8:15.) By combining these three accounts, we see that those who "hear and receive," those "who hear and clearly understand," and those "who hear and keep the Word in an honest and simple heart," are the same. Thus our idea of receiving can be enlarged to an idea of receiving with a clear understanding, and at the same time receiving in an honest and simple heart, a receiving in both the understanding and the will. There must be this as it were double reception of the truth, in order that there may be any genuine reception; for the truth cannot be clearly understood unless there be a love for that truth; nor can there be a love for the truth unless there is some understanding of it; the two must always go together.

The fruits brought forth by those who hear and receive are good works. By receiving the Word both in their will and in their understanding, they build up principles of charity in themselves which form the basis of all their thoughts and affections. Anything they do, they do from this love, or from these principles, which form the very fount of their lives. All things done from these principles are good works, since there is the love of use or charity within them; while everything that is done from any other principles are not good works. For good works, which are called "fruits," do not receive their quality of goodness from the external deeds, but from the source or motive from which they spring. As the Lord said, "Even so, every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." (Matt. 7:17, 18.)

And so, spiritually, it is only those who "hear and receive" that can bring forth fruits or good works.

     They who bring forth fruit "thirtyfold" are those who have labored but little to learn the truths of the Word and apply them to their lives. They who bring forth "sixtyfold" are those who have learned truths from the Word, and applied them to their lives more zealously, and thus are more fully rewarded with fruits. They who bring forth fruit "an hundredfold" are those who have labored diligently to learn the truth, and have fully applied it to their lives. They are the most blessed and perfect before the Lord.

     In the Spiritual Diary (2955) there are given five ways in which the Heavenly Doctrines of the New Church are accepted by men on earth, which passage throws additional light on the degrees of the reception of the Word referred to in this parable.

     The first class mentioned in the Diary reject the Writings entirely, for they are in another persuasion, and are enemies of the faith. The falsities and evils of their perverted persuasion, which in the parable are called Satan, snatch the truth away from them, so that it cannot even penetrate into their minds. These may be compared to the seed which is received by the "wayside."

     The second class receive the Writings as scientifics, and are delighted with them merely as scientifics and curiosities. They are like those who receive the seed sown upon the "stony ground," who receive with gladness; and yet, since they have no principles of charity, they make no use of the truths which they learn. They are satisfied to allow the truths to remain as curiosities, without any interest in profiting by them to any greater degree.

     The third class mentioned in the Diary receive intellectually, thus with sufficient alacrity, but yet as to their lives they remain as before. These are of the same general kind as those who receive the truth as curiosities, for they receive them only on the intellectual side, and do not in any way allow them to affect their love. They, however, are more interior and subtle about their apparent reception, and we are often optimistic that men of this type are truly becoming interested in the New Church, in spite of the fact that their inmost affections and loves remain unchanged.

     The fourth class receive persuasively, and allow the truths they learn to enter into and amend their lives, but only to a limited extent.

These may be compared to the seed which is received in "good ground," which brought forth fruit, but only in small quantity.

     And the fifth class are of the same kind, but they bring forth fruit more abundantly. "They receive with joy, and are confirmed."

     Now those who receive the seed sown on good ground, and hear the Word, and receive it, are men who constitute the church on earth. This church on earth cannot exist unless it be composed of such men as hear and receive. The church must exist both within man and outside of him. Each regenerating man is a church in least form, and is often so called in the Writings; and a group of such regenerating men, who have the church within them, are called a church in general. Unless there is this church in particular with each individual, the church in general can never exist. We find this idea very clearly expressed in the Doctrine concerning the Sacred Scripture, in the following words, "The church is in man, and the church which is outside of him is the church with many in whom the church is." (S. S. 78.) And so, whatever is said of the church in general can also be applied to each individual member who is a church in particular.

     It is the Divine of the Lord which makes the church with the individual man, and it is the Lord's presence in the church in general which causes it to be a true church. A true church is the Lord's kingdom on earth, and the men composing it are also members of an angelic society; and thus the men who are in the church, and who have the church in them, are also in heaven. Heaven would not be heaven, nor would any individual angel exist there, unless heaven were in him and in each member of an angelic society. As the Lord said, "The kingdom of heaven is within you." It is not the individual angels who make heaven, but it is the Divine of the Lord received by those angels. This is the kingdom of heaven which is within us. And it is the reception of the Lord, and His consequent presence, which makes both heaven and the church, in general and in particular. Just as angels constitute heaven, so men on earth constitute the church.

     The Lord and heaven are present with man through the reading of the Word, but they are not conjoined to man merely by this. The conjunction of the Lord with man is effected by man's understanding of the truth from the Word and his life according to it.

By the understanding of the Word is meant that it must be understood, not only in its literal sense, but also in it internal sense or spirit. From the True Christian Religion we learn: "The things in the literal sense of the Word are apparent to every man, because they present themselves directly to the eye; but the things that lie hidden in the spiritual sense are apparent only to those who love truths because they are truths, and do goods because they are goods. To them, the treasure which the literal sense covers and guards lies open. These goods and truths essentially make the church," (T. C. R. 244), because it is by them that conjunction with the Lord and thence with heaven is effected.

     Since it is the understanding of the Word and a life according to it that makes the state of the church with man, it follows that that state will be different with different men, and thus each man will be a church in a varying degree; "some will receive thirtyfold, some sixty, and some an hundred." Every man has a different capacity for understanding and a different capability of loving. Those who have a deep understanding of the truths of the church, and a deep affection of letting these truths guide their life, will have the church more interiorly within them than others, and thus will constitute the relatively more internal church. Others may find their interests in the things of the church of a relatively more external nature, and thus will not be able to apply to their lives all of the universal truths which the more interior man has grasped.

     However, what state of advancement any individual man has made cannot be determined by anyone except the Lord. Some may have advanced far in their understanding of natural truths; they may have a thorough knowledge of the scientifics of the Writings; but this does not determine how far they have advanced in their spiritual understanding, which is dependent upon their regeneration; and man can never tell to what degree another man has regenerated. Each man is a part of the church as a whole, and every man fulfills his function as a part of the whole as long as he looks to the Lord and does his particular use faithfully, justly, and sincerely. If he does this, the question will never trouble him as to whether he is bringing forth fruit, "thirtyfold, or sixty, or an hundred."

     Thus far we have seen that the "seed sown on good ground" is the Word of the Lord with one who has heard and received it, and so has made himself a church in particular, sharing in the blessings of the church in general.

But there are certain definite stages through which every individual must go, in order that he may make himself a member of the true church. The first step, as we have already seen, is reading the Word and acquiring the knowledges which are there contained, followed by a belief in them and a carrying of them out into the daily actions, with this new knowledge of the truth, and an endeavor to live according to it, there must necessarily be a realization of many evils which we never before regarded as evils; and to get rid of these we must begin the life of repentance. The events of our daily life must take on a new significance for us. And so we come into temptations, involving many things of which we have never thought before. Things which we have formerly regarded as of little importance take on a new significance, and we become cognizant of a higher meaning in everything that we do. By hearkening to these new realizations, we prepare our lives to meet the new standards which our understanding has set up for us. This preparation is called the "life of reformation."

This reformation means that we have found new truths in which we believe, and according to which we are trying to live. By living according to these truths we gradually approach the state of regeneration, when we no longer want to live according to them merely because we have learned them, and so think that we should, but we become desirous of living according to them for the sake of the truths themselves, and for the sake of the good to which they lead. This regenerate state is the true state of one who receives the seed in the good and fertile ground of his mind, who, having heard the Word, receives it in a simple and honest heart, and brings forth fruit with patience. "And he shall be as a tree planted by streams of waters, which yieldeth his fruit in his time; and his leaf shall not fall; and all that he doeth shall prosper." (Psalm 1:3.) Amen.

LESSONS: Isaiah 52:1-15. Mark 4:1-20. S. D. 2955, or T. C. R. 243, 244.
MUSIC: Liturgy, Hymns pp. 553, 638, 624.
PRAYERS: Liturgy, nos. 89, 93.

DWELLINGS OF THE ANGELS 1933

DWELLINGS OF THE ANGELS Rev. F. E. WAELCHLI 1933

     A TALK TO CHILDREN.

     The Lord, when He was here on earth, at one of the times when He was teaching His disciples, said: "In my Father's house are many mansions." (John 14:2.) By His Father's house He meant heaven. In heaven there are many mansions. About these mansions Swedenborg says: "Angels have homes, which are called mansions of heaven, and which surpass earthly dwellings in magnificence" (H. H. 183); that is, they are far grander than any dwellings or houses here on earth.

     In every one of these many, many heavenly homes an angel husband and wife live. In some of these homes there are also children, who have gone from this world to heaven, and who, while they grow up there, are cared for by angels who tenderly love them.

     Swedenborg often visited in these homes. He tells us that they are just like homes here in this world, only more beautiful. There are all kinds of rooms in them: parlor, sitting room, dining room, bedrooms, and other rooms. Outside, around the house, there are gardens and flower beds and lawns. In some places the houses are near together, as they are in a large city. In other places they are farther apart, like the houses in a town or village. And in yet other places they are still farther apart, like homes out in the country.

     All the houses are beautiful, but some are more beautiful than others. The prince of a heavenly society or city has a most wonderful palace; and other great men of the society also have palaces. Swedenborg tells us that these palaces are so magnificent, so grand, that he cannot find words to describe them.

The upper part of the palace is of pure gold, and the lower part of precious stones, all glistening in the bright heavenly sunlight. And inside it is the same. All the furniture and decorations are more wonderful than words can tell. Around these palaces there are not only gardens and flower beds, but also big parks full of beautiful trees, the leaves of which look as if made of silver, and the fruits as if made of gold. The flower beds around these palaces are so planted that they appear like rainbows.

     How delightful it must be to look at these palaces and the other lovely homes of heaven! And yet the angels said to Swedenborg that these beautiful dwellings give more pleasure to their minds than to their eyes. What did they mean by that? I shall try to tell you.

     Everything that the eyes of the angels see,-the palaces and houses and parks and gardens, the lambs and doves and other good animals, and everything else that is so wonderful in heaven,-has a meaning for them. Their eyes see the beautiful things, but their minds see what those things mean. The houses and palaces mean the goodness of those who live in them, and their goodness is their love to the Lord and their love to others.

     When an angel looks at a heavenly house, he can tell just what is the kind of love or goodness those have who live in the house. The house tells it; everything of the house tells it. And because no two angels love the Lord and others in quite the same way, but each one in his own way, therefore there are no two houses exactly alike, either outside or inside. It is the same with the gardens and flower beds that are around the houses. These tell in just what way those who live in the houses are wise from the Word of the Lord. It is these things of love and wisdom which the houses and gardens mean that delight the minds of the angels more than the houses and gardens themselves delight their eyes.

     But how different it must be in hell! Those who live there do not love the Lord and others, but hate them. And instead of being wise from the Word they are crazy from their bad, wild thoughts. And so, instead of beautiful homes, they have miserable huts or caves, full of ugly things and filth; and round about them are rocks or deserts or swamps, in which are wolves and snakes, and owls and bats, and other horrid animals.

How awful that must be!

     You may now perhaps understand what the Lord means when He says in His Word, "Unless the Lord build the house, they labor in vain that build it." (Psalm 127:1.) By the "house" He means the house in which we will live forever when we go to the other world. So long as we live here in this world we are "laboring," or working, in building that house. If our labor is such that we are trying hard, working hard, not to have bad feelings and thoughts, but instead good ones-feelings of love to the Lord and to others, and thoughts from the Lord's Word-then, while we are laboring, the Lord is really building our house; for it is He who gives us the heavenly loves and thoughts.

     And when we go to the other world, we will find a mansion in heaven, ready for us that will tell just exactly what is the kind of love and wisdom we have received from the Lord. But if, while we are here in the world, the Lord does not build our eternal house, and if instead we try to build our own house, which we do if we love ourselves and our evil thoughts, then we "labor in vain." For then we cannot have a heavenly home, but instead will have a home in hell." Unless the Lord build the house, they labor in vain that build it."

     So, children, may you all labor, or try hard, not to do what is bad, but instead to do what is good, so that the Lord may be preparing for you a beautiful mansion in heaven, to be your home there forever and ever.

LESSON: Psalm 127.
MUSIC: Hymnal, pages 84, 144.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum). Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

MODERN TALE OF THE OTHER WORLD 1933

MODERN TALE OF THE OTHER WORLD FRANCIS L. FROST 1933

     THE INVISIBLE POLICE. A Novel. By Louis Pendleton. New York: The New-Church Press, 1932.

     In reading Mr. Pendleton's new book, in which he has again pictured the life after death, it is inevitable that New Churchmen will have two interests. The first, of course, will be in the story itself, and in the manner in which it interprets Swedenborg's exposition of the nature of the spiritual world, of heaven, and of hell. The second interest will concern itself with the reception accorded this interpretation by those not belonging to any New Church organization. It is too early to judge what this reception will be but certain inferences may be drawn before the event.

     Not long ago, out of curiosity, we asked a certain hard-headed lawyer if he wished to go to heaven. Taking the question seriously, as it was intended, he replied after a moment's thought: "Why, yes; I suppose so. But I have sometimes thought that, draped in a white robe, with harp and halo, I would present a somewhat whimsical picture."

     If anyone doubts the general lack today of any conception of the heavenly life to come as a life of use in freedom, let him pose this same question to casual acquaintances. He will seldom receive a reasoned reply; for what can the replier fall back upon save this tradition of robe, harp and halo which centuries of Christianity have bred into him, or upon the more modern style of dodging the issue entirely!

     This is not to doubt the sincerity of the replies to our possibly impertinent question, nor to deride the entirely laudable faith they reveal. But are we not justified in wondering if the sincerity is not merely the persistence of custom, and the faith a whistling in the dark. For when Louis Pendleton wrote The Wedding Garment his pen so coupled beauty and rationality concerning the other life that his many readers who were unfamiliar with Swedenborg were brought to a startled pause.

Here was an answer to the doubting Thomas within them. It substituted a believable and acceptable future life for the vague uncertainties of thin worn tradition. It must have been an answer gratefully received, else the entrance of The Wedding Garment into the languages of many nations would be unaccountable. This fact seems to us complete justification for the wonder we express regarding the sincerity of the modern picture of the other world.

     This fascinating problem of interpreting the descriptions of the other life given by Swedenborg must greatly have occupied Mr. Pendleton's mind, and offered a fertile field for his own creative abilities. The same theme was the subject of The Great Crossing, a short story which first appeared in the CHRISTIAN ENDEAVOR WORLD, and later was reprinted with permission in the December, 1918, issue of NEW CHURCH LIFE. Considerably changed and expanded, the material in this short story became the prelude to The Invisible Police.

     It is against the background of social life upon an Atlantic liner that there is built up before the reader the outward characters of the individuals most prominent in the story. The liner is destroyed, and the story continues with the experiences of those who are "lost" rather than of those who are "saved." Disembarking from a ship already vaguely different from that upon which they began their voyage upon earthly waters, the passengers find themselves in a great city. At first this city seems familiar, but gradually and subtly its differences begin to grow apparent. Apparent, also, become the contrasting lights and shadows in the vividly drawn character of each individual. The true objectives and desires of each are no longer hidden beneath a carefully preserved natural veneer. Each begins, slowly, to realize that he is living in a vast spiritual, yet human, society, where a process of segregation is taking place.

     This process continues inexorably; yet strangely enough it occurs, not through the judgment of some terrifying, implacable Deity, but solely through the desires of each individual. Each is free to follow the dictates of his own will. Each does so freely, the good led wisely, the evil restrained only when their evils harm themselves or others.

     It is the "Invisible Police," wise, though with the appearance of youth, and with a heavenly power that cannot be withstood, who lead or restrain, instruct or admonish.

Theirs is the duty of spiritual guardianship,-to maintain order in this spiritual gateway to the heavens and the hells. They do not employ force as we would know it, but rather they direct the free desires of each individual. Pityingly they shield the evil, and with wise friendliness direct the good. In this manner the various characters of the story, with powerfully described interchanges of human experience and emotion, are led at last to the thresholds of the ultimate types of life each has been led to choose in keeping with his true character.

     In this there is perhaps nothing strange to the New Churchman, startling as the conception might be to the hard-headed lawyer who questioned the desirability of his imaginary heaven. And yet, whether it was so intended or not, the book seems to us a refreshingly new and finely conceived exposition of the Doctrine of Freedom which should appeal with equal effect to the New Churchman.

     The progression or retrogression of each character may hold you, as undoubtedly will the plot, which is necessary to the story's fictional continuity. You may read the book and enjoy it simply as a story; and this in turn implies the able craftsmanship and moments of real power and beauty we have come to expect of Mr. Pendleton. But in spite of the phrase on the book's jacket which declares it is "not theological in any sense; it is modern, . . ." (and since what time theological and modern have necessarily become antithetical terms we do not know!),-in spite of this strange promise to the reader, the book is of the very essence of theology, in that it interprets a vital doctrine of the New Church to the lay mind outside that Church,-the Doctrine of Freedom.

     For that reason we do not here attempt to Pick over and sort the many illustrative incidents of the book, except to state our belief that in the description of the journey of guardianship through the hells taken by Lionel, one of the Invisible Police, Mr. Pendleton has surpassed anything he has heretofore done, regarded either from a purely literary or a strictly sectarian viewpoint.

     While we dispute the contention that the book is not "theological," we agree that it is modern. Save for occasional lapses into a Mid-Victorian phraseology which may fall dully on some modern ears, it is couched in modern language and does not disdain the vernacular.

But this only enhances its acceptability in today's world. Some may regret what they may feel is overemphasis upon certain types of evil chosen for illustration, forgetting, possibly, that self is the root of all evil. Others may find a certain inconsistency in the described reunion of earthly kin. But the hasty critic would be well advised, before he dwells too carpingly upon non-essentials, to make sure that he has canvassed the vast realm of Swedenborg's Writings as thoroughly as has Mr. Pendleton.

All this is not to ignore what is possibly the greatest significance this little book has to the Church. As in the case of The Wedding Garment, it interprets the Church's doctrines to our contemporaries. That its manner and style of so doing are pleasing, is of secondary, though fortunate, importance. It is of greater import that such an interpretation of this phase of Swedenborg's stupendous theology should, in fact, be written.

It gently conducts the stranger around an unfamiliar terminology, and drives home with a fresh new force its own peculiar, practical message to those within the Church to whom that terminology may at times become too familiar. If, in accord with the newer idealism, we were all capable of a closer approach to celestial genius, such interpretations would scarcely be needed. As it is, Mr. Pendleton is performing a rich service, whose continuing possibilities, we hope, are far from being exhausted.
HOW MY WRITINGS SEEM TO BE RECEIVED BY MEN 1933

HOW MY WRITINGS SEEM TO BE RECEIVED BY MEN 1933

"I spoke with spirits as to how my writings concerning these things seem to be received when they become public; for evil spirits sometimes infused that no one would perceive these things, but that men would reject them. Now white in the street and talking with spirits, it was given to perceive that there are five kinds of reception: First, those who wholly reject, who are in another persuasion, and who are enemies of the faith. These reject; for it cannot he received by them, since it cannot penetrate their minds. Another class, who receive these things as scientifics, and are delighted with them as scientifics, and as curiosities. A third class, which receives intellectually, so that they receive with sufficient alacrity, but still remain in respect to life as before. A fourth class receives persuasively, so that it penetrates to the amendment of their lives; they recur to them in certain states, and make use of them. A fifth class, who receive with joy and are confirmed.-1748, August 27." (S. D. 2955.)

NOTES AND REVIEWS. 1933

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     SCRIPTURE REFERENCES IN THE SPIRITUAL DIARY.

     During the period in which Swedenborg was writing the Word Explained (1745-1747) he was brought by the Lord into the company of the spirits and angels who were associated with texts of the Old Testament which he was treating in that work. A similar thing took place during the succeeding period (1747-1749), when he was recording his spiritual experiences from day to day in the Memorabilia, or Spiritual Diary. When describing the character and state of certain spirits, he occasionally mentions that he was consociated with them while reading a certain part of the Scripture. Thus, in no. 2791, after the state of a certain spirit has been made manifest, he says: "From this it may also be evident how easily the falsities and crimes of souls are disclosed in the other life: for his state so plainly dispersed itself into the spirits round about, and into me, that all supposed themselves to be guilty of it, and everyone began to think whether it was he. For I was then reading about Hazael, how he wetted a towel in water and smothered Benhadad-II Kings viii:15."

     Frequently, also, in the Diary, Swedenborg refers to Scripture incidents and phrases in illustration of what he was writing, whether it was of a doctrinal nature or descriptive of his spiritual experiences. And in these references we find many striking elucidations of the meaning of Scripture passages, often affording additional light upon texts that are expounded elsewhere in the Writings. But in comparatively few of these cases of reference to Scripture-probably not more than thirty-does Swedenborg cite the book, chapter and verse. This is well known to students from Searle's General Index to Swedenborg's Scripture Quotations and Le Boys des Guays' General Index of passages from the Divine Word Quoted in the Works of Emanuel Swedenborg, which give very few references to the Diary.

     It is evident that the many Diary references to Scripture which lack the direct citation should also be indexed, and thus made of easy access to the New Church student, and especially to ministers, who would find it of great value in the preparation of sermons.

     With this object in view, Mr. Ernest F. Robinson, of Bryn Athyn, has been engaged for several years in the compilation of such an Index. It has required a careful reading of the Diary from beginning to end, and a searching of the Scriptures, but he has now completed the task, and we have been privileged to examine a copy of the Index in typewritten form. Including the few cases in which Swedenborg furnished a direct citation, it comprises a list of 569 Scripture references, of which 286 are to the Old Testament, 270 to the New Testament, and 13 to the Acts and Epistles. We trust it will not be long before this Index is published, and thus made available to the New Church public.

     Let us note a few examples of the references to Scripture in the Spiritual Diary:

     "I KNEW HIM NOT."

     Swedenborg talked with certain spirits of the planet Jupiter who told him that, when angels are to approach one of the inhabitants of that earth, to speak with him, they are preceded by a spirit who prepares the man, admonishing him to receive the angels in a becoming manner, and to do them no injury. (S. D. 1648-1655.) Such a spirit is then likened to John the Baptist, who "prepared the way of the Lord." We read:

     "From this it may be evident how the case is in the universal heaven and the whole orb of earth,-that a spirit is sent before, and prepares the way for the angels who are to come, and that he excites fear, and admonishes that they receive the angels courteously; further, that the spirit speaks roughly, and says that he does not understand what the angels would communicate, though after he has been reduced into a better state he says that he does understand, and that he is continually present, and constantly preparing the mind of the man, with the effort to avert whatever may be discourteous or unbecoming. . . .In like manner was John the Baptist sent before, announcing the advent of the Lord. And the case was the same with John in respect to the Lord as it was with this spirit in respect to the angels, namely, that John also doubted, because he did not understand what the Lord had said, as we read; but afterwards, when he had been better instructed, he then perceived." (S. D. 1656; see A. C. 8028.)

     The passage throws light upon these words of John the Baptist:

     "And I knew Him not; but that He should be made manifest to Israel, therefore am I come baptizing with water.

     "And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him.

     "And I knew Him not; but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Spirit.

     "And I saw, and bare record that this is the Son of God." (John 1:31-34.)

     "Now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto Him, Art Thou He that should come, or do we look for another? " (Matthew 11:2, 3.)

     CROSSING THE JORDAN.

     While the spiritual significance of the crossing of the Jordan by the Israelites under Joshua is given in the Arcana Celestia and other works, Swedenborg records in the Diary a notable spiritual phenomenon which attended his reading about that event in the Book of Joshua, as follows:

     "When I was reading Joshua, chap. iii, concerning the crossing of the Jordan, many [spirits] were seized with an ardent desire to represent to themselves the crossing of the Jordan, thinking that they might thereby come into heaven, because the Land of Canaan signifies heaven. This was also granted them, and continued for a whole hour. It was represented that they were passing over Jordan with their families and possessions, as also that the ark went before and stood in the midst of Jordan until they had passed over. All this was very beautifully represented before their eyes, and it was put into their minds to think this a reality. I perceived with what industry and avidity they passed over, as also how they were gladdened from the heart after they had crossed over. They kept this up for an hour or two; but meanwhile other spirits, who thought it to be phantasies, wished to disturb them by various machinations, but in vain; for they were always protected, and passed over [in safety], as they now say.

     "Meanwhile it was given me to think that the Lord grants them to do such things for the sake of their reformation. Certain spirits have an avidity for such things, and desire them, as is the case with infants. And they are then endued with a state of innocence, together with thoughts about heaven, signified by the land to which they passed over. This also I perceived. Thus through delights was insinuated not only the knowledge of what was meant by the Jordan, the ark, and the Land of Canaan, but at the same time, under such an innocent, infantile joy, He implanted other like things in them. . . . Such infantile sports are of use, because they have in themselves the true end, or the Lord, who is Innocence Itself." (S. D. 2289, 2290. See also S. D. 1909, about spirits who wished to celebrate the feast of tabernacles while Swedenborg was reading on the subject in Leviticus.)

     Accounts like these associate spiritual phenomena with the historicals of the Word, and they have been given for our use in expounding the Scripture texts. The above passage also clearly indicates that such accounts of living representatives in the other world are provided for our use in telling the stories of the Word to children; for in the other life they are instructed chiefly by such living representations. (See H. H. 335.)

     SAUL AND THE HIGH PLACES.

     When we read the 9th chapter of I Samuel, describing how Saul was led by the Lord to Samuel, that he might be anointed king over Israel, we may observe the frequent mention of things that are high. It is even said that Saul himself, "from his shoulders and upward, was higher than any of the people." A Diary reference to this subject is as follows: "When I read I Samuel ix:1 to the end, and vs. 25, 26, 1 perceived in a spiritual idea holy the case is with the interiors [of that chapter], where the particulars are expressed in the form of things that are high; as that Saul was invited to the high place; that he was placed before the chief of those who were bidden; that he went up to the top of the house with Samuel, and there spoke with him; and that he arose when the dawn arose (cum aurora surgeret). In this chapter there are mentioned only those things which are high, which also are significant,-the high place, the top of the house, the morning, and others,-which, in the connected interior sense, make the idea of a king, thus of one representing the head. The connection is perceived by the angels from the Lord, because [interior] things are adjoined to those that are not expressed, but which are contained in the ideas of the same words. For every word is, as it were, a vessel, and therein are infinite things which can only be presented in the interior sense, etc." (S. D. 2472. See A. C. 10184.)

     DESTROYING SPIRITS.

     In nos. 1781-1786 of the Diary, Swedenborg describes spirits who are of such a quality that, "when they approach, they rush into the cranium, and thence into the spinal marrow, with no other intention and endeavor than to kill man." He continues: "Some of this character flocked to me, and rushed forthwith into the spinal marrow, saying at once, before they were at all provoked, that they would suck up the marrow and whatever was vital; and when they attempted it in vain, they still remained within the cranium, intent upon a variety of schemes, but to no purpose. It is their intention to take away from the man all his intellectual faculty. I perceived them manifestly in the cerebral chamber, and their attempts by means of the pain thence resulting.

I spoke with them, and they were compelled to confess whence they were, who they were, and what they were like. They stated that they dwelt in dark woods, and were there of deformed aspect, having ferine faces and shaggy hair, and roaming about like wild beasts. They are quite numerous, but do not dare to attempt any such things towards their companions, to whom it is then permitted to treat them cruelly almost at pleasure, from which they shrink in horror, and then abstain from inflicting anything of the kind upon them. They also wander about solitarily, and are thus held in bonds. These spirits correspond to deadly ulcers of the head within the cranium, the effect of which is similar." Swedenborg then goes on to say:

     "It was told me that it was such spirits who of old destroyed whole armies, as we read in the historicals of Scripture, having induced insanities upon them; for they immediately rushed into the chambers of their brain, and then struck such terror that one slew another. . . .It is extremely rare that the bonds are loosed to any of them at this day."

     This passage in the Diary evidently furnishes a graphic explanation of such incidents in the Old Testament as the following:

     "And the three hundred (with Gideon) blew the trumpets, and the Lord set every man's sword against his fellow, even throughout all the host." (Judges 7:22.)

     "And Saul and all the people that were with him assembled themselves, and they came to the battle; and, behold, every man's sword was against his fellow, and there was a very great discomfiture (of the Philistines)." (I Samuel 14:20.)

     "And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand; and when they arose early in the morning, behold, they were all dead corpses." (II Kings 19:35.)

     As to this latter occurrence we are told that "it was brought about by the hells, which were then opened. Similar effects would be produced at this day if they were opened; they are therefore kept closely shut by the Lord." (A. C. 7879.)

     AN INDEX OF SERMONS.

     The Academy Library has recently been presented with a Card Index of all the Sermons that have been published in NEW CHURCH LIFE (1881-1932) and NEW CHURCH SERMONS (1920-1932). The Texts are arranged in the order of the Books of the Word, from Genesis to Revelation, with one card to each Text, giving the Writer and Subject of the Sermon. The Index also includes a list of texts with references to doctrinal articles in NEW CHURCH LIFE bearing upon them.

     TWO USEFUL BOOKLETS.

     STRIKING QUOTATIONS FROM SWEDENBORG'S WORKS. Compiled by R. W. Kenyon. London: Swedenborg Society (Incorporated), 1932. Pp. 48; 6d.

     As stated in the Foreword, the compiler has been a reader of the Writings for over sixty years, and has kept a record of many passages that particularly impressed him. A number of these he has brought together under suitable doctrinal titles in this pocket-size booklet, feeling that some of the quotations will "strike a responsive chord in the heart of any reader," and that they may also "prove of sufficient interest to induce further reading."

     LOVE AND MARRIAGE ON EARTH AND IN HEAVEN. Extracts from the Writings of Emanuel Swedenborg. Compiled by Rev. H. Gordon Drummond. London: Swedenborg Society (Incorporated), 932. Pp. 40; 3d.

     SOUTH AFRICAN MISSION.

     Well edited and printed at the General Church Mission center at Alpha, the 40-page issue of TLHAHISO (The Expositor) for November, 1932, contains matter in Sesuto, Zulu and English. Besides articles by the Native Ministers, we find an extract from Bishop de Charms John in the Isle of Patmos translated into Sesuto, some passages from the Writings in Zulu, and excerpts from Bishop W. F. Pendleton's Topics from the Writings in English. Eight pages are devoted to interesting items of news concerning Mission activities.

     A NEW EDITION OF THE "TRUE CHRISTIAN RELIGION."

     On behalf of The Swedenborg Society (Incorporated), of London, THE NEW-CHURCH HERALD of November 19, 1932, makes the following interesting announcement:

     "The Council of the Swedenborg Society has pleasure in announcing that Messrs. J. M. Dent and Sons, of London, the proprietors of the Everyman Library-the best known library in the world-have just approved The True Christian Religion, by Emanuel Swedenborg, for inclusion in this library, and publication will take place in the early spring of 1933.

     "A masterly and scholarly modern translation by Frank Bayley, Esq., M.A., acting in consultation with the Rev. H. G. Drummond and Rev. C. A. Hall, has now been completed.

     "The work, comprising over 1,000 pages, will form the largest volume in the Everyman series, and will cost 2/- a copy. A first edition of 20,000 copies is being prepared, but it is hoped that it will be necessary to reprint hundreds of thousands of copies."

     OUR MONTHLY ISSUE REDUCED.

     We regret to inform our readers that, beginning with the present number, the size of the monthly issue of NEW CHURCH LIFE is reduced to thirty-two pages. The Business Manager informs us that, owing to financial conditions, the Executive Committee has found it necessary to make this curtailment, and that it will remain in effect until such time as the subscriptions to the magazine and contributions to the General Church justify a return to the former size of the monthly issue. He further notes the fact that only a comparatively small part of the cost of publishing NEW CHURCH LIFE is met by subscriptions; the remainder comes from the general funds of the Church, which are maintained by contributions. For this reason, every new subscription to the LIFE is a contribution to the General Church.

     Under the further limitations that have now become necessary we shall hope to sacrifice none of the regular features of the journal, but shall endeavor to provide as well-balanced a variety of reading matter as possible under the circumstances.

NEW CHURCH IN CHRISTENDOM 1933

NEW CHURCH IN CHRISTENDOM RICHARD MORSE 1933

Editor of NEW CHURCH LIFE:
     I agree with the communication of Mr. Walter C. Childs in your July, 1932, issue, respecting the transference of the Church to another nation. Notwithstanding the brilliant spiritual light that is present in the world, causing accelerated activity in invention; including, of course, more world food and its rapid transport; millions are idle and without sufficient food, clothing and habitation. The vastated Christian Church is worse than the Jews who crucified the Lord; and the large majority of its members use for evil ends the light that streams from heaven. Among its worst evils are adultery and birth-control, both of which hasten its end.

     The belief that the New Church will be established among the remnant of the Christian Church, which has been vastated, rests, therefore, on no firm foundation; for a Church once vastated increases in evils and falsities continually. Besides, the Christian gentile carries much evil heredity in the will. Very different is the African, to whose nation many eyes are turned, because of the favorable testimonies to his lovable disposition given in the Writings. They "are more receptive of the Heavenly Doctrine than any others on earth," and "they readily receive the doctrine of the Divine Human."

     Among the eighty-one representatives of nine Christian countries who met in the spiritual world to "solve the secret concerning the origin of conjugial love, and concerning its virtue," do we remember the strangers from Africa who asked and received permission for one of them to give his opinion? And do we remember his soul-satisfying reply? When he finished, "they all arose, and lo! behind the golden table on which lay the tiara, there appeared a window that had not been seen before; and through it was heard a voice, saying, The African shall have the tiara!"

     I quote "Five Principles" from Words for the New Church:

     First: The doctrines of a New Church are never revealed until the men of the former Church reach a state in which they will not acknowledge them.

     Second: When a former Church is consummated, the Church is transferred to the Gentiles.

     Third: Only a few of the former Church then remain in the life of good.

     Fourth: The posterity of a vastated Church, by accumulation of hereditary evil, becomes more confirmed in evil than their ancestry.

     Fifth: The men of a vastated Church acknowledge no truth and good by which they may be regenerated, and by which the increasing force of ancestral evil may be broken.

     In the light of these Principles, read the following from the Arcana: "The destruction of the First Christian Church was foretold by the Lord in the Gospels, and by John in the Apocalypse. The New or Second Christian Church will be raised up in some region of the earth, while the present Church abides in its worship as the Jews do in theirs, in whose worship there is nothing of charity and faith; that is, nothing of the Church."-A. C. 1850. (Vol. I, pp 105, 106.)
     RICHARD MORSE.
EDITORIAL NOTE 1933

EDITORIAL NOTE Editor 1933

Our correspondent has quoted from the treatise on "The State of the Christian World," published in Words for the New Church, Vol. I, pp. 77-129, and in fairness to the position taken by the writer of that article, it would be well to recall that his closing chapter was entitled, "Ultimate Triumph of the New Church in Christian Lands," and that the opening words of the chapter were these: "Although deep spiritual night broods chill and sad over the future of the consummated Church, yet is there unspeakable joy in the Divine promise and the distant but sure prospect of the New Church, even in Europe and America. This increase of the New Church, as already observed, will arise from the few who are in the life of good and are called the Elect, so long as these shall exist in surrounding communities; and also from births among her own members; men also of genius and culture, and scientists, may come into the New Church, drawn by the intrinsic beauty and perfection of the Doctrines, and the harmony in them of all truth; but the enduring hope of the New Church, especially in the far future, lies necessarily in her own children. . . ." (Vol. X, pp. 127, 128.)

Church News 1933

Church News Various 1933

     RIO DE JANEIRO.

     A letter from the Rev. Henry Leonardos, dated December 16, 1932, states that the Rev. Joao de Mendonca Lima, with his family of six children, has returned to Rio de Janeiro from Sao Paulo. The three oldest,-Ennio, Alberto, and Senhorita Elga-were to make their confession of faith this Christmas; the two youngest, Alvaro and Antonietta, the latter a six-months' old baby, were to be baptized on the same occasion.

     General Lima has been appointed to an important governmental post having the title, Director Geral dos Correio e Telegraphos do Brasil, which would correspond to that of Postmaster General in the United States. He will also enter actively into the work of the New Church in Rio, sharing the preaching with the Rev. Henry Leonardos, and devoting himself to the translation and publication of the Writings. With his aid, also, the monthly periodical, A Nova Igreja, will resume publication in January.

     Sr. Leonardos writes that all the members of his family will be reunited in Rio during the Christmas holidays, with the exception of his son Henry, who had not yet returned from Los Angeles, whither he had gone with the Brazilian Olympic team last summer.

     Until last June, General Lima had been serving as Chief of the General Staff of the 2d Military Region, in Sao Paulo, and also as provisional Commander-in-Chief of the Federal Forces there under the present dictatorial government of Getulio Vargas. But, during the Paulistic counter-revolution he was arrested and confined to his home as a prisoner. It was during this time, on August 1, 1932, that his wife, Dona Antonietta, gave birth to the little girl Antonietta, the mother passing to the other world a few moments after. Her maiden name was Antonietta Brandao. General Lima was later incarcerated in the military fort of Itaipirs at Santos, which was severely shelled and bombed by the Federal Forces prior to the collapse of the Paulistic uprising of 75,000 men. During his twenty days in the fort he employed his time in translating from the Writings, and in rendering into Portuguese a number of sermons from the New Church Sermons.

     Writing about the last moments of Dona Antonietta, Sr. Leonardos states: "Knowing she was dying, and speaking continually about the New Church, and about the life to come, her last words were, 'It's a girl! What happiness! I always wanted another little girl! Let me kiss her!' Shaping her lips to do so, she then breathed her last. Her last thoughts had been about the prospects of returning to Rio, that she might have her son Alvaro baptized, and that she might again enjoy a regular church attendance."
     E. E. I.

     BAYHEAD, FLORIDA.

     "Atlantis."

     With this issue of the Life the baby circle of the General Church makes its bow, and, by virtue of its "Initial" effort, takes its place near the head of the batting order in the Church News department.

     Perhaps it will be news to many in the Church, and an item worth preserving in the historical records, that a small group with a set purpose in mind had the courage to follow their convictions, right or wrong, and make a material venture-not for material benefits, but in the hope that through present sacrifice a closer communion and fellowship in the church may be brought about by a gradual substitution of use for profit in the activities of daily life.

And even in these early days we are finding this very much exemplified on the natural plane; for we are building houses, that we may have shelter; digging wells, that we may have water; clearing land and planting crops, that we may eat; and so on.

     Of course we have been holding regular Sunday worship, and have been using both the New Church Sermon and some discourses sent from Glenview by the Rev. Gilbert H. Smith. We are deeply appreciative of both. The attendance has been almost one hundred per cent, the only absent ones being the young men left to guard camp in the woods.

     There is now another group of New Church Life students, as we are following the tradition of Glenview by meeting on Tuesday evenings, reading a chapter from The Worship and Love of God, followed by articles from the Life, both ancient and modern, also editorials and items of interest from contemporary New Church literature. On Sunday evenings a group is reading The Growth of the Mind, but we sadly miss the Rev. Norman Reuter's leadership, which we so much enjoyed at Glenview in this study. Though we may get somewhat out of touch with world happenings, we do not propose that any happenings in the New Church shall pass by unnoticed; and so it was with particular interest that we read a paper by the Rev. F. W. Elphick on "Native Marriage, Christian Marriage, and Conjugial Love. We have also been following various reports of the work in South Africa.

     So far it has not been possible to have Friday Suppers, but we hope to have them soon. Of course, we miss the leadership of a pastor, especially after what we have been accustomed to in Glenview, but we hope and trust that, in Providence, those wonderful privileges of church and school that we value so highly will be provided in due course.

     Perhaps a word as to our surroundings would not be amiss. In the northwestern section of Florida, on beautiful St. Andrews Bay, a few miles from the Gulf of Mexico, and about seventeen miles from the port of Panama City (a thriving, prosperous little town), lies a tract of land of about three hundred and sixty acres. This is Atlantis in the raw. In New Church geographical terms, it is about ten hundred and fifty miles by auto from either Bryn Athyn or Glenview. There is a mile of waterfront on Bayou George, an arm of St. Andrews Bay. In the midst of this tract is a twenty-acre natural park so delightful that it makes one think of paradise. This is the heart of Atlantis, surrounded by woods of long and short needle pine. There are century-old live oaks, magnolias, water oaks, cedars and holly, which are green the whole year through, also bay trees, gum trees, and hickory trees here and there, draped with Spanish moss and the spreading Muskadine vine. The wild blueberry grows in profusion. Here are open spaces, winding paths, and flowers that change every month like nature's calendar, while to the South the water is glimpsed in the distance. Here, some day, our church and school will be located. Around this Dark are reserved home sites, and a few farms of the favored ones who got here first, so arranged that they edge up into the park and have access to it. Some day, too, there will be a road along the shore, and delightful sites for summer and winter vacation cottages will be opened up.

     All around us in Atlantis nature seems to challenge the artificiality of man, and say, "What can you show that compares with this? Can your skyscrapers match these trees? Is anything in art to be compared to this tiny flower? It would be interesting to know what the roar, hubbub and confusion of the big city correspond to, and what this peace and quiet; and we wonder whether men, in all the centuries, have added much after all.

The farther we get away from the works of men, the more we glimpse the world that might have been. If you ever get tired of the worldly world, come and see us in Atlantis!
     SYDNEY E. LEE.

     NEW CHURCH CLUB.

     London, England.

     The fifth annual dinner of the New Church Club was held on November 18, 1932, at the Old Bell Restaurant, London. To these annual dinners the ladies are invited, and it is an evening looked forward to with pleasurable anticipation by members and friends alike. This year's meeting was probably the most interesting that has been held. For one thing, three short papers were given, instead of one long paper, and as they were three different aspects of one subject, they presented unity of end and principle with variety of thought.

     London and Colchester friends sat down to an excellent dinner, at the conclusion of which the President of the Club, Bishop Tilson, introduced the subject of the evening, that of Loyalty," and proposed a toast to "The Church," as we sang the club song, "We'll do this thing in a New
Church way."

     The Rev. Victor J. Gladish then read his paper on "Loyalty, its Origin and Quality," noting that there is no equivalent for the word "loyalty" in Hebrew, Greek, or Latin, the nearest being the Latin word "fidelitas"-fidelity or faithfulness. The origin of loyalty is in love to the Lord and to the Church. Loyalty to our friends should be to the good in their characters, and as New Churchmen we must be loyal to each other for the sake of our common ideals and ends.

     The next paper was by Mr. Leonard Newall on "Loyalty to Revealed Doctrine," and was very direct, the illustrations of various points being particularly apt and illuminating. Our loyalty to revealed truth would involve our interest and effort in seeing that we have pure translations of the Hebrew, Greek and Latin Revelations to hand down to our children. Every man must be loyal to the things he understands,-the things of doctrine that have been confirmed by life's experiences. We mold the vessels in our minds, and they will be the measure of the truth we can assimilate; but the Lord fills those vessels full to overflowing.

     Mr. Colley Pryke then read his paper on "Loyalty in our Relations with Men in the World." He dealt with some of the difficulties in the way of our being loyal New Churchmen in the world of business. In our daily employment we must express our loyalty by giving the best that is in us to the furtherance of our use, without thought of reward or advancement. If we are loyal to the use that is ours, we make ourselves instruments ready to the Hand of the Lord. One should be ready and glad to pass on to others all one's knowledge and experience, that the use may be served. Mr. Pryke expressed the hope that the time might come when, by reason of his loyalty to the Church, a man will be recognized as different, when it will be said of him, "That man is different; he is a New Churchman."

     The three papers, each complete in itself, yet infilling and complementing the others, were listened to with great interest and approved in song. The discussion largely took the form of appreciative comments, closing with remarks by the President on the universality of the subject.

     A concluding toast to "The Ladies" was proposed by the Rev. A. Wynne Acton,-the first time he had ever proposed that toast, though no one would have known that it was first attempt if he had not said so. Mr. Anderson arose spontaneously to respond on behalf of the ladies. He spoke as one of them saying: "We (the ladies) were very pleased to come, and to see how the men conducted their meetings. When we have meetings, we all speak at once, and the one who speaks louder and longer than the others claims our attention; whereupon we all say, 'That's just what we think!'

And so the matter is decided with great dispatch." It was a bright and sparkling speech that was especially amusing to the ladies present.

     Mr. Gladish, on behalf of all present, asked Bishop Tilson to convey our sympathetic greetings to Mrs. Tilson, who was ill, and our hope that she would soon be well again. The meeting closed with the singing of "Our Glorious Church" and the National Anthem, and we are looking forward to another memorable evening next year.
     M. W.

     PITTSBURGH, PA.

     Despite the epidemic of influenza, which descended upon one family after another, the Pittsburgh Society spent a very busy and active Christmas season this year.

     There were three services in celebration of Christmas, The first was the children's service in the auditorium on Friday evening, December 23d, at which a series of tableaux was presented. Five very simple but effective scenes, directed by Mr. Ulrich Schoenberger, depicted (1) the Angel Gabriel Appearing to Mary, (2) the Meeting of Mary and Elizabeth, (3) the Shepherds Paying Homage to the Babe, (4) the Presentation in the Temple in the presence of Simeon and Anna, and (5) a scene showing Mary as she appeared to Swedenborg in the other world. Between the tableaux the children recited portions of the Word telling the story to be illustrated in the scene following. The distribution of gifts to the children followed the service and concluded the evening.

     This is the third year we have held a Christmas Eve midnight service, and we feel that it has already become an integral part of our annual program. The pastor delivered an extemporaneous sermon treating of the things accomplished by the Lord's coming on earth. The meaning of the Magnificat was unfolded in the sermon delivered at the Christmas morning service.

     We welcomed the return from the Academy Schools for the holidays: Miss Helen Lindsay, and Messrs. Charles Ebert, Stevan Iungerich, and Robert Kendig. Other visitors included Mr. and Mrs. Fred Grant, of Washington, D. C.; Mr. Alexander Lindsay, Jr., Philadelphia; Mrs. J. J. Kintner, of Johnstown, Pa.; Rev. Homer Synnestvedt, Miss Celia Bellinger, and Messrs. Edmund Glenn, John Scalbom, and Leander Smith, from Bryn Athyn.

     New Year's Eve was celebrated by a formal dinner and dance in the auditorium, followed at midnight by a brief Watch-night service in the church. The turkey dinner prepared under the able direction of Mrs. Alexander P. Lindsay provided an excellent introduction to the New Year. Three speakers were presented by Mr. John J. Schoenberger, toastmaster. Mr. Charles H. Ebert entertainingly gave us a list of resolutions for the church members to adopt during the new year, being a reminder of those little things we so often forget, such as slamming the kneeling benches, being late to services, and others. He also took the opportunity to preface his remarks with a number of needed reforms, the expression of the sum total of which had been welling up within him, so he said, for the last seventeen years. Rev. Homer Synnestvedt discussed the ground covered by New Church thought in the past year, emphasizing as one of the most prominent contributions the advance in educational thought that has been presented through the work of Bishop George de Charms. As the third speaker, Dr. Iungerich spoke about a resolution which all New Churchmen should make,-to be "faithful unto death." He illustrated his remarks by the example of Sna. Antonietta Lima, the account of whose death is reported in the news from Brazil.

     Between dances, later in the evening, a number of amusing takeoffs of leading Pittsburgh business men affiliated with our church organization were presented by Miss Freda Schoenberger and Mr. John Frazier. The evening appropriately terminated with the brief service in the church, when the pastor treated the text, "My yoke is easy and my burden light," correlated with the passage in Heaven and Hell which teaches that it is not as difficult to live the life that leads to heaven as is supposed. (H. H. 528-535.)

     At the service on New Year's Day the Holy Supper was administered, the pastor being assisted by the Rev. Homer Synnestvedt, who also delivered the sermon, which dealt with the meaning of "making all things new."

     During the holidays we have been delighted to hear of the engagements of two Pittsburgh boys. Mr. and Mrs. Lyman S. Loomis, of East Aurora, N. Y., announced the engagement of their daughter, Eleanor, to Mr. Frederic B. Lechner. And the engagement of Miss Helena Coffin to Mr. Charles S. Brown was announced by Mr. and Mrs. J. Price Coffin, of Bryn Athyn. We also welcome as an addition to the society the arrival of a son to Mr. and Mrs. Silas Walker on December 27, 1932.

     GLENVIEW, ILL.

     It has been our custom for many years to hold the first part of our Christmas Service in the church, and the second part in the parish hall, where the children viewed the representation on the stage and received their gifts from the church. This year the service was held entirely within the church, and a carefully prepared mimeographed order of worship, including the words of all the songs, was placed in each pew and added greatly to the smoothness of the service. Another special feature was the rendition of a chant, a capella, by the choir. The spirit of the day was as exalted as ever, and the new arrangement seemed to draw us even closer together. Retiring to the parish hall lobby at the close of the service, the congregation found representation of the scene of the Nativity, which was finer than ever before, due to the years of experience in constructing it and the added material gathered from year to year.

     The usual Watch Night party was held on New Year's Eve, and there were also several gatherings in the homes. The sessions of the day school were maintained until Christmas, and at this writing (January 7) the pupils are returning, the epidemic of influenza having subsided.

     The Friday Supper and Class has been resumed after the holidays, with the usual large attendance. At the first class we listened to a paper by the pastor on the subject of "Doctrine," in the course of which he dealt with the views set forth in De Hemelsche Leer, and held that the Writings are the Doctrine of the Church. While there seems to be room for differences of opinion on the points involved, it appears to the lay mind that a greater and more general study of the Writings is promoted.

     Mr. George A. McQueen is going to join his daughter Olive (Mrs. Sydney E. Lee) in the colony of the New Atlantis at Bayhead, Florida. After his many years' residence among us, we shall greatly miss our militant and faithful friend, but we have the consoling thought that our loss will be a gain to that small circle in the South.

     The Rev. Homer Synnestvedt came to attend the funeral of Mrs. John B. Synnestvedt, who passed into the spiritual world on December 31st, and he helped us all with his presence and words of comfort. Emily Hopf was born of German parents in Chicago shortly before the great fire. She came to the Church when a high-school girl, and was baptized and signed as a member of the Immanuel Church in 1886, about two years after the founding of that society. She was married to John B. Synnestvedt in 1892, and they moved to Glenview in 1894 with the others who formed the new community there. Here she resided with her family in the same house until her death, which followed a lingering illness. She is survived by her husband, three daughters, three sons, and twelve grandchildren. She had the pleasure of having all these around her, as all are living here under the wing of the Immanuel Church.

     Besides her household duties and church work, Mrs. Synnestvedt found time to take a helpful part in various civic activities in Glenview. In her passing the Church loses the earthly presence of an always loyal and helpful member.
     J. B. S.

     SYDNEY, AUSTRALIA.

     The fifteenth of December was a notable day. The morning papers of the sixteenth reported a terrific storm, the worst for many years, that burst over the city with extraordinary suddenness at 4.40 p.m. In the short space of seven and a half minutes, lightning, wind and rain combined to cause damage to the value of thousands of pounds. The greatest loss was caused by lightning. Houses were unroofed and the debris scattered over wide areas. Hundreds of windows were shattered; and sheets of iron, timber, and other material were carried distances up to half a mile. A remarkable feature of the storm was that it passed in a narrow line over Sydney, missing some suburbs altogether, and then disappeared as suddenly as it came. Nearly three-quarters of an inch of rain fell in less than ten minutes.

     But this is all by the way. The storm is mentioned because of its association with our school-closing exercises, which were carried on in perfect peace. It was not until the next morning's paper arrived, with its large headlines, that we realized how fortunate we had been in the suburb of Hurstville.

     The children's work displayed round the walls and on tables gave ample evidence of industry and ability, and was much appreciated by all present. The teacher, Miss White, put the children through several rhythmic and singing exercises. During the afternoon these gave much pleasure. But perhaps the most important item on a very full program was the presentation made by the Pastor to Thomas Richard Taylor of an illuminated certificate testifying that "Tommy," as we call him, had passed the sixth grade. But, better still, was the announcement made by the Pastor that, at the Public School's annual examinations, to which Tommy submitted himself, he had qualified for four years' free education at the Canterbury High School. Much credit is due to Miss White for her preparation of Tommy for the Examination. A coincidence worth mention is that his thirteenth birth anniversary was this same fifteenth of December.

     About eight years ago, Nellie and Tommy Taylor, two little children aged six and a half and five, used to visit "Baringa" nearly every morning. They became regular attendants of the Sunday School, and, by their talk at home, aroused the interest of their parents, especially their father, who used to be a chorister in the Church of England, London; but who, as he developed into maturity, fell away because of the absence of satisfactory teaching. The usefulness of Mr. and Mrs. Taylor in the Church here is due entirely to their children's early association with its Sunday School. And now the work of the Day School is evidenced as Nellie and Tommy, now fourteen and a half and thirteen, are leaving, Nellie for life's uses, and Tommy for a higher education. We trust that the influence of the Church shall be with them throughout their earth sojourn, and prepare them for eternal uses in the Lord's Kingdom.

     One of the features at the school closing consisted of a cake surmounted by a flag, on which were the words: "N. C. Day School"; and a sand-tray in which were a paper model of the school and diminutive models of teacher and children, with Nellie and Tommy shown departing holding an Au revoir flag. Each day-school child received a "surprise box" from Father Christmas, who was represented by Tommy, and all the children received refreshments. The visitors were then served with afternoon tea, and each received a posy from the children.

     The Christmas Tree function was held at 8 o'clock the following evening. Mr. Taylor acted Father Christmas, and every child received from him a present.

The special feature was the model of the manger. This attracted much interest, for a small electric bulb cast a light upon the form of the Babe.
     RICHARD MORSE.

     BRYN ATHYN.

     A new feature of our Christmas observance this year was the celebration for the Secondary Schools of the Academy, held in the auditorium of De Charms Hall on December 23d at 11 a.m., and attended by the students and the members of the faculty. The Rev. Karl R. Alden presided, and read passages from the Word introducing several beautiful tableaux depicting the Nativity scenes: 1) The Angels Appearing to the Shepherds; 2) The Adoration of the Shepherds; 3) The Adoration of the Wise Men. The parts were taken by the students of the College. In the intervals between the tableaux the Christmas hymns were sung by all present, and there were also instrumental numbers, Mr. Raymond Pitcairn playing violin solos and Mr. Nathan Pitcairn a horn solo, Miss Gabriele Pitcairn accompanying on the piano.

     A Party for the children of the Elementary School was given in the afternoon of the same day, the Christmas Tree and decorations being prepared by the pupils themselves. The program, which was under the direction of Miss Margaret Bostock, included the singing of Christmas songs, the reading of stories written by the children, and a playlet by the 3d grade pupils, who performed "The Night Before Christmas" in pantomime with musical accompaniment. The party closed with refreshments and dancing.

     The Children's Christmas Service in the cathedral on the afternoon of December 24th was attended by over 600 persons, including many visitors from neighboring societies of the General Church. The opening procession of children was longer than ever before. Bishop de Charms conducted the service, and spoke on the subject of the Star in the East, which the Wise Men saw with eyes opened into the spiritual world, where the Lord always appears in the East. At the conclusion of the service, the congregation viewed the fine Representation in the Choir Hall, and the children received gifts of fruit and candy. On Sunday, December 25th, the Divine Worship in the cathedral was in commemoration of the Advent, and was featured by special music. Bishop Pendleton delivered the sermon, which dwelt upon the meaning of Mary's betrothal to Joseph, and its significance in connection with the Lord's Coming and Glorification.

     With some limitations in the interests of economy, Friday Suppers and Doctrinal Classes have been held in the auditorium, while other special classes, and meetings of the Women's Guild and other bodies, have been held in the homes. Several very successful dances have been given in the auditorium under the auspices of the Civic and Social Club.

     Three ministers from abroad will attend the Annual Council Meetings, to be held here from January 30th to February 4th. The Rev. Theodore Pitcairn, with Mrs. Pitcairn and family, came from France on November 28th, and the Rev. Ernst Pfeiffer arrived from The Hague on December 22d. The Rev. Elmo C. Acton, of Durban, Natal, is expected on January 22d.

BOOKS WANTED 1933

Announcements.

We would like to correspond with anyone having for sale the following works: 1. Swedenborg's Divine Love and Wisdom, Tafel Latin Edition with original cloth covers. 2. Burnham's Discrete Degrees. Address: The Academy Book Room, Bryn Athyn, Pa.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Owing to the need of reducing expenditures, the General Church is compelled to discontinue the publication of NEW CHURCH SERMONS in the form in which this periodical has been issued hitherto. It is the hope that this discontinuance will only be temporary. And in the meantime certain pages of NEW CHURCH LIFE will be reprinted in pamphlet form and sent monthly, from October to June inclusive, to all those whose names are on the mailing list of NEW CHURCH SERMONS, but who do not receive NEW CHURCH LIFE. It is the desire that this substitution may in some measure fulfill the need of providing sermons and other matter suitable for the private reading or home worship of the isolated individuals and families of the Church.

REDEMPTION AND THE PASSION OF THE CROSS 1933

REDEMPTION AND THE PASSION OF THE CROSS Rev. GEORGE DE CHARMS 1933

NEW CHURCH LIFE
VOL. LIII          MARCH, 1933           No. 3
     "Now is my soul troubled; and what shall I say Father, save me from this hour But for this cause come I unto this hour. Father, glorify Thy name!" (John 12:27, 28.)

     There is in the New Testament a strong appearance of distinct individuality as existing between the Father and the Son. On this appearance rests the doctrine of a divided Godhead. The Son speaks of the Father as if separate from Himself; and He prays to the Father as to one outside Himself. Nor is a false impression given in such passages. It is not a mere appearance that is here permitted, because men could not at that day conceive of the Lord's Human as Divine, as is sometimes supposed to be the teaching of the Writings. Nothing occurs in the Word that is not in itself true, and in itself necessary as a means of expressing Truth.

     It is a fact that the human nature and the Divine nature were distinct in the Lord prior to His glorification; nor could this real distinction have been expressed otherwise, in the literal sense, than by the appearance of separation. That appearance was not only in the minds of men; it was in the mind of the Lord Himself, in states of temptation, when He seemed to Himself to be alone, forsaken by the Divine; a man as other men, subject to all their weakness and infirmity; as when He cried upon the cross, "My God, my God, why hast Thou forsaken me?"

The human which the Lord assumed from the Virgin Mary was finite, material, subject to the imperfections of mortal man. This human was separate and distinct from the Divine. They were not indeed two persons, as the Christian world has vainly imagined, but they were two natures in the Person of Jesus Christ.

The human nature derived from Mary was not only distinct from the Divine, but also in opposition to it. These two could never be united. The human from Mary served merely as a matrix in which another Human was to be successively formed,-a Human not only conceived of Jehovah, but also born of Him. This latter is what is called the "Divine Human." As it was formed, it was fully and perfectly united with the Divine, being of the same nature and the same substance therewith. While, therefore, there were two natures, and a real distinction between the Divine and the human, before glorification,-a fact that could only be taught and expressed by means of such appearances as we find in the Gospel story,-there was in the Lord after glorification but one nature, and no distinction in essence between the Divine and the Human. There is now only God-Man, the Divine Human, one in nature and in essence, before Whom we bow in worship and adoration.

Yet we may not forget the distinction which previously existed. That distinction was essential to the process of glorification and of redemption. The Divine Human was formed by successive degrees in the human derived from Mary. As this Divine Human was put on, the human from Mary was put off. This was effected by an alternation of states. In one of these, the Lord was in clear light and inmost perception from the Divine Soul, withdrawn from the limitations of the body, lifted as to His active thought above all the appearances of the world and of matter; it was a state of peace and calm and complete assurance. This is called the state of His glorification, when the Lord taught and performed miracles from the Divine in Himself. In the other state, He was surrounded, as it were, by clouds; He came into the obscurity of the maternal human; He felt as His own the limitation, the weakness, the infirmity of that human, seeming to be separate from the Divine, left as it were alone. This is called the state of humiliation, in which He suffered anguish of spirit, weariness and pain of body, doubt as to the possibility of saving the human race, even to despair, the more intense and poignant because of the infinite depth of His Love.

Then it was that He prayed to the Father as to another outside of Himself, expressing in so doing the actual state of apparent separation in which He was.

Without this real distinction between the Divine and the human in the Lord while He was on earth, the work of redemption would have been impossible. Redemption was to be effected by the conquest of the hells. But in order that the Lord might fight the hells, and bring them into order and under obedience to Himself, without at the same time destroying them, He must be able to meet them on common ground, as it were; He must establish a plane of contact with them. Evil could not draw near to the Divine Itself without extinction. And for this reason the Lord put on an infirm human, by the Virgin Mary, into which evil spirits might inflow, even as they do into men. Here, in this infirm human, the Lord essayed to meet the hells, to do battle with them, as if He were a man like other men. Here He could be tempted; here He could suffer pain and distress of both body and mind at the hands of evil spirits and of evil men, even to the passion of the cross and the pangs of death. "Now is my soul troubled; and what shall I say? Father, save me from this hour! But for this cause came I unto this hour. Father, glorify Thy name!"

The time of the end drew near; the thought of the crucifixion weighed heavily upon Him. The perception of His Divinity was withdrawn, and a sense of weakness, a dark foreboding, overshadowed Him. He was assailed with doubt as to whether that human salvation, for which He longed with infinite love and pity toward all His wayward children, could be achieved. He was in deep humiliation, which was attended by an extreme of mental anguish, beyond anything that man could possibly sustain. There remained only the memory of that Divine Law, that Eternal Truth, which, in former states of glorification, He had perceived with infinite assurance. And from that memory, from a deep, unshakable conviction in that which, at the moment, He could not feel? He fought against the doubts, the fallacies, the strong appearances which the human nature induced upon Him; fought as if alone, fought as men fight in temptation, save that His conflict was against the whole of hell, and infinitely more intense than any man could possibly withstand.

     This conflict was necessary to redemption. Without it the Lord could not have met and overcome the hells. And without it He could not have become the Eternal Leader of men along the path of spiritual regeneration, the Divine Shepherd and sympathetic Guide. Had not the Lord been deeply sensitive to human suffering and pain, there would have been for Him no conflict, no trial, no temptation, no analogue with the states of those whom He had come to save. It is because He was born, as to His outward human, a man as other men; because He took upon Himself our own nature, with all its frailty and imperfection; because He thus lived the actual life that men may know, fought the battle which men must fight, overcame those same obstacles which we must meet, in our struggle for salvation; it is because of this alone that we can find in Him, not only the Truth and the Life, but also the Way along which, in humble adoration, we may follow Him, with His hand to uphold and His voice to counsel in every time of need.

     "Now is my soul troubled." The trouble of spirit that preceded the crucifixion was not new to the Lord. Unlike other men, He was tempted from earliest childhood, and His temptations continued, intermittently, with ever-increasing intensity, even to the last of them, which was the passion of the cross. In every case the Lord was in the state of humiliation. In every case He seemed to be separated from the Divine. In every case He fought as it were alone, against the appearance of failure that induced despair. In every case He experienced the death of something of His maternal human; and only by victory did there come a resurrection of something of the Divine Human. Every temptation was spiritually a betrayal, a trial and condemnation, and a crucifixion, with its accompanying anguish. Repeatedly He thus laid down His life, laid down the life of His maternal human, that He might take on the life of the Divine Human. And for this reason He is called, in Isaiah's prophecy, "a man of sorrows and acquainted with grief."

     This internal conflict with the hells was the real work of the Lord's life. It was this to which He referred when He said to Joseph and Mary, after He had been lost in Jerusalem, "Wist ye not that I must be about my Father's business!" Very little of this, His "Father's business," appears in the story of the Gospels. It was a work done in the spiritual world.

In that world only were its effects perceived, effects by which He performed a judgment, a liberation of the good from the power of the evil. It was manifest before angels and spirits, but was concealed from the eyes of men. Secretly, as this process advanced, He put off the human from the mother, and put on in its place a Divine Human, perfect, indeed, in absolute accord with the Truth of the Word and the Law of God, and yet on the plane of man's own life, to the end that, by means of this Divine Human, He might abide with-men, to touch their hearts, to strengthen their souls, to fight for them and in them against the hells.

But this process could not be arrested before it had reached its culmination in the passion of the cross. That which had been done in the spiritual world must also be done in the natural world, before the eyes of men. In no other way could men be brought to see and acknowledge the Divine in His Human. While He was on earth, men saw the body only; they understood not the spirit which shone through, in His words and deeds. Their deeply rooted traditions, their long-accustomed modes of thought, their false ideas accumulated through ages of spiritual decline, had served to blind their eyes to all spiritual truth. By no teaching in human words could the true nature of the Lord's Divinity, and the true character of His heavenly kingdom, be made known to them, until the very foundations of their thought had been overturned. "If I tell you of earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?"

Of these heavenly things, the Lord constantly spoke to them. They were the unceasing burden of His message. But those who listened understood His words in an earthly sense alone. They could not conceive of Him except as a traditional Messiah, a prophet, a deliverer from political bondage, and a giver of earthly blessings. None, not even those who were nearest to Him, realized the inner meaning of His teaching, until after He had died upon the cross, and had risen from the dead. Then did they recall His words, and began to understand them in a new light. That spiritual death and resurrection, through which He had passed so many times in the other world, and by which He had performed a judgment there, must be enacted on the earth, if the minds of men in the natural world were to be awakened to a realization of the Truth.

This necessity the Lord knew, in the midst of His temptation, and though He was grievously troubled, yet He would not turn aside from the established Law of God. "What shall I say? Father save me from this hour! But for this cause came I unto this hour. Father, glorify Thy name!"

     It was only by the glorification of His Name in the minds of men, that redemption could be effected. It is the acknowledgment that the Human of the Lord is Divine that alone can bring salvation. It was when that acknowledgment was established in the minds of the Disciples, after the crucifixion and the resurrection, that the Christian Church began. And it was only as long as that acknowledgment remained as a living faith that the Christian Church continued. It is that acknowledgment that is today being rejected, and that has brought darkness and death to Christianity. It is this acknowledgment which the Writings of the New Church have come to restore, and so to bring again the living and the saving presence of the Lord in His Glorified Human to the Church.

     The reason why this acknowledgment is so important lies in the fact that without it no spiritual light, no spiritual understanding, is possible to men. Without it, the whole Sacred Scripture is understood but naturally, mistakenly, even as the Disciples understood the teachings of the Lord before His Resurrection. When this truth is acknowledged, then first is the inner meaning of the Divine Word disclosed.

     For a man's idea of God is to his mind what the lens is to the eye. The rays of the sun enter the eye in parallel lines, and by means of the lens they are deflected and focused to a common point upon the retina, producing there the image of material objects. If this lens becomes relaxed, there is no deflection to a common center, and in that degree the image impressed upon the retina becomes obscure and indistinct, and vision is either blurred or totally destroyed. So also with the mind. Truth,-infinite truth from the Sun of Heaven,-enters the mind. And that which receives this spiritual light, focusing it to a common center, and producing from it that vision of heavenly objects which we call spiritual understanding, is a man's idea or conception of God. The more perfect this is, the clearer is the spiritual vision that results.

The less perfect it is, the more blurred is the impression of spiritual objects.

It was because of all true ideas of God had been lost to men; because men had fallen into idolatry, and the image of Him had become broken, scattered, dispersed and degraded with them, that they could no longer see spiritual truth. The lens of their mind no longer functioned, and spiritual blindness ensued. But the Lord, by His life in the world, gathered again into Himself all that scattered, broken, dismembered truth concerning God, and, by arranging it once more into its own Divine Order, became Himself the Divine Truth in Human Form. This is what is meant when it is said that He "fulfilled the Law," and that in Him "the Word was made flesh, and dwelt among us." By doing this, He took to Himself the power to correct the spiritual vision of men, that is, of all who were willing to look to Him, and through His Human seek their understanding of God. Wherefore He said, "No man cometh unto the Father but by me."

It is the acknowledgment of the Lord Jesus Christ as a Divine Man, as He in whom God Himself is revealed, as the very Body and Appearance of God, the Form and Image in which we should clothe our every idea of God,-this it is which, in every man, can focus again the rays of heaven's light, and restore the power of spiritual insight and understanding. Wherefore the Lord said, "I am come a Light into the world, that those who abide in darkness may have the light of life." It was to reveal this light that the Lord had come. For this purpose teaching was not sufficient. Only the passion of the cross and the resurrection could so deeply move the souls of the disciples,-so break their mistaken convictions, and remove their prejudices, that they could be brought to acknowledge His Human as Divine, and begin to worship Him as their God and Father. Wherefore the Lord submitted in meekness to the vengeance of His enemies, and remained true to the Eternal Law of God, saying from the depth of temptation and in the midst of suffering: "For this cause came I unto this hour. Father, glorify Thy name!" Amen.

LESSONS: Isaiah 53. John 12:1-36. A. C. 2776.
MUSIC: Liturgy, pages 534, 536, 594, 659.
PRAYERS: Liturgy, nos. 65, 171.

GARDENS IN HEAVEN 1933

GARDENS IN HEAVEN Rev. PHILIP N. ODHNER 1933

     A TALK TO CHILDREN.

     The Lord tells us in the Writings that in heaven there are gardens everywhere,-beautiful gardens, with all kinds of flowers, bushes and trees. Many of them are so beautiful that they are not called gardens, but paradises. Many of them are more wonderful than we can ever imagine. And in heaven there are flowers and trees which are different from any we see on earth. The gardens of the angels are more marvelous than any we can make on earth, because they are made by the Lord.

     You have heard about the wonderful garden that was shown to the ten visitors in one of the societies of heaven, called the Eagle Society, and how at first they could only see on single tree, but that after their eyes had been opened by the angels they saw a magnificent paradise. In the middle was a tree called the Tree of Life, as in the Garden of Eden, and round about this tree were others in endless circles. First there were trees different from any we have on earth, because they are too fine, and then olive trees, grape vines, and so on. And between the trees there were flowers, walks, and benches to sit upon.

     We know also of other gardens in heaven. There is one called Adramandoni, where there are olive trees with flower beds between them. In the middle of it there is a lawn of green grass, and a beautiful fountain of gushing waters. And around this fountain angels come and talk with each other about the Lord, and about the things of life in heaven.

     In the middle of another paradise is the temple, called the Temple of Wisdom.

In this garden there are olive trees, fig trees, palms and laurels, with many flowers. Under one of the olive trees around which grows a vine there is a table, and on this table Swedenborg saw one of the books of the New Church, called the Divine Love and Wisdom.

     There are many other gardens in heaven. Each society of angels has its garden, and each angel has his own garden. Some of these have the Tree of Life and the Tree of the Knowledge of Good and Evil in them, like the Garden of Eden about which we read in the Lesson.

     Around the houses where there have been weddings, where people live who have just been married, there are gardens which have two of everything, just alike,-two of each kind of flower, bush and tree,-because in that house are two people, husband and wife, who love one another.

     When children die and go to heaven they are taught in beautiful gardens. When their teacher brings them into the gardens, the flowers over the gates shine with joy. And, what is wonderful, the children are actually taught things by the flowers. Not that the flowers speak to them, but that the children see messages from the Lord in them. Each child also has his own garden, and from looking at it he can see whether he has been good or bad. Spots appear on the clothes of those in the spiritual world who have been bad. And the flowers and trees of their gardens grow dim if they have done wrong, and if they have been very bad the gardens disappear. This happens not only to children but also to many grown-up people in the spiritual world. Their garden disappears if they have done wrong. Their beautiful flowers and trees vanish if they have not read the Word of the Lord, and have not obeyed what they have read there. The things we read and hear from the Word are the things that give us light to see in heaven. They are the things which open our eyes; and if we do not read or hear them, our eyes are closed so that we cannot see the beautiful gardens. For this reason we should be very careful to read or hear the Word every day of our lives.

     The angels love their gardens very much; and because they love them so much, they are with us and around us in this world when we love gardens, when we love to work in them, and when we admire the beautiful things in them. For this reason it is a good thing if we love to have our own garden, and raise useful and beautiful things in it.

     But even if we cannot all have an earthly garden of our own, still everyone may have a heavenly garden within him. Our mind is our garden. If we are good, the garden of our mind is full of beautiful trees, flowers, and good things to eat. But if we are bad, our garden is full of weeds and evil plants. We cannot see the garden in our minds as a garden, but we may know many things about it. We know that the angels in heaven can see our garden; and ii it is a beautiful one, they like to come into it, and to live with us in it; but if it is a bad one, they cannot remain with us, because our mind is a desert or a jungle of weeds.

     We know also how the Lord makes this garden in us. At first our minds are like a field. And in this field the Lord plants seeds. These seeds are the things of His Word, which we call truths about the Lord and heaven, and how we should live. The Ten Commandments are such seeds. Now we know that it is the heat and light of the sun that make seeds grow in the ground. And so it is the heat and light from the spiritual sun, which is the Lord, that make the seeds of truth grow in our minds. The heat that makes things grow in our minds is called love, and the light is called knowledge and understanding.

     If we love the things of the Word, if we love the Commandments, then they will sprout in our minds, and grow into beautiful plants, flowers and trees, and form wonderful gardens in us. And if we love the things of the Word we will obey them, and do whatever they tell us to do. But if we do not love and obey the Word of the Lord, the seeds will never grow in our minds, even if we know all about them. Then our gardens will be like the fields in winter time, when nothing grows because there is no heat.

     When we are very young we have only a few things in our spiritual garden.

But as we grow older, and learn more and more things from the Word, and love to do them, our spiritual gardens grow larger and more beautiful, and produce many fruits. In this way the Lord makes our garden better and better as we get older and wiser. And it is a wonderful thing that, when we die and pass to the other world, we see and live in this garden, just as we have helped to make it while we live on earth. The garden we shall have in heaven is the same garden that we make in our minds here. If it is beautiful here, it will be beautiful there; and if it is ugly here, it will be ugly there, like a desert.

We do not see this spiritual garden of ours while we live on earth as we shall see it after death. But the angels see it in our minds, and if it is good, they come and walk in it, and enjoy the beautiful things in it. We can feel this joy of the angels, and it makes us happy. This is why, if we are good, if we love the Word and obey it, and thus have a paradise within us, we feel happy and glad.

The Lord has planted a garden in each one of you. If you obey His Word, that garden will grow in you, and you will live with the angels in it, and when you die you will see all the things which the Lord has made in it. But if you disobey the Lord, then He will have to send you out of that garden, just as He had to send Adam and Eve out of the Garden of Eden. But we must not let that happen. We must do all we can to learn the things of the Word, and love and obey them. And we should pray to the Lord that He may help us to do so always, so that when we go to live in heaven He will open our eyes to behold the wonderful things of the paradise He has made for us.

LESSON: Genesis 2:8-24. (See C. L. 13, 15, 183.)
MUSIC: Hymnal, pages 83, 85; 194, no. 118.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June inclusive, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum). Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

LOYALTY 1933

LOYALTY Rev. VICTOR J. GLADISH 1933

     ITS ORIGIN AND QUALITY.

     (A paper read at the New Church Club, London, November 18, 1932. For an account of the meeting, pee our issue for February, 1933, p. 55.)

     The subject tonight is Loyalty. In the addresses to follow, you will hear of "Loyalty to Revealed Doctrine," and of "Loyalty in our Relations with men in the world." But first, what is loyalty?

     From one aspect, the question is needless; for all men know what loyalty is. Like Pilate's question, "What is truth!" it is one which the heart and conscience of every man can answer him. God has implanted within and placed round about us the answer to these questions, and no man need ask them in a negative, doubting attitude. Nevertheless, everyone must ask these questions in an affirmative and inquiring mind, if he is to understand and to enter deeply into the purposes of life.

     "Love is the life of man," and by loyalty we mean the faithfulness of love,-the love that goes out to others,-in its aspect of confidence, trust, allegiance,-the abiding quality of unselfish love.

     In attempting to learn the Divine teaching as to what is involved in what we call "loyalty," we are handicapped somewhat by the fact that the English word does not come to us directly from any of the languages in which the Three Great Testaments of Divine Truth have been given. [French: loyal, from Latin legalis, lex-law; meaning faithful to law, etc.-Webster.] Yet it seems that the word "loyalty," through long association, conveys to the English mind a meaning which is not so readily and fully given by the use of any word taken over directly from the Hebrew, Greek, or Latin.

     In the Heavenly Doctrine we frequently find the Latin word fidelitas, which ordinarily we should translate "fidelity" or "faithfulness," though it may be that on occasion "loyalty" would be the better rendering; for in the Latin tongue some of the shades of meaning which we have come to associate with loyalty, and not ordinarily with fidelity, must have been conveyed by fidelitas.

Thus we have the motto "Semper fidelis,"-"Always faithful,"-which is essentially the same as "Always loyal," though the two phrases might not at first make the same impression upon us. To be loyal is to be faithful, and yet we tend to feel more of the presence of love in the words loyal and loyalty than in the words derived from faith. Is this because "faith alone" has ruled the Christian Church through the life of the English language? We cannot say. Yet it is true that, if our subject were to be termed "fidelity,"-a term consonant with what seems to be the nearest equivalent in the Writings,-the impression on the hearer would be quite different.

     What we call "loyalty" is a sine qua non, a necessity, of religion, and of all right human relations. Society could not exist without something of genuine loyalty, or without a great deal of what appears like, or substitutes for, the genuine quality. Loyalty involves a love of that which is outside of ourselves, an affection for: confidence in, gratitude towards, a Power higher than ourselves, and the desire to respond, to make a return, for our blessings,-to serve God and mankind. In short, it is the uplifting of our hearts and minds by those two primary loves,-love to the Lord and love to the neighbor,-that which is the whole burden of the Law and the Prophets.

     We are told in the Heavenly Doctrine that the sons of the celestial Most Ancient Church "did not doubt that all laws, human as well as Divine, are founded in love to the Lord and charity towards the neighbor, and regard these as their fundamental." And it is written of the angels from that Church: "They believe, too, that all who live in the world at this day, who love the Lord and the neighbor, also have the law written upon them, and are acceptable citizens everywhere on earth, as the same are in the other life." (A. C. 1121.)

     We take it to be self-evident, then, that the origin of loyalty is in love to the Lord, and that, from this as its source and spring, it goes forth to the fellow creatures of God's creation. We speak now of its beginning and pure estate, not of the hybrid forms so often seen, wherein the genuine quality has been warped and twisted by self-love and blindness into a narrow return of personal favor.

An enlightening statement on this matter of origin is given in Swedenborg's work on the Soul, or Rational Psychology, as follows:

     "The first and supreme spiritual love or love of the soul, and the most universal, is the love of a Being above one's self (itself), from whom it has derived its essence, and perpetually does derive it, in which, through which, and on account of which Being, it is and lives. This love is the first of all, because nothing can exist and subsist from itself except God, who exists in Himself, and alone Is Who Is. Because the soul feels this in itself, that supreme love is innate in it, and thus the very Divine love is in us." (432). "The love of another . .. equal to that of one's self is a spiritual love, for the soul or spiritual mind recognizes another soul and mind as an associate, and one of a society or Divine kingdom; this flows from the nature of things, as well as from the first or more eminent of all loves." (434.)

     The supreme loyalty, or love to the Creator and Savior, is impelled by an innate urge of the soul, and it is nurtured and supported by the heavenly remains inseminated during tender years; but it is not man's own, or something that can remain with him, unless he cultivates it by the free choice of his adult powers. Then, with the deep-seated perception of the soul, and the infantile remains of good to counter-balance the inborn love of self and hereditary evil, he chooses in freedom what he shall accept and what he shall reject. These counter-forces of good and evil preserve his basic affections in equilibrium while his understanding is given the vision of heaven presented in Divine Revelation; and with this vision is adjoined the power to tip the balance this way or that,-toward God, or toward the devil, toward heaven or hell.

     This is why we say that loyalty is the sine quo non of religion. We are created, formed and educated to respond with loyalty and devotion to the gift of life and the blessings of Providence, and we are given the written Word that we may understand and know this response to be the highest good. But if we reject all this for the sake of the trivial selfish ends near to our hands, nothing more can be done for us as free men and sons of God, but only as slaves and devils.

     This is the beginning of loyalty as to origin or source.

As to the means of upbuilding, it begins in obedience to parents, toward whom our senses first direct the force of that innate "love of the Being above ourselves, from who we are, and by whom we live." Thus, out of blind love and obedience as a matrix, there is born and grows the enlightened spiritual love and obedience which we may describe as genuine loyalty to God, and to whatever is godlike in our fellow man.

     These things give us to see clearly why loyalty to friends, to benefactors, to one's country, to the good of mankind, rouse the instinctive admiration and zeal of all men. These things help us to understand the Lord's saying, "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13.)

     Heaven and earth alike demand loyalty of man. Heaven requires internal loyalty, in which the beginning is love to the Lord and the end is love to our fellow man;-or, if you please, in which the circuit is complete, from God back again to God through and by means of love to the neighbor. But even the earth itself cries out for some form of loyalty. Even those who live in the world chiefly for the sake of the world and self cannot so completely divorce themselves from the sphere of heaven's order that they do not feel the constant demand for the external forms, at least, of loyalty. The world has no place of honor or esteem-scarcely even of toleration-for the man who has not some capacity for abiding loyalties.

     Many things are forgiven the man who maintains an unshaken fidelity to some person or principle. In popular estimation, the man who lays down his life for his friends or for his country may be forgiven anything, no matter what his past life or the real causes of the action. We scarcely need say that such popular judgment may be very mistaken, that it is often sentimental, rather than soundly arrived at, but we draw attention to the strength and universality of the common judgment and emotion as a testification to the power of the spirit of genuine loyalty to impress its image upon the affairs of men.

     In other words, the myriad forms of selfish loyalties, or of the mingling of loyalty to the truth and good in others with the mere support of those who support us and feed our self love; the wide existence of these hybrid states, and the common reaction to them; all testify to the deeply-rooted inclination to respond with love to a Being higher than one's self, from Whom one is derived, and to love Him in the race of men, with whom is His image and likeness.

     In every activity of life, and day by day, our capacity for loyalty is called upon, and if it responds truly and justly it is strengthened. But even the New Churchman may find difficulty from time to time in the seemingly opposing claims of loyalty. Nevertheless, he has cardinal guiding principles at his right hand, upon which he may rely. He knows that the Lord and His universal church have first claim upon him. He knows that the eternal Word, in all the fulness of Divine Revelation, is given to tell him who that Lord is, and what is His church. He may know that the invisible church is to be served chiefly through the visible church, which has based itself upon the Crowning Revelation,-the known group of adherents, among whom is the essential nucleus, the heart and lungs, of that great body composed of all who are in good. The New Churchman knows, and can learn ever more, of the duties of loyalty which he owes to his country, to his use to mankind,-the particular work through which he chiefly ministers that use; to his family, and to all friends in the degree of their interior friendship, or their service to the central ideals of life.

     We are told in the Heavenly Doctrine that charity is to be practiced towards an individual and towards a society according to the quality of the good that prevails in it, and that one's friends, one's country, one's church, are loved when their good is cared for from the love of good. (H. D. 91, 92.) The quality of good is according to the truth that is served, or according to the use being performed. Thus loyalty is first of all to use, and is according to the form and the excellence of the use.

     It is true that we know no use, we know no good and no truth, except as it appears in a human being. Our allegiance is and should be attached to fellow men, but it should not be directed to the person for the sake of person, or for the sake of mutual favor. It is right that we should give a fervent and unstinting loyalty to those who seem to be actuated by truth and to be performing a worthy ministry. In such a case we may well give confidence and trust, and may take further delight in such similarities of genius and bonds of fellowship as may exist. But still we must strive to see the Lord in and through the man. We may never pin our faith and attach our love to the person alone.

This is not, as it may appear, loyalty with reservations-confidence with misgivings-but it is loyalty preserving its fixed goal through all the vicissitudes of human frailties. It is the only loyalty which cannot be shaken.

And so, amongst ourselves, who hope and trust that we are New Churchmen, the theme is ever that of loyalty to each other for the sake of our common ideals and ends. This shall make us sons of God and servants of his kingdom.
LOYALTY 1933

LOYALTY COLLEY PRYKE 1933

     IN OUR RELATIONS WITH MEN IN THE WORLD.

     (A paper read at the New Church Club, London, November 18, 1932.)

     Whatever may be our own tastes, the necessities of the time involve us all in many activities in which we perforce cooperate with others who do not share our beliefs, who are un-appreciative and often ignorant of our ideals, and who certainly are not working for our ends.

     It has been ordained, or rather permitted, by the Lord, that the man of this time should gain food and shelter for himself, and for those who look to him for the provision of these necessaries, by the performance, in association with others, of one or other of the numerous functions which are the feature of this highly-developed civilization. We use the term "highly-developed" in a very external sense, for the development of the time is mainly concerned with the increase of material comforts of one sort or another. True cultural development seems to be at a standstill, if not receding. This is not surprising, for where the Church is dead, where the Lord is denied and the Word not understood, there can be no real cultural increase.

     However, the man of the Church, though he be not of the world, must at least be in it. And we may ask: What, in his relations with other men, should command his loyalty and enthusiasm? If loyalty is an attitude of approval, and, as far as in one lies, a readiness to support some person, community, policy or ideal, it is clear that we cannot be whole-heartedly loyal to those of which we do not approve.

Herein lies our difficulty, and here the man of the Church is face to face with the problem which, in one form or another, remains with him throughout life in this world.

     Divine Revelation teaches that we should love what is good and true; that the Lord is Love Itself and Wisdom Itself; and that these, going forth into act, constitute Divine Use. The Lord Himself is the only perfect Man, because in Him alone Love, Wisdom, and Use are Divine, and the Human is the perfect Form of Love, Wisdom, and Use. The perfection of the Gorand Man of heaven increases as its members receive love and wisdom from the Lord, and carry them forth into use. And the Church on earth will grow, and become an ever more perfect instrument in the hand of the Lord for the salvation of the race, as the men of the Church, whilst still on earth, form in themselves vessels receptive of the Divine Love and Wisdom, and endeavor to ultimate these in life.

     From this naturally follows the further teaching, that in our relations with our fellow men we must love in them the good and true. We are told most specifically that it is not charity to help the evil. In the absence today of true religion, there is often an attempt to put in its place feeble platitudes about the "brotherhood of man" and the "spark of the Divine." Those who with one breath will deny the Divinity of the Lord, will, with the next, and in some loosely-worded phrase, ascribe Divinity to their fellow mortals. All this loose sentimentalism is, however, swept away by the teachings of the Church.

     If it is the good and true which must claim our loyalty, then it is evident that, although we must not shun contact with our fellow men-for our regeneration must be worked out in our daily life in the world-nevertheless our contacts with the world outside should be of necessity rather than choice. However, as we have already indicated, all of us in some measure must perform uses outside the Church, and make contacts with those who are ignorant of, or unreceptive of, the Heavenly Doctrines. What must be our attitude to these fellow men! Wherein can we find something worthy of loyalty! In what manner can we give expression to such loyalty?

     Let us turn first of all to our daily employment. It is assumed that this is connected with the performance of some use to society as a whole.

In this case it would seem clear that our loyalty is to this use; that our utmost efforts should be directed towards the best possible performance of those functions which are allotted to us, whether lowly or exalted, simple or complex. The greatest expression of loyalty is to give the best that is in us, without thought of reward or advancement, and because it is the thing which our hands find to do, and which should be done with our might, because we have been led to this function or office under the Lord's Providence, and, if we fail in it through fault of our own, we are indeed "unworthy servants." For the moment, our duty lies here. The best preparation for a higher use is the diligent performance of our present task. Let us remember that man plants, but the Lord gives the increase. This is peculiarly true of faithful service in any walk of life. Vessels are opened in the mind which can receive greater illustration. The Lord is ever watching for willing servants. The harvest truly is great.

Yet how often is the New Churchman or woman infested by the thought that we are few in numbers, that increase seems slow, that few in the world today are interested in eternal things, and that against the great tide of humanity, sweeping towards the sea of materialism, we can accomplish nothing! In our inner selves we know that this is not so. We cannot estimate the uses which the Lord can perform through the agency of even the humblest of his servants. His ends are eternal; our understandings are finite. The Lord looks towards spiritual uses; too often we are limited by the natural world. Although we may not see the Divine end, we can, by loyal support of every worthy use which comes our way, make ourselves instruments ready to the hand of the Lord.

What of those with whom we are associated in the performance of those uses? Surely the doctrine of charity comes to our aid. Our loyalty is due, in so far as we discern in them loyalty to the common use. Where we find such, it is our duty to lend every aid and encouragement, and to stifle the voice of criticism. Particularly should we be ready to Pass on to others what knowledge and experience we have. In the world, too often the attitude is to keep knowledge and experience to one's self, to withhold the helping hand, for fear the other fellow gets ahead. Yet we have all needed and received help countless times. To withhold such assistance from others is to show disloyalty to the use.

100

If we would indeed forward the use in every way, then we should desire to see in every office the most suitable men. This is a hard thing, for we are by nature loath to acknowledge that others have talents greater than ours. We may render lip service to the thought when we are considering offices and uses outside our own immediate sphere, but it is a hard thing to acknowledge that in our own particular line others may be more competent and better fitted than we. Right here seems to be one of the battlefields of life. Here is the test of loyalty to the use.

     There are many other contacts which we may feel it necessary to make outside the line of our daily work. There will be great variety in this. Some may have very little taste for outside associations, whilst others may feel a strong inclination to join in common uses, maybe political, maybe educational, maybe social. These will command our loyalty in so far as they in some way support the eternal ends which we have in view.

     In considering loyalty, we should not overlook its twofold effect. To compel ourselves to suppress our own desires and wishes, and to be loyal towards those working with us and towards the common uses, is a most salutary exercise for us, and it is also far-reaching in its effects. Those who, in the Providence of the Lord, are called upon to perform the higher uses, need the loyalty of others, and in its absence their efforts fall short of the best. If the priesthood and teachers of the Church had the whole-hearted loyalty of us all, how much more rapidly the uses would go forward! How much more effective would be the various functions of government in the world, if those in authority could count upon the affirmative support of those associated with them!

     As far as I can see, the teaching seems to be that the New Church man and woman must first take care that they are associated only with those uses which, on their various planes, are worthy of support, and then should give whole-hearted loyalty to them. When we give our undivided support to the spiritual uses of the Church, nothing can prevent the forward progress of the establishment of the Lord's Kingdom on earth. May we not all look forward to the day when the members of the Church, by reason of their unselfish loyalty to the Church, will be recognized by those in the world around them, and when the man of the world will say: "That man is different-he is a New Churchman."

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NOTES AND REVIEWS. 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     ADAPTED TRANSLATIONS OF THE WRITINGS.

     Through the activities of the publishing agencies of the New Church, especially in America and England, the volumes of the Writings are being placed in the hands of a considerable number of people not previously acquainted with them. If there are many being brought by this means to receive the truths of the Second Coming, it is not evidenced by any remarkable increase in the numbers of those who join the Church. And this fact has led some New Churchmen to the opinion that many who are becoming acquainted with the Writings are prevented from receiving the Heavenly Doctrines because they find the style and terminology of the Writings difficult to understand. To meet this alleged condition, there are those who advocate translations of the Writings adapted to popular reading.

     We have before pointed out what we believe to be the danger in such a course, on the ground that it inevitably involves a mingling of interpretation with the translation of Divine Revelation, which should be preserved in its integrity, and allowed to speak in its own terms to all who are willing to read.

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Interpretation belongs to the field of explanatory teaching, whether spoken or written, and this should meet the needs of those who desire to understand.

     The lack of a desire to know and understand spiritual things is, we think, the chief cause of the slow reception of the Writings in the world today. It is our belief that the distinctive terms of the Writings are attractive in themselves to the inquiring mind, quickening the desire to know what new truth may be contained therein. But, in the present state of the world, the genuine desire to learn new spiritual and Divine things is lacking with all but a few. Wherever this desire animates a mind of average education, a beginning can be made in the understanding of that Revelation whose interior treasures can never be exhausted. As in the case of all former Revelations, the simple receive more readily than the learned. The Lord, in His Providence, has "hidden these things from the wise and prudent, and has revealed them unto babes." The final number in Heaven and Hell reads:

     "The things which have been said in this work concerning heaven, the world of spirits, and hell, will be obscure to those who are not in the delight of knowing spiritual truths, but clear to those who are in that delight; and especially will they be clear to those who are in the affection of truth for the sake of truth, that is, who love truth because it is truth. For whatever is loved enters with light into the idea of the mind, especially when the truth is loved, because all truth is in light." (H. H. 603.)

     As it is our opinion that the difficulties of the novitiate in understanding the terminology of the Writings are not as great as is supposed, and are not the chief cause of the lack of reception, we find ourselves in sympathy with the views expressed in the following article, which we reprint with due acknowledgments from THE NEW-CHURCH HERALD:

     A QUESTION OF TERMS.

     There is a curious state of feeling in the Church that we are not getting our message over because our language is not understood. The difficulty seems to be that the terminology of the Writings presents an insuperable barrier to their popular reading.

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     I recently looked through a popular magazine of instruction in wireless, and such terms as resistance-capacity, multi-mu and autotransformer, appeared on every page. This magazine was designed to meet the needs of the average tyro in wireless. My thoughts turned with perplexity to the contrast of dignified simplicity of the terminology of the Writings, and I wondered where the catch was.

     Surely, I thought, something has gone wrong here; for is it not the readers and accepters of the Writings that are saying that the terms are too difficult? I have never yet heard the radio fan complaining that the terms are too recondite. He accepts the terms as part of the business, for he is interested enough to find out what they mean. Unfortunately, not many people are interested in spiritual things; hence the difficulty with the terms. Many people are interested in civil and moral things, but comparatively few in spiritual things, and the Writings deal with spiritual things.

     Shall we, when we translate the Writings into English, explain the terms used? I take it that the first use of a translator is to express the meaning of the original, not to explain it. There is a difference.

     Granted that the English translations of the Writings in the past have been guilty of using Anglicized Latin words, yet, perhaps even this is to some extent unavoidable. Did not Swedenborg find himself compelled to give new meanings to the Latin words that he used, in order adequately to convey his sense? Even so, it is clear that human language is inadequate to convey spiritual ideas in their fulness. So it behoves us to take Swedenborg's terms as the best possible for the purpose.

     It is the Church's work to educate the world, and to lead it to spiritual perception and understanding. Moral and civil truth may be left to the moralists and social thinkers. Only the New Church can expound the real nature of spiritual life and thought. The good of love is a real spiritual entity; so is the good of truth. These are distinct spiritual ideas, and the terms are surely concise and meaningful.

     The general ideas of the Letter of the Divine Word are not the truths of the Lord's Second Advent. They are the truths of the First Advent. The Second Advent presents truths to the Rational mind, and deals with particulars of Divine Truth. Hence the ideas are more interior. The opening passage of the Divine Love and Wisdom is a wonderful illustration of this fact.

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The sentence occurs, "Men know that there is such a thing as love; but they do not know what love is." The Letter of the Word teaches us to love the Lord and the neighbor. The Writings teach us the real nature of love. If we are content to dwell in the sense of the Letter, we shall think of love as a vague feeling; but if we ascend into the spirit, we shall see it as life and substance itself, articulated into affection and thought. Then the terms good of love, self-love, love of truth, etc., will begin to have meaning for us.

     The cult of popularity can cost too much. Let us by all means strive to expound our teachings clearly and effectively, but do not let us be unduly anxious lest some peculiar and significant term puzzles the hearer. It may even happen that by that very means interest will be aroused. John Clowes confesses that the strange term "Divine Humanity" compelled him to read the True Christian Religion, and led to his complete conviction of the truth of the message therein contained. If we hide these terms under periphrastic translations, in our prudence we may be doing a disservice to the Divine Providence.

     After all, the understanding that is not blinded by self-love has a keen perception, and some may see in these terms meanings that have not appeared to those of us who are familiar with them. There may be people outside our organization who are more capable, and possibly more desirous, of understanding the truths of the Lord's Second Advent than those within; at least, let us allow ourselves that excursion into optimism.

     The Lord has made His Second Advent. Let us get on with the job of understanding the truth He has revealed, and not stress the supposed difficulties.
     G. T. H. [From The New Church Herald, January 7, 1933, pp. 7-8.]

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Church News 1933

Church News Various 1933

     BRISTOL, ENGLAND.

     The Bristol Circle spent a memorable week-end when they received a visit from Bishop Tilson on December 17-18, 1932. Services were held at the home of Mr. and Mrs. S. R. Lewin and family at Bath, where they were joined by all the friends in that city and Bristol.

     On Saturday the 17th a special service was held for the baptism of Mr. Stanley Best, and this was followed by the solemnization of the betrothal of Mr. Best and Miss Muriel Morris. Bishop Tilson conducted these services in his usual very impressive style, and a most delightful sphere was experienced by all those present. This service brought back to the writer memories of many similar celebrations in connection with the Burton Road society in past years, and impressed him more powerfully than ever with the great use of the Betrothal Service to those preparing for the full state of Marriage. The young people also appeared to realize the importance and use of the ceremony.

     On Sunday the 18th, Divine worship was held in the evening, during which the infant daughter of Mr. and Mrs. Eric Briscoe was baptized and the Holy Supper was celebrated. Bishop Tilson Rave a most instructive address on why the Lord was born on this earth, and also why He was born in Bethlehem. This address was most useful in preparing our minds for the fuller appreciation of the celebration of the First Advent during Christmas.

     After the service we spent a very pleasant time discussing the future of the Circle, and me look forward to further visits from Bishop Tilson and the Rev. Wynne Acton, who has already been down to see us, and has firmly established himself in our affections.

     On Monday the 19th Bishop Tilson visited the little circle at Street, and on Tuesday, December 27th, he again came down West to officiate at the marriage of Mr. Best and Miss Morris, at Bristol. The Committee of the Conference Society kindly granted us the use of the Cranbrook Road Church for the occasion, and this was much appreciated by us all. The service was very impressive, especially the address by Bishop Tilson to the newly married pair.

     Mr. and Mrs. Best will be moving down to the Taunton district shortly but we are hoping that they will he able to be with us on the occasions of pastoral visits to Bath and Bristol.
     S. R. L.

     COLCHESTER, ENGLAND.

     We were all very sorry to have to say good-bye to our friends, the Rev. and Mrs. Albert Bjorck, who have sought the warmer climate of Mallorca on account of Mr. Bjorck's poor health. There was a good muster of the members of the society at the home of Mrs. Rey Gill on September 17th to wish them well. May they both have a happy retirement!

     Our Harvest Thanksgiving Service was held on October 2d, with a record attendance of seventy-two, the church and chancel being tastefully decorated with corn, fruit and flowers. Our pastor addressed the children on the subject of the day, after which they made their offerings of fruit and flowers at the altar.

     On October 16th, the rite of Confession of Faith was administered for Mr. Denis Pryke.

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     The local group of the Sons of the Academy had a splendid meeting to begin the new season. Journeying to Chelmsford, they were most hospitably entertained by Mr. and Mrs. Colley Pryke. A record number were in attendance, and the election of officers was followed by the chief event of the evening,-an address by our guest of honor, Bishop Tilson, who spoke on "The Human Brain." It was a masterly address, highly appreciated, as the discussion amply showed. The Chelmsford meeting was a fine send-off for the season, and will be remembered as a "high spot" in our annals.

     The Colchester group of Sons holds monthly meetings, and now and then a gala open meeting to which the ladies are invited. Such a one was our December gathering, when the Rev. A. Wynne Acton gave us an address on "The Gorand Man." We have begun the custom of preserving in our archives a copy of every paper read at our meetings, and it is thought that, if other groups will do the same, we might have an exchange of papers, so that the thoughts of the various groups might thus be communicated to the others.

     During November the society held its annual Sale of Work, which was very successful. We collected a good sum of money, but the purpose to which it is to be devoted has not yet been decided. The stalls were nicely decorated, and there was a good array of articles for sale.

     At the school closing for the holidays, on December 22d, there was a program of recitations, etc., by the pupils, the final play being a master piece. The long cast included fairies, rabbits, the man in the moon, and, of course, Father Christmas. The acting was excellent, and a real credit to our teacher. After the closing exercises there were some beautiful tableaux, arranged and produced by Mrs. Gladish and Mrs. Rey Gill. These were greatly appreciated.

     Christmas morning in Colchester found the sun shining, and just sufficient nip in the air to make it a nice day. Our service was most enjoyable. We sang several of the mot beautiful carols, and our pastor gave a suitable address to the many children present.

     Forty sat down to the New Year's Eve supper, which coincided with our usual social. Mr. Owen Pryke was toastmaster, and right well he acquitted himself. Games and musical numbers followed until a few minutes before midnight, when we gathered together for a quiet little service. And now for 1933!
     J. F. C.

     BAYHEAD, FLORIDA.

     January 11th was a red-letter day for Atlantis; for we had the pleasure of welcoming a new member to our circle in the person of Mr. G. A. McQueen, who arrived from Glenview, Illinois. All who know him will realize that his coming is an event of first importance to our small group, and a source of strength that is sincerely appreciated. We were also happy to welcome our first visitors,-Mr. Crebert Burnham and Mr. Noel McQueen,-who brought Mr. McQueen by auto from Glenview and spent nine days here. It is our hope that they will come again, and that we shall have many other visitors from all parts of the Church.

     Christmas was celebrated under conditions that were new to most of us,-delightful, balmy weather, with nature smiling on every side, and the waves lapping gently on the shore. Our Christmas Tree and our decorations of holly and mistletoe were gathered the day before, and this by the simple method of going outside our front door and selecting them. But, different as the surroundings are, our service of worship linked us up with our friends in colder dimes, and a sermon written by the Rev. F. E. Gyllenhaal brought the Christmas spirit to us, while the childrens' recitation and a Representation of the Manger and the Wise Men, though perhaps the simplest ever produced, brought memories of other celebrations to our minds.

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Our entire group gathered around the festive board, and later the packages from the home folks were opened. So, while conditions outside were different, inside it was Christmas.

     Although he has been here but a short time, Mr. McQueen has entered into the uses, and the Tuesday "Life" Meeting gladly responds to one who has been leader of Such a group in Glenview for the last twelve and a half years. We look forward to many an interesting evening, and he already has lots of material laid out for future meetings.

     We are making progress in a material way. Each morning several necks of chickens announce to the world their intention to lay bigger and better eggs. The Fuller acres are fenced in, and in large part planted, several hundred pounds of seed potatoes being already in; and a whole field of some four thousand cabbages is showing the world that plenty of hard work is turning virgin forest into productive fields. The Lee house is nearing completion, and altogether there are no signs of unemployment in Atlantis.
     SYDNEY E. LEE.

     [Bayhead is close to the 30th parallel of north latitude, Los Angeles near the 34th parallel. General Church societies in the Southern Hemisphere are in similar latitude; south: Rio de Janeiro, 23d; Durban 30th; Sydney, 34th;-EDITOR.]

     Swedenborg's Birthday.

     The following account of a celebration held at Atlantis is quoted from the local newspaper, The Bay County Herald:

     "Sunday the 29th, being the anniversary of the birth of the great philosopher, scientist and theologian, Emanuel Swedenborg, the small group of New Church people now residing at the Bayhead Hotel celebrated the event with a banquet. Including several children, eighteen persons were present. After the toast to Swedenborg had been honored, Mr. G. A. McQueen, toastmaster, made a short speech on the custom of observing birthdays, showing that everything in the universe had its birthday at the time of its creation by the Divine Father of all things, and that it was fitting and useful to recall the doings of outstanding personages and the great events which resulted from their labors. Mr. Birger Holmes quoted from a recent report of the Swedenborg Society telling of the work of that body in distributing the books written by Swedenborg. Mr. Sydney Lee spoke of Swedenborg's humility as manifested in the introduction to his philosophical works, and in the theological works by his acknowledgment that he was merely an instrument in the Lord's hands for the giving of a truly rational understanding of the Word of God.

     "The Swedish flag was on display, and the banquet room decorated with blue and yellow streamers."

     GLENVIEW, ILL.

     Swedenborg's Birthday was celebrated this year on Friday, January 27th. The children had a party in the afternoon, and the adults gathered at supper in the evening. Our pastor acted as toastmaster, and his program included set speeches by two young ladies and three of the young men. He had also issued a general invitation for poems appropriate to the occasion, and the response to this came in the form of several worthy efforts, serious, bright, and novel.

     The January meeting of the Sons of the Academy listened to a paper by Mr. William H. Junge on "Community Life," a subject upon which we have no one better informed than Mr. Junge, who pointed out the many advantages derived from such a life, particularly noting the success of our late experiment with the community garden, and the substantial results obtained by our community work in the Park, as well as the doing of the work incidental to our church activities. At this meeting the annual election of officers of our local chapter was held. Mr. Donal Hicks was elected President, Mr. David Cole, Treasurer, and Mr. Donald Synnestvedt, Secretary.

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The regular attendance at these meetings continues uniformly large and enthusiastic.

     Taking advantage of the absence of our pastor, but with his consent, the evening of Friday, February 3d, was made a social one, taking the form of a cabaret supper, entertainment and dance. Odd or handsome costumes were worn, and a very jolly time continued to a late hour. Mr. and Mrs. Louis S. Cole and their son Louis have gone to "Atlantis," Florida, to remain over the winter. Their son Harry is there as one of the pioneers.

     Glenview has enjoyed the mildest January in over fifty years, for which beneficence of Providence we have been very grateful.
      J. B. S.

     KITCHENER, ONT.

     Our Christmas celebration commenced with the children's festival on Christmas Eve. At 6.30 the pupils of the school and many adults gathered in the chapel, where a delightful service was held. Immediately afterwards we went into the social hall, where the Representation was viewed, and explained to the smaller children. This year it was on a larger and more elaborate scale than usual, comprising a panoramic view of the Shepherds in the Field when the Angel of the Lord appeared to them, of the Nativity scene in the stable of the inn, and lastly of the Wise Men following the Star across the desert sands. Gifts of fruit and nuts were later presented to the children.

     On Christmas Day, at 11 a.m., there was a service of Divine Worship in commemoration of the Advent, a special feature of which was the interlude of appropriate music played by the organ and Diane together, which was much enjoyed.

     On New Year's eve we had a society supper followed by the usual Watch Night party.

     The sessions of the day school were resumed on January 3d with a good attendance, as the epidemic of mumps had subsided.

     Friday suppers and classes have also been resumed with a good attendance. We are continuing the study of the Word which was commenced at the beginning of the sea son.

     The Men's Club have held monthly meetings, which open with supper at 6.30 p.m. The pastor then presents a doctrinal subject, and later one of the members reads a paper on some secular subject of general interest. I understand that this method of procedure in these meetings has proved successful.

     Theta Alpha entertained the school children for the celebration of Swedenborg's Birthday on Friday afternoon, January 27th. The children came in Swedish costumes. Games of all sorts, some suitable for the little tots, and others for the older children, were the order of the day. A sandwich supper with a large birthday cake completed the program.

     Our adult celebration of the same evening was held on Sunday evening. We had supper together, and later our pastor, the Rev. Alan Gill, delivered an address dealing with some of the things Swedenborg saw and experienced in the world of spirits at the time of the Last Judgment, and showing that these experiences were severe and terrible to such a d degree that they cannot easily come to our apprehension.

     We are sorry that our pastor could not attend the recent Council Meetings in Bryn Athyn. In order that we may hear at first hand something of what transpired, we have asked the Rev. F. E. Gyllenhaal to come to Kitchener and give us a report of the meetings, and we expect him on Friday, February 10th.
     C. R.

     BALTIMORE, MD.

     The following account of a "Celebration at Baltimore" brings to remembrance some interesting historical facts connected with the early history of the New Church in America.

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We quote from The New-Church Messenger of January 18, 1933:

     "At a special service held on Sunday, January 1st, the Baltimore Society celebrated its 133d anniversary. The Pastor, the Rev. Fred Sidney Mayer, officiated. Letters of congratulation from ministers in other parts of the country were read. In the repository was the Bible formerly used by the Rev. John Hargrove in the New Church Temple shown in the accompanying sketch. [See also Annals, p. 195.]

     "The first New Church Temple in the United States was erected at the southwest corner of Exeter and Baltimore Streets, in Baltimore, Md., in 1799. It was built of brick, and the funds were supplied by citizens of the community. The first church service was held on Sunday, January 1, 1800.

     "The first New Church group in Baltimore was led by Robert Carter, member of the Virginia Colonial Council. They began meeting in 1792. The first incorporated organization was formed in 1798, and the first New Church ministers ordained in the United States were the Rev. Ralph Mather, formerly of England, and the Rev. John Hargrove, a former preacher of the Methodist Episcopal Church.

     "The Rev. John Hargrove was very active in carrying the message of the New Church to communities outside of Maryland. Several years later the readers of Swedenborg's books grew in numbers, and churches were built in Philadelphia and Boston. When the first General Convention met at Philadelphia in 1817, the Rev. John Hargrove was chosen as its President, and he continued in the office for ten years.

     "The Society abandoned the Baltimore Street building, which was torn down in 1866. In the year 1874 the Calvert Street Church was erected, and the members of the New Church carry on the activities of their fathers.

     "Mention should be made of the fact that the original German New Church Society, the first in the world, was organized at Baltimore by the Rev. Arthur O. Brickman, in 1855."

     [EDITORIAL NOTE: In the above account it is stated that the first service in the first Temple was held on Sunday, January 1, 1800. This should be January 5th, which was the date of the first Sunday in the year 1800. In the Annals, p. 195, it is given as January id, but we find the correct date in The New Jerusalem Magazine, Vol. xliv, p. 285, where an account of the event is given.

     A portrait of the Rev. John Hargrove appears in the Annals, page 189, where also we find this record:

     "July 8, 1798.-Ralph Mather and John Hargrove are ordained into the Ministry of the New Church by `ten elders or representatives' of the Church in Baltimore laying their hands upon the candidates for ordination. This marks the beginning of the distinctive Priesthood of the New Church in America."]

     WYOMING, OHIO.

     That there is a regularly established and functioning society of the General Church in Wyoming, Ohio (near Cincinnati), under the able leadership of the Rev. Norman Reuter, may be news to some of your readers, inasmuch as reports from this society have not appeared regularly in New Church Life. While the Rev. F. E. Waelchli was with us as pastor, mention of the Wyoming group occurred frequently in his news reports, but since he moved to Bryn Athyn our secretary has been negligent in keeping you informed of our activities.

     It may be of interest to mention at this time that, beginning with three men,-Mr. Colon Schott, Mr. Will C. Smith, and Mr. Charles G. Merrell,-the little Cincinnati circle grew by the perfectly normal process of the younger Merrells and Smiths growing up and having families of their own. Unfortunately, a number of one-time members have moved away,-Mr. Waelchli's family, the Victor Waelchlis, the Hilldales, and the Kintners. Mr. Alec McQueen, a very active member, went to live in Chicago.

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At the present time our circle is composed of the following families: Mr. and Mrs. Charles G. Merrell, Mr. and Mrs. Frederick E. Merrell and family, Mr. and Mrs. Donald Merrell and family, Mr. and Mrs. William Allen Smith and family, and Mr. Richard Waelchli.

     Mrs. George Cowing, of Wyoming, a regular attendant at doctrinal classes, although not a member of the church. Her father, Mr. Ferd. Wagner, was formerly a New Churchman, as also was her father-in-law, Mr. R. A. Cowing. She became interested through hearing a missionary lecture of Mr. Waelchli's on the "Life After Death," and has been an interested and faithful attendant at doctrinal classes ever since. Many years ago the village of Wyoming was an active New Church community, but all who belonged to that group have drifted away.

     There are 12 children in the society, and a service is held for them every Sunday morning at 10 o'clock. These services and the adult worship following are held at the home of Mr. and Mrs. Charles G. Merrell, 67 Reilly Road, Wyoming. Visiting members of the Church are always welcome. Doctrinal classes are held every Wednesday evening at 7.30 o'clock, and the subject at present is that of "Influx." There are also classes during the week for children of different ages.

     We were very sorry to lose Mr. Waelchli, but since we could not keep him, we are delighted to have Mr. Reuter. He has the ability to present profound doctrines in a simple, understandable manner, and has managed fairly well to keep the members awake during doctrinal class!

     We have had several social functions this year, one at the home of Mr. and Mrs. Smith, on which occasion Mr. Waelchli turned over the care of his flock to Mr. Reuter. On January 28th a Swedenborg's Birthday party was given for the children. As part of the program, four extraordinary essays on the life of Swedenborg were read by the older children,-Frederick E. Merrell, Jr., Stanley Merrell, Virginia Merrell and Gwynneth Merrell. These essays must be read to be appreciated. They showed remarkable evidence of original thought, and brought to our attention facts about Swedenborg's life of which even Dr. Acton is probably unaware.

     Tomorrow evening, February 17, a social will be held at the home of Mr. and Mrs. Charles Merrell, and the pastor will then give us an account of the discussions at the recent Council Meetings in Bryn Athyn.
     DONALD MERRELL.

     NORTHERN NEW JERSEY.

     Last fall the Rev. Philip Odhner visited different members of the General Church in Northern New Jersey offering his services to this group and arranging a service of worship to be held at the home of the R. B. Caldwells in Glen Ridge on November 6th. To this service a remarkable number came, and everyone mentioned how easily we all assembled. After the service a meeting was held to discuss the prospect of future services, as well as doctrinal classes. It was decided to hold services about twice a month, Mr. and Mrs. Caldwell generously offering the use of their home; doctrinal classes to be held once month at the homes of the different members, combining a social time with the classes. Mrs. Francis Frost volunteered to have the first doctrinal class at her home in Westfield.

     Mr. Odhner's means of transportation to and from Bryn Athyn to officiate at the services has been his automobile, known as "Ecclesiastes," which apparently runs on its reputation. The attendance at church has held up splendidly, as many as 37 adults and children at a service.

     On December 18th, a sermon with some fine correspondences in connection with the Lord's Advent was followed by a Christmas story told the children in language they comprehend. Mr. Odhner then presented them with gift packages, telling them they were symbols of the Lord's love. A really artistic Representation of the Nativity had been prepared by Mrs. Odhner, with the cooperation of Mr. Walter Faulkner and others.

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     At tea-time on the same afternoon a surprise "shower" was given for Mts. Odhner [formerly Miss Beryl Caldwell] at the home of Mrs. Curtis Hicks, and, in keeping with the time of year, Donny Edmonds, dressed in the impromptu guise of a chubby little Santa Claus, presented the bride with a sackful of shower gifts.

     Since Christmas there have been two Sunday services. "Ecclesiastes" continues to tote the minister and his wife, as well as Bryn Athyn guests in the backseat. The first doctrinal class has taken place at the home of Mr. and Mrs. Frost. Mr. and Mrs. Raymend Bostock have invited us all to the next, with Mr. and Mrs. Darrel Hicks holding the following one; and it looks as though these evenings will also furnish social activities, for which original plans are being made.

     Mrs. Odhner has given the children their first Sunday School lesson, and plans for lessons in the future are made. The church music is played by Mr. John Caldwell. Everyone is pleased with the progress of our Northern Jersey meetings.
     JACQUELINE HICKS.

     TORONTO, CANADA.

     Apart from our regular Sunday services and doctrinal classes, the first event of note since our last report appeared in the Life was an enjoyable little gathering of the local Sons of the Academy on December 15th, when Mr. Alec Sargeant read a paper by the Rev. Karl R. Alden, presented by him at a meeting of the Boy's Academy Faculty in Bryn Athyn, being one of a series planned for the current school-year on subjects vitally affecting, and looking to, an ever-increasing measure of perfection in the work of that department of the Academy. It was quite apropos with us, leading to an appreciative discussion of the points dealt with, also an expressed hope that other such papers may be made available from time to time.

     Our Christmas celebration opened with the children's service and tableaux on Sunday evening, December 18th. The six tableaux, with appropriate Scriptural readings, depicted: 1. The Rich Man and Lazarus; 2. The Call of Samuel; 3. The Five Foolish Virgins; 4. The Annunciation; 5. The Flight into Egypt; 6. The Nativity. Beautifully impressive were these pictures, effective in design, costuming, and lighting, telling the stories of the Word in an unforgettable way. An appropriate address by the pastor, with the singing of the hymns and songs that have become institutional almost as Christmas itself, provided the rest of the program.

     The Christmas Tree party was held on Thursday, December 22d. The writer was unable to do more than look in upon this happy party, and his impression was that the adults were having quite as good a time as the children, who look forward to this as one of the big events of the year. Christmas Day, falling upon a Sunday, left no opportunity for an extra service, such as we usually have, but the special sphere of the Advent was abundantly manifest throughout the regular service.

     We had our usual New Year's party and dance until about 11.45 p.m., when, after a brief intermission, we adjourned to the chapel for a short Watch Night service, this, in turn, being followed by "English Breakfast" served in the assembly hall, where we even had the newspapers on the table-although we were not aware that this is a custom peculiar to the English breakfast table-and here we spent another happy hour or so before wending our several ways homeward, thankful that January 1st is a holiday.

     Thursday, January 19, was Forward Club night. At the supper table, our President, with a peculiar sense of the apposite, read us Dickens' moving account of the peregrinations of a bailiff, within the ambit of which we all breathed a silent prayer that we be not included. After our recreation interval we listened to a paper by Mr. Craigie, to which he gave the somewhat unusual title, "A Hedge Podge on the Relation of this Earth to the Rest of the Created Universe," being based upon the premise that "the Earth corresponds to the heel of the Gorand Man."

112

Mr. Craigie's treatment of his subject possibly was inspired, to some extent at least, by that portion of Bishop de Charms' "Address to Children" in New Church Life for December, 1932, p. 547, dealing particularly with the mechanistic and the amassing of goods characteristics, as the great driving force motivating the people of this earth in the pursuit of trade and business, to which he referred more than once. The essayist propounded some interesting theories and equally pertinent conclusions in the development of his theme. In the discussion which followed, the correctness of Mr. Craigie's premise was questioned, but he was at the moment unable to give chapter and verse of his source. Asked why he had bestowed such a title upon his excellent and interesting paper, he replied that he felt that it fitted; and so it goes into the record. We look forward with interest to the reading of the minutes at our next meeting, which we are quite sure will give an inimitable resume of the subject. For under the incumbency of the present Secretary our minutes are always divertingly interesting, as well as accurate-allowing somewhat for the free play of inventive imagination.

     An enjoyable Valentine party and dance, attended for the most part by the younger group, is the one social event in the society so far during February. Held in the assembly hall, prettily decorated in a color scheme of red and white, it was quite a successful affair.

     At the supper tables on February 8th, our pastor gave us a very full and circumstantial account of the Annual Council Meetings which he had attended in Bryn Athyn the previous week. This he followed up at the doctrinal class by reading Dr. Acton's paper on "The Crucial Point in the Dutch Position," and gave as account of the other papers read at the Council of the Clergy, and of the discussions following. Mr. Gyllenhaal intended to continue his account at the doctrinal class on the 15th, but, being confined to his bed with a severe chill, he was unable to do so. By his arrangement, however, Mr. Sargeant read to us the Rev. Hugo Lj. Odhner's paper on the question, "Is the Regenerate Man Divine?" and we are to hear other papers later. We are very glad to get such a full account of the meetings, and trust that the ultimate result of the presentation of the subject in papers and discussions will be for the good of the church, both individually and collectively.
     F. W.
PERMISSIONS OF PROVIDENCE 1933

PERMISSIONS OF PROVIDENCE Rev. VICTOR J. GLADISH 1933

     ANNOUNCEMENTS.

NEW CHURCH LIFE
VOL. LIII          APRIL, 1933           No. 4
     "The very hairs of your head are all numbered." (Matthew 10:30.)

     The essential meaning of the Lord's words concerning the numbering of the hairs of man's head is that the "Divine Providence is in the veriest singulars of all things"; that the Lord governs in the least units of all things that exist or happen. His Providence is in things small as well as in things great, and it is through His operation into the leasts of things that He governs the great affairs of mankind. This latter is involved in the word "singulars," by which the Heavenly Doctrines designate the least units of things, considered in their relation to the whole.

     But it is not our intention to take up the whole of this subject today. To expand and explain the statement that the Divine Providence is in the veriest singulars of all things (A. C. 6494) might well take one on a close survey of all the activities of human life, including the examination of man's environment. The phase of the subject upon which we shall attempt to throw some light may be called the "Permissions of Providence." The intention is to present something from the Doctrine revealed for the New Church in regard to certain outstanding permissions of the Divine Providence in the affairs of this world in which it is not so easily seen that Providence governs the "veriest singulars," or smallest units. For it is written: "The laws of permission are also laws of the Divine Providence." (D. P. 234.)

114

     There are certain aspects of human affairs in which it appears to the external view that the Creator is indifferent to justice, or else is powerless to enforce it. In general, these belong to the laws of permission-things not in accord with heavenly order, not of the Lord's will or good pleasure, but which are permitted in order that man may be man, free to choose between evil and good. The general law governing these matters is stated in the work on the Divine Providence in these words: "Evils are permitted for the sake of the end which is salvation." (275.) And the reason the permission of open evils is necessary to the salvation of man's soul is that every man is in evil, being imbued with a multitude of lusts, born into a tendency toward all evils, inclining toward some more strongly than others, according to his heredity and according to his own confirmation of this heredity; and evils cannot be removed unless they appear; man cannot be led away from his innate and acquired evils unless he sees them for what they are. In other words, if the Lord were to prevent the lusts of men and of nations from flaming forth into open and violent evils, we should be unaware of our real nature and that of mankind in general, and it would be impossible for us to be led away from evil loves, and be reformed.

     Therefore it is true that in this world one man suffers for the sins of another, and some receive bounties which they have done nothing to deserve. If we regard the natural plane of life alone, injustice manifestly exists. But the Divine Providence, in all that it does, regards what is infinite and eternal. The Lord looks to eternal things, and to temporal things only in so far as they agree with eternal things. And there is no earthly suffering and hardship, nor any temporal blessing, which, in itself, can affect man's salvation. Nothing that befalls can rob him of eternal happiness, or even rob him permanently of an internal joy and consolation in this life.

     Moreover, we are not to think of the Divine as standing outside of the misfortunes and the blessings of men on this earth, in order to preserve their freedom and ability to become regenerate. The Lord preserves that freedom and salvability by operating in ways unknown to man. With every man, and in every event, He is continually governing, overruling, gently bending; leading every man away from his evils, and toward heaven, so far as man does not flatly and wilfully rebel.

115

In spite of the immense complexity of the influences which govern the events of man's life (and beyond the ability of the finite mind to conceive or picture), the Lord provides that all things shall conspire to the leading of man away from evil, and toward good; or, at least, if man will not be led to good, he is led away from the more grievous evils into which he desires to plunge himself. In spite of all appearances, the Divine Providence is in the veriest singulars of all things. "The very hairs of our head are numbered."

     The Lord said: "Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered." (Matt.10:28-30.) The essence of the genuine teaching here shines through the literal expression, and we shall not stay to set forth the meaning more specifically by means of the spiritual correspondence of the words. Only in regard to the final expression, which summarizes the teaching of what precedes, and forms our text, we shall say something of the basis for the internal meaning.

     In the representatives and significatives of the Word there are two things which signify the whole, namely, the highest and the lowest. This is particularly true of the human body, in its representation of man himself. In one series we have the head and the feet as the highest and the lowest of the body, in another the heart and the flesh; in our text, the head and the hair; for the hair is an ultimate or lowest part of the body, one from which the life is almost removed.

     We perceive at once that the head is representative of the highests or inmosts of man. The hair is the ultimate or lowest of the body, but when the hairs of the head are spoken of, there is signified not only all things of man (because of the law that the lowest stands for the whole), but also there is reference to the innumerable external things of man's life, in their intimate connection with, and dependence upon, the inmosts of his being,-the hair growing out of his head. And the teaching of the text is that every hair is numbered;-every least thing, every singular of life's activity, is seen, weighed, judged, and regulated.

116

     It is not evident to man that Divine Providence extends to the numbering of the hairs of his head, to the government of the sparrow's fall, but if he is affirmative to spiritual truth he can see that it must be so. If he cherishes love to the Lord and belief in His Word, he will be willing to believe that it is so, and glad to see the evidence of this omnipotent government wherever it is visible or perceptible to the finite mind.

     It is written in the Heavenly Doctrine: "I have heard angels talking together about the Lord's Providence, but of what they said, though I understood it, little can be described, because their speech was continually joined to heavenly representatives, little of which can be expressed. They spoke wisely, saying that the Lord's Providence is in the veriest singulars of all things, but not according to such an order as man proposes to himself, because things to come are both foreseen and provided; and that the case is like that of a person building a palace, who first collects materials of every kind, and lays them together in heaps, where they lie without order, while the palace to be formed of them exists solely in the understanding of the architect." (A. C. 6486.)

     These same angels made a comparison between the Divine Providence and man's own sagacity or prudence. The sagacity of men they likened to specks of dust that float in the atmosphere, the Lord's Providence to the immeasurable sweep of the atmosphere, out of which the speck of dust eventually falls to the earth. They added that those who attribute all things to their own sagacity are like those who wander in dark forests, not knowing their way out; and if they find it, they attribute it either to their own sagacity or to fortune. It was further said that all things, down to the leasts of the leasts, are directed by Providence, even as to the very steps; and when such a sphere prevails as is contrary thereto, misfortunes happen. These heavenly informants also confirmed the fact that there is no such thing as chance, and that apparent accident, or fortune, is Providence in the ultimate of order, in which all things are comparatively inconstant. (A. C. 6493.)

     The world today is passing through an age of remarkable and thought-provoking developments. Mankind has grown in numbers, wealth, and power beyond all comparison with former centuries. A sea of sciences, a vast array of facts and scientific theories, has become the common property of man.

117

Forces of nature have been harnessed and exploited beyond the dream of ancient and modern prophets, and beyond the imagination of folk lore. Two decades ago the conviction was growing that man was at last overcoming the obstacles of nature, that the whole earth lay at his feet, and that the prophesied superman was well in the making. Then broke upon us the blast of world-wide war. It was made plain that primitive passions and savage instincts dwelt in men's hearts no less than of old. Qualities of evil and folly, which the spiritual man might have seen hidden beneath the conceit, the wealth-seeking and the godlessness of former years, became evident to all who were not wholly blind.

     Was this a punishment sent by God upon a world which had forgotten Him! It may so be called, if you please; but to look more deeply into the matter, it was the natural outcome of the internal state of men, permitted to break forth when certain grosser national and individual evils could be reformed in no other way. For much was purified by the flames of destruction, and out of the torment of suffering was born a new strength of national and international idealism. In the mercy of God, the "wrath of man was made to praise Him." The means were provided whereby a great natural civilization might have entered upon something of spiritual civilization. Men were given a taste of what might be; but though sweet in the mouth, they found its digestion bitter. They were not willing that the internal man should be purified; and much that had been gained was temporary and soon dissipated.

     And so now, in latest times, a new type of vastation is upon us. The greater part of the world wrestles with a species of famine in the midst of plenty. Nor is it a thing wholly new in the earth; but, like all the means by which men are tried and given the opportunity for purification, it is an ancient visitation in a new form. Like the Great War, and like all major misfortunes, it seems to be stirred up by some, and to fall with equal or greater misfortune upon others who had little or no hand in the matter.

     But to dwell upon this aspect is to miss the root and reality of it all. For, as we have seen, so much of worldly fortune or misfortune is permitted to come to each man as may be made of spiritual service to him. All men are in evils, and all need temptations by which they may be led away from those evils, and thus reformed, so far as they allow themselves to be.

118

Some require, and therefore receive, bitter trials in externals, some bitter trials in internals, and some both. It matters not by whose agency sufferings and trials are inaugurated; the real reason they are experienced is because of the evil that lies within, and the necessity that man must be born again to enter the kingdom of God. The punishments of this world need not be received as punishments, but as needed corrections, or as aids in subduing the natural man and freeing the spirit. The only inevitable punishment is the internal loss of good which evil brings upon itself.

     All this does not mean that we are to cultivate a spirit of fatalism. It does not mean that, because the Lord brings out of all misfortunes the best that can be provided, we are therefore to cease our efforts, and let come what may. The Lord can bring better spiritual benefits according as we will and do better; and the same is true in general, and over men and times as a whole, with natural benefits. We are told not to have "care for the morrow," but anxious and fearful care is meant. To provide for the needs of the day and the morrow in worldly matters, so far as we are able, is right and necessary; for natural facilities are of eminent use in their own place.

     We have said that this is an age of remarkable developments. Since the great spiritual-world Judgment of 1757, and the giving of the Crowning Revelation, there has been a new freedom to think and to understand, in things natural and in things spiritual. From the New Heaven and the New Hell then established, there has been an influx of new ideas and concepts-new inventive genius, and new forms under which to clothe the problems of thought. Together with this, man has brought upon himself new difficulties and trials, new problems to surmount. And it seems that, as time goes on, all these influences increase in geometrical ratio; like a rolling snowball, the increase continues to grow more rapid. Churchmen, philosophers, writers of all kinds, puzzle themselves as to what it all means. Evidently the world is rapidly on its way toward something, but what is that something? Where are we, and whither are we tending?

     Only in the Word of the Second Coming can the true and definite answer be found. Some of the daring and some of the pessimistic of recent writers predict the disintegration of the Christian churches. But the decay and essential disintegration of the First Christian Church is a familiar thought to the New Churchman, in which he is not pessimistic of the survival of religion, but confident of the upbuilding of a new civilization, whose religion-new without and within-shall at last govern its life.

119

How, when, and where these things shall take place we do not know; for the natural aspects of future events art not revealed. It may be that the present shell of faith-alone Christianity will not disappear for centuries. It may be that the so-called Christian nations will bring upon themselves the vastation of War and famine, or the decimation of race suicide. We cannot tell. But this we do know; that the least as well as the greatest things of present-day history are being governed by the Divine Providence of the Lord to prepare for the spread and world-influence of a Church that shall be Christian in fact as well as in name; and this not by the amalgamation of creedless and doctrineless churches, but by the successive increase in the acceptance of the Heavenly Doctrine,-the Crowning Revelation.

In the light of this concept we must judge the developments of the world in which we live. And by this revealed vision of the future, and by the philosophy of history,-the story of the successive churches,-known only from this Final Revelation, we may approximate the scope and value of the great world movements. At this time, when so many are speculating in the dark as to whither the world is tending, it is well to remember that the New Churchman may have the answer if he will. He may know that all is ruled for the sake of the Crowning Church, and that this must be established step by step in the hearts of men, on the basis of the Written Word in its Threefold Form. And he may derive enlightenment for the judgment of particular movements, phases, and aspects, according as he turns to the Writings for the New Church, and seeks light for the needs of life. For to him who asks of the Lord for the sake of use, there "is nothing covered that shall not be revealed; and hid, that shall not be known." (Matthew 10:26.) Amen.

LESSONS: Psalm 90. Matthew 10:16-42A. C. 8478.
PRAYERS: Liturgy, nos. 74, 87, 93.
MUSIC: Liturgy, pp. 534, 585, 572.

120

DIVINE WORSHIP IN HEAVEN 1933

DIVINE WORSHIP IN HEAVEN Rev. F. E. WAELCHLI 1933

     A TALK TO CHILDREN.

     "How lovely are Thy tabernacles, O Lord of Hosts! My soul longeth, yea, even fainteth for the courts of the Lord. Blessed are they that dwell in Thy house; they shall be still praising Thee." (Psalm 84:1, 2, 4.)

     From these words, and from many other passages in the Word, we learn what great happiness there is in going into the house of the Lord to worship Him. All good people feel this happiness. Therefore, the angels of heaven have it also. For in heaven there are church buildings or temples in which the angels worship.

     Just as it is with us, the angels have their Sabbath days, when they do not do their everyday work, but instead go to church. They do this for the same reason that we do, which is that by prayer and singing they may let their hearts tell their love to the Lord for all His goodness to them, and ask Him to help them always to do His will. Also, they listen to the reading of the Word and to a sermon, so that they may learn how to become ever more perfect angels, growing in wisdom and in love.

     On the days between one Sabbath and another, which we call the weekdays, the angels also worship the Lord, but in a different way. They then worship Him by showing their love to Him in doing the daily work which He gives them, and doing it in the way He wants them to do it. But besides worshiping Him every day in this way, they also read every day from His Word, and pray to Him, just as we here on earth do in family worship in our homes.

     Swedenborg tells us that he sometimes went to church in heaven together with the angels.

121

Some of these churches are built of stone and are very grand, and are called temples; others are built of wood, and are plainer, and are called houses of God. He tells of one temple, where he was at worship, that was so large that it could hold three thousand people. The preachers, he says, preach very wise sermons, much wiser than any minister here in the world could give.

     In a heavenly temple there is a most holy place where the Word of the Lord lies open, just as in our New Church houses of worship here on earth. Indeed, we have such a place for the Word because it is so in the temples of heaven. Even where New Church people have no church building, and one or more families have worship on Sunday in a home, the opened Word lies on a table at one end of the room, making this the most holy place.

     But there is this difference, that in heaven, because the Word is in that most holy place, the place is filled with a flaming and brilliant white light, which shines forth into the temple; and this light is far greater than any other light anywhere in heaven. This is because the Lord is the Word, and the Word is His Light. In heaven this Light from the Word comes to the eyes and to the mind; but in this world only to our minds. But we, too, try to have our most holy place filled with light; and so, in some of our churches there are lighted candles around the Word.

     One of the things Swedenborg tells us, we ought to notice well. The angels never worship only with their lips, without thinking of what they are praying and singing. Nor do they let their minds wander to other things during the reading of the Word and the preaching. Instead, in everything of their worship there is their whole love to the Lord and thought of Him. For it is all very, very holy to them.

     Sometimes many angels together worship the Lord without going to their temples. We are told of this in several places in the Word. And once this was heard by men here on earth. It was when the angel had told the shepherds that the Lord had been born at Bethlehem, and then there was suddenly with this angel a multitude of the heavenly host,-that is, very, very many angels,-praising God and singing, "Glory to God in the highest, and on earth peace, good will toward men."

122

Swedenborg tells of his having once heard a great worship, or, as he calls it, a glorification of the Lord by the angels of; all heaven, those in different parts of heaven answering one another by singing verses of the Word, and then all joining together in so doing. The whole heaven was at that time filled with a wondrous light. The verses they sang were all about the Lord's Second Coming and the New Church, because of which there was great joy in heaven. (C. L. 81.)

The angels never have a thought of any other god than the Lord Jesus Christ, for He alone is the God of heaven. So it is that they worship Him alone. Here on earth this is done in the Lord's New Church; for in other churches people believe that there are others who are god besides the Lord Jesus Christ. It is only in the New Church that there is the same worship as that of the angels. And a wonderful thing is that, when we are having worship, the angels of heaven are worshiping with us, and in so doing are very happy; and they make us feel that happiness also, so that we may share it with them. Remember, then, when you worship, that the angels are worshiping with you.

LESSON: Psalm 84.
MUSIC: Hymnal, pages 91, 94, 110, 135.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June inclusive, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum).

Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

123

"LOYALTY." 1933

"LOYALTY." ENOCH S. PRICE 1933

Editor of NEW CHURCH LIFE:
     In a news note in your issue for February, 1933, p. 75, occur the following words: "There is no equivalent for the word 'loyalty' in Hebrew, Greek or Latin, the nearest being the Latin word 'fidelitas'-faithfulness or fidelity."

     There is no doubt but that the Latin word fidelitas and the adjective fidus were used in a sense approaching our words "loyalty" and "loyal"; but in Latin usage it would seem that the word pietas approaches more nearly to our idea of loyalty. This word has come over to us in the form of "piety," but in the transition has lost much of its original application, and taken on a significance quite foreign to the original usage. In English, for the most part, it means assiduous attention to the external forms of religion and worship. The Latin word pietas means, first, duty toward the gods, family devotion and affection; then clan, and then national devotion, which latter is much the same as what we understand by loyalty; it refers only remotely to the worship of the gods. Plus Aeneas was tenderly devoted to family and friends, but does not appear to have been very pious.

     There are two Hebrew words, [symbols] and [symbols], which, while not directly meaning loyalty, are nevertheless used with that connotation. The Hebrew word [symbols] (shortened for [symbols], root [symbols] seems to be applied quite directly to express the idea of loyalty.

     The Greek word for loyalty is [symbols]-faithfulness, devotion, loyalty.

     The writer doubts that the language of any people with a family, tribal and national constitution lacks a word to express the idea of loyalty.
     ENOCH S. PRICE.

124

RECORD OF THE COUNCIL MEETINGS 1933

RECORD OF THE COUNCIL MEETINGS Editor 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     Six of the sessions of the Annual Council Meetings of the General Church, held in Bryn Athyn, January 31 to February 4, 1933, were devoted to the hearing and discussion of the following addresses: "The Internal Degrees of Truth in the Latin Word," by the Rev. Ernst Pfeiffer; "The Crucial Point in the Dutch Position," by the Rev. Alfred Acton; "The Nature and Derivation of Doctrine," by the Right Rev. George de Charms; "The Proprium," by the Rev. Theodore Pitcairn; "The Non-Divinity of the Regenerate Man," by the Rev. Hugo Lj. Odhner; "The General Church and the New Doctrine," by Bishop N. D. Pendleton.

     These Addresses, together with a stenographic report of the discussions that followed them, will be published in an enlarged issue of NEW 'CHURCH LIFE for May, this having been made possible by the collection of special contributions to that end.

     Meanwhile, we print in our present number the Annual Reports of Councils and Officials which were submitted to the Joint Council at its afternoon session of February 4th.

125

ANNUAL COUNCIL MEETINGS 1933

ANNUAL COUNCIL MEETINGS Various 1933

     BRYN ATHYN, PA., JANUARY 31-FEBRUARY 4, 1933.

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the year 1932 we have received 58 new members. In the same period 18 members are known to have died, and 4 have resigned. Deducting these 22, the net increase for the year is 36, which increases our total membership from 2041 to 2083 members.

     Since May 15th, 1930, the date of my report to the last General Assembly, 137 new members have been received. Since the same date 60 deaths have been reported and there have been 6 resignations. Deducting these 66 from the 137 new members received, there is left a net increase of 71 from May 15, 1930, to December 31, 1932.

Total membership, May 15, 1930                              2012
New Members, May 15, 1930, to Dec. 31, 1932                     131
                                                        2149
Deducting deaths and resignations                               66
Total, Dec. 31, 1932                                         2083
Adjustment to agree with files-deduction                     9
Total Membership, December, 1932                               2074

     As a discrepancy has been found between the above reported membership of 2083 and the actual count of the membership file, the file has been checked, and shows a total membership of 2074, involving a downward revision of 9 members. This figure from the files will form the basis of our statistics from now on.

     The figures given just above do not include the membership of the SOUTH AFRICAN NATIVE MISSIONS. According to the report of those Missions to January 1st, 1933, there is a total of approximately 937 baptized native members in various parts of South Africa.

126

     NEW MEMBERS.

     January 1, 1932, to December 31, 1932.

     A. IN THE UNITED STATES.

     Los Angeles, California.
Mr. Edward Roy Matthias
Miss Laura Agnes Matthias
Mr. Louis Paul Matthias
Mrs. Emilie Stoll
Mr. Paul Bernhart Streich
Mrs. Ruth Lois Beard Streich

     Ontario, California.
Miss Bernice Goodwin Stroh

     San Francisco, California.
Mr. Frederick N. Boef

     Denver, Colorado.
Miss Thyra Margarete Schroder

     Chicago, Illinois.
Mr. Richard Raphael Gladish
Mr. Morley Dyckman Rich

     Glenview, Illinois.
Mr. Charles Kenneth Cole
Miss Alice Mary Smith
Miss Jean Seville Smith
Miss Virginia Smith
Miss Adrienne Pitcairn Starkey

     Winnetka, Illinois.
Miss Rosamond Pendleton Brown

     Royal Oak, Michigan.
Miss. Muriel Ruth Cook

     Paris, Missouri.
Mr. Adolph Christian Petersen

     Columbiana, Ohio.
Mr. Tirzah Ammon Renkenberger*
     * Corrected. See NCL 1934:114.

     Bryn Athyn, Pennsylvania.
Miss Joyce Kathleen Cooper
Miss Gabriele Pitcairn
Mr. Oliver I. Powell
Mrs. Dallam V. Smith
Mrs. Ann Ord Doering

     Huntingdon Valley, Pennsylvania.
Mr. Bertrand Ash Austin
Miss Helena Coffin
Miss Stella Coffin

     Philadelphia, Pennsylvania.
Mr. William Harry Furry
Mrs. Mildred Magonigle Furry
Miss Rate von Moschzisker

     Pittsburgh, Pennsylvania.
Mr. Charles Schoenberger Brown
Mrs. Mitchell Fein
Mr. Alexander Iungerich
Mr. John J. Schoenberger

     B. IN CANADA.

     Toronto, Ontario.
Mrs. Evelyn Coumbe Pellow Jesseman
Mr. Alan Graham Longstaff
Mr. Frank Robert Longstaff, Jr.
Mr. Sydney Richard Parker
Mr. Tom Sackfield
Mr. Ernest William Zorn

     C. IN ENGLAND.

     Bristol.
Miss Emily Mary Dawson

     Chelmsford, Essex.
Mr. Denis Pryke

     London.
Miss Ivy Lilian Mumford
Mr. Herbert Francis Ward

     Shottery, Stratford-on-Avon.
Mrs. Doris Evelyn Dawson

     D. IN SWEDEN.

     Gamla, Upsala.
Mr. Gustaf Adolf Lundh

     Goteborg.
Mrs. Tyra Sigrid Antoinetta Kjellqvist

127

     Jonkoping.
Mr. Karl Henrik Sigstedt

     Stockholm.
Mrs. Agnes Ahren
Miss Taga Dorotea Boyesen
Mr. Hugo Karl Moren

     E. IN HOLLAND.

     The Hague.
Miss Johanna Hendrika Christina Happee

     F. IN SOUTH AFRICA.

     Durban, Natal.
Mr. Llewellyn Carnarvon Morgan
Miss Viva Melville Ridgway

     G. IN AUSTRALIA.

     Sydney, New South Wales.
Mrs. Gertrude Adams
Mr. Ossian Heldon

     H. IN SOUTH AMERICA.

     Rio de Janeiro, Brazil.
Miss Elizabeth Thereza Cavaleanti Barreto

     DEATHS.

     From December 31, 1931, to December 31, 1932.

Mrs. Agnes Magnell, Stockholm, Sweden, December 18, 1928.*
Mrs. Martha Moir Johnson, Ocean City, N. J., February 7, 1932.
Miss Martha W. Hubbard, St. Petersburg, Florida, February 9, 1932.
Mr. Frederick Thorwald Hansen, Bryn Athyn, Pa., February 18, 1932.
Miss Mary Zella Pendleton, Bryn Athyn, Pa., March 16, 1932.
Miss Mary Rebekah Cox, Abington, Mass., March 17, 1932.
Mr. Arthur George Carter, Toronto, Canada, March 26, 1932.
Dr. Feiko van der Feen, The Hague, Holland, April 26, 1932.
Mrs. Nina Mathilda Weise, Stockholm, Sweden, May 19, 1932.
Mr. Henry Sherman Maynard, Glenview, Ill., May 26, 1932.
Mrs. Sarah Elizabeth Beam, Bryn Athyn, Pa., June 28, 1932.
Mrs. George T. W. Moynihan, Westminster, O. F. S., South Africa, June 30, 1932.
Mrs. Marie Suetens Deltenre, Brussels, Belgium, July 7, 1932.
Sra. Joao de Mendonca Lima, Sao Paulo, Brazil, August 1, 1932.
Mrs. Fannie Semple Laughead, Uniontown, Pa., August 5, 1932.
Miss Anna Paulina Charlotta Edholm, Stockholm, Sweden, September 13, 1932.
Mr. Christian Z. F. Rott, Pittsburgh, Pa., September 21, 1932.
Miss Marie Louise Smith, Bryn Athyn, Pa., October 21, 1932.

     *Not reported until 1932.

     RESIGNATIONS.

Mr. Augustus Chester Frost, Atlanta, Georgia, February 1, 1932.
Rev. Walter Edward Brickman, Pittsburgh, Pa., June 14, 1932.
Mrs. Walter Edward Brickman, Pittsburgh, Pa., June 14, 1932.
Mr. George Washington Guthrie, Sydney, N. S. W., Australia, June 16, 1932.

     HUGO LJ. ODHNER,
          Secretary.

128

     REPORT OF THE COUNCIL OF THE CLERGY.

     January 1, 1932, to January 1, 1933

     At the present time, the Clergy of the General Church (see directory in New Church Life, December, 1932, pp. 565-568), comprise three members of the episcopal degree, including the Bishop of the General Church; 35 members of the pastoral degree; four members of the ministerial degree; and one licensed candidate for the ministry, making a total of 43 members.

     Of these, 22 are exclusively engaged in active pastoral work in various societies and circles, including the visiting pastor of the General Church; 12 are engaged in the work of the Academy, besides performing uses in the episcopal and pastoral degrees; 6 are engaged in secular work; 2 are no longer in active pastoral service; and one is an authorized candidate.

     Added to these, and connected with the South African Mission, are: 5 native pastors, 6 ministers, 7 authorized leaders, 1 leader taking special courses; and 3 theological students.

     Up to January 31, the Bishop of the General Church has received reports for the year 1932 from all members of the Clergy except Pastors Elmo C. Acton, Henry Leonardos, de M. Lima, Minister Vincent C. Odhner, and two Zulu ministers connected with the South African Mission.

     From the reports received, the following statistics and minister's comments have been derived:

     The RITES AND SACRAMENTS of the Church have been performed as follows:
(The figures within parentheses indicate the change from last year's statistics.)
Baptisms                                    83 (-24)
Confessions of Faith                          34 (+16)
Betrothals                                   10 (- 1)
Marriages                                   13 (- 8)
Funeral Services                          22 (-10)
Holy Supper:
Quarterly: as Celebrant 68; as Assistant 20           88 (- 29)
Monthly: as Celebrant 42; as Assistant 18           60 (- 4)
Private                               15 (-11)
Ordinations                               2
Dedications                               Nil

     Note: The figures given do not include returns from the London (England) or Durban (South Africa) Societies.

     In connection with the South African Mission to Natives, Superintendent F. W. Elphick reports 125 registered baptisms (Infant 71; Adult 54); and four deaths.

     The Rt. Rev. Nathaniel Dandridge Pendleton, as Bishop of the General Church of the New Jerusalem, reports that he presided over the weekly meetings of the Consistory; the annual meetings of the Council of the Clergy, Feb. 1st to 6th, 1932; the Joint Meetings and the Executive Committee; the 27th Chicago District Assembly, Oct. 14th to 161h; and made an episcopal visit to the New York Society, on which occasion he preached, administered the Holy Supper, and presided over a meeting of the Society.

129

     As Pastor of the Bryn Athyn Church, he presided over the regular meetings of the Pastor's Council, the Board of Trustees of the Bryn Athyn Church, the spring and annual meetings of the Bryn Athyn Society; preached in Bryn Athyn eight times, and conducted services regularly, when not absent. He conducted seven doctrinal classes in the spring (March 11th to May 6th) and two in the fall (Nov. 11th and 18th).

     As President of the Academy of the New Church, he presided over the meetings of the Board of Directors; the regular meetings of the Faculties and Committees (until the fall, at which time he appointed Bishop de Charms to preside over the Faculties of the College, the Girls' Seminary, the Boys' Academy, and the Elementary School). Lectured twice a week to the Theological School, from January 9th through May 25th, and from October 3d through December 21st; also taught a class of College women from January 4th through June 2nd, and from September 22nd through December 22nd.

     The Rt. Rev. George de Charms, as Assistant Bishop of the General Church, reported that he had presided at the District Assembly in Pittsburgh in September, and at Kitchener in November, preaching and administering the Sacrament in both places.

     As Vice President of the Academy, he had, since the beginning of the school year, at the Bishop's request, presided over four of the Faculties. He had continued in charge of Religious Instruction, and had presided over meetings of the Religion Department. He had continued to teach an educational course in the College, and a course in Liturgics in the Theological School.

     As Assistant Pastor of the Bryn Athyn Church, he had preached eight times, and conducted a series of seven doctrinal classes in the spring, and three in the autumn.

     He continued in charge of the Children's services, receiving assistance from time to time from other ministers.

     He also continued teaching Religion to the seventh and eighth grades of the Elementary School

     On an unofficial trip during the summer, he visited Glenview and Denver, preaching at the latter place. He also called upon isolated New Church people in Texas, on members of the Washington Society, and at the home of Mr. and Mrs. Raymond Pitcairn, in the Catskills, where he conducted a service and preached.

     The Rt. Rev. Robert J. Tilson, Pastor of the Michael Church, London, England, sends word that through illness he is unable to send his usual report; but forwards not only his apologies for this omission, but his best wishes for the success of the annual meetings. Shortly before his illness he had visited Bath and Bristol, where he administered the sacraments of Baptism and the Holy Supper, and officiated at a Betrothal and a Marriage. The various news notes in New Church Life will convey some idea of the activities at Michael Church.

130

The Rev. A. Wynne Acton had taken on the pastoral duties, as far as possible, during Bishop Tilson's indisposition.

     Rev. Alfred Acton reports that he has been engaged as Dean of the Theological School; and also as non-resident Pastor of the Washington Society, which is going along smoothly, with good attendances at the monthly services and doctrinal classes.

     Rev. Karl R. Alden reports that, in addition to his duties as Principal of the Boys' Academy and Housemaster of Stuart Hall, he has performed various ministerial acts, including preaching twice in the Bryn Athyn Church.

     Rev. Gustaf Baeckstrom reports that, in addition to his duties as Pastor of the Stockholm Society (Nya Kyrkans Forsamling), he gave 17 public lectures, of which 1 was in Stockholm, 1 in Oslo (Norway), and 3 in Upsala, with an average attendance of 86 persons. During three weeks in the summer he gave religious instruction twice a day to five children in Jonkoping (Sweden); also preaching there three times, and giving doctrinal classes to about 20 young people and adults almost every day, except Sundays. He also visited Jonkoping once earlier in the year, administering the Holy Supper, and also giving a public lecture attended by 205 persons. The situation in Jonkoping looks very promising.

     He administered the Holy Supper to the society in Copenhagen (Denmark), and to groups in Oslo, Gothenburg, Kristinehamn and Boris.

     Rev. Albert Bjorck reports that he acted as Pastor of the Woodgreen Circle until September 1st, when he resigned, and now resides at Mallorca, Spain. He preached twice at Colchester, at the invitation of the Rev. Victor Gladish; and once in London, at the invitation of Bishop Tilson.

     Rev. Hendrik W. Boef, Pastor of the Gabriel Church, Los Angeles, reports that, in addition to his regular duties, he acted as visiting pastor to the members of the General Church in California.

     Rev. William B. Caldwell reports that he has been engaged as Editor of New Church Life, and as Professor of Theology in the Academy. During the year he visited the New York Society seven times, conducting a service and doctrinal class each time, and preached once in Bryn Athyn.

     Rev. L. W. T. David reports that, besides being engaged in secretarial work in the Academy, he conducted Sunday morning service twice, assisted frequently in the regular services, and preached four times in the Bryn Athyn Church.

     Rev. Charles E. Doering reports that he has been engaged as Dean of Faculties and Professor in the Academy. He has also conducted the morning services of the Academy Schools, and taught twelve classes per week.

     Rev. Frederick W. Elphick reports various official acts as Superintendent of the General Church Mission in South Africa; Instructor in the native Theological School at Alpha; and as Acting Pastor of the Alpha Circle at Ladybrand.

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     In the Mission there are five native Pastors, six Ministers, seven authorized Leaders, one Leader taking special courses, and three theological students. There are eight day schools, and one night school. There are seven men teachers and six women teachers in the day schools; and two men teachers in the night school; besides two native instructors in trades. The estimated, but ever fluctuating number of scholars, is about 300.

     The Xosa theological student, after three years training at the Alpha Theological School, commenced duties in June last at Sterkstroom, C. P., where a center is being reorganized.

     Detailed half-yearly reports have been sent to the Bishop.

     Rev. Alan Gill, Pastor of the Carmel Church, Kitchener, Ontario, Canada, reports that the numerous customary uses hare been maintained. The Day School has an enrollment of 44, with pupils in every grade except the eighth. The Church building was remodeled during the summer months, as a result of which the facilities for school and social life are much enlarged and improved. This work necessitated the cancellation of only two services; and it was done in such a way as to prepare the way for the building of a Chapel in the not-too-distant future.

     Rev. Victor J. Gladish, Pastor of the Colchester Society, England, reports that the members continue to devote themselves seriously and harmoniously to church life in its various phases. He remarks that "the great lack-as for the past decade, or more-lies in the fewness of children in proportion to adults."

     As to the financial status of the work, he says, "We continue to be very fortunate for these times. There has been some decrease in incomes of members, but little decrease in contributions."

     He adds: "It seems to me that one or two significant implications in regard to the General Church in England might be drawn from the report of the Treasurer of the Assembly Committee, as shown in the November New Church Life."

     Rev. Willis L. Gladish, Pastor of Sharon Church, Chicago, Ill., reports that several causes have reduced the attendance at services and classes during the past year, the chief of which are unemployment, reduced income, and cost of carfare.

     All the uses of the society have been maintained, however, and, in addition, a Sunday evening service has been added for the winter months. Recent help from the Immanuel Church choir for these services has been greatly appreciated.

     Rev. F. E. Gyllenhaal, Pastor of the Olivet Church, Toronto, Canada, reports that, in addition to his duties in Toronto, he preached in Montreal five times and in Ottawa once. As Headmaster of the Olivet Day School, he opened school each morning, and taught Religion, Hebrew, History, Arithmetic and Spelling each morning from 9 to 12 o'clock.

     He continued to serve as Editor of New Church Sermons.

     He visited Montreal five times (January, March, May, July and September), each visit, excepting the one in July, lasting two days.

132

There are 13 adults and 7 children in the Circle. On each occasion a service, a doctrinal class, a social evening, and two classes with the children, were held. The outlook is encouraging.

     During the year, he made 107 pastoral calls in Toronto.

     Rev. Thomas S. Harris, Pastor of the Arbutus Society (Md.), reports that, although each and all of the members are doing more than they can afford to support the Church, the work could not continue without the financial aid of the General Church. He says: "The members feel much discouraged and deeply humiliated because of their dependence upon the General Church for financial aid, but they are most sincerely grateful for the assistance rendered, in this, their time of need."

     He adds that, owing to the depression, he did not visit the Circles at Abington and Meriden, in New England, but had kept in communication with them. They still have services every Sunday morning; but there are now only five members at Abington, and two at Meriden.

     Rev. Henry Heinrichs, Pastor of the Denver Society, Colorado, reports that, during the latter half of the year, the effects of the prolonged depression, and of an epidemic of influenza, have unsettled the normal uses of the society. He regrets to report that his annual visit to Western Canada had to be given up. He mentions, as a greatly appreciated event of the year, the visit of Bishop de Charms and his family.

     Rev. Eldred E. Iungerich, Pastor of the Pittsburgh Society, reports that the society has managed to perform all its uses in spite of a decided falling off in its revenues.

     The services of Candidate Willard D. Pendleton, for nearly two months during the summer, has been deeply appreciated, both by the pastor and the society.

     Owing to the generosity of the Academy, of the regular school teacher, and of Miss Fanny Lechner, the school had been able to operate with the same efficiency as in previous years.

     During August, the pastor visited General Church members in Columbiana, Greenford, Salem, Youngstown, Niles, Cleveland, Windsor, Kitchener, Toronto, East Aurora, Renovo, Ebensburg, Johnstown, and Blairsville, as recorded in New Church Life, October, 1932.

     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Society, and Professor of Theology in the Academy, reports that he has preached eleven times in Bryn Athyn, and given one address to the children. He has conducted fifteen Young People's Classes and two general doctrinal classes; also presided at the meetings of the Chancel Guild and the Ushers' organization. He has had charge of the monthly evening services.

     He has also taught in the Academy Schools, and edited the Growth of Mind, by Bishop de Charms, recently published. He has resigned as Editor of the Bulletin of the Sons of the Academy.

     Rev. Theodore Pitcairn, as Assistant Pastor of the Bryn Athyn Church, reports that during the past year he has been on leave of absence.

133

He has, however, been Acting Pastor of the Circle at Grez sur Loing, Seine et Marne, France.

     Rev. F. E. Waelchli, as Visiting Pastor of the General Church, reports that, owing to the financial depression, no visits could be made, during 1932, to the circles in the South, nor to those in Oregon and Washington. The Middle West field only remained, in which Erie was visited four times; Middleport, Detroit and Windsor each three times; Cincinnati and Niles each twice, Cleveland, Youngstown and Renovo each once. The total number of persons ministered to, including children, was 96.

     In September, Cincinnati ceased to be in the Visiting Pastor's field, as the Rev. Norman Reuter then became pastor there. Since then he has visited this Circle once unofficially, and, on invitation of the Pastor, conducted a doctrinal class. Likewise at two visits to Pittsburgh, on the Pastor's invitation, he addressed the Sunday School, preached at the service, and conducted a doctrinal class.

     At Bryn Athyn he preached five times, gave the address at children's service twice, and conducted a class on general doctrine thirteen times. Rev. William Whitehead reports that from January to June he conducted Divine Worship and doctrinal class once each month in the New York Society. He also preached twice in the Bryn Athyn Church.

     Rev. A. Wynne Acton reports that he has been engaged as Assistant to the Rt. Rev. Robert J. Tilson, in the Michael Society, London, England.

     Rev. Philip N. Odhner reports that he has been engaged as Minister to the West Philadelphia group of the Advent Society, in which he conducted weekly doctrinal classes from the beginning of October. He has also conducted private classes each week for a group of young people in Bryn Athyn.

     For the past three months he has held services once every two weeks among General Church people in Northern New Jersey. These services have been held in the residence of Mr. R. B. Caldwell, Jr., Glen Ridge, N. J. He reports that a surprising number of New Church people live in this district. The services have been well attended and supported, and there is promise for their continuation and extension. Beginning January 20th, doctrinal classes will be held once a month.

     During the summer months he was engaged to preach four times in the Bryn Athyn Church. He has also, both as candidate and minister, performed various uses in the Cincinnati and Bryn Athyn Societies.

     In addition to the above, statistical reports without special comment were received from the Revs. R. W. Brown, R. G. Cranch, E. R. Cronlund, F. Hussenet, R. Morse, E. Pfeiffer, E. S. Price, N. H. Reuter, J. E. Rosenqvist, G. H. Smith, G. G. Starkey and H. Synnestvedt.

134

     MINISTERS IN THE SOUTH AFRICAN MISSION.

     Reports were received from all of the six Basuto ministers, and three of the five Zulu ministers, as follows:

     Basuto.

     Rev. Berry Maqelepo, Pastor of the Societies centering in Greylingstad Society, Transvaal, reports that he has made visits to the Alexandra, Silver Bank, and Heidelberg groups, where he preached, lectured and gave doctrinal classes on various occasions. He reports that the Mission work, as a whole, in the Transvaal, showed great improvement, though in certain places there were difficulties caused by the members living on farms. Rev. Jonas Motsi, Pastor of the Alpha Society, Ladybrand, O. F. S., re ported 33 baptisms, and a membership of 72.

     Rev. Twentyman Mofokeng, Assistant-Superintendent and teacher at Alpha, reported giving missionary lectures. Also he had translated into Sesuto parts of the stories on "Earths in the Universe," by Bishop de Charms, published in New Church Life; parts of Rev. H. L. Odhner's "Elements of the True Christian Religion"; and had transposed hymns from the Liturgy and Hymnal, and translated these into Sesuto.

     Rev. Jonas Mphatse, Minister to the Society at Luka's Village, Maseru, reported 60 members; and a Day School of 64 pupils.

     Rev. Nathaniel Mphatse, Minister of the Mafika-Lisiu Society (Thaba Bosigo), Basutoland, reported 86 members; and a Day School of 37 pupils.

     Rev. Sofonia Mosoang, Minister of the Khopane Society, Basutoland, reports a membership of 29; and 46 pupils in the Day School.

     Zulu.

     Rev. John Moses Jiyann, Minister at Lusitania and Esididini, reported various activities, including mission lectures at five other places (two in the Ladysmith district, two at Newcastle, and one in Dundee). At Lusitania there are 54 members.

     Rev. Moffat Mcanyana, former Minister of the Impapala Society, and now visiting pastor and translator, reports various activities in Impapala, Eshongweni, Hamersdale, and Edindale, P. M. B. He has translated into Zulu the Rev. C. T. Odhner's "Life of Swedenborg for Children." He has also translated into Zulu the remaining portion of the Liturgy.

     Rev. Philip J. Stole, Minister to the Turner's Avenue and Springfield Societies, Durban, reports a membership of 70 at Turner's Avenue. He has done considerable teaching in the Night School, in special Bible classes; and also evangelization work.
     Respectfully submitted,
          WILLIAM WHITEHEAD,
               Secretary, Council of the Clergy.

135

     REPORT OF THE EDITOR OF NEW CHURCH SERMONS.

     During 1932 there were nine issues of New Church Sermons, with a total of 216 pages. Seven issues were of 24 pages each, one of 16 pages, and one of 32 pages.

     Twenty-three sermons were published; three sermons in each of five issues, and two sermons in each of four issues.

     The sermons were by fourteen ministers. There were three sermons by each of four ministers, and two by one minister.

     Seven Stories were published, all by Miss Gertrude Nelson. Three numbers contained no story.

     There were also sixteen quotations from the Writings used as fillers.

     The Editor made a brief appeal for an expression of desire as to the continuance of the Stories for Children, and the replies received by the Treasurer indicated a desire for their continuance. No letters relating to this appeal were received by the Editor.

     With the January, 1933, number, publication of New Church Sermons was discontinued, owing to lack of money to pay the cost. But reprints of Sermons in New Church Life are to be sent to all former receivers of New Church Sermons who do not receive New Church Life.
     Respectfully submitted,
          F. E. GYLLENHAAL.


     REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     (A CORPORATION)

     The Executive Committee has concentrated its attention during the past year on the continuance of the support of the uses of the Church in the face of a severely reduced income arising from a decrease in the income from securities and from reduced contributions.

     In the necessary reduction in the Budget for 1933, the primary objective of the Committee has been to make as small a reduction in the salaries as possible, and to bring about the necessary decrease of expense by the suspension or curtailment of other activities of the General Church. As a result of these policies, the General Fund salaries have been reduced by five per cent; the publication of New Church Sermons has been discontinued as such, but with a provision that certain reprints from New Church Life be circularized in lieu thereof; the size of New Church Life has been reduced; some slight decrease has been made in the Extension Fund and other allowances; and traveling expenses have been curtailed.

     The Committee has given attention to the support of the Orphanage Fund, contributions to which have greatly fallen off.

136

     The Committee has provided for the support of the Rev. A. Wynne Acton as assistant to Bishop Tilson; the partial support of the Rev. Norman Reuter as pastor at Wyoming, Ohio; the partial support during last summer of the Rev. Philip N. Odhner and Candidate Willard D. Pendleton, as assistants at Bryn Athyn and Pittsburgh, respectively; and other regular uses of the General Church.

     The General Church appreciates the continued support of its uses by the members of the General Church during a period when contributions have been made only at an unusual sacrifice.
     RANDOLPH W. CHILDS,
          Secretary.

     ORPHANAGE FUND.

     Statement from January 1 to December 31, 1932

     RECEIPTS.

Cash Balance, December 31, 1931                    $331.49
Interest on Investments                              157.07
General Church Treasury-Loan                         1,035.00
                                             $1,523.56

     CONTRIBUTIONS.

Bryn Athyn Cathedral Boxes                    $132.23
Bryn Athyn Collections                         226.00
Denver Society Orphanage Boxes               3.85
Denver Children's Service Offering               2.30
Kitchener Society Christmas Offering          8.75
Colchester Society Christmas Offering          10.25
Toronto Society Christmas Offering               90.14
Pittsburgh Society Christmas Offering          4.52
Mr. Harold F. Pitcairn                         360.00
Mrs. Cara S. Glenn                         60.00
Miss Hannah Nelson                         11.00
Mr. Everett Sorenson                         2.00
Mrs. Raymond Pitcairn                         1,000.00
Mr. Louis B. Pendleton                         20.00
Mrs. W. S. Howland                         12.00
Bishop N. D. Pendleton                         50.00
Miss Josephine Sellner                         17.00
Miss S. W. Schroder                         5.00
Mrs. Selma Boericke                         50.00

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Miss Winifred Boericke                         50.00
Miss Hilda M. Hager                         9.25
Miss E. V. Wallenberg                         16.00
Mr. and Mrs. Colley Pryke                    11.62
Mr. Jacob Schoenberger                         8.00
Mr. Walter C. Childs                         25.00
Mrs. R. F. Cranch                              4.00
Miss Clara Wallenberg                         5.00
Mrs. Regina Iungerich                         10.00
Mrs. Katherine F. Shea                         5.00
Price and Tyler Families                    2.00
                                             $2,210.92
Total Receipts                                   $3,734.48

     DISBURSEMENTS.

Assistance to Sundry Persons               $3,420.00
Tax on Checks                         .36          $3,420.36
Cash Balance, December 31, 1932                         $314.12

     WALTER C. CHILDS,
          Treasurer

     EDITORIAL NOTE.

     The Journal of the Proceedings of the Joint Council will be published in the May issue of NEW CHURCH LIFE.

138

Church News 1933

Church News Various 1933

     SYDNEY, AUSTRALIA.

     On Tuesday, the last day of January, our day school began its activities for 1933 with eight pupils. During the recess of six weeks, Miss White spent a well-earned holiday with her people in South Australia, about a thousand miles away among the hills, twenty-five miles from the city of Adelaide.

     During her absence, the walls and ceiling were lined with Celotex, for which the agents claim the amazing power of resistance to external heat equal to twelve inches of concrete! It is a most comforting claim, since the chief reason for an outlay of about $200 is that Miss White may not be too hot in summer or too cold in winter. She has suffered much from the cold during the last two winters. A very welcome donation of L25 towards the cost was given by Mrs. White.

     It was hoped that, with the opening of the new year, a definite lift would be noticed in the hitherto prevailing depression; but, so far, such cannot be reported.
     RICHARD MORSE.

     LOS ANGELES, CALIFORNIA.

     During the month of December the Pastor gave a series of very interesting extemporaneous sermons on themes leading up to the Christmas service, which was held in the evening of Christmas Day. These sermons were all very enjoyable and instructive, and we feel that Mr. Boef's sermons of this type are especially enlightening.

     On Christmas Eve, twenty-eight of us gathered at the home of the Rev. and Mrs. Boef, where three very simple but impressive tableaux were presented, each preceded by the reading of the Scripture story of the scene, and followed by Christmas songs. These were especially impressive to the several young children present. After the tableaux came a social time, the conversation being interspersed with the singing of Christmas carols and the partaking of holiday fare,-California nuts and raisins.

     On December 23d, the Pastor held an informal Christmas service for six children at the home of Mr. and Mrs. Peter Klippenstein. The children were very much delighted with the service, the party afterwards, and the gifts of stockings filled with candy, cakes and fruits, which had been prepared by the ladies of the society.

     A social was held on New Year's Eve at the Stoll-Matthias home, with dancing, card playing, and refreshments.

     Reports of the Men's Meeting indicate a 100 per cent attendance at almost all meetings. On January 10th, the meeting at the Matthiases was addressed by Mr. Fred G. Davis on the subject of "Heredity." His review of the subject was greatly appreciated, particularly his presentation of material on the subject from Bishop de Charms' book, The Crown of the Mind. The meeting on February 14th was addressed by Mr. Peter Klippensteen at his home. He presented the teachings of the Writings on the subject of the "Uses of the Inhabitants of the Other Earths in the Universe as compared with Our Earth."

     Our celebration of Swedenborg's Birthday took place on the 24th of January, so that we might have the Pastor with us on this occasion, as be left two days later for the Council Meetings in Bryn Athyn.

139

This celebration took the form of a buffet supper at the home of the Rev. and Mrs. Boef. Sandwiches, salad, coffee and birthday cake furnished an inexpensive and appetizing supper. As there were twenty-eight present, we thought it might be necessary to have "standing room only," but we all managed to find a place to sit down. Following the supper, the Pastor read an account of some phases of Swedenborg's life, which gave us quite a clear picture of the wonderful man he was. The remainder of the evening was spent in games and conversation. Some of us do not see each other, except at church services, for maybe a whole month or more, so we always have a lot to say to one another.

     Since Mr. Boef's return from Bryn Athyn we have been greatly benefitted at doctrinal classes by his review of the papers and discussions at the Council Meetings. He has already read to us one of the papers, that of the Rev. Theodore Pitcairn on "The Proprium," and intends to read others as soon as they are available. We hope this will be soon.
     V. G. B.

     CORNELIUS PETER UNRUH.

     An Obituary.

     After a long illness which caused him great suffering, Mr. Unruh passed into the spiritual world at Corona, California, on January 12, 1933, in his fifty-sixth year. He was born on February 25, 1877, at Parker, South Dakota, and was married there in 1900. Shortly after their marriage, Mr. and Mrs. Unruh went to Rosthern, Saskatchewan, and a few years later they took up residence at Hague, twelve miles south of Rosthern. Mr. Unruh became a prominent citizen of that community, filling the public offices of Justice of the Peace and of Notary Public. His business was real estate and insurance.

     While in Rosthern, Mr. and Mrs. Unruh received the Writings from a group of friends who professed belief in them, among whom were Mr. and Mrs. Abram Klippenstein and their family.

     In 1913, the Rev. F. E. Waelchli paid his first visit to Rosthern, and thereafter, every summer for nine years, he ministered to the circles in Rosthern and Hague. During Mr. Waelchli's absence, Mr. Unruh was the leader of the Hague Circle. His principal work consisted in conducting a Sunday School. He had great ability in teaching children, and, being a musician also, he developed excellent singing in his Sunday School.

     On Sunday, August 15, 1920, Mr. and Mrs. Unruh and their six children were baptized into the New Church, and the parents and their three older children made application for membership in the General Church, having previously been convinced of the truth of its principles. The taking of this step preceded another,-the removal of the family to Los Angeles, California. About the same time, the Abram Klippenstein family, of Rosthern, also moved to Los Angeles, and, together with them, the Fred. Davis and the Peter Klippensteen families, who were already in Los Angeles, a new Circle was formed.

     One June 19, 1921, with the Rev. F. E. Waelchli presiding, a group of 12 members of the General Church met at the Unruh residence, and the new Circle was organized. Here again, Mr. Unruh was the leader of the Circle during the Visiting Pastor's absence. His work took the form of a Sunday School, which young and old attended. The excellent manner in which he performed this use, as well as his amiable character, won the affection of all. The Unruh home became the center of the new Circle's life, and remained so until the family in 1927, moved to Mira Loma, seventy five miles away, where Mr. and Mrs. Unruh had purchased a small ranch. For a short period, Mr. Unruh came to Los Angeles once a month to lead in worship. Services were now held at Mr. F. G. Davis' home, into whose hands the leadership of the Circle passed when it became necessary for Mr. Unruh to discontinue his monthly visits.

140

In 1928, the Circle became a Society of the General Church, and Mr. Unruh lived to see his previous labors come to fruition. Unfortunately, however, circumstances made it impossible for him to take an active part in the establishing of the new Society. The passing away of Mr. Unruh was a great sorrow to us all, and especially to those who met with him in the early days, who feel that they have lost in him a brother, whose devotion to the Church, and whose able leadership, was an inspiration and source of strength to them. They will always think of him with great affection, and with gratitude for his efforts in helping them to keep alive their interest in the Church and love of it.

     GLENVIEW, ILLINOIS.

     On his return from the Ministers' Meetings at Bryn Athyn, our Pastor devoted a Friday supper talk to an account of the sayings and doings at said meetings, briefly sketching the various papers, and giving us a clear view of this important conference. Mr. Geoffrey Childs, who had stopped at Glenview while on a business trip, was present on this occasion, and favored us with an animated talk, giving many sidelights on the meetings.

     This was a good start, but on the following Sunday the subject was continued at the regular monthly meeting of the Glenview chapter of the Sons of the Academy, held this month at Sharon Church in Chicago. A large number sat down to the good supper prepared by the Chicago members. At the business session following, the newly elected officers of the chapter were installed by Mr. Alvin E. Netson, president of the Sons of the Academy. Mr. Donal Hicks, president of our chapter, then took the chair and gavel, and presided with skill and fairness. Our respective pastors, the Revs. W. L. Gladish and Gilbert H. Smith, then again took up the De Hemelsche Leer topic, presumably speaking for each side. Mr. Gladish presented as good an oral brief as he could for the position of Mr. Pfeiffer, after which Mr. Smith replied, and the talk became general. Mr. Alvin Nelson, who had attended the Councils in Bryn Athyn, spoke informatively of them. Of course, the meeting was unanimously opposed to the new theories propounded by Mr. Pfeiffer. It appeared, however, that our societies have only been stirred by the ripples radiating from the deeply stirred center at Bryn Athyn.

     At the succeeding Friday class, Mr. Smith read to us the Address which Dr. Iungerich had delivered at the Public Session of the Council of the Clergy.

     We are glad to report that the Immanuel Church school is still operating as usual.
     J. B. S.

     PITTSBURGH, PA.

     Swedenborg's birthday anniversary was celebrated in Pittsburgh this year by two groups. The adults held a banquet on Friday evening January 27th, Dr. Iungerich ably and entertainingly presiding as toastmaster and speaker. He read an article on "Communism and the New Church," written by Mr. J. A. Andersen, editor of the New Church Herald, published at Valencia, Spain. Mr. Robert John, baritone, and Mr. Howard Price, tenor, sang a number of solos and duets, accompanied by Mrs. Johns and Mrs. Mary E. Blair.

     The following evening, the pupils of our day school entertained the Sunday School children and friends at a supper, at which there were impromptu speeches, poems, and songs about Swedenborg. The program was especially noteworthy for its spontaneity, being conducted entirely by the children without any adult prompting. George P. Brown, of the seventh grade, acted as toastmaster. Every school child spoke on some topic related to the day; even little first and second graders arose individually to tell about the different aspects in a child's life in heaven.

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     Breaking the long winter school session by two holiday weeks, one at Christmas and one in the first week of February, made it possible for the two teachers, Miss Angella Bergstrom and Miss Fanny Lechner, to attend the Council Meetings in Bryn Athyn. Visiting the Bryn Athyn Schools, and renewing contacts with others engaged in New Church education, is always a great stimulus to teachers in the outlying schools.

     On February 4th, an evening of entertainment was given in the auditorium by Mr. Samuel S. Lindsay, Jr. Moving pictures, "Our Gang Comedy," run by Mr. Alexander P. Lindsay, and a series of sleight of hand tricks performed by Mr. George Sands, a resident of Le Roi Road, were lustily applauded by the juvenile audience.

     At the Friday class on February 10, the Pastor gave the society an account of the various views of De Hemelsche Leer presented at the recent Council Meetings in Bryn Athyn, and the subject produced not a little discussion. The plan of having weekly Friday suppers, with which we have experimented since September, did not evoke sufficient response to warrant its continuance; so our suppers and classes are again scheduled for two a month.

     A dance was given in the auditorium on Saturday evening, February 18, by the X Club, our young unmarried group. In keeping with a Valentine's Day atmosphere, the hall was decorated with many colored hearts and rose-colored lighting. Add to the festive decoration a small but peppy orchestra, and a group of people ranging from restless youth to quiet, gray heads, and you have an idea of the setting of a typical Pittsburgh Society dance. Both the X Club and the Young Married People are working on one-act plays which they are going to give at a joint performance sometime in the next month.

     Mrs. Mary E. Blair is "at home" every Wednesday evening for cards. There are always a number of tables filled on these occasions. Besides affording an opportunity to cultivate a good Bridge technique, these weekly social affairs contribute toward our temporalities fund.

     BRYN ATHYN.

     Annual Council Meetings.

     Some unofficial impressions of the February Meetings of the clergy, educators, and representative laymen, may be interesting as a prelude to the full, detailed account in the Life's special issue. As there were visiting ministers from South Africa, Canada, Holland, California, Ohio, Illinois, Maryland, as well as Pennsylvania, there was an extra intensity of both social and intellectual activity. Notwithstanding a series of arduous doctrinal discussions, the Bryn Athyn Society sustained its ancient tradition of fraternal, international hospitality.

     Of course, the theme of outstanding attention was the new doctrinal position advanced by the pastor of the Hague (Holland) Society, the Rev. Ernst Pfeiffer. In fact, the general interest was heightened and stimulated by a number of meetings held amongst the laymen during several weeks prior to the sessions of the Council of the Clergy, at which the new position was set forth.

     After the Consistory meeting on Monday, January 30th, virtually the rest of the week was devoted to a consideration of the new doctrinal position, which was formally introduced at the first Council meeting by an oral address by the Rev. Ernst Pfeiffer on "The Internal Degrees of Truth in the Latin Word." At three succeeding sessions, papers were read by Dr. Alfred Acton, Bishop de Charms, and the Rev. Hugo Lj. Odhner, all being followed by extended discussions of the general theses set forth in De Hemelsche Leer, as well as in Mr. Pfeiffer's opening address.

     At the morning session of the Joint Council on Saturday, Bishop Pendleton read a paper on "The General Church and the New Doctrine," which he afterwards delivered before the Bryn Athyn Society, with manifest, general appreciation of the large audience for the privilege of listening to a masterly summarization of doctrinal views.

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     During the Council's week of meetings, however, the only opportunity afforded the general public to partake of the feast of doctrinal things was the Public Session of the Council of the Clergy, at which the Rev. E. E. Iungerich presented a paper on "The Celestial Sense from the Sequence of Hebrew Letters in the Word." Although the title suggested an erudite and perhaps bizarre paper, we had the pleasure of listening to one of the most instructive and charming papers that Dr. Iungerich has written. We can only hope that somehow it may appear in print. Such was the local interest in the general theme of the private sessions of the Council, that when the publication of the proceedings was sanctioned by the Council, if the means could be raised, a spontaneous, house-to-house collection resulted in a sufficient sum for that purpose.

     The joint meetings of educators and clergy were also filled with intellectual meat. On Tuesday afternoon, Mrs. Robert M. Cole read a paper on "Swedenborg's Work on Finding the Longitude." As this will appear in the April New Philosophy, no characterization is necessary, save that it proved to be a valuable contribution to the understanding of this work, and a tribute to Swedenborg's originality as to the leading solution which he proposed. A number present engaged in discussion, despite the mathematical and scientific skill thereby implied. But we hardly need to say that the writer of the paper, who is a thorough student and teacher of Astronomy, sustained the position taken with calm and victorious ease. For ourselves (and others), we found that we had forgotten a great deal that we had not learned at school!

     On Wednesday afternoon, Dr. Charles R. Pendleton delivered scholarly and profound paper on "The Geometric Nature of Spiritual Substance." His problem was to reconcile abstract and non-spacial theories of the spiritual world; and his general solution lay in the direction of unity of the Divine Proceeding, and in perfection of forms. We hope this paper also may be published, as it merits further discussion and study.

     On Thursday afternoon, the Rev. Theodore Pitcairn presented a paper on "The Proprium," which, with the ensuing discussion, will appear in the next issue of the Life.

     The social aspect of this crowded week was too rich and varied to be described here. Dyspeptics had to watch carefully all week, lest the culinary and cultural temptations should occupy all their time and space. Several times the ministers found themselves all seated together at the same banquet tables.

     A special word of gratitude should be said for the ladies who, under the general leadership of Mrs. George de Charms, and under sub-committees (headed by Mesdames Hubert Synnestvedt, Samuel Croft, and Richard Kintner), provided refreshments each day in the Undercroft. And Miss Marjorie Field, on Saturday evening, gave us a delightful presentation of dramatic readings.

     How can Bryn Athyn do all this in one single week (including mid-year examinations, laymen's meetings, and all the ordinary business of holding down one's own job)? The answer is simple. We do not know. We only know that we have glided, as by a sort of providence, into the calm, lazy business of writing it all down in a thick manuscript, proofreading it with the Editor, and waiting for the next theological cyclone to try to lay us in ruins!
     W. W.

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ORPHANAGE 1933

     Announcements.

     NEED OF INCREASED CONTRIBUTIONS.

     In carrying on the use of aiding New Church widows and orphans this year, we need $1500.00 in contributions, over and above those received last year.

     The beneficiaries of the Orphanage Fund are all worthy, and they are almost entirely dependent upon us for support.

     This use is deserving of the support of all New Church men and women. Because of the times, the need for additional contributions is urgent.
If you can help, please send your contribution to MOREL LEONARD, Treasurer, Orphanage Committee, Bryn Athyn, Pa.
NEW CHURCH LIFE FOR MAY 1933

NEW CHURCH LIFE FOR MAY Editor 1933

An enlarged issue of approximately 144 pages is planned for May, to be mailed about April 15th. Provision is thus made for the publication of the Minutes and Proceedings of the private sessions of the Council of the Clergy and Joint Council, held at Bryn Athyn, January 31-February 4, 1933, which were devoted to an extended discussion of the doctrinal issues raised by the views set forth in the Dutch magazine, DE HEMELSCHE LEER. The record includes the text of six Addresses dealing with various phases of the subject, and a stenographic report of the discussions. Extra copies of the May number will be supplied at the usual price,-30 cents per copy.

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ANNUAL COUNCIL MEETINGS 1933

ANNUAL COUNCIL MEETINGS Various 1933

NEW CHURCH LIFE
VOL. LIII          MAY, 1933           No. 5
     MINUTES AND PROCEEDINGS OF THE THIRTY-SEVENTH ANNUAL MEETING OF THE COUNCIL OF THE CLERGY OF THE GENERAL CHURCH OF THE NEW JERUSALEM, HELD AT THE COUNCIL HALL, BRYN ATHYN, PA., JANUARY 31ST TO FEBRUARY 4TH, 1933;

     First Session-Tuesday, January 31st, 10.00 a.m.

     1. After worship conducted by Bishop Pendleton, the meeting was called into session, the following being present:

     Bishop N. D. Pendleton (Bishop of the General Church), Bishop George de Charms (Assistant Bishop of the General Church); Pastors A. Acton, E. C. Acton (Durban, South Africa), K. R. Alden, W. H. Alden, H. W. Boef (Los Angeles, California), R. W. Brown, W. B. Caldwell, E. R. Cronlund, L. W. T. David, C. E. Doering, W. L. Gladish (Chicago, Illinois), F. E. Gyllenhaal (Toronto, Canada), T. S. Harris (Arbutus, Maryland), E. E. Iungerich (Pittsburgh, Pa.), H. L. Odhner, E. Pfeiffer (The Hague, Holland), T. Pitcairn, Enoch S. Price, N. H. Reuter (Wyoming, Ohio), G. H. Smith (Glenview, Illinois), H. Synnestvedt, F. E. Waelchli and W. Whitehead; Ministers R. G. Cranch, P. N. Odhner and V. C. Odhner; Candidate W. D. Pendleton; Theological Students W. C. Henderson and E. Sandstrom (present by special invitation).

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     2. The Minutes being called for, the Secretary moved to dispense with the reading of the Minutes and Proceedings of the Thirty-Sixth Annual Meeting, and to accept the resume as printed in NEW CHURCH LIFE, April, 1932, pp. 163-165. Carried.

     3. The Annual Reports being called for, the following were laid before the Council, and, after brief discussion, ordered to be read before the Joint Council on Saturday, February 4th; (a) Secretary of the General Church; (b) Secretary of the Council of the Clergy; (c) Editor of NEW CHURCH LIFE; (d) Editor of NEW CHURCH SERMONS.

     4. The Docket being called for, and read, it was

     Resolved, that the address on "The Internal Degrees of Truth in the Latin Word," by the Rev. Ernst Pfeiffer, be delivered at this session;

     Resolved, that the paper on "The Crucial Point in the Dutch Position," by the Rev. Alfred Acton, be read at the Wednesday morning session;

     Resolved, that the paper on "The Nature and Derivation of Doctrine," by Bishop de Charms, be read at the Thursday morning session;

     Resolved, that the paper on "The Non-Divinity of the Regenerate Man," by the Rev. Hugo Lj. Odhner, be read at the Friday morning session.
5. Bishop Pendleton announced that he had prepared an address to be given to the Joint Council on Saturday.

     6. Resolved, that the remaining morning sessions of the Council of the Clergy begin at 9.30 a.m., instead of 10.00, in order to afford fuller opportunity for discussion, or for earlier adjournment.

     7. The Rev. Ernst Pfeiffer delivered the following address:

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     THE INTERNAL DEGREES OF TRUTH IN THE LATIN WORD.

     BY THE REV. ERNST PFEIFFER.

     I will make an endeavor to show, on the basis of the Word of the New Church, what is taught on the degrees of truth in the Churches which existed before the Coming of the Lord. Also, on the basis of the actual teaching which is given in the letter of that Word, what is taught on similar discrete degrees of truth in the Churches after the Coming of the Lord. The point I hope to bring out is, that it ought to be seen as essential that, just as there was no relation between the degrees of truth which made the thought of the churches before He came-the Adamic, the Noachic, and the Hebrew Churches,-there was no relation between those degrees except that of correspondence-that also in the Churches after the Coming of the Lord there must be similar discrete degrees of truth, with no other relation between each other except that of correspondence.

     It is an essential difference, however, between the discrete degrees before and after the Coming in this, that the basis of thought in all the Churches before the Coming was of an external nature, even with the Adamic Church, and the Noachic. But the basis in lasts in the consecutive Churches after the Coming of the Lord is never of an external nature, but always of an internal nature. To be of an internal nature, in contradistinction to the external basis of the Church before the Coming, clearly involves (and this seems to me to be of the greatest importance), that the basis of thought in all the Churches after the Coming had to be in the human mind, and not in anything outside of the human mind, because unless the basis of thought is in the human mind, and indeed in those things from the Divine Human which make man to be a man, even with the Churches after the Coming, the basis of thought would remain an external basis. The essential purpose in the Providence of the Lord towards the human race from the beginning of creation was to develop in man an as of oneself of a more and more interior nature, with the end in view that at last the human race should be reciprocally conjoined in the inmost possible degree.

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The inmost possible degree which is the very human, is that which essentially makes a man to be a man. The teaching is that the human begins in the inmost of the rational. Therefore the end in view with the Lord in the development of the human race was to come to a state in which the reciprocal conjunction of man should be in the interior rational, of which we read that it constitutes the celestial heaven, and also that it constitutes a celestial man, in contradistinction to all the lower degrees of the human mind.

     An essential law in the reciprocal conjunction of the human race is that the Lord is infinite and that man is finite, and, that there is no ratio between the Infinite and the finite, and that there is no conjunction possible except through the Divine Human. That is the universal which may be seen, that apart from the Divine Human there is no conjunction; but with regard to man there are similar laws that correspond,-that apart from the opening of the rational mind there can be no reciprocal conjunction, so that the conjunction becomes of a lasting character when the Lord is in man, and man is in the Lord.

     Now the opening of the rational really involves the opening of those discrete degrees of truth, and it can be seen from the Third Testament that the rational with man exists in three discrete degrees, which have no relation whatever with each other except that of correspondence.

     Another law is that man is a vessel of life, and that the Lord gives to every man from creation the germ, as it were, of the reciprocal, or the as of oneself. He gives it in what is called freedom and reason. Those are with every man in the inmost of his mind. Their source is in the soul, and they are always ready to flow down into the conscious mind; but the teaching is, that out of that freedom and reason come forth will and understanding, and unless man is regenerated, according to the order of the discrete degrees, the possibilities of the reciprocal are not developed; and the teaching is given that every man indeed is in freedom and reason, but only the regenerate man is in freedom itself and in reason itself.

     Now the purpose of the Lord with the human race in general was to develop according to the ages of a man this as of oneself, or this reciprocal, in discrete degrees.

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The history of the human race had to go through these ages from infancy to old age. It is of order that man should live for a time in a natural state; that then he should come into a spiritual state; and that, if he reaches the end of that age, he comes into a celestial state. This would be the order with all men if man had not fallen. But in order to introduce a man into the celestial, he must be born into the celestial to begin with. Therefore every man is born into the celestial of infancy and the innocence of ignorance. And out of that state the Lord leads him forth in his boyhood into a spiritual state, and later in his adolescence He leads him further into a natural state, in order that in that natural state he may find the opportunity first to stand upon his own feet, which can only be accomplished if it is in lasts, therefore in the natural; and from thence the possibility of the return is given to him, as of himself, by wrestling with the natural in which he finds himself placed, and in which his affections and thoughts in this state necessarily are. He then is in a certain light which the Lord gives him in that state from the Word. The state of adolescence is a natural state, and he begins to wrestle in that light. Through that wrestling with the natural, which means shunning the evils of the natural, he may become "a young man," which is the first degree of the internal, and later he may become a man who is in a still more interior degree of truth, wrestling with interior evils, and become a spiritual man. And when he has passed through that stage again he can receive new things from the Lord which come down from the highest degree. He again advances, as it were, and it gives him the means of wrestling, and coming into the inmost degree of rational thought.

According to this the progress of the whole human race can be seen, because in correspondence, and we know from the Word that everyone is born into an infantile state of celestial ignorance, as the Adamic Church was, but those men lived according to an order which was different from what it is now. These men came into the celestial of the infancy of the human race, and they saw themselves surrounded by a paradise. The whole earth was as an actual paradise, like heaven actually present on earth. In the measure in which they struggled with their evils, the Lord could keep them in the good of that celestial degree; and out of that celestial they saw by direct cognizance of their paradise, not natural, but spiritual and celestial things.

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The paradise was a theatre representative of the Lord and the heavens, but it was essential for their state that they should be surrounded by an external paradise. When that paradise was taken from them, they were deprived of all thought. They needed also an external basis, just as every man needs a basis; this is the fate of human intelligence, as Swedenborg says, and it applies to all truth; and therefore it was only in the measure that they could receive from the Lord the good of the celestial that by looking at the things of their paradise they saw a Divine sense in creation. Their paradise meant to them Divine Truths. It impressed them with the reality of God, and with the reality of human and eternal life-the realities of heaven. But they were always dependent for their thought upon a paradise which had to be present before their senses, otherwise they could see no truth. The teaching is that the Adamic Church was not in the truth. Those who are familiar with this passage in the T.C.R. remember that they saw truth only in shadow, because unless they had something before their senses representative of truth they fell at once into absolute obscurity. If the Adamite were to have been taken out of his paradise, he could not have had a single thought; he would have perished within the shortest time. It was similar in the Noachic Church, except that the inmost degree with them* was closed. The next following degree was opened,-the exterior-rational.
     * Corrected by NCL 1933, May, page 352.

     The men of the Most Ancient Church were in the interior-rational, and the men of the Noachic Church were in the exterior-rational, since they had no longer that inward source of truth, because the celestial indeed is a source of truth. The teaching is, and it applies also to men at this day, that in the celestial is the very light of the soul. (A. 1440.) That does not mean that man, though he must have that celestial in which is the light of the soul, can ever come into the possession of that light unless he has at the same time a basis in lasts.

     The Noachic Church lived out of the good of the spiritual degree of their minds. They could no longer see a Divine sense in creation, as the Adamites could, unless the Lord had given them a Word from without, from which they could form their thought. Without that they would never have seen any interior sense in creation; but they were in genuine spiritual truth because they remained in the light of that Word.

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They saw in the light of the good of the spiritual, spiritual good, or rather the good of the spiritual, which was given in the boyhood of the human race. Out of that good they could see the good of their social life. It is evident that since they no longer had the inmost as the source of their light, but the second degree, that the things which they could sense in creation were very much confined. They were confined to the things of their spiritual-social life, while in the case of the Adamites they were universally present in all the singular things of creation. They were limited now to the things of spiritual charity. Out of the good of the spiritual, an adult Noachite, when he thought of his king, was deeply impressed and in great awe, just as an angel is deeply impressed and in great awe if he sees and realizes the Divine of the Lord which makes them human.

     In the next degree, even the spiritual was closed, and in this lower degree, in the good of the natural, those men could only be in the direct cognizance of social things in natural charity.

     In the following age of the human race that degree also was closed. The good out of which the Lord could now work as a source was of a purely external nature. It was the mere external obedience of the Jewish Church to the commandments and statutes of their Word. As long as they remained in that external obedience and external holiness, they could see in the light of their Word genuine truths, in their ecclesiastical body, in their ritual, they being the chosen people of Jehovah; but they could not see it apart from that.

     It is evident that, since in all these progressions of the human race the Lord always worked from firsts through lasts, namely, from one degree of good as first through one of the sensuals as lasts, so that it was more and more limited, until in the Jewish Church it became confined to the ecclesiastical things of their worship-it is evident that now firsts and lasts had reached the same plane in ultimates, because they were in the external natural mind. It was not from any source of internal good in which they were associated with angels, but from purely external obedience. These were the firsts from which the Lord worked with them, and therefore it is plain that it was impossible that that Church should come into intermediates of an interior nature, because the human mind comes into existence always in intermediates between firsts and lasts.

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     At that time the Lord came into the world. The Human Divine of the Lord which made the heavens before had come down more and more according to discrete degrees. It was present in the existing heavens, and it had now reached a point where it could be formed in a seed, and conceived in a virgin. That seed contained all the Truth in the Human Divine which made the heavens thus far, and it indeed contained the essence and good itself of all the heavens. And the Lord, in forming all this good, clothed it in all the existing rational which was present in an indefinite sense in those heavens, and gave to it a Natural which He made Himself. He formed a seed, a purely Divine seed, which contained in itself the germ of the Holy Spirit. This truth is of exceeding great importance to realize,-that the Holy Spirit existed in a germ before the Lord was conceived, as appears from the Gospel of Luke where the angel said to Mary, "The Holy Spirit shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." This seed was clothed in the womb of Mary, with the interior and exterior natural, and when the Lord was born He was born in the natural, and He began to wrestle through that natural, in forming His Human.

     He met the Truth from the Word in the Old Testament, and in the light of that Truth He began to struggle, and as He conquered He conjoined the truths which were in Him with the goods which were in Him from conception, and He became Divine in lasts; and the Divine Good is now present in lasts in all creation.

     It is explained above that the sensations of the human race were more and more confined as the interior degrees became closed. So it is evident that, when the Jewish Church was at her end, every basis for thought for the human race had to be transferred from without to within. One sees of the Human of the Lord that it is a spiritual thing apart from time and space. It makes the kingdom of the heavens, and man has no conjunction with the Divine Human unless this conjunction has been established in his own mind, in the internal things within it; so at this point it can be seen that all bases for thinking now had gradually to be removed to a more and more internal basis of thought.

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It is rather difficult to follow here the argument, because it follows a series which is a paradox. On the one side it is internal; on the other side it is always present in lasts. The Lord in the descending series of the human race always worked from the different degrees of good, as from firsts, through the corresponding sensual, as through lasts; but in the ascending series the Lord works from firsts which were of an entirely different nature, and He works through lasts which were of an entirely different nature.

     The firsts in the descending series were always in conjunction with existing heavens, because the Lord had not a Divine Human of His own, and the lasts in the descending series were always in sensual things. But in the ascending series the good out of which the Lord works, as from firsts, is the good of the Divine Human itself. The truths there in lasts in the lowest degree are the truths of the interior natural laid down in lasts. I will explain that more in detail, how it happens. In the second state, or the spiritual church, He works out of the good of the Divine Human from firsts, and He works through the external rational truths laid down in lasts. In the celestial church the Lord works out of the good of His Human which makes the celestial heaven, as out of firsts, and through the interior rational truths of such a man, as through lasts. Now on the basis of the Divine Human, man is able to lay down truths as a basis in ultimates for his thought. It has been said that we claim perception in the light of the soul alone. Nothing could be further from our conception. A careful reading of our articles would show that this is not the case.

     Here I should like to approach the essential subject of my speech. There are interior degrees of truth, even in the Latin Word. The first age of the human race after the Coming of the Lord was that of young manhood or youth. It is said that the church in its first time had to remain in natural states. This simply gives a general state of order for the whole, but it does not say anything about individuals. It is also an essential of the early Christian Church that the Lord was present as a man when He lived among His disciples. This was the youth of the human race. The essential was that the people should see that the Lord was the Christ, that He was God, that He was Divine.

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The essential thing for those people was not to struggle to come into one of the degrees of good in which the earlier Churches were, but to come into an interior degree of truth, because now in the measure in which a man is in truth he is in good, because in the Divine Human truth and good are one. It is similar with the following Church. Therefore it was essential in the previous Churches that man should be in good, and out of that have a general conception of things in lasts, but the essential termination of all things in the Churches after the Coming was to come into an internal degree of truth, because if that degree of truth is reached, then good is reached-because in the Divine Human good and truth are one. It is quite plain in the case of the disciples, and those who believed and those who did not. Some believed in the first degree of truth, namely, that He was not a man, but was Divine. Some could believe in Him, and others not. In the measure that they had struggled and seen that first internal degree of truth, they were conjoined with the good itself of the Divine Human, because truth in the Lord is one with good.

At the end of that time the state was accomplished when the Church should enter the next degree, namely, the spiritual degree, which state had been accomplished at the beginning of the Christian Church. The way to this was that in which the Lord left the disciples. He went away out of their sight, as He told them: "It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you" (John 16:7, 13),-a teaching which is of extreme importance also to the New Church, when it passes through the corresponding states, because the New Church passes through all these ages, the Adamic, the Noachic, the Israelitish, and so forth, and only at last does it come into its own state. When the New Church comes into its Christian age it will leave the sensual, the purely external sensual basis, and it will enter into those things in a spiritual manner, into the things of doctrine of the Church, born in the Church, spiritual out of celestial origin. Therefore the essential time when the New Church will come into interior doctrine corresponds to the Christian age.

The Lord gave to the Christian Church a Testament which contained His Divine Human in the natural degree, not in the rational, which He could not yet give them, but He gave the genuine natural as the basis of their thought to start with, with the expectation that, in the light as it comes first in general form from without, they would wrestle with their proprium and come into the next degree.

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They could have met the satans of the second hell, and have conquered them, and could have formed an internal basis for truth present in lasts. I will illustrate. The external basis was of an internal nature. For instance, a newcomer in the Church reads Swedenborg. He has not yet an internal basis. He is at a loss in many things. When he has passed that state, and the Writings are to him the Divine Human, then the whole nature of the letter of the Word becomes changed. For that man it has become entirely changed. It has become of an internal nature. Wherever he reads he is sustained by those substances, as it were, which are established in his mind through regeneration. He is led by the full confidence that what he reads there is Divine Truth.

Another example. We have come to believe that the term, "the Word," never occurs in the text of the Third Testament that it is not applied to all Testaments, and that whenever we read anything about the Word in the Third Testament we may be sure that in a spiritual sense it treats there of the Third Testament. Now if a man-I cannot go into detail now and confirm it with passages. I give it as an illustration, and invite you to accept it for the moment as true. I believe it is true, and everyone must go and see if it is true. We are to see what it means if the nature of the basis is changed-If a man approaches the Writings of Swedenborg, and he comes to the expression "the Word," he may be sure that there is teaching about the Third Testament in that place. This is an illustration of how the same Word in lasts has become of a different nature. At this moment I only wish to use this as an illustration-how the basis, while it is in lasts, nevertheless becomes changed in its nature, and becomes an internal basis. There is a great difference whether a newcomer reads the Third Testament, or whether an old man who has gone through the order of life reads the Third Testament, and it is very different whether the natural church or the spiritual church or the celestial church reads that same Third Testament.

Now what is internal truth, and what are internal bases and degrees of truth? It always involves that they cannot exist except in a given mind, who, because he has struggled with his proprium has formed in his own mind an external for the internal. The Writings are the internal sense with these, and with the Lord, and they were with Swedenborg.

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It is a most curious thing that it has been suggested so often that we should deny that Swedenborg knew what he wrote, and that he was not fit as an instrument to Perform that use. From the beginning it was realized, and always said, that the Writings of Swedenborg are Divine Truths from firsts to lasts; that Swedenborg was a celestial man, and that he was in the celestial sense, but not in an infinite sense, as the Lord saw it. Therefore the Writings themselves are the internal sense. But the Writings to us become the internal sense only in the measure in which the Lord has formed in our minds an external for it, where the internal lives as in its dwelling place. An internal cannot exist with any man unless he has an external which is its body. The relation of the internal and the external man is that of soul and body. Though we receive interior light it vanishes away soon, and never remains with us, and we cannot comprehend it before we have an external basis for it in our own minds.

The Christian Church might have accomplished its task if they had struggled with their proprium, and had realized that the New Testament never speaks in its essential sense about natural things according to the natural thought of a man of the world, but that it always speaks of genuine and spiritual charity. If they had wrestled in the second degree, they would have come to the genuine internal sense, and the Lord would have prepared them for His Second Coming in the rational sense; and the Second Coming would have happened in an entirely different way than as it has now happened.

An essential point in this series of ages is this, that the Lord was conjoined with the human race before His Coming, before He had His Divine Human, as to good mediately through the heavens. The Lord had taken the Human Divine on Himself, but in the state of the Christian Church, to which only the Natural of the Divine Human was given, the conjunction as to truth could not be given immediately with the Lord, because the giving of such truth is only possible in the interior rational, according to the teaching that the Holy Spirit flows immediately into the third degree, mediately and immediately into the second and lowest degrees; but there is an immediate influx into the third degree of the conscious mind even as to truth. That conjunction with the interior rational or the third degree, the possibility of that, lies with the Third Testament, but the possibility of coming into the lower degrees depends on conjunction with angels.

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This is the reason why in the Christian Church the heavens were, as it were, used up, and the conjunction was on the point of being lost. If the Christian Church had received truth in this degree, it would have come into genuine internal truth which makes the spiritual heaven, but it did not.

     What the development of that exterior rational might have been, of what interior nature it is, can be seen from the degeneration of that faculty in the history of the Christian Church; in the development of its most abstract philosophical systems, which are nothing but fallacies and abuses of the rational faculty. The fact that these things seem to be of such a high nature, and that the human race at this day believes that light lies in philosophy, shows that there is something of use in it which, if it had been according to order, would have led the Church into the light of the Noachic Church, the nature of which we can see from those things which are extant from the descendants of that Church.

     Since the Lord during the Christian age, as to the development of truth with man, was still dependent on the heavens, the danger still existed that conjunction with the Lord would be broken. Then in the Writings was given a revelation of the Rational of the Divine Human. The Third Testament contains all rational truths; it contains the interior rational and celestial truths. Those teachings, only a celestial man can see. Those celestial truths have been sealed with seven seals. In itself it contains all the truths of the heavens, but man approaches it from without in the sensual, and he begins to go through all the ages of a man, and he must open seal by seal, and it can be done as he wrestles for truth, not for good, and indeed for an internal degree of truth.

     The application of all those different states of the human race to the New Church itself, in its relation to that Third Testament, is of great interest, and it can be seen that the New Church in certain states is placed before the Third Testament as the Adamites were placed in their paradise. Similarly the man of the New Church comes to a state in which he is placed before the Third Testament as the Jews were placed before the Old Testament.

     We believe that the development of doctrine as it is born within the Church is the essential characteristic of the Christian state within the New Church.

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The very seeds for this are always of a celestial nature; from the very beginning of the New Church there must have been the endeavor far the real opening of such seeds of truth. We see the celestial truths present in the spirit of our Church. Every man for himself should know what he should do, and where he should work, and that he should realize that he has here in the Third Testament all the discrete degrees of truth, and that simply from reading he receives only the generals of it. Therefore he should read what is said in the revelation to the Church concerning the letter of its Word, and the Doctrine out of that Word. In the teaching of the internal sense is the very Doctrine of the Church. He who understands the Word in the internal sense has the true Doctrine of the Church.

     After a man has wrestled in the degree in which he is-he knows the general laws of it, and must grasp them more and more-he comes into the internal sense of that degree; and with such a man there is the Doctrine of the Church living, because he is in the spirit of the Word.

     The internal degrees of the truth must be given in the interiors of the mind, and laid down in lasts. So the letter will be opened more and more, so that our children will have the profit of that opening, although all of them must struggle through similar evils in the same degrees; but nevertheless they receive more and more means, and many things which otherwise they would not have. These will perform an evident use within the borders of the Church.

     The New Church of the future will open the interior rational. In all the lower degrees the reciprocal conjunction is not so complete. A man remains in truths heavily veiled. What does it mean that truth is heavily veiled? It simply means that the appearances of truth in the natural degree, and in the spiritual degree, are truths, and truths are clothings. It is only in the celestial degree that truths are naked; only the celestial man can see naked truth.

     In concluding, I wish to say that what I have tried to point out this morning is nothing else than the substance of an article which is published in the Third Fascicle, on pages 90 to 108.

     In addition to this, I would like to make a few remarks as to what have proved to be the most serious misunderstandings of our position; for instance, in regard to the authority of the Lord in the Church, and in regard to enlightenment from the Word alone. We believe there is only one authority in the Church, and this is the Lord's alone, but we believe that the Lord leads His Church from without and from within, and the Lord would have no authority whatever in the Church simply by the Third Testament being present.

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In a general way you all admit that. The teaching is often given, "It is the Doctrine which makes the Church, not as it is outside of man, but as it is within." It is the love of the Lord which is the essential.

Now the authority of the Lord in the Church, His power to govern the Church, is dependent, not on that Word only, but it is dependent at the same time on His internal presence in the mind of the Church. Both must be there-the internal and the external presence. The Lord cannot govern the Church if He is inwardly present alone, or if He is present only outside in His Word; and the way in which He governs the Church depends on the opening of the three discrete degrees of the mind. The Lord will govern a spiritual Church in an entirely different way than that in which He governs a natural Church. And He governs a celestial Church in a different way, because His government and power is dependent upon His power from without and from within. Therefore, so far as the Word is understood it has authority. If it is understood only in the natural degree, it has less authority in the Church. It has less authority in the spiritual degree than in the celestial degree. It has always been our position from the beginning-we have not deviated from it for a moment-that the Lord gives interior light to His Church, that all the members of His Church should take notice of it, and then each should go for himself individually to the Word alone, and see if it is true. He who sees that truth is present in the spirit of the Church, if he sees that it is taught in the letter, he may accept it, but not before. If a man accepts any truth before he himself sees it in the letter of the Third Testament, he will be out of order, and it would be foolish for a man to claim authority or power for ideas he has produced. He will say, "Go, and look, and see if it agrees with your own understanding of the Word; and if it does, then you see that it is true." There is no other enlightenment except from the Word. Is it the Word understood, or not understood? Is there a discrete degree of understanding according to the discrete degrees of the human mind? The spiritual Church will get an interior kind of enlightenment from that Word. The celestial Church again will receive a more interior light from that same Word.

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     8. After the address, and after a brief recess, there was the following:

     DISCUSSION OF MR. PFEIFFER'S ADDRESS.

     Rev. H. W. Boef: I have been very much impressed with Mr. Pfeiffer's address, and I think from hearing it we should all feel very humble indeed with regard to our position as New Churchmen. I think there is a great deal before us in the New Church to accomplish in the way of internal growth, and from Mr. Pfeiffer's address we may learn, I think, the orderly degrees by which that internal growth can be gained. It calls for a tremendous humility on our part, in order that the Lord may give us the internal which will make the celestial church. I think that is true of every individual of us. I was impressed by the quotation from the Writings, that it was in the interior of the rational that there is conjunction with the Lord. Now with the New Churchman whose interior rational is not open, there is not internal conjunction with the Lord. That does not mean that the Lord is not present and working toward that interior conjunction, but it means that that conjunction is from the Lord with the New Churchman, and not from the New Churchman with the Lord; and the conjunction will come on the side of the New Churchman in the degree that his mind is opened toward the Lord, and in that degree the New Church will be with us. In other words, when the Word is actually present in us, then there is interior conjunction.

     Rev. E. E. Iungerich: Mr. Pfeiffer has shown himself a fellow minister with sincere convictions. The question which concerns me is somewhat of a practical nature. Mr. Boef has mentioned the conjunction with the interior degree of the mind. Unquestionably, the course of the human mind is man's reaction to Divine means, in order to be conjoined with the Lord. But, to put it in a very simple, terse way, you learn the truth, and you live it. That is something anyone can understand. You are given that truth by Divine revelation, and without Divine revelation you would remain on a purely natural plane. The conditions under which Divine Truth is brought to men on other earths is very different from what it is here, but we are concerned with the medium we have here, and that medium is a series of Divine revelations, of which the most recent and the final one is the means of bringing truth to us on every single degree. I have been studying church history of late, and I will speak frankly of where a danger may lie in these studies of Mr. Pieiffer. There was in the Christian Church at the time when the Lord inspired a number of men-prominently among them Luther-to stand up for the Word of God. That is what Luther did. It turns out that when Luther was translating that Word of God, and his flock were waiting for him, there arrived men who had been influenced by this man, but their emphasis was placed on the human reactions, and not on the Word of God. That is the danger we are facing, that we may be thinking too much of the human instruments, and not of the Word of God.

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Luther brought them back to the Word of God, and we can be very thankful to him for that. That is my concern in this whole matter. The Word of the Lord which He has given us on this earth is our first allegiance. If we all affirm that, and do not shift our allegiance to anything else, we are on safe ground.

Rev. Theodore Pitcairn: I enjoyed the address. I would like to speak particularly to Dr. Iungerich's remarks. He referred to Luther. The main point of the Protestant churches was that the only authority is the Bible. They denied the authority of the Pope, and thus they got away from certain falsities in which the Catholic Church was; but where they failed was that they did not realize that what was essential was not merely the Word, but the genuine understanding of the Word. Therefore the Protestant churches fell into equally serious falsities, and into an equally sad state as that of the Roman Catholic Church. What Luther did, by saying there was no authority but the Word of God-we are still in as great danger as the Catholic Church was when the effect was similar-where they did not give adequate authority to the Bible. Their doctrine was therefore false. That is the great danger. The doctrine of the Word will not be genuine by merely trying to cling to the Letter, as the Protestant church thought they did. They did not save themselves from false doctrine; and therefore the most essential thing is the purity of doctrine, for apart from purity of doctrine the Latin Word is not read in light; or if the doctrine by which it is read is false, then the Word itself in the church is false. And therefore it is right to give due thought to how the orderly growth of doctrine should take place in the church. The reason the New Church will endure forever, while no other church has endured, is because the Lord will provide that the understanding of its Word will be genuine. The primary end of Divine Providence will always be the purity of doctrine, in order that the Word may be understood. If the doctrine is misunderstood or misinterpreted, the church is no longer in pure doctrine. It therefore becomes necessary for us to shun all those things in man's mind which would lead to misinterpretation of the Word. That is a primary thing for every member of the Church,-that he be on his guard against that. We are given the Word, which gives us the laws of life, but we do not see how these laws apply to the internal things which tend to pervert doctrine. We see the external things; so our eyes must be opened to see the internal evils which tend to make man pervert his understanding of the Word. So far as those interior evils are shunned, so far the Word will be the Word in our mind.

Rev. Karl R. Alden: I do not wish to go back into the history of the Christian Church, but rather to speak of the history of the New Church today. Mr. Pfeiffer has given us a masterly address, compelling in its power and ably delivered, so ably delivered that I sincerely wish I did not have certain mental reservations about accepting the position. It would be very delightful to feel that all could enter into that very deep study with a feeling of seeing the light; but there are certain fundamental premises which to my mind are necessary to believe in, and which I cannot see that the address was based on.

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I shall attempt to set these before you in a very simple way. There are two propositions. The first is this: This movement has always characterized itself as endeavoring to come into spiritual principles; and since there is no space and time in the spiritual world, and they do not consider person there, they have developed a strong argument against the question which I am going to ask, and yet I shall ask it, namely: To every effort I have put forth to ascertain whether those who have come into this vision of the church, whether they think themselves regenerate, they say you must not talk about person, whether a person is or is not regenerate. Now, inasmuch as you must wrestle through the various degrees of the natural to come into the illustration, to have the Holy Spirit come, to have a reciprocal conjunction with the Lord-inasmuch as the Doctrine of the Church is born from this, according to the view set forth-then, either they must acknowledge that they are regenerate, or there is no possibility of setting before the Church "The Heavenly Doctrine."

     Men either are or are not regenerate. If they are regenerate, then that vital Doctrine of the Church which would open a discrete degree of new enlightenment to the Church would have opened their interior minds, according to their own theories. Then what they wrote might be considered the "Heavenly Doctrine." Concerning this they owe us a direct disclaimer. They should say that this is born of the regenerate mind, or that it is not. Either the minds that conceived the "Heavenly Doctrine" are regenerate, and hence this is the new Doctrine born; or, if not regenerate, how can they stand for it as the "Heavenly Doctrine"?

     The second question is as to authority. I understand they challenge the authority upon which the General Church bases its growth. Mr. Pfeiffer says the only authority is the Lord. Every Christian church will agree with that. The question is, What do you mean by it? Why the insistence on the term "Latin Word"? My interpretation is that you insist on the "Latin Word" rather than the "Writings of Swedenborg." This "Word" is considered to be a Letter, and possibly a dead letter. To speak of Swedenborg as a revelator had certain limitations. The Lord alone is the revelator. To my mind, the reason why that statement was made is this. If we emphasize that Swedenborg was the revelator, we emphasize the fact that the final revelation is given; but if the emphasis is that the Lord alone is the revelator, then we have the position that, since the Lord alone is the revelator, then He can continue to reveal the true internal sense of the Writings to men who have had the spiritual degree opened. If you would emphasize the "Latin Word" at this particular time in New Church history, it seems to me that it is done for the purpose of making it possible that here in the Church there can also be the Holy Spirit, of Divine Authority equal to the Writings. If I am not correct, I wish to be told so.

     Dr. Acton: I think it well in a discussion of this kind, when new ideas are brought forward, to present clearly to our mind what our position is. From time to time things have been said that lose sight of what seem almost elementary things. We have held that the Writings are the Word of God; but they are a book, and without reading or understanding, they are nothing.

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The Writings exist with the Church according to its general understanding of them, and that understanding is based on the studies of men. Whether they are regenerated men, or not regenerated men, we do not know. We take for granted that men who study the Writings and proclaim the truth are sincere men, and we go no further than that. But by means of men a body of truth is built up in the church, which truth consists of nothing more than the understanding of the Doctrines; and that grows from time to time. That is the doctrine of the church, and it is the Lord who teaches it. Of course, the Lord teaches it by giving men the power to understand it; nevertheless it is taught on the basis of the Writings. Now this new position, it is difficult for me to put my thumb on what it is, because much is taught about elevation and the degree of the regeneration of the man teaching. I know nothing about that. If I proclaim a thing as a truth, men in this audience may have a wonderful perception of it. I know nothing about that.

     The other thing is,-what seems to me a continual decrying of the Writings, calling them Divine and celestial, but also that they are natural, and must be wiped away. If I say, "The sun of heaven is in the east; God is everywhere"-this is said to be a mere natural idea. What is the spiritual idea? I do not know.

     Now I read in the Third Fascicle: "A new Doctrine is born this year." A new conception or statement, yes,-but if you mean a new perception, then the Lord only knows. Let us put clearly what is the difference, and then weigh between the two positions; but let us not be carried away by profound talking of the working of men's minds in regeneration, rather than in the formation of the doctrine of the church.

     Rev. Norman H. Reuter: Another thing that prevents me from seeing that the words in De Hemelsche Leer are a unified whole is, that through my reading of the first, second and fourth fascicles, I have seen practically no reference to that understanding of the Writings which is the raising of the understanding above the will. It has been my belief that the leading of the church has not been by truth out of regenerate good, but directly by the Lord through the raising of the understanding above the states of the will. Therefore the true understanding is that which is lent to men before they love it. The truth which a man gives to the church may have nothing to do with his life. The truth of the church can be given by men who eventually land in hell, because they see truth, not as an angel does, though in a way similar to an angel. With a good man there is added the seeing of truth out of a regenerate will. That is the kind of thing we see in the older men of our church, who internally, through the illustration of use, and through the raising of the understanding above the will, are used by the Lord to give guidance to the church; and, through the wisdom of their own life, they can add thereto. A man who is in wisdom adds much more than a young man can; but if I believed that my sermons depended upon the growth of my regenerate life, I would quit now, because I would teach nothing but fallacy.

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     Rev. W. Whitehead: One of my difficulties in regard to the new position is to reconcile Mr. Pfeiffer's statements with each other. For example, although Mr. Pfeiffer makes positive disclaimers as to the ability to read the spiritual states of others,-a thing forbidden,-yet we read in the latest English version of De Hemelsche Leer (Fourth Fascicle), the following:

     ". . .In the history of the New Church a series of successive states may be discerned, which entirely corresponds to the series of the great periods of the entire history of the human race." (Ibid., p. 8.)

     As a student of history, and as being somewhat acquainted with various philosophies of history, I would like to ask on what basis of evidence can such states be "discerned," with the assurance indicated? That there is a remarkable assurance of attitude may be seen from the further quotation:

     "That the New Church in general after its first foundation was in such an Adamic state, the historian who would bring forward the internal things in the history of the Church could show in the whole and in the particular things." (Ibid., p. 10.)

     Again we read (Ibid., p. 9): ". . .The Third Testament really only in the last period of the New Church, which is the period of the Second Coming of the Lord in the New Church, when the Church for the first time comes into the fulness of its proper state, will be able to fulfill that role which fully agrees with its proper essence, as a result of which the Church for the first time will see therein the proper rational, that is, celestial truth."

     How does the gentleman know that we have arrived at this state or period in the history of the New Church? It seems to me that too much territory is taken in these sweeping assumptions. Certainly, there are in De Hemelsche Leer a number of judgments or quasi-judgments,-for example, on the alleged spiritual state of my colleague, Mr. Odhner,-which seem not only in bad taste, but to give point to the danger of which Dr. Iungerich spoke. At any rate, I would ask how these conceptions of our internal "history" have been arrived at; and what historical proof is proffered that they are true?

     Rev. Ernst Pfeiffer: I think that Mr. Pitcairn has sufficiently answered Dr. Iungerich's remarks. If Mr. Pitcairn had not answered, I would have said the following,-that I am very glad to see that Dr. Iungerich agrees with us on this fundamental point. It has always been fundamental to us that man must learn the truth and live it, and always come back to the Word of God, and not fail to realize that, as far as human faculties in themselves are concerned, man cannot even see truth. Mr. Iungerich's remarks do not contain any point which we would not admit as very essential, but I miss in his remarks what Mr. Pitcairn pointed out, namely, that there is a difference between the Word and doctrine out of the Word, and that it is not the Word which makes the church, but the understanding of the Word. I would refer also to the teaching that the truths out of the literal sense of the Word differ from the truths out of the doctrine of the church, which are the truths of the faith of the church, and that there are those who teach and learn only from the Letter, and there are those who teach and learn from doctrine out of the Word.

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They differ very much in perception. The former understand only what belongs to the external man, but the latter understand what belongs to the internal and spiritual man. There are innumerable passages which make an essentially discrete difference between truths out of the literal sense and the truths of the doctrine out of that literal sense, which arise by an unfolding of the literal sense. And the unfolding involves the three discrete degrees of truths.

     With regard to Mr. Alden's remarks, the title De Hemelsche Leer does not mean that this magazine is the Heavenly Doctrine. It simply means that it is devoted to the Doctrine of the Church. There are so many people who have contributed to it-it does not contain a single statement of which I would state, "This is the Heavenly Doctrine." Those statements are our views, and we place them before you to see if they are true. If you see them to be true, you will accept them as the truths of the very Word.

     As to the other part, in regard to Swedenborg as the revelator, Mr. Alden has thoroughly misunderstood me. We do not want to leave the field open for other revelators to come. It is plain from De Hemelsche Leer that the Third Testament is the final Revelation to be given to the Church. This is the last and crowning Revelation. We have not deviated with one single thought from this truth. We have always made the distinction that the Lord gives to the Church a Word which is a universal Revelation. It is infinite, but that with every individual man in his own case, and for him he has no use of that Word unless he receives it according to order, so that it is placed from outside of him to within him; therefore the understanding of it gives the quality of it with every individual man, and this understanding involves everything that is taught on all the discrete degrees of the understanding, and it involves everything that is taught on the human mind.

     As to Dr. Acton's remarks, I was rather surprised at the feeling which seems to have been back of the way in which he spoke. I do not believe that he can charge that we point essentially to regeneration, perception and illustration, as to the things which the Church should now judge. We fully agree that these things are hidden from every man; but the articles that we have presented are full of actual teaching on the qualities of the human mind and its discrete degrees. Whether those teachings, as we have seen them, are actually present there, and will therefore be seen as truths, every individual must see for himself.

     I am at a loss how one could receive from our thoughts the impression that we are decrying the Writings. One of the ministers present here told me recently that nothing in his whole life as our position had given him such a sensation of the Divinity of the Writings, that they are the Divine Truth, and that in them all truth is present in lasts, and that the discrete degrees of truth are there present, and can be perceived as the mind is opened; that the source of truth in the Third Testament can never be exhausted to eternity, and that it will be the source of increasing truths, because every truth on a higher degree unveils thousands of truths of a lower degree.

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Every seed of truth on the celestial degree involves an entirely new view of the whole on the lowest degree. If the discrete degrees are not found in the Writings, then the Writings would not be infinite. It would be impossible through an interior understanding on the same plane to have this Word as the only Word throughout all generations in the future. There will always be a new reception of new things which are seen to be present there, which have been hidden before; and its fulness will remain hidden to eternity, because it can never be exhausted. It will always prove to contain in its lasts infinite truths to all eternity.

     The statement has been made in De Hemelsche Leer that a doctrine has been born in this year. I am inclined to make this general remark: I have presented this morning an interior view of subjects plainly taught in the Writings, and to which every man has access, and which we can bring up in discussion; but practically every single remark made this morning had nothing whatever to do with my subject, but came simply back to the superficial external things which have moved the mind of the Church since the first appearance of De Hemelsche Leer.

     Now as to this sentence in the Third Fascicle-Bishop de Charms: What conclusion do you draw?

     Mr. Pfeiffer: I regard that the remarks have not entered on the discrete degrees of truth in the Latin Word. That is my conclusion, that I regard that this has not been taken into discussion.

     Mr. Groeneveld has also been completely misunderstood. These things have been given in a sphere versed in our thought; then they are printed, and come into your sphere, to which they are foreign; and then you draw conclusions, and get impressions, and the result is misunderstanding, which we regret, but which is above our control.

     9. The Council adjourned at 12.45 p.m.

     Second Session-Wednesday, February 1st, 9.30 a.m.

     10. After opening worship, conducted by Bishop Pendleton, the docket was read. The following questions were added to the docket:

     "Item 11-Is DE HEMELSCHE LEER the 'Organ of the General Church in Holland'?

     "Item 12-What are the orderly modes of introducing fundamental changes in the general doctrinal position taken by the General Church?"

     11. The Rev. Alfred Acton read the following paper:

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     THE CRUCIAL POINT IN THE DUTCH POSITION.

     BY THE REV. ALFRED ACTON.

     The many topics discussed in the Dutch fascicles have all centered around the teaching that doctrine must be drawn from the letter of the Word and confirmed thereby. That this teaching applies equally to the Writings as to the Old and New Testaments, that is to say, that the doctrines of the New Church must be drawn from the Writings just as the doctrines of the Christian Church were drawn from the New Testament, etc., has long been taught in the Church, and is widely acknowledged; nay, even before it was taught in so many words, it was practically acknowledged; for all controversies in the Church have been concerned with the interpretation of what is stated in the Writings, and not in the Old and New Testaments.

     But the Dutch writers have given a new interpretation to this teaching. In the past it has been held that the Writings, being a Revelation from the Lord, must have an internal, and that this internal consists in the ever deeper and inexhaustible arcana involved in the spiritual truths now clearly revealed. This is not the view held by the Dutch school. They hold that since the Writings are a letter, therefore they are a thick veiling of spiritual truth, a veiling even thicker than in the case of the Old and New Testaments; that, like the latter, they are written in correspondences and representatives (1/33),* and that their interior truths can be brought forth only by the same methods of interpretation.
     * The reference is to Fascicle and page.

     Several specimens of such interpretation have been given, but it has been observed that what is called an elucidation of the internal sense is, in fact, nothing but a taking of the plain statements of the Writings, and labeling them as the internal sense of other statements. The Dutch writers have expressed surprise at this criticism as showing a neglect to remember that the Writings confirm the internal sense by the letter (1/38); a failure to consider the teaching that "the doctrine or internal sense must be confirmed by the literal sense" (2/165).

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I shall show later that the internal sense of the Word, and the doctrine to be drawn by the Church, are not the same thing. "The doctrine of the Church (says the Dutch school), in order to establish its authority, will never refer to its own literal sense, but always exclusively to the literal sense of the Word itself (1/121). In other words, the internal sense of the Writings is to be confirmed by plain statements in the Writings themselves; or, as Mr. Pfeiffer has more than once expressed it to me, when one has seen the internal sense of the Writings, he will be able to show that this is plainly taught in specific language by the letter of those same Writings.

     It seems a cumbersome way of working-to seek by correspondences and representatives to get at an internal sense, and then to find that this sense is set forth in plain language. And one cannot avoid the thought that if it is so set forth, who shall say when or by what means it may not be observed by the faithful student, entirely irrespective of correspondences.

     The Writings do indeed declare that doctrine must be drawn from the letter of the Word and be confirmed by it, and, consequently, that the New Church must draw its doctrine from the Writings; but they do not say the same thing of the internal sense of the Word. An examination of the Writings will show that, save in those cases where it shines out clearly in the letter, the internal sense of the Old and New Testaments, which is the same as the doctrine of the New Church, is not set forth on the authority of plain statements of the Scriptures, or even confirmed thereby, save in a most general way, but rests solely on the authority of a new and immediate
Divine Revelation.

     The Writings do indeed note those passages in the Old and New Testaments where spiritual truths stand forth unveiled; and they show what is their plain teaching. But this cannot properly be called an exposition of their internal sense. It is simply a calling attention to clear statements that have been overlooked, forgotten, or perverted by the men of the Jewish or Christian Church. All these truths are set forth in the Writings where they are drawn forth from the Old and New Testaments and confirmed thereby, even as they might have been and, to some extent, were drawn forth and confirmed by many men in the past.

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These truths we may characterize as being those teachings of the Writings in the acknowledgment of which all bodies of the Church are united.

     But when we come to the internal sense of the Old and New Testaments, that is to say, to the doctrines peculiar to and distinctive of the New Church, we find that these could be given only by an immediate revelation. And, therefore, of these doctrines we read: "I have not received anything which pertains to the doctrines of the New Church from any angel, but from the Lord alone when reading the Word " (T. C. R. 779). These doctrines are not given to us on the authority of the Old and New Testaments; nor are they confirmed by the plain statements of those Testaments. If this were the case, it would be just as easy a matter to prove all the doctrines of the New Church to anyone who believes in the Bible, as, in fact, it is, to prove those general truths which shine out in the letter of that Bible here and there.

     The Writings do indeed show from the letter of the Word that the Word has an internal sense; they show that certain words must have certain more or less specific correspondences; but when declaring the internal sense itself, which is the doctrine of the New Church, they derive their authority solely from the fact that they are an immediate revelation from the Lord.

     Speaking to ministers, I need not expand this statement. The doctrine of the Lord's Glorification, the doctrine of degrees, the doctrine of conjugial love, the nature of the spiritual world, etc., could never have been drawn from the letter of the Word by any Jew or Christian, howsoever devout. Even now, they cannot be confirmed from the letter of the Word, save in a most general way. Nor in discussing them do we appeal to the Old and New Testaments.

     That the internal sense of the Word can be given only by an immediate revelation should be clear. For anyone who teaches the church must base his teaching on the clear words of revelation; and if what he teaches is stated in the clear words of revelation, then it is not the internal sense, but the sense plainly revealed; and the seeing of it, and of what it involves, constitutes the drawing of doctrine from revelation.

     History shows this. Jewish reformers have from time to time striven to revive the church by calling attention to the real teaching or real doctrine of the Old Testament.

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Christian men, such as Huss, Wickliffe, Servetus, Luther, and, in a more limited sphere, Jesper Swedberg, have proclaimed the genuine doctrine of both the Old and New Testaments. These men failed, not because they did not see, nor because their hearers could not understand, but because those hearers did not wish to understand.

     Yet, neither these enlightened teachers nor their successors, had their teachings been accepted, could ever have gone beyond the limits of the clear statements of their revealed Word. However great might have been the development of doctrine in the Christian Church, the internal sense of the Word as now revealed could never have been given, save by an immediate revelation, a new Word, to whose teachings men could point as the source of their doctrine.

     In a word, man can never disclose the internal sense of the Word. This can be done only by the Lord, and by means of an immediate revelation. I do not mean that which has been called "revelation by perception," that is to say, that perception of truth which is given to man as he is regenerated. This does no more than give him the ability to see more deeply the truths plainly set forth in the revealed Word; and while it gives him personal conviction as to those truths, it has no authority for any save himself. All man can do, even the most enlightened man, is to enter more deeply into the truths that are revealed, to see more clearly what they involve, and then to point out to others what he himself sees. where he sees it, and how.

     This, in effect, is admitted by the Dutch school of thought; for they say that for their authority they appeal only to the statements of the Writings, and that the internal sense of the Writings, which they arrive at by their peculiar mode of exposition, will be found to be explicitly stated in the letter of the Writings.

     If a truth is plainly taught in the Writings, sooner or later it will be discerned. The history of the Church shows that, as the Writings were studied, they were seen to contain many truths not before known; truths so stated as to be clearly apparent to the rational mind as soon as pointed out, yet which had not previously been noticed, or their import not marked. Nor can we look to any one man or any one generation for this development in our understanding of the Writings. Many minds, countless generations, will contribute to the ever-growing work. But never will it be possible for many man justly to proclaim as the teachings of the Writings what those Writings do not themselves directly declare.

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Man's understanding will grow, but only in the deeper insight of what is involved in truths plainly declared. Otherwise the Writings are not the last and crowning revelation.

     I have no hesitation, therefore, in stating my conviction that the Writings are the internal sense of the Word, that is, of the Old and New Testaments. It ought not to be necessary, yet it seems necessary, for me to add that I do not mean the mere books, or the Latin words, or the natural ideas. These, of course, constitute a letter, but they are a letter in which the spiritual sense clearly shines out. This is true even of parts of previous revelations. Indeed, no revelation can possibly exist unless somewhere in it the spiritual sense is clearly apparent. Otherwise all would be darkness.

     But the Writings are a revelation in which the spiritual sense, the Divine teaching, is unveiled, not here and there, but everywhere. This is the only basis on which can rest the claim that they are the last and crowning revelation.

     Not that we can see all that is revealed. Even some human books must Be read many Times before we can really grasp what they teach. How much more is this true of the Divine Book! So of a sincere man. His conduct is an open book; yet it is only gradually that we begin to see more and more of the beauty of his character. The nature of revelation is not characterized by the limitations of the reader. The Lord is now revealed openly, and as the Church grows, so it will be able ever more clearly to see Him as the sole Teacher of the Church.

     The Old and New Testaments, if read holily, bring man into consociation with angels, but the Writings bring to him the possibility of thinking with the angels and as an angel.

     I cannot admit that the Writings have an internal sense, in the sense meant by the Dutch school; for this would mean the expectation of a new revelation, and meanwhile darkness with respect to that internal sense.

     In a way, the writers of the Dutch school admit that their position makes necessary a new revelation; but they say it will be a private revelation, not a general one. The Writings are the candlestick, they say, but this is nothing without the light. In other words, the Writings are a revelation, but this is nothing without the understanding of it.

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Sometimes, when reading the expositions of the Dutch school, I cannot avoid the suspicion that they regard us as children, not to say foolish children. Who has ever believed that the Writings are anything without the understanding of them? Or that they are interiorly anything to man, save as he sees them and is affected by them? Yet the new school declares that "the old position is, that the Divine of the Latin Word in itself is sufficient to make that Word to be the real living Word, not only in itself but also with the Church, while the new position is that also the Latin Word is really the Word with the Church only if it is received in a new will and a new understanding which is of the Lord alone with man, thus genuine, orderly, pure, and holy" (4/70).

     But the Dutch writers go further than the requirement of the understanding of the Writings. They say that the doctrine of the Church is born in the regenerate man; that this doctrine is the "man child" of the Apocalypse; and that it is the Light in which the Writings are to be read.

     Such a teaching is opposed to the well known truth that man is nothing but a vessel receptive of life; a teaching which indicates that the only effect of regeneration is so to order the vessels of his mind that they shall become more fully receptive of life from within, and more clearly perceptive of objects presented from without,-objects which include not only the words of Divine Revelation, but also the innumerable things which are involved within them.

     According to the Writings, the "man child" is the Heavenly Doctrine now revealed in the Writings, just as the Lord is He who was born in Bethlehem and arose in glory. It is true that the Lord must be born in the individual man; and He is thus born when man truly receives Him as revealed in His Word. So the "man child" is born in man when by regeneration man sees, perceives, and truly receives the Lord as now revealed in the Heavenly Doctrine.

     Revelation by perception is not the birth of a doctrine, but the opening of the spiritual eyes that man may see the Son of Man in His glory, and seeing, may receive. Not revelation, but perception, comes from within,-the ability to see truths. And this ability or perception comes by the ordering of the vessels of man's mind, which is done from within as man learns truths from the Word and shun evils as sins. Not even the light of heaven comes from within-I mean, from the soul.

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That light surrounds man as to his spirit; and, if he will, he can see in that light with his spiritual eyes, as he sees in the light of the world with his natural.

     The doctrine that the Writings have an internal sense, and that this is revealed in some way by or in connection with the doctrine of the Church born in the regenerate man, has led the Dutch writers to the further conclusion that the doctrine thus born is itself Divine. Starting with the teaching that the Lord can dwell only in what is His own, a syllogism is constructed which ends with the conclusion that man's reception of the Lord is also Divine, and that, consequently, the doctrine of the Church which is thus born is "of Divine Origin, of Divine Essence, and of Divine Authority" (2/165). Well, I know that man cannot be or become Divine, and that the word "Divine" can never be applied to him in any sense whatever. To do so would be monstrous, and I refuse to be led to this by a syllogism. The Lord does dwell in His own in man, for He dwells with man only so far as man forms his mind after the truths of the Word. Yet that mind is ever finite and fallible; and if the Lord's presence gives it internal sight of the Word, and conviction, it also gives it the more to feel how weak it is, how far from Divine.

     But if, as sometimes the Dutch writers seem to indicate, by the doctrine of the Church they do not mean something born in the regenerate man, but the vision or perception of the true meaning of statements found in the Writings, then why all this appearance of diversity from the thought of the Church? This is what all the students in our Church hold. What are the Writings save the Lord as He is seen by us? And what is this seeing save the Doctrine of the Church?

     The diversity comes because the Dutch writers hold that the vision also is Divine. "The doctrine of the Church (they say) is an internal vision of the truth from the Lord, existing only in a state of enlightenment in the living mind of a regenerate man" (2/183). And again: The doctrine of the Church "is not a human formulation; it is spiritual out of celestial origin" (2/186).

     Now it is manifest that the doctrine of the Church is a formulation, whether or not in specific statements, or creeds; a formulation of the vision of the Lord in His Word which the men of the Church have acquired.

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But while, in itself, the doctrine revealed in the Writings is Divine, the vision of it is never Divine, still less the formulation of that vision. If I say and believe that God is a Man, or that the Divine Love and Divine Wisdom are substance itself and form itself, I am stating what in itself is a Divine Truth, and will ever be such, whether I understand it wisely or not. The formulation of my understanding is certainly not Divine. The Writings are forever the Word of God; and so far as the truths of the Writings are seen by the men of the Church, and become the doctrine of the Church, so far that doctrine in itself is Divine, but never the understanding of it, never the perception of it, never the formulation of it. Paradise was the work of God, and the eye by which Adam saw Paradise and the wisdom of God therein was also the work of God. But Adam's sight was Adam's; it was limited, finite, subject to error; and the same would apply to Adam's description or formulation of what he saw.

     The thought I have in mind is not unfamiliar to our Church. For who has not heard men say, "This is the Doctrine," or, "This is what the Writings themselves teach," meaning that it is the Divine teaching. Yet, whether stated or not, there has always been the reservation, "This is what I understand and believe the Writings to teach"; and "This is a Divine doctrine only because the Writings do actually declare it."

     A very different attitude is induced by the belief that the doctrine of the Church, being born in the mind of a regenerate man, is Divine in origin, in essence, and in authority (2/165). In the one case, we neither know whether the teacher is a regenerate man, nor do we think of inquiring. The whole attention is directed to ascertaining whether what he says is or is not in agreement with Divine Revelation. In the other case, the attention is directed, it may be unwittingly, to the illumination of the teacher, and to his illumination by regeneration. This is the inevitable effect of the belief that man's vision of the Writings,-the doctrine of the Church,-is Divine. Instead of the orientation being to the Lord, it is to the doctrine of the Church.

     While the Dutch writers seem to exalt the Writings as the Word, they yet continually insist that in our direct reading, or "direct cognizance" of them, we see only the natural form; and they strive to center our attention on the doctrine of the Church, the Church's vision of the Writings as being of equal Divine authority; but with this vital difference, that the Writings are the letter, while the doctrine of the Church is the spirit.

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     The Writings tell us to go to the Lord directly in His Word. I know of no other way of going to the Lord in His Word, that is, in the Writings, save by direct reading or direct cognizance. But surely the Dutch writers do not think that by this we mean mere reading.

     In a conversation the other day, Mr. Pfeiffer stated that it was possible for a man not regenerated to Penetrate into the interiors of the Writings, and to see interior truths therein which none had seen before. He added that it was very, very exceptional.* Naturally one would imagine it to be exceptional, and certainly would hope so; but since we do not know anything about a man's regeneration, the least said about this the better. It is of course true that men will be interiorly affected by the truth according to their regeneration; but this also is concealed from us. We do not know how a man is interiorly affected by the truth, even though we may perceive that he is setting it forth wisely and in the light of heaven. It is not the regeneration of the teacher or leader that we look to; we give no thought to his interior state; we listen to his words and judge for ourselves how far they enable us to see what the Lord teaches in the Writings-and to see it by direct reading. The Lord provides many means for our help, and these means may include evil men who have the necessary qualifications of mind, and zeal, and education. But we do not inquire into this. The gaze is to the Writings, and not to the doctrine of the Church.
     * It appears that I misunderstood Mr. Pfeiffer's words. He has informed me in writing that what he meant was: "It is not possible for a man not regenerated to penetrate into the internal of the Writings; but it is possible that the Lord on special preparation should elevate his mind to the interior things of the Writings."

     Mr. Pfeiffer's admission surprised me, for it has been the general opinion that the Dutch writers hold the regeneration of the individual to be the Divine origin of the doctrine of the Church, and the ground of its Divine authority. Most men, I think, will agree that this opinion is not without foundation in the Fascicles that have thus far appeared; and if it is not correct, it devolves upon the writers in those Fascicles to set forth their real position in unequivocal terms.

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     But, even with Mr. Pfeiffer's remark, I am still at a loss to understand his published statement that the doctrine of the New Church, that is, the vision of the real meanings of the Writings, is of Divine origin, essence, and authority; and that "it is not a human formulation." I am still at a loss to understand why the Dutch writers feel justified in giving to the medium whereby they proclaim their new vision the title DE HEMELSCHE LEER (The Heavenly Doctrine) with the added words Doctrina Genuini Veri (Doctrine of Genuine Truth).

     Mr. Pitcairn has explained that nothing more is meant by this title than that the Fascicles are concerning the Heavenly Doctrine; and he illustrates his explanation by the example of a book on astronomy being entitled "The Starry Heavens." The argument is specious; for a book on astronomy contains not the slightest hint that it claims to be the starry heaven. Not so the publications of the Dutch school. Under the title DE HEMELSCHE LEER, they present to the Church their new vision of the Writings as the genuine doctrine of the Church. Under this title they declare that the doctrine of the Church is spiritual from a celestial origin; that it is the offspring of a regenerate mind; that it is Divine in origin, Divine in essence, and Divine in authority. Can one be justly censured if he concludes that what is here put forth is put forth as being in fact de Hemelsche Leer, Divine in authority because the birth of a regenerate mind?

     I am unwilling to think that the writers of the Dutch school really believe this. Rather would I think that enthusiasm for what they feel to be a new view of the Writings has led them to statements, the implications of which they have not realized. Nevertheless, these implications are the direct outcome of their position, and here and there they come forth in open words. Witness, for instance, the statement by a writer in the third Fascicle: "We are filled with great joy, since in our society in the past year the Doctrine of the Church has been born" (3/3). Note the word born, and with this, note the teaching of the Dutch writers, that the Doctrine of the Church is the "man child" born in the regenerate mind. The same writer then continues: "Though we may rejoice that the Doctrine of the Church has been born in our society, on the other hand we are anxiously waiting to see whether the General Church too will receive the Doctrine of the Church as the only essential thing for the upbuilding of the Church " (3/4).

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     Another writer, in the same Fascicle, declares: "The Doctrine of the New Church is a particular revelation of Divine Truth from the Holy Spirit on the basis of the Third Testament, but dependent on the regeneration of the Church, and thus of the men of the Church. . . . All its truths have been received as a revelation by perception from the Holy Spirit" (3/114).

     Witness further the following statements, all given under the title DE HEMELSCHE LEER: "In the future celestial church, a sermon will be purely Divine, even the singular words which the priest shall speak" (2/188); and again: "Then will the Church become more and more internal, and then will the most beautiful things be given to it. Then will this new magazine be the place where the Lord will openly speak to us" (1/13).

     Can one be justly condemned if he sees in the title DE HEMELSCHE LEER an implication which can in no way be compared to the implication of the words "The Starry Heavens" on the title-page of a work on astronomy? If this conclusion is not right; if the statements of the Dutch writers do not mean what they seem to mean; then clearly it is due to those writers that they declare themselves in words which will make their position unmistakable.

     Let me state, with all possible emphasis, that I hold no brief for a merely literal reading of the Writings. We must enter interiorly into them, even as Swedenborg told the angels to enter more deeply into his thoughts. And this entry will be possible as we approach the Lord directly in His Word; and will be made more richly possible by the contribution of the thoughts and studies of many minds, many generations. But through all it is the Lord in His Revelation that is to be approached, and not the doctrine of the Church.

     12. At the conclusion of the paper, at 10.20 a.m., discussion began, as follows:

     DISCUSSION OF DR. ACTON'S ADDRESS.

     Mr. Pfeiffer: Bishop, before I forget it, I should like to make a motion, if it is according to order, which can be handled after the discussion, if it is according to your own feelings, that this paper be published in the New Church Life.

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     It is not feasible for me to enter into the particulars of this address. It would take many hours. I must confine myself to a few general remarks on the essence of the way of Dr. Acton's thinking, which has appeared before my understanding as I listened. I must repeat that very many things which Dr. Acton brought forward, and which at once would receive the acclamation of every reasonable man within the Church, are altogether according to our own thought. We have never meant to say anything against such things. But I still believe that Dr. Acton has not yet touched the crucial point, and that there is a serious misunderstanding of what we mean.

     I made an endeavor yesterday to point to the necessity for the New Church to realize that, just as the human race before the Coming of the Lord was led outwardly through a series of discrete degrees of truth, from the celestial through the spiritual to the natural-between which degrees of truth there is no relation and ratio whatever, except that of correspondence; indeed, a correspondence which involves every particular and single least thing of thought-it is the purpose of the Lord to lead the human race back to the celestial from which it proceeded, which will be a celestial of the wisdom of old age; and that if the church had an interior realization of what discrete degrees of truth are actually in living minds, it would see that, from the time of the Coming of the Lord and the glorification of His Human, the human race has been led through discrete degrees of truth which have no relation to each other except that of actual correspondence, involving not only the ideas, but every single thing involved in human language. And that the Lord has given the means for entering into discrete degrees of truth in the revelation of His Divine Human-first, the Natural of it in the New Testament, which had the means to lead men into genuine truth, into which they never came because the race had fallen away from them in that Church. And He has given in the rational Third Testament the means for the Church to enter into genuine celestial truths which are the interior rational, which make the third heaven, and which are in the natural mind-which are in the mind of a man who realizes that he lives and wills from the Lord alone; that he understands from the Lord alone. I am merely quoting.

     Now, if the Third Testament teaches us that they who believe that the literal sense of their Word is the very Doctrine of their Church do not know the arcana of heaven, and, in another place, that they understand only the things of the external man, that they are still kept from the things of the internal man; and since this teaching agrees with the teaching that as long as man lives in the natural state, he* is conjoined with the angels of the ultimate heaven, and that the church is in a natural state in its infancy; it follows that that church cannot understand the things of the internal man, although it speaks of those things from the Letter not yet opened. Everything is yet outside of man in external things. There is no realization of the realities of the Word within man, according to the teaching that the Lord gives man to receive the Divine, so that he sees it in himself as his own, as if it were his own; and it is by this Divine received, which is the reciprocal, and which is the Lord's alone, as to everything involved, that man is conjoined with the Lord is an interior way.

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It is in agreement with the teaching that the natural man who lives in conjunction with the ultimate heaven and the natural church is not regenerated; it is in obedience. Regeneration begins with the spiritual man, who will be led into a discrete degree of truth which corresponds in every single thing with the Letter of the Latin Word. In singular and least things there was the universality of the Divine presence in giving the Third Testament. It is Divine not only in rational ideas, but in every word according to the series of correspondences and discrete degrees, according to the opening of the discrete degrees in the mind of man.
     * Corrected by NCL 1933, May, page 352.

     Now the teaching is that the genuine doctrine of faith is spiritual out of a celestial origin-not out of a rational origin. We come to see, and we come to see it plainer every day, and I am confirmed by every conversation and lecture that I have heard, that this is the Divine Truth which the Third Testament teaches the church,-hat the doctrine of the church is spiritual out of celestial origin.

     If the understanding is not involved; if the reception, with everything which it means, is not involved; the doctrine of the church is outside of the church, and not within the church, and the Lord can then only lead the church by external obedience, as it were-with one strong hand, and the other very weak.

     What does it mean that the doctrine is spiritual out of a celestial origin? The spiritual is the medium between the celestial and the natural; a genuine spiritual arises from the working of the celestial through the natural; and this must be applied to our doctrine. The doctrine of the church has to be born in the church, not by reading, but by perception from within on the basis of all the reading done, which is present in the memory.

     What does this mean? It means, in the first place, that indeed there are possibilities that even an evil man is raised or elevated into the light of heaven so that he can see interior truths. I have not said that the evil man can penetrate into the life of heaven. That is impossible. An evil man can be elevated by the Lord, in Providence, if surrounded by those in similar internal light as the Lord wants him to see, and then he can see it from without, but he has no comprehension of what it interiorly means. The teaching is, to quote literally, "The literal sense is called a cloud." To me that at once means the literal sense of the Third Testament. Perhaps you pity me, but I must confess I cannot think otherwise, and I am profoundly convinced that I will never again learn to think otherwise. I see it plainly that the Lord speaks of the literal sense of the Third Testament when He says that the literal sense is called a 'cloud,' because the internal sense, which is called the 'glory,' cannot be comprehended by a man, except by one who is regenerated. The 'glory' cannot be comprehended except by one regenerated, and then enlightened. If the internal sense, which is the 'glory,' would appear before an unregenerated man, it would be like thick darkness, and he would be blinded, and believe nothing." May I be allowed to speak further?

     Bishop Pendleton: Go ahead.

     Mr. Pfeiffer: It is in these conceptions where we could live together.

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I understand Bishop de Charms will give a paper tomorrow on those three [Genesis] chapters in which these things are taught. I have a hope that for the first time in this discussion we will meet common ground when Bishop de Charms will make an endeavor to prove that the teaching that the doctrine of the church is spiritual out of a celestial origin does not imply the reception of the understanding.

     The Bishop: Is it fair to anticipate Bishop de Charms' paper?

     Mr. Pfeiffer: Excuse me; I am very sorry. I would like to go further in the development of my argument in this sense, that if a man begins to realize the function of the literal sense as we take it up by first reading, as to interior problems; for instance, as to the problem of what is the Divine Human of the Lord, what is the Divine above the heavens or within the heavens, what is the resurrection body, such interior problems which have brought much obscurity into the thought of the church, and have not been solved with many. How does the Lord then work by means of the Word which He has given to us? We read many passages. We continue to read and work, eager to get some light on that question which we should like to understand, and yet we realize from reading, and from reading more, and from gathering passages, we are introduced more and more into clouds, because then the wrestling begins. Darkness has come up, difficulties are unsolved; it almost seems impossible that we should ever get to a solution. In such a state, where doctrine is really born, the Letter works as an immense coming up of clouds. The Lord in His Second Coming has come with clouds-in the clouds with glory.

     Dr. Acton, in his review, said the Lord has come, not with clouds, but with glory. He has come with both. He has come with the clouds of the natural rational; and in the measure in which a man wrestles in those clouds, and fulfills those requirements which give genuine light, then the glory may come; and if the glory comes in the clouds, it is spiritual out of celestial origin. It is because that man has a celestial with him, because he has progressed in regeneration-he in that celestial has no evil. It is disorderly to raise this problem in application to persons, but one thing is sure, that it is from the celestial that man receives perception, and from no other source; and the teaching is, that everyone receives perception from the Lord when he comes into celestial things (Mr. Pfeiffer here quotes from A. C. No. 1442 in reference to perception from the celestial). The Lord is never present from within except in celestial things. That is here taught: "In them alone the Lord is present, and in them he appears to man."

     Out of the celestial the Lord can work as from firsts through lasts, which are taken from the Third Testament. The celestial man has a celestial sensual in reading. There the correspondences come in every least word. The Latin Word must be understood according to correspondences. There is a more universal basis for the spiritual man, and an absolute basis in singulars for a celestial man in the far future. You have then in the celestial sensual a basis in lasts through which the Lord will produce doctrine in between, which is spiritual out of a celestial origin, because the spiritual comes into its origin between that opened sensual and that celestial which lives within.

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     Therefore, I should like to request once more most sincerely that the teaching in those three chapters be considered, that the doctrine of the church is spiritual out of celestial origin, and not out of the rational.

     Bishop Pendleton: The time is passing. You will have a further opportunity tomorrow.

     13. At 10.45 a.m., a recess was taken; discussion being resumed at 10.55 a.m., as follows:

     Dr. Acton: I rise to a question of privilege. I have repeated that statement to two or three individuals, but I would like Mr. Pfeiffer to state what he did tell me was "very, very exceptional."

     Mr. Pfeiffer: I must say a few sentences. The subject is this,-What is the origin of the body of doctrine, and of truth which comes into the church to make its spirit? For the church has a soul, a spirit, and a body,-all the three purely Divine from the Lord. It is the Pride of the Lamb, existing in the world. The spirit cannot come into the church except through regeneration. That truth-the affections and thoughts in the spirit-they are withdrawn from the conscious mind, and added to the soul, so that the soul can be used ever more effectively, and also to the memory as the lasts through which the Lord works. There you have the presence of good and truths in the church. The teaching is that they are conceived and born in man (as in a womb), and I say that all these truths cannot come into any man's spirit except through regeneration.

     The exceptional thing is that the Lord can raise even an evil man by certain provisions into the light of the interior heavens; but that is not the order in which the Lord brings into existence the truths of doctrine which make the spirit of the church.

     Dr. Iungerich: I want to speak on two points,-the use of correspondences, and the value of language. The Prime Minister of Napoleon, Tallyrand, is credited with having made the statement that language is to conceal and hide thought, and we have some conditions that have developed in the world at present where it is regarded as part of man's armament that his face shall be an expressionless mask. There have been men like Tallyrand who have used language for that purpose. There have been men who in their relations with other men-I can understand that as very suitable in a Pinkerton detective-have to use their faces as an expressionless mask, but we are taught in the Doctrine that both these conditions have resulted since the Fall, but that was not the original condition. Now you go back to the Most Ancient Church, where their faces were clear expressions. Communication was by muscular variation in the face, and from that others got the whole feeling and understanding of that man. Then they saw language as a theater representative of the Lord. They could look out among the things of nature almost like looking out of a window, it was so transparent. There is a passage in our Doctrine where it says of the most ancients, that if one of them had our Word, and read it, that he would not hesitate at a Letter. He would go right in, and it would be perfectly intelligible to him. [A. C. 4493:4.]

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     Now, in course of time, men's faces became expressionless masks, and language began to conceal thought; and there was a Providence that used that for man's protection, that, being unregenerate, he might not penetrate into those things which he might profane. Nevertheless, there is no revelation that has ever been given which has not parts of it which are like the hands and face of a man laid bare, as is the case with the Sacred Scripture. (S. S. 55; A. C. 2225.) I believe the Writings conform to this standard. I believe they have passages clear and unmistakable in their meaning, and that there are passages which seem draped; but the question is one of proportion. That is my thought on the subject. You read the Old Testament, and the draped passages are in the great majority. You come to an undraped one here and there; for instance, "Hear, O Israel, the Lord thy God is one God." Then you come to the New Testament. The Apostles asked the Lord why He spoke in parables, and later they said to Him, "Now speakest Thou plainly, and speakest no proverb." The Lord's explanation of the parable of the sower is as clear as statements on that subject in the Writings. "The seed is the Word; the various types of ground are the various states of mind." You will find that the ground is said to correspond to the mind. The Lord is giving the internal sense right there,-the states of man's reception. Passages. like that are not so numerous, but there are a number of them.

     When we come to the Writings, what do we find? We have come back to the Garden of Eden. Are there draped passages? Certainly. Swedenborg describes a vision in the spiritual world; he sees turtles with two heads, one beside a dock, and boys and girls play about the dock. Of course, that is a draped passage. It is described in a correspondential form, and it has an internal sense. Where? Just as the Lord followed the parable of the sower with its explanation, Swedenborg gives the parable, and then follows with the explanation. Would it be of advantage to New Church thought to take that phrase there about the turtles, and the dock, and the boys and girls playing on the dock, and say, "Now the turtles correspond thus and so, and the boys correspond to this, and the dock to that"? Of course, it would be valuable, because Swedenborg does that himself. Be even tells you those correspondences.

     So there are draped passages in the Writings. There is nothing mysterious about it. What we must avoid is hiding the fact that we have these clear passages. The Lord has spoken to us clearly, and if we want, in our logistic process, to see that every Divine revelation was wrapped in veils, I say we have the wrong concept about the Word. The Word was not wrapped in that kind of thing originally. Man's face was not originally an expressionless mask. Man's words were not to hide thought. In the New Church, the Lord speaks plainly to us, and that is why we glory in the Revelation, and believe it is the final one.

     Rev. F. E. Gyllenhaal: I very much enjoyed Dr. Acton's paper. I have read three of the fascicles,-the first, second and fourth. I have not the third.

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I have read the first and second fascicles carefully, made extensive notes, and have collected scores of references; and yet I find myself in agreement with the position outlined by Dr. Acton this morning, also the questions which were asked yesterday. I find I cannot accept anything that is advanced in those fascicles as distinctively new. I had expected that yesterday and today, as this subject was to be thoroughly considered in the meetings of the Council of the Clergy, and all the sessions devoted to these subjects, that the five, six or seven outstanding difficulties, or questions in the minds of those who have asked those questions, and which are in my own mind,-questions plainly put, and that it seems to me could be as plainly and directly answered,-would be answered, so that we could have something definite to go on. Yesterday, after the discussion of Mr. Pfeiffer's paper, he complained that his paper was not discussed, was not considered-at least, it was the implication of his remarks that what was said was not relevant to the paper.

     Mr. Pfeiffer: That was my idea.

     Rev. F. E. Gyllenhaal: Mr. Pfeiffer's reply, after speaking of Dr. Acton's address, was exactly the same. What he said was entirely irrelevant, and a repetition of what he said yesterday. Also, when Mr. Pfeiffer arose, he said it was a matter of a way of thinking. He was going to confine himself to a way of thinking. It is my understanding that if we all felt as Mr. Pfeiffer did, we would not have these difficulties. If we were of the same way of thinking, it would not be necessary to answer these difficulties. If Mr. Pfeiffer felt the same way we do about these matters, he would think the same way as we do, and it would not be necessary to have this subject discussed.

     I am not going to take the time to set forth my understanding of these six or seven crucial points. I will merely say that I am in agreement with Dr. Acton. I want to give Mr. Pfeiffer and Mr. Pitcairn every opportunity to answer those questions. Give us a clear, unequivocal answer to one question-Explain why De Hemelsche Leer is the genuine doctrine. If that can be satisfactorily cleared up, we will be that much ahead.

     Bishop de Charms: I feel the greatest sympathy with what the last speaker has said, and I feel he has touched on the kernel of the subject here,-the need for plain answers to plain questions. I would like to ask for a plain answer to this particular point, and it is in line with what Mr. Gyllenhaal has said. The Lord promised when He was in the world that the time would come when He would speak openly of the Father. Mr. Pfeiffer has said that He has not done so in the Writings, but it is stated on page 13 of the first fascicle that He will do so in this magazine. I would like a plain statement of what is meant by the Lord speaking openly, not in the Writings, but in this magazine.

     Mr. Pfeiffer: It is really the same question as Mr. Gyllenhaal put forth, called the first question of his six or seven. I would be most grateful if Mr. Gyllenhaal would take the trouble to formulate all six or seven questions, and then I would know where I stand. I know where I stand in regard to the first question, and I will endeavor to answer as plainly and directly as I can.

     The Lord said in the New Testament (John 16:25) . . . "The time cometh when I shall no more speak to you in proverbs, but I shall show you plainly of the Father."

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     Bishop de Charms says that I have said that the Lord does not speak plainly in the Third Testament, but that He speaks in a heavily veiled way.

     The writer in De Hemelsche Leer was Mr. Groeneveld, in an address to the society at the Hague, where he used the words: "Then will this new magazine be the place where the Lord will openly speak to us."

     If the question is asked, whether the Lord in the Third Testament speaks plainly or not plainly, in reference to His promise in the New Testament that He would, then my answer is, that in one sense the Lord speaks plainly in the Third Testament, but in another sense He could not but veil the discrete degrees of truth even there, because veils of truth must be in every revelation. In it Divine Truths must be present of all the degrees, and they are present even in the celestial degree in the Third Testament, but the veils will hide the truth to all the members in the church who are in the lower states. They will all have to be regenerated to become spiritual men, and they will all read the genuine celestial truth in the celestial church.

     It is the same problem that Dr. Iungerich brought up. I do not believe that the Lord, in the Old Testament, speaks through a mask. He there speaks openly to all who want it. The New Testament contains all truth of the spiritual degree, plainly, which that Church could have seen, had it regenerated to the spiritual degree; but that does not mean that celestial truth proper and spiritual truth proper can be seen by everybody. Even spiritual truths are clothed truths, while celestial truth is naked only to the celestial man.

     The Lord does not come to deceive men with what He says. The Lord hides truth from us from His mercy. He covers truths-even in the Third Testament-from His mercy. He gives in the Third Testament according to the state of every man, truths first in a cloud, and He leaves it to man what He will do with all the indefinite and necessary means which he needs, and which the Lord will give him, to take those clothings and veils of truth away according to discrete degrees. Therefore the question whether truth is naked or veiled in the Third Testament, compared with truth veiled or naked in the New Testament, is never a question of proportion, as Dr. Iungerich says, and this is a very crucial thing to which I have never received an answer. It is a question of discrete degrees of truth. It is not a question of proportion in one degree, on one and the same plane; it is and remains ever a question of discrete degrees of truth, and there is no relation and ratio whatever between those discrete degrees except that of correspondence. It certainly impresses me as a curious position that simply in making His Second Coming in a new and final Word, which is the Third Testament, the human race has been placed back in the state of the Adamic Church, as stated by Dr. Iungerich.

     The means to come into that state have been given, in that the Lord has revealed His Divine Rational in the Third Testament, which contains His Divine Rational, which contains all the discrete degrees of the rational. The Third Testament contains the celestial rational for the truly celestial New Church, which will be the return of the Golden Age; it also contains the spiritual rational. . . .

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     Bishop Pendleton: We quite understand your position in that matter. Mr. Pfeiffer: I have endeavored many times yesterday to point out that the Lord will give in the church, according to the discrete degree in which it is at a given time-He will give the doctrine of that degree in the church, and this doctrine given in every degree is spiritual out of a celestial origin; and therefore our magazine is devoted to the celestial doctrine, in this realization, that all genuine doctrine is from a celestial origin in man and in the church, and that the Third Testament is indeed the Divine Doctrine itself which contains all degrees of Doctrine.

     Bishop de Charms: I would make it clear that Mr. Pfeiffer has not answered my question. All that he says about the language in which the Writings must be given applies also by his own admission to the magazine. In what sense can it be said that the Lord does not speak openly in the Writings, but that "now the Lord will speak to us openly in the pages of this magazine"?

     Mr. Pfeiffer: The answer is simple. The men of the church, according to their understanding, are placed before the Third Testament, and to them often that Third Testament appears to be very difficult to understand, because in every statement it implies infinite things. Now the Lord will use the spirit of the church in the measure of the opening of the discrete degrees to show to the church what is implied in those infinite things which are involved in every general statement of the Third Testament. It means that if there will be a true teacher in the church, according to Divine Order, he will be used by the Lord and led to give instruction. A statement from his mouth to a man who is in obscurity to the problem will make that man say, "Now the Lord has spoken openly through that man to me, according to a language which I see to be heavily veiled in the Third Testament, which without that instruction I could not possibly have understood." Therefore, the purpose of the magazine is to devote ourselves to that doctrine, by shunning evils essentially-that the Lord will give light in the church-that from this light from within we will be able to read the genuine sense and the open truths in the Word.

     Bishop de Charms: This is a very crucial question. I find the same difficulty in understanding De Hemelsche Leer that Mr. Pfeiffer applies to the reading of the Writings. I find it also difficult there to understand just exactly the spiritual and celestial things that are involved. I see no difference between the two in that regard, except that to me the statements of the Writings are more clear than are the statements of De Hemelsche Leer. That being the case, it is very difficult to understand how this magazine is going to put the Divine Truth in a form more clear than the Lord Himself has put that truth in the Writings. Yet that is the implication.

     The Lord has spoken in the Writings. They are the truth. Swedenborg received them from infinite wisdom, and not from a state of human wisdom. If the Lord intended to state them clearly, as Mr. Pfeiffer admits He did, then they are spoken as plainly there as can possibly be done.

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     Rev. Theodore Pitcairn: I wish to begin with a reference to Bishop de Charms' speech. The Doctrine of the Church must necessarily in one sense be more heavily veiled than the Word; and in another sense, to Chose who enter in, it becomes a means of unveiling the Word. That is an apparent paradox, but yet it can be seen. To a Convention person, the doctrine that the Writings are the Word brings him into more difficulties than he was in before. But if a man sees that the Writings are the Word, that opens up an interior idea that could not be gotten without seeing that truth. So it is, the more interiorly things are opened up, the more heavily they must be veiled. I do not know whether that explains?

     Bishop Pendleton: Not in the least.

     Rev. Theodore Pitcairn: I return to Dr. Acton's paper. We must remove the idea from person, from fear, and from the thought of De Hemelsche Leer as a magazine, and to remove it from the thought of the perversions which existed in the church in the past. As long as we stay in such things, we can talk forever without arriving anywhere. Also, let us get away from certain phrases that occur in the magazine. Let us come to the essential problem, which is this: In the Latin Word, a great deal is spoken about how the doctrine of the church takes its rise. What is its nature-its relation to degrees-its relation to the development of the church according to the opening of the degrees-and in relation to regeneration? A great deal is said about the derivation of truth from good, and of good from truth. Those are things which, if we hope to arrive at anything, we must consider. We must try to enter into the Word itself, and take up those things. When we enter into those things, we find certain apparent paradoxes; for instance, the one spoken of here, that an evil man may be raised under certain conditions into the light of heaven.

     We believe we have seen something in the Latin Word. Others say, that is not true,-that what we have drawn forth is not in the Latin Word. The whole point is as to whether it is there or not. If it is not there, then, instead of bothering about details, it is possible to get to the essentials, and see where our essential argument is wrong. If these passages we have quoted in great numbers-trying to explain them in their order-if that order is not true, where is it not right, and what is the true order? We have brought forth innumerable things which we consider essential passages in that connection, and yet, instead of treating these, the reviews and most of the speeches have turned off on things which have no essential relation to it. Our primary interest ought not to be in a phrase taken from De Hemelsche Leer. We are not interested in that. We are interested in what the Latin Word teaches as to the origin of the doctrine of the church, about man in enlightenment, and how that is to develop in degrees. These are the subjects in which we are interested, the development which we would like to see-those passages considered, and to have it shown where the true development is, if it is not as we believe it to be. That is just our plea, that Dr. Acton might dwell on the passages that we have used. If he would show that our understanding of them is not correct, we would go further.

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Our understanding of the doctrine of the church is that it is something which must be seen in the Word. If it can be seen in the Word, it is true. The whole point is whether the teaching concerning the doctrine of the church is in the Word. If it is in the Word, then, if it is a doctrine held according to order, then from our point of view we say that such doctrine will have an orderly presentation in the church. Our thought must be as to what the doctrine in the Word is, as to the doctrine in the church. Otherwise, we will get nowhere. It seems to me that this is what has not been done so far in these meetings.

     Bishop Pendleton: (addressing Mr. Pitcairn) We speak a different language. We mean by the Doctrine of the Church the Writings, and you mean your understanding of them.

     Mr. Pfeiffer: We mean the Lord's understanding in us.

     Bishop Pendleton: All we can get at is your understanding. We cannot get at "the Lord's understanding through you." We run around a vicious circle in this discussion. Your doctrine of the church is the state of mind you have arrived at from your studies. You call your understanding of the Writings the Doctrine of the Church. The language of the General Church has always been that the Writings are the Doctrine of the Church. They claim to be such, and they put themselves forth as such. You have a totally different point of view, and consequently you use a different language. Whenever you speak, you mean one thing, and we another, by the same expression. Everyone knows there is a doctrine which is the interpretation the Church places upon the Writings at any given time in its existence. That is the understanding of the Doctrine of the Church, but this understanding is a variable thing, and is constantly changing. It is something that no man has a right to speak of as the mind of God in him. . . . You spoke of God's understanding in you.

     Mr. Pfeiffer: We say the Writings-the Third Testament-is the Doctrine of the Church, when it is understood; but if the Writings-the Third Testament-is not understood, it is the Doctrine of the Lord outside of the Church. That understanding can come from the Lord alone, and the whole doctrine of regeneration is the order how the Doctrine of the Third Testament becomes the Doctrine within the Church, if the understanding is from the Lord alone. Bishop Pendleton: You mean a man's understanding is from the Lord alone?

     Mr. Pfeiffer: By regeneration man receives a new will and understanding. The Lord gives him to understand, and it is the Lord's understanding if it has come into order.

     Bishop Pendleton: Is there fallibility?

     Mr. Pfeiffer: If it is the Lord's understanding there is no fallibility.

     Bishop Pendleton: That is ridiculous.

     Mr. Pfeiffer: We simply say that if it remains outside, then it is not the church's doctrine. The reciprocal is the Lord's alone, the receptive is the Lord's alone, the will is the Lord's alone, the understanding is the Lord's alone-on this basis.

     Rev. N. H. Reuter: As Mr. Pfeiffer has just explained, if a man out of regeneration sees the truth, he sees the same Doctrine that is in the Writings.

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Do you admit (addressing Mr. Pfeiffer) that in his seeing of it there is any fallibility? I want to ask a pointed question. Do you feel that your concept as put forth in your speeches to-day, in the magazine and elsewhere, is the seeing of the Doctrine as it exists in the Writings, and that therefore what you say is infallible, and that what is written in De Hemelsche Leer is infallible and incapable of error?

     Mr. Pfeiffer: To keep it in this very general line-I am profoundly convinced from what I have seen in the Third Testament that this is a Divine infallible truth which will never again be lost-that the Third Testament is in itself such as the Lord sees it, and such as Swedenborg saw it in his degree-the celestial degree-that this is the genuine Doctrine of the New Church. In the Lord it was the infinite Divine Doctrine of the New Church. In Swedenborg it was the genuine celestial Doctrine of the New Church, but that as far as the Church is concerned, and every single individual of the Church, he has no use of that Doctrine because it remains outside of himself until it has been received, and indeed, in the will and in the understanding; and I say that every element of reception, every element of will, every element of understanding, in such a Doctrine-which the Lord will give to the Church more and more-is the Lord's alone with the Church. It is in the soul, the spirit, and body,-the Church seen as a Divine Man in the eye of the Lord, the Bride of the Lamb. I am profoundly convinced that this is the teaching of the Third Testament, and because it is the teaching of the Third Testament it is the Divine Truth.

     Bishop Pendleton: We will all agree that the Writings are the Lord's alone, but we will not agree that your statement is free from all error.

     Mr. Pfeiffer: I don't claim anything personally.

     Bishop Pendleton: You put yourself in the position of giving expression to the Lord's mind and the Lord's will in this matter. Do you take that position?

     Mr. Pfeiffer: Not at all. We have made it plain that a truth even to the spirit of the Church is expressed and brought forward-then a man who expresses it and brings it forward, he should beware of claiming any Divine thing for his own expression, but he should leave it to the Church, and every individual of the Church should go to the Third Testament to see if it is true. In the measure in which it is seen to be true, it becomes the Doctrine of the Church.

     Bishop Pendleton: If you hold to that, there will not be so much difficulty. The real difficulty is that the language and tone (i.e., of De Hemelsche Leer) puts you and your teaching in a very autocratic position before the Church.

     Mr. Pfeiffer: We have pointed to the authority of the Lord Himself in the truth revealed.

     Bishop Pendleton: There is a difference between the Lord speaking through man, and his claiming that his understanding is the Lord's understanding in him. You have said that in so many words repeatedly.

     Mr. Pfeiffer: The Lord leads His Church, not only from the Word given without, but also from the Holy Spirit from within. The Holy Spirit gives instruction to the Church.

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     Bishop Pendleton: That is where we run into danger.

     Mr. Pfeiffer: No one may accept any truth until he sees it for himself in the Word alone.

     Rev. H. W. Boef: Men in Convention look to us as very conceited, because we claim Divine authority. We say that the Writings are the Divine Word, and when we say that, it is a Divine Truth. It is for us the Lord's own truth. Now in claiming that, we do not say anything of our own, yet they look upon us as very conceited men because we hold things like that. In regard to the magazine of the Dutch Society, that magazine to me is like New Church Life, like a sermon. It is no more than a means or an aid to see passages in the Writings that are obscure. Now in so far as there is anything there that does not agree with them, I do not believe them.

     Bishop Pendleton: Are they open to criticism?

     Rev. H. W. Boef: Certainly they are. They are open to criticism. In so far as they embody a truth I can see, it is the Lord's, not Mr. Pfeiffer's. If it was Mr. Pfeiffer's, it would not be true. Could we go before the people and preach if we were all the time afraid it was our own understanding of it? The Lord has given us truth, and when we come before them, do we believe that what we have is from ourselves? No, it is from the Lord we are teaching. There may be falsities, but they are falsities, not from evil, but from misunderstanding. The people of the church are not required to believe us.

     Dr. Acton: The thought I have in mind is not unfamiliar to our Church; for who has not heard men say, "This is the Doctrine-this is what the Writings teach." Whether stated or not, there is always the reservation, "This is What I believe the Writings to teach." I believe there are no obscure passages in the Writings, and no accommodations in the Writings. The obscurity is in our minds. Yesterday the Bishop and I listened to a paper on Astronomy which we were convinced we did not know much about. If I went to a meeting of mathematicians, I would think words were to veil thought. I see that the Writings are an open revelation of Divine Truth, and the accommodations and the obscurities that appear are absolutely essential for the understanding of the truth. When, for instance, it says in the Writings that the Lord's body which rose again is that body which with men rots in the grave, I say that statement is an essential part of the truth in regard to the Lord's glorification. When we see it in the Writings, we see that this is plainly stated. We see that what we thought was an obscurity is not an obscurity.

     So I hold that the Writings have that distinction over the New Testament, that they are not obscure, or veiled, but that they are the truth spoken plainly. Of course, they are spoken in language. Am I veiling my thought when I am speaking now? I am speaking in English words, but it is "it" you see. I hope you do. When the Lord puts His truth in language, it is the Lord's truth that is seen, and our eyes are obscured and veiled, and the Lord has made it the service of the ministers of the Church to contribute one thing and another, in order that we may see that it is plain and clear. There is no veiling there.

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     Mr. Pfeiffer speaks of spiritual from a celestial origin. If the Writings say that the doctrine of the church is spiritual from a celestial origin, then everyone in this room believes it. We are not quarreling about that. We are quarreling about what it means. We see it one way, and Mr. Pfeiffer another way. The Writings are clear, but our understanding is obscure. Mr. Pfeiffer states that we ought to come to the real question. I think this is the real question. With us ministers it is not necessary to quote passages, and accumulate passages-we know what the Writings teach. We have all read the fascicles, and have had conversations with each other. Everyone in this room believes that the Writings must be understood, and we all believe that our understanding of them is the only way in which the Lord can reveal them to us. Of course it is; that is our understanding of them; but the difference is that our understanding of them is what we ordinarily mean by the doctrine of the church.

     Now the question is: Is this time-proved vision of the Writings superior to the Writings themselves? That is the question. I maintain that the Dutch School of thought holds that our interpretation is the spiritual sense of the Writings, and that the Writings are the natural sense, and that makes our interpretation superior to the Writings, as the celestial is superior to the spiritual. That is the point,-that I hold any doctrine I see in the Writings, and I see it because it is plainly stated there, and in that sense the Writings are the Doctrine of the Church, and there is no understanding whatever that is not plainly stated. But Mr. Pfeiffer has in his mind the sensual celestial, spiritual sensual, and natural sensual. There is a lot I do not understand in that. It seems to me mere words.

     I have heard many truths in the New Church. I have thought, "Those men have a wonderful comprehension," and yet I see what they say; but I see also that they understand it much better than I do. We both see the same thing. I cannot understand any celestial perception of truth that is not going to be a statement of truth. How a man understands it, what a man's comprehension of it, is not known to me. What is known to me is the truth as staled in plain language. The idea of Mr. Pfeiffer appears to be to make truth a nebulous thing of which I can form no conception whatever. If I say "God is a man," can I make it clearer than that) I might explain it, but with all the explanation it may not be a celestial truth, or it may be. There is only one truth, and that is truth as expressed. The truth that is in a man's mind is known even to the man himself only as it appears to him.

     I have felt so often in reading the fascicles that they are talking about a man's interior comprehension of a thing, and we are talking about the doctrine of the church by which a man expresses what he comprehends. But I maintain that this question of whether the doctrine of the church, meaning the understanding of the Word, is superior to the Writings, is the crucial question. I think it is.

     14. The Council adjourned at 12.10 p.m.

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     Third Session-Thursday, February 2d, 9.30 a.m.

     15. Bishop Pendleton opened the meeting with the reading of the Word and prayer.

     16. The paper ordered for the day being called for, Bishop George de Charms, after a brief, oral introduction, delivered the following paper:

     THE NATURE AND DERIVATION OF DOCTRINE.

     BY THE RIGHT REV. GEORGE DE CHARMS.

     An issue has arisen, the settlement of which involves the gravest consequences for the future of our Church. You will agree that nothing should be allowed to interfere with the paramount need of getting at the heart of this issue. To that end it is imperative that I should speak plainly. It is imperative that together we should face the facts. If we will do this, fairly and dispassionately, I believe the end will be accomplished. I shall base the discussion entirely upon what has been published in DE HEMELSCHE LEER, asking you merely to examine with me what is there said, in an effort to determine whether or not it is in accord with the teaching of the Writings. For this is the point that must be settled.

     After long and careful study, I have become fully convinced that the teachings contained in this new magazine involve a subtle but a deadly attack upon the General Church. They involve the complete destruction of that attitude toward the Writings which we have known as the "Academy." We believe that if those teachings are to be accepted, it should be done with a full realization of that fact.

     Now you will say at once that in this I am extreme. But, gentlemen, this is the plainly stated and avowed purpose of DE HEMELSCHE LEER, as I shall presently demonstrate. First, however, allow me to state the four propositions, to the consideration of which this paper is to be directed. These propositions are advanced and supported as the never things not before seen.

     1. The Writings are not a revelation to the New Church. They sere a revelation to Swedenborg. But in themselves they are Infinite Revelation inaccessible to man.

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     2. The real revelation to the New Church is the "doctrine born in the Church." This Doctrine must be received by the individual by a process altogether analogous to that by which Swedenborg received the Writings.

     3. Genuine Doctrine, which is "spiritual out of a celestial origin" is an internal revelation from perception, received as an immediate influx through the soul. Without this doctrine, the Writings are "as a candlestick without a light." Without it, nothing can be received from them except sensual scientifics.

     4. This genuine Doctrine can be received only in the degree that a man is regenerated. But, when so received, it is purely Divine, and has Divine Authority in itself.

     The serious consideration of these propositions is a matter of great importance to the Church. For if we candidly examine them, we find that for their acceptance they demand a complete reversal of that attitude toward the Writings which has been the foremost characteristic of Academy thought. This fact is fully admitted in DE HEMELSCHE LEER, as appears from an article in the Third Fascicle of that publication, from which we take the following quotations: (Italics ours.)

     "The doctrine which last year the Church was given to receive as a seed from the Divine Human of the Lord, by the influx of the Lord has come to life. After its invisible development, the doctrine, having been borne (carried) in the body of the Church, in the past year it came to birth, as a result of which the great importance of the doctrine is now fully seen in the Church. As to its very essence the attitude which the Church will now take with regard to the Third Testament has been changed. Similarly as centuries ago, after it had been universally assumed, according to the impression of the senses, that the earth stood still and the sun revolved around the earth, the view has been accepted that this is a fallacy of the senses, and that not the earth but the sun stands still, and that the earth revolves around the sun, whereby the mode of thought of man was completely changed; so too, by the Doctrine of the Church, the entire spiritual mode of thought will be changed. No longer will the literal sense of the Third Testament be the resting point or point of support around which moves the thought of the Church, . . . but the Doctrine of the Church, or the internal or spiritual sense, will be the center to which the understanding of the Third Testament will be directed." (Pp. 3, 4.)

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     There follows a description of the successive states of the Church in its progression up to the present time, and then the article continues:

     "In all the preceding states, there is ever present the state of the New Church itself, namely, a revelation of the Doctrine of the Church, as an internal doctrine from the Holy Spirit itself apart from the letter of the Third Testament." (P. 7.)

     In an elucidation of this article by another writer, recorded in the transactions of the Swedenborg Gezelschap for April 11, 1931, we find the following:

     "The comparison of the transition from the state of the Church where the literal sense of the Word itself is considered as the Doctrine, to the state where the Doctrine is seen as spiritual out of a celestial origin, with the transition from the geocentric to the heliocentric system of the universe, is based on an actual correspondence. . . The essence of the thinking in the spiritual state is the spiritual rational; this rational for the first time sees the spiritual causes, or the essence of truth, and henceforward all thinking no longer follows the letter, but the letter follows the thinking." (DE HEMELSCHE LEER, June, 1932, pp. 7, 8.)

     It is evident from these quotations that, if the teachings contained in DE HEMELSCHE LEER are true, then do we stand at a very crucial point in the history of our Church. If they are accepted, the entire system of spiritual thought which has been known as the "Academy" must go the way of the Ptolemaic system of astronomy, to be superseded by a system diametrically opposite to it. The Academy, as to its essence and its soul, is nothing but an attitude of mind toward the Writings,-an attitude which it is now the purpose of DE HEMELSCHE LEER to change completely. This is the real issue with which we are faced.

     Yet it appears to us that the comparison of the change which is now proposed in the Church with the change that came upon the scientific world with the discovery of Copernicus has been unfortunately stated. The point of difference is not as to whether the sun turns round the earth, or the earth around the sun. It lies rather in the answer to the question, "What is the spiritual sun, and what is the earth of the spiritual world?"

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In the view advanced in DE HEMELSCHE LEER, the Doctrine of the Church is regarded as the sun, the source of light, while the "letter of the Third Testament" is regarded as the earth on which the light shines. In this case, of course, the "letter" must depend upon the Doctrine, and must turn around it as a planet round its sun.

The view of the Academy has been the opposite of this. It is based upon the idea that the Writings are the Word because they are the Lord in His Glorified Human,-the Lord Who dwells in the sun of heaven. For this reason we have made the Writings the center of our spiritual universe, and have looked to them as the source of all heat and light, and thus as the source of all spiritual life in the Church. On the other hand, we have regarded doctrine drawn from the Word as that human understanding of the Word which makes the Church with man,-the Church which in the Writings is frequently said to correspond to the "earth," because it receives the heat and light, and brings forth the life that flows in from the sun of heaven. If, in fact, the Word is the sun, and the Church is the earth, as would appear from many obvious teachings of the Writings, then it must follow that the Academy view is actually a heliocentric system of spiritual thought; whereas that which we are now asked to accept is a geocentric system.

Certainly the idea of the Writings which is presented in DE HEMELSCHE LEER is entirely different from our own. The ostensible purpose of the new doctrine is to exalt the Writings, and to reveal a Divinity and an Infinity in them which has never been seen before. Yet, in order that they may be considered, not as a sun, but as an earth, they must first be reduced to a dead letter. The living internal, the spirit, cannot arise in or through that letter, but must enter the mind from another source. Great emphasis must be placed upon the idea that the Writings are an ultimate completely opaque. They are dark and cryptic. In them, the light of heaven is not "revealed," but "revelled." Not the least of spiritual light can possibly enter the mind from them, for this would involve a "physical influx," such as the Writings declare to be impossible. It was indeed the fatal error of the Academy to suppose that light could come from them.

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Only after the Writings have been reduced to a dead letter, from which no light can come, can the eyes of the Church be turned from them in search of light from another source. Only then can we be induced to look within ourselves, to our own soul as the sun, or as the medium through which the light must be received. (4th Fascicle, page 132.) This inner light is the real revelation to the Church. It is the real source of Authority. In relation to it the Writings play but a very subordinate role.

     It is impossible for us to see in this an exaltation of the Writings, as compared with the high regard in which the Church now holds them. We have never thought of them as a dead letter. They have not been to us an opaque ultimate. We have regarded them as a living body of Divine Truth, a body conjoined with a soul or spirit. We have assumed that the spirit could be seen only in and through its body; indeed, that the body was put on for no other purpose than to express and reveal a spirit which must otherwise remain invisible. Thus we have thought of the ultimate expressions of the Writings as a Divinely-given way of entrance into the interior things of their spirit,-as the "door" of which the Lord said in John: "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. . . . I am the door: by me if any man enter in, he shall be saved, and shall go in and out and find pasture."

     Because we have regarded the Writings as the Lord Himself, come again into the world in a Glorified Human Body,-a Body of Divine Truth,-we have supposed that the Lord, speaking of Himself, spake also of them, when He said to Thomas and Philip: "I am the way, the truth, and the life: no man cometh unto the Father but by me. If ye had known me, ye should have known my Father also; and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto Him, Have I been so long time with you, and yet hast thou not known me, Philip! He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself; but the Father that dwelleth in me, He doeth the works." (John 14:6-10.)

     We have thought of the ultimate expressions of the Writings as words which the Lord speaks unto us,-words which are "spirit" and "life," words through which alone the "Father" may be seen.

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We have sought to behold the glory of the Lord within these words, and by means of them. They have been to us vibrant with the Lord's love, and radiant with His wisdom, and thus a medium for the transfer of heat and light from the sun of heaven to our minds, in a form accommodated to our finite reception. This is the reason why they have been to us the sun of our spiritual life, the center of our spiritual universe, toward which we have looked as the only source of light to the Church.

     In all this, however, we are now told that we have been laboring under a delusion. No spiritual light can possibly come to our minds in this way, by a direct reading of the Writings. The light must be derived from "the Doctrine of the Church," a doctrine which must be "born" in the Church, by a process hitherto unknown, a doctrine which must impart light to the mind from a source hitherto unrecognized. This is the "doctrine" which has now been born as an "individual revelation," and presented to the Church clothed in the language of DE HEMELSCHE LEER.

     Before this event took place, not a single spiritual truth could possibly be seen in the Writings. For the light which appeared to come from the Writings, and which was mistaken for the light of heaven, was in fact a purely natural lumen. This is the error which has now been discovered. Only if we acknowledge it to be an error, and turn our minds from the Writings to the "Doctrine of the Church" for light, can the Church be introduced into a spiritual state. To receive the benefits of this discovery, through the acknowledgment of this error, the Church is now called and invited, that it may make a new beginning, and that it may enter for the first time upon a truly spiritual development.

     In effect, the appeal made to the Academy in DE HEMELSCHE LEER is this: Do not, as in the past, allow yourself to be bound by the ultimate statements of the Writings. Do not narrowly insist that the thought of the Church shall be guided in all things by the "letter" of Revelation. Instead of this, place your trust in the perceptions of truth which come by immediate influx through the soul. Acknowledge these perceptions to be pure Divine Truth, the very internal sense of the Writings, from which all your thinking is to be derived, and insist that the "letter follow this thinking." Then will the Church be emancipated from a state of bondage.

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Then first will your eyes be opened to see spiritual truth itself, and a new era of enlightenment will dawn for the Church.

Professedly, this new doctrine has, of course, been drawn from the Writings. There, we are assured, it is openly taught, and may be fully confirmed. Especially is the very heart of the matter to be found in the Arcana exposition of those portions of the twelfth, twentieth, and twenty-sixth chapters of Genesis, in which it is three times related that a wife is called a sister. We have, however, carefully examined these numbers, and have sought in vain for the confirmatory teaching which was promised. Let us recount in briefest outline what we found there, and investigate especially those specific statements which have been quoted in support of the new view.

The subject is the Glorification of the Lord, and the mode of His instruction as a child. (A. 1102.) By analogy, the regeneration of man, and his spiritual instruction, is also involved, though we are warned that, in applying the teaching to man, certain important differences must be carefully observed. It may be said, however, both of the Lord and of man, that the three stories, Abram in Egypt, Abraham in Gerar, and Isaac in Gerar, describe three successive steps in the orderly advance by instruction into intelligence and wisdom. (A. 2496, 2504.) These steps are by means of discrete degrees of truth, called, respectively, the scientifics of faith, the doctrinal things of faith, and the intellectual things of faith. In general it may be said that these are characteristic of the three degrees of the mind, and also of the three heavens. The scientifics of faith must first be acquired; on the basis of these there may be entrance into the doctrinal things of faith; and finally there may be progression into the intellectual things of faith, which is the same as saying that, in the process of regeneration, the natural degree of the mind must first be opened and formed before there can be entrance into the spiritual degree; and this also must be opened and formed before there can be entrance into the celestial degree. Each degree is opened in a similar way, or by a similar process. In each case a preparatory period of instruction is necessary, as represented in the Scriptural story by the fact that one who is really a wife is for a time regarded as a sister. The nature of this instruction, and the reasons why it is necessary, are clearly described in the numbers referred to.

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     Truth is not an end itself. It is a means to the attainment of a use. The truth must therefore be loved for the sake of the use which is its end. When this is the case, then it is conjoined with good, with the love of use, as a wife is conjoined with her husband; and this conjunction is what is called the "heavenly marriage." Such a marriage, however, cannot take place in the human mind until first, through learning and experience, the knowledges of truth have been acquired. Before this, it does not appear how the truth is to be applied to the accomplishment of the end or use which is loved. In order that the knowledges of truth may be acquired, man has been endowed with a certain innate delight in knowing, in learning for its own sake, apart from any conscious application to use. This love must precede. It must for a time be dominant. It must be the active agent in man's intellectual advance until the tools of thought have been procured. This is what is involved in the stories related in Genesis, when spiritually interpreted. It is not necessary before this Council to enter into a detailed analysis of the teaching given. The passages are familiar to you, and they are readily available for your individual reading and study.

     So far the teaching given seems to be plain, quite in accord with what is said of it in DE HEMELSCHE LEER, and in harmony with the accustomed thought of the Church. But certain conclusions have now been drawn from it which appear to us as strange, and as unwarranted by the text. The conclusions are: First, that the truth which appears to enter the mind from without, by reading and instruction, actually descends into it by immediate influx through the soul, and thus is received as an "individual revelation from perception." Second, That the truth thus received is purely Divine and infallible,-identical, indeed, with the internal sense of the Word, and thus with the Divine Human of the Lord. And Third, That man is fully aware how far this Divine perception has been received, just what degree of the mind has been opened in him, and thence to what degree of regeneration he has attained; for only in that degree call the truth be seen.

     On these three propositions depends the entire chain of reasoning by which the Arcana exposition of the three stories from Genesis has been interpreted in the Magazine.

     Now it has been repeatedly stated that the Doctrine never refers to its own letter for authority, but always to the letter of the Writings, where it may be found plainly stated.

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It has also been said that the very heart of the new position lies in these numbers of the Arcana. And indeed, on several public occasions, we have been taken to task for not using these numbers in our replies to the new view, the obvious implication being that there is something here which we are afraid to face. Now, gentlemen, I ask you to bring before this Council any of the numbers cited in which there may be found a plain statement of these three fundamental propositions. I have searched for them very diligently, but in vain. These are the things in the treatment of them found in DE HEMELSCHE LEER which are alien to the thought of the Academy, and they appear to us to be contrary to the direct teaching of the Writings. They appear to have arisen, in general, from a failure to heed the warning given, lest in applying the teaching to the regeneration of man, we ascribe to him that which belongs to the Lord alone.

     This is especially true of the first proposition; for we read in A. C. 2500: "As regards the Lord's instruction in general, the nature of it is very clear in the internal sense of this chapter; namely, that it was by continual revelation, and thus by Divine perceptions and thoughts from Himself; which perceptions and thoughts He implanted in Divine intelligence and wisdom, and this even to the perfect union of His Human with His Divine." It is, however, significantly added: "This way of growing wise is not possible with any man; for it flowed in from the Divine Itself, which was His inmost, being of the Father, of Whom He was conceived." Apparently ignoring this difference, the teaching given in DE HEMELSCHE LEER is, that man also must progress into intelligence and wisdom, even as the Lord advanced, by "internal perceptions," and by "individual revelations" through the soul.

     Now, because the immediate subject is the Lord's Glorification, the "way of growing wise" which is "open to man" is not specifically explained in these numbers. But what is the teaching on the subject found elsewhere,-the teaching that must be understood and applied, if what is here said is to be interpreted in relation to human regeneration?

     In briefest outline it is this: There are two distinct kinds of influx, called respectively "general" and "particular."

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"General" influx operates through the soul, descending thence to create and to preserve in order continually all things of the body and the mind. It is called specifically the influx of "God the Creator." By it the Lord is immediately present, above all human consciousness, in all the singular things pertaining to man. By it He forms the body in the womb. By it He builds the organic vessels of the mind, and this entirely unknown to man. By it He governs and orders both mind and body, imparting to each its own life, and the power or ability to be affected by the forces and objects of both worlds. It is true that, in the beginning, when man was in the order of his life, this influx through the soul produced also in the conscious mind a certain internal dictate or perception by which truth and good might be recognized, and instinctively distinguished from their opposites. Because of this dictate, the man of the Most Ancient Church is compared in the Writings to a "spiritual animal." For animals also, on their own plane, derive their instincts by an influx through the soul, whereby they are able to recognize what is in accord with their life, and what is contrary thereto; this because they are in order of their life. In a similar way the men of the Adamic Church perceived, as it were instinctively, what was in accord with the life of heaven. But when man, at the Fall, destroyed the order of his life, this perception was lost. For when the native will had been perverted, the influx through the soul served to produce, not a perception of truth, but a dire persuasion of falsity. And since the will and understanding were so united that man could think nothing apart from the will, there was no avenue of escape from this persuasion, and at last no possibility of salvation by the Lord. Such were the antediluvians, the cyclops, the one-eyed monsters that lived at the end of the Most Ancient Church, Unless the Lord had then provided another way of approach, another path of influx, no flesh could have been saved.

The Lord, however, miraculously separated the understanding from the will, and provided for His approach by an influx into this separated understanding. This is called, in contradistinction to the former, the "influx of the Lord the Redeemer." It is not a "general" but a "particular" influx. It operates from the Lord as the Word, both in heaven and on earth. It enters the inmost of man's conscious mind from the Word in heaven, and causes the light of heaven to shine in the mind, through the Word on earth.

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It operates through the mediation of angels and spirits present with man, and is called the operation of the Holy Spirit, through which man receives all instruction, all enlightenment and illustration, from the Lord This mode of Divine approach is now the only means of salvation. The "general" influx through the soul continues above man's consciousness, forming the vessels of the mind, imparting life to them, rendering them sensitive and responsive to this influx of the Holy Spirit. But it is not the source of conscious light, or of "internal perception."

From a host of passages supporting this teaching, we select the few that follow:

"When man's will had become wholly corrupt, the Lord miraculously separated the proprium of his understanding from that corrupt proprium of his will, and in the proprium of his understanding He formed a new will, which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with the man, or, what is the same, made a covenant with him." (A. 1023.) "With the posterity of (the Most Ancient Church) seed of a celestial origin necessarily remains, so that any falling away from truth and good on their part is most perilous, since their whole mind becomes so perverted as to render a restoration in the other life scarcely possible. It is otherwise with those who do not possess a celestial, but only a spiritual seed, as did the people after the flood, and as also do the people of the present day. There is no love in these, consequently no will of good, but still there is a capability of faith, or understanding of truth, by means of which they can be brought to some degree of charity, although by a different way, namely, by the insinuation of conscience from the Lord, grounded in the knowledges of truth and the derivative good." (A. 310.) "The Divine Love and the Divine Wisdom which proceed from the Lord as a sun, and make heat and light in heaven, is the proceeding Divine which is called the Holy Spirit." (W. 146.) This Holy Spirit is " made operative by the Lord in those who believe in Him, and who adjust and dispose themselves for His reception and indwelling; and this is done by means of Divine Truth, and with Christians by means of the Word; for the Word is the sole medium through which man draws near to the Lord, and into which the Lord enters." (T. 142.)

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"The Holy Spirit . . . is the Lord's presence with man through angels and spirits, by and according to which man is enlightened and taught." (L. 46.) "Enlightenment, which is attributed to the Holy Spirit, is indeed in man from the Lord, but nevertheless it is brought about by the mediation of spirits and angels, . . . because the man who is in enlightenment and illustration is then placed in the midst of such angels and spirits as receive from the Lord more enlightenment than others." (W. 150.)

     It is, then, a fundamental error to suppose that the man of our day receives enlightenment by immediate influx through the soul, although this indeed was the case with the Lord, Whose soul was Infinite, and Who possessed no perverted will by inheritance from a human father. It is from this error that the phrase applied to doctrine, in the numbers quoted in DE HEMELSCHE LEER,-namely, that it must be "spiritual from a celestial origin, and no; from the rational,"-is interpreted to teach such an influx through the soul. If it is a fact that the truth of genuine Doctrine descends by an immediate revelation through the soul, then we would ask, What is the meaning of the oft-repeated teaching that such Doctrine must be "drawn from the letter of the Word"? The teaching that it comes as an internal perception," apart from the letter of the Third Testament," appears to us to invalidate the teaching that it is to be "drawn from" that letter.

     The actual teaching given is, that the "celestial origin" from which doctrine becomes spiritual is a love to the Lord or charity implanted in the understanding through the reading of the Word. This love inflows when the Word is read, from the Divine in heaven, through the mediation of angels and spirits; and it is received in the inmosts of man's conscious mind. If the man reflects upon the teaching of the Word from this love, then is his mind illustrated by spiritual light, and he sees the spiritual doctrine in the Word, so that this doctrine which he derives from the Word becomes spiritual from a celestial origin.

     As to what is meant by "consulting the rational," against which warning is given, we read as follows: " There are two principles, one of which leads to all folly and insanity, and the other to all intelligence and wisdom. The former principle is to deny all things, or to say in the heart that we cannot believe them until we are convinced by what we apprehend, or perceive by the senses. . . .

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The other principle is to affirm the things which are of the doctrine from the Word, or to think and believe within ourselves that they are true because the Lord has said them. . . . This is the principle that leads to all intelligence and wisdom, and it is to be called the affirmative principle. The more they who think from the negative principle consult things rational, the more they consult scientifics, and the more they consult philosophical things, the more do they cast and precipitate themselves into darkness, until at last they deny all things. . . . On the other hand, they who think from an affirmative principle can confirm themselves by whatever things rational, by whatever things scientific, and by whatever things philosophical, they have at their command; for all these things are confirmatory, and give them a fuller idea of the matter." (A. 2568.) This is very different from the teaching of DE HEMELSCHE LEER that the Doctrine is received as an immediate revelation above the rational mind.

That the truth which a man receives by an influx of the Holy Spirit, while reading the Word, is purely Divine and infallible, is also specifically denied. For we read: "With man there is no pure intellectual truth, that is, truth Divine; for the truths of faith appertaining to man are appearances of truth, to which fallacies of the senses adjoin themselves, and to these the fallacies that belong to the cupidities of the love of self and of the world. Such are the truths appertaining to man. How impure these are, may be seen from the fact that such things are adjoined to them. But still the Lord conjoins Himself with man in these impure truths, for He animates and vivifies them with innocence and charity, and thereby forms conscience." (A. 2053.) From this it is clear that the very truths of faith by which the Lord conjoins Himself to man are not pure; and since they are not pure, they are not infallible, nor can they be regarded as possessing Divine authority in themselves,-the direct opposite of what is taught in DE HEMELSCHE LEER.

And, finally, it is specifically taught that man cannot know how far he has been regenerated. He cannot know what internal degree of the mind has been opened in him. He cannot tell, by the truths which he sees from an elevation of the understanding, how far the will also has been elevated. And consequently the truth which a man sees and intellectually acknowledges is not an index to the measure of his regeneration, again in direct opposition to the new view.

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To quote:

     "The three degrees of altitude are named respectively natural, spiritual and celestial. Man at birth comes first into the natural degree, and this increases with him by continuity, according to his various knowledge, and according to the understanding acquired thereby, until he reaches the highest point of the understanding, which is called the rational. Nevertheless, the second degree, which is the spiritual, is not opened by this means. This degree is opened by the love of uses arising out of things of the understanding, namely, by the spiritual love of uses, which love is love toward the neighbor. This degree likewise may increase by continuous degrees to its higher point, and it increases by cognitions of truth and good, that is, by spiritual truths. But even by these truths the third degree, which is the celestial, is not opened, for this degree is opened by the celestial love of use, which love is love to the Lord; and love to the Lord is nothing else than committing the precepts of the Word to life, the sum of which precepts is to shun evils because they are infernal and diabolical, and to do goods because they are heavenly and Divine. These three degrees are thus successively opened with man. So long as a man lives in the world he has no knowledge of the opening of these degrees with him. . . . But nevertheless, when a man puts off the natural degree, which is the case when he dies, he then comes into that degree which has been opened with him in the world." (W. 237-8.)

     The three degrees here mentioned are the same as those treated of in the stories of Genesis concerning the wife that was called a sister. The fact that they are opened successively in the course of regeneration, from the lowest to highest, is clearly stated. But it is here added, that as to this opening, man, so long as he lives in the natural world, can have no knowledge. This knowledge is indeed given to the angels, but it is, of the Divine Providence, withheld from man.

     If this is the truth, how can we subscribe to a doctrinal system which presupposes that man does know? It appears to us that, if it is admitted that man on earth, in the process of his regeneration, does not know, and cannot know, when an interior degree has been opened in him by the Lord, the conclusions drawn in DE HEMELSCHE LEER concerning the opening of these degrees fall to the ground.

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On what basis shall we now, for the first time, seek to acquire a pure spiritual truth, a truth which can only be received if the spiritual degree of the mind is opened in us, if it is impossible for us to know that such an opening has taken place? In this case, how can we be assured that now, by a process and a mode distinctly advocated, we can come into such spiritual truth? How do the proponents of the new doctrine know that the truth they now offer to the Church is the pure spiritual truth which belongs distinctly to the spiritual degree of the mind, in contradistinction to that which the Church has possessed in the past? These are most vital questions which have never been answered.

It is held, in DE HEMELSCHE LEER, that so long as the Church supposes that the Word is the Doctrine of the Church itself, it is of necessity in a "purely natural state." By this sign it can be assuredly known that the spiritual degree of the mind has not yet been opened, and from this it follows that "not a single spiritual truth can be seen in the Word." This is the state in which the General Church has been. Now for the first time, because it is seen that "doctrine must be spiritual out of a celestial origin," that is, that it must be received as an "individual revelation through the soul," can the spiritual degree of the mind be opened, and from that opening the internal things of the Writings be seen. Only in the degree that the Writings are now regarded as an "opaque ultimate" from which no spiritual light can be derived; only in the degree that the thought of men is turned from the "letter of the Third Testament" to seek the light of doctrine as it descends with Divine authority through the soul can genuine spiritual truth be given. If we refuse to do this now, then are we in danger of "standing in the way of the Coming of the Lord." Such a charge is utterly without foundation or warrant in the Writings. It involves a judgment upon the spiritual state of the Church, such as it is specifically said in the Writings "belongs to the Lord alone." It arises from a false concept of the nature and origin of the Doctrine of the Church, as has here been demonstrated.

The Writings are the very Doctrine of the New Church, Divinely given in accommodation to the needs of men. If man reads the Writings in humility of heart, with the affirmative acknowledgment that what is there taught is true because the Lord has said it; if he receives that teaching with gratitude and joy, makes it the truth of conscience, and from it fights against the evils and falsities of his proprial nature, praying to the Lord for help; then will the Lord open his eyes to see the spiritual and the celestial things within the Writings, according to his needs, and this by an influx of the Holy Spirit, through the mediation of angels and spirits.

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     How far, by means of this vision, the interior degrees of his mind are opened and formed remains a secret of Divine Providence, so long as man is on earth. Even though these degrees are opened, the truth that he is given to see will not be pure; it will not be perfect; it will appear as a Divine glory in the clouds of external fallacies, and ignorance, and errors of human states. It will continually need to be purified, exalted, and perfected, by new states of enlightenment from the Writings themselves. Yet in that truth, drawn from the Writings, the Lord will be present with him, to lead, to teach, to reform and regenerate, in secret ways beyond all possibility of man's knowledge. Gradually, if he persists, the Lord will open the degrees of his mind, will elevate his will, to form and build a "kingdom of heaven" within him. But how far this Divine work has progressed is not given man to know. Such knowledge has no place in man's conscious cooperation with the Lord in his regeneration.

     This is the faith of the Academy as we understand it, and we firmly believe that it is in accord with the plain teaching of the Writings, to which alone we look as the source of light in spiritual things, and as the Only Divine Authority.

     17. After the reading of the paper, a brief adjournment was ordered, at the end of which (10.45 a.m.) the following discussion took place:

     DISCUSSION OF BISHOP DE CHARMS' ADDRESS.

     Rev. Hugo Lj. Odhner: For myself, I am not concerned as to what replies are made by Mr. Pfeiffer to the charges frankly made in Bishop de Charms' criticisms. For so far, Mr. Pfeiffer, in his long answers, has entirely evaded the issue. But I am concerned with the fact that practically the whole General Church has given one interpretation to the teachings of this magazine from Holland, namely, that it does present a new authority, not received by the General Church.

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Whether this impression is explained away or not, that magazine needs to be withdrawn publicly, before any modification of that impression can be of any effect. Perhaps that magazine speaks to us in a language we do not understand. If that is so, the language must be translated again. But I advise Mr. Pfeiffer to burn De Hemelsche Leer, and start afresh, and give us the result of their perceptions with a different approach. . . . In our study of the three chapters in Genesis, and of the Arcana generally, we have learned to identify the expression, "the doctrine of faith" (which is used incidentally in those three chapters when spoken of in connection with the series of the Lord's glorification) with the Word. Mr. Pfeiffer has taken it to mean something else-some doctrine that man finds through his regenerative processes. I want to give two passages, Arcana 2516 and 2533 from the 20th chapter of Genesis, to show exactly what I mean. In them it says that the original doctrine of faith is in the Lord's Divine Itself, and in the Divine Human; that the Lord is Doctrine Itself, on which account He is called "The Word," even the literal or external sense of the Word; that that Doctrine would be null and void as to its contents if the rational were consulted, but still in itself it is "spiritual from a celestial origin." To us that means only one thing: that the Lord is the Word, and that the Word is called the Doctrine of Faith. The Divine Doctrine from which the truths of our faith come to us,-that is what is being spoken of here. (A. C. 2533 was here quoted.)

     Now, gentlemen, the "crucial point" is to us; different from what Mr. Pfeiffer regards as such. The clergy of the General Church want to know certain things. We have been asked why we did not discuss the real essence of Mr. Pfeiffer's address. The reason was that its contents did not meet directly what was the crucial point to us. . . .I agree with most of Mr. Pfeiffer's address perfectly, with certain exceptions. . . .But for the sake of the unity of the Church we have got to have a clear view of what the real soul and teaching of De Hemelsche Leer is. We cannot have an' undigested foreign body in our consciousness as a Church. It is apt to gather, before it is assimilated and understood, all sorts of emotional stresses, unhealthy to a growing body. It is just as it is in psychology. A "foreign body in consciousness," not understood or digested, will create about it a double personality, which can lead even to eventual insanity. . . . So in the Church we must know what this issue is, if the meetings take a month.

     Now there are two bases of approach when we meet with a new view. One is an establishment of a sphere of personal relations that are friendly and compatible for discussion. There must be no emotional barriers, no personal charges, no references to the opponents as "casting stones against the city of truth." If we are going to assume points of view that seem to judge others, we cannot get the "basis in the natural" for a discussion. We cannot decide which of us has wrestled the most with the proprium.

     The second obstacle to the approach to this question is the fact that we are today, in the General Church, accustomed to a certain order in the development of truth from the Writings. One guard is provided in our ecclesiastical government. We understand that the priesthood is to be the agency for teaching truth and developing doctrine.

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Our laymen, more than our ministers, have been disturbed by the fact that the development of doctrine seems to have become the purpose of a lay society, and that laymen now seem to write articles which resemble sermons (expositions of texts) which are "elucidated" by a minister. . . .To my mind, that creates the seed of disorder. Do not call this a personal charge; for it is the part of this Council, which stands for ecclesiastical order, to discuss the orderliness or disorderliness of such procedures.

     Again, another barrier arises, if we are to assume that states of good, or anything of that sort, are to be the basis of discussion; or that we are to make sure that a man is regenerating before we credit his reaction as genuine to a doctrine we give forth. We cannot do that in the New Church. We must judge the truth as truth.

     I speak from experience, gentlemen. I wrote a review, a doctrinal reply, warning against certain ideas which I regarded to be the main ones in De Hemelsche Leer; and the reply was, from those who believed in the new doctrine, to the effect that I had not understood anything because I was not in the state. I had to approach this in a particular kind of state, that I had not assumed; and if you were not in that state, you could not see it. Now that is the thing that was said, then, by Mr. Oyler [New Church Life, 1931, p. 2251 to be the soul and essence of De Hemelsche Leer. I do not know whether you repudiate Mr. Oyler or not, but he said the whole thing De Hemelsche Leer teaches is that truth flows from good. A man in my state could not, it was suggested, have the regenerate good from which to see this thing. Of course, I smile at things like that. . . .

     Rev. E. Pfeiffer: I think Mr. Oyler should be left out of this discussion.

     Rev. Hugo Lj. Odhner: Then you repudiate what he has said?

     Rev. E. Pfeiffer: Yes. Everything Mr. Oyler ever said was contrary to the thought expressed in De Hemelsche Leer-every little word.

     Bishop Pendleton: It is understood that Mr. Oyler has been repudiated.

     Rev. Hugo Lj. Odhner: . . . But now we come to the doctrinal barriers. Doctrines are taught in the magazine which, to my mind, are contrary to the teachings of the Writings. . . . In the General Church it is our custom to examine very carefully what the Writings say on a doctrinal point without any forcing of their sense; and we teach that. I do not hope to persuade all the adherents of the new view that some of their positions, which I regard to be vital, are not according to the Writings. But I want particularly to speak to some of the younger ministers who seem to incline to certain aspects of this view. I want to say, "Look before you leap!" Remember the responsibilities that you as clergymen have toward the future Church. Remember that it is better not to enter interiorly into a thing unless you are sure that it is interior. It is better to have the truth that you know to be true, and to teach that, than to teach something that you think is interior, but which you have not really confirmed to be the teaching of the Writings. Our loyalty to the Church must create that responsibility in everyone's mind. . . .

     To start by accepting the theses of De Hemelsche Leer as working principles, and to go on the presumption that they are true, and then wait to see what influx you get-that, to my mind, is a most dangerous kind of thing. . . .

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If a falsity is held in a man's mind, there are always enthusiastic spirits able-especially by flattering him in some way-to confirm that falsity, and to make him see it in the Writings too. Frankly, I am afraid of that. Certain scientific dogmas, like evolution, are very plausible, if you enter into their sphere and think from them. On the other hand, if you accept the mode of approach that the Academy stands for, and first examine these theses by the Writings, then you are safe. We are all striving for ever higher truths. We know that those higher truths are in the Writings. We know that men like Mr. Pfeiffer, and all those gathered here, are quite equipped to be the means of bringing them out. But they must begin from the Writings before they are accepted by us individually, and especially before they are taught to the Church. Now my quarrel with De Hemelsche Leer seems to begin when I see the doctrines there suggested, which, on their plain literal surface, are contrary to the Writings, and full of exceedingly bad exegesis of the Old and New Testaments and the Writings.

     Take, for instance, the first proposition, which reads: "The real purpose of De Hemelsche Leer . . .is to show: First, that. . .all that is said in the Doctrine of the Sacred Scripture with reference to the Word applies not only to the Old and New Testaments but also to the Third Testament." (De Hem. Leer, II, p. 109.) That is untrue unless qualified. The qualifications are absent. Instead it is stated that "the Letter of the Writings" should be treated exactly as the Letter of the Old Testament or of the New 'Testament; that the differences in the revelations are not differences as to the way in which the laws of correspondence apply to them, but in the series and in a certain "essence"-whatever is meant by that; the Old Testament being from the Human Divine, the New Testament from the Divine Human, and the Third Testament being the Divine Rational laid down in the natural. . . . But the differences I see are such that the modes and laws of revelation apply differently to the Writings. There has been no real attempt to prove that the laws of exposition are applicable to the Writings and to the Old and New Testaments alike, "Without reservation or difference. . . ." Thus the very first of these propositions is a pure assumption of the mind.

     Bishop Pendleton: It is only right and fair that we should yield the floor to the representatives of the Church in Holland, as the time is getting short before adjournment.

     Rev. E. Pfeiffer: The address of Bishop de Charms contains such a great number of particular points which ought to be treated, one by one, that it is a practical impossibility at this time, as you all will agree. I think, therefore, it is a fair claim, if the opportunity should be given, that what Bishop de Charms considers as essential points should be stated. If he can concentrate it perhaps in six or seven points, that they should be presented in the shortest way, and then after due consideration I would like very much to enter upon all those points which are considered essential, and I would make an effort to answer them in the plainest and shortest possible way. I hope that opportunity will be given.

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I hope Bishop de Charms will also give me a copy of his paper, and I will take all the Lime and energy I have to enter fully into it, either in correspondence with him, or will lay it before you, so that the answers can be put before this Council. It seems, as to an all-comprehensive accomplishment of this end, that the opportunity this morning is too short.

May I start with this remark, that I certainly am deeply impressed this morning with the fact that the statement of Bishop de Charms with which he began, namely, that the position as presented in De Hemelsche Leer is a subtle and deadly attack upon the Church, that this mode of approaching the problem makes the impression of just that which we should avoid, namely, of creating a sphere which brings prejudice; a sphere based on sentiment, and not on the rational understanding of the Word. Certainly Mr. Odhner makes such a plea, that personal things be removed, but he makes the suggestion that De Hemelsche Leer should be burned, which is of a similar nature. I can see no rational light in that; especially since I have again been convinced from hearing this address that it is based on assumptions which are not true. I must be very brief, but it is not according to the position of De Hemelsche Leer as plainly put forth, and as it can be understood by every intelligent man, that the light of the Church does not come from the Word alone, and that it is the Word alone which is, as it were, a sun for the Church, around which sun (the Word) the Church as an earth should turn. If it is supposed that our position is contrary to this view, we cannot help saying it is a misunderstanding.

It is not true that we have said that the Writings remain opaque and are of no use to the Church, but the things which Bishop de Charms has described have happened are things which must have their source and existence in the human mind. The actual fact is this, that it appears to us to be the teaching of the Word that man, according to order, if the Lord can regenerate him, will pass through three discrete degrees, and that he will have to be in a natural state for a considerable time, inevitably, which is an orderly state, and that this natural state, when it has reached its fulness, so that it can be left, and man can enter into the spiritual state, has gone through a series of important developments. That natural state begins with a kind of infancy, in which the Lord gives the newcomer, who is struck by the fact that the Lord has made His Second Coming, and who is overpowered by that realization-the Lord can accomplish with him a state in which his proprium is removed temporarily. The Lord in that state will lead a man into the degree which corresponds with the state of an infant, and that impression which the Lord has made in His Second Coming is so great and overpowering that the proprium does not work in the same way as before, certainly in that infantile state of a man. He may be in his adult age; he may be 30, 40 or 50 years of age when he comes into that state as to his spiritual body and existence-the new man which the Lord creates with him. It is the state of young people who begin to see the reality of the Lord's Coming in the Third Testament-then certainly the Writings are not opaque, but it is from that celestial love, or the love of the celestial degree, which is given them by the Lord, that they can read directly from the written page genuine truths which are called celestial in their own degree.

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It is the celestial truth of infancy, but man is gradually led out of that into a spiritual and natural state, a state of struggle corresponding to that of the Israelitish Church, and then it becomes true that the Lord will prepare him, if he follows the law and order of regeneration, so that he can enter into an internal degree of truth, which is discrete from his previous natural rational understanding of that Word. Therefore, we see it is by virtue of the fact that he is no longer in such an advance in an interior degree of infancy, boyhood or adolescence, in its first states, that the things which he himself has in his mind bring the opaqueness.

     The opaqueness is not in the Third Testament. The Third Testament contains all truths in an infinite sense,-celestial, spiritual and natural,-but when man has reached that point in the descent he is exactly like an Israelite as to his new-born man. He comes into similar states, and similar dangers. Therefore, these frequent references by Dr. Acton and Bishop de Charms, that we belittle the Writings-that we say the Writings are opaque-my memory does not serve me well, but I would like to take several statements which Bishop de Charms made this morning, implying that we belittle the Writings. The real thing is that we realize that the Lord will lead every man individually, and the Church as a whole, from degree to degree, into the internal discrete degrees of truth. All the concepts of the first degree are natural rational. They are the genuine external, the internal of which is the light of the angels in the first heaven. When the second degree is opened, the Lord will lead the Church into an indefinite wealth of spiritual concepts of truth of the second discrete degree, which, as long as man lives in this world,* are external, and of which alone he is conscious. These degrees are, as it were, discrete in the external, according to the teaching in D. L. W. that by the opening of the interior degrees light flows into the lower degree.
     * Corrected by NCL 1933, May, page 352.

     I must maintain that everything that has been brought forward as showing that we are minimizing or belittling the Writings has only obscured the issue. The real issue lies here, that a relation should be seen and realized, and pointed out in the understanding, between the rational understanding a man has in his own mind from the Writings. If he is reforming, then the Lord weaves an interior natural with him. It has an entirely new form, and it contains with him a wealth of created things which the Lord has created in that mind. The Word of the Lord to such a man begins to become a rock on which he founds his house. It is in that natural state where the danger arises, not in the previous stages but here where the effort is to wrestle through from the lowest point. That Is where the danger arises that the man will build his house on sand; which is nothing else than the Letter of the Word not understood; the scientifics which are present, and the cognitions and doctrinals of that degree, being not conjoined from within, being not the Lord's, but man's own understanding-teachings of great importance are here involved, and have never been brought up. Bishop de Charms has touched them from the side. I know it will be the subject of my friend Mr. Pitcairn's paper this afternoon. I will refer to it only in this way, pointing to the fact that in the teaching on the proprium, and the difference between it and the celestial proprium, which is the Lord's with man-in which man has an entirely new will, in which not the least thing is present of man's own-in which man has a new understanding-in which understanding not the least is present from man's own-there perhaps we can find a common ground for considering the teachings given on that subject.

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     I may perhaps be allowed to make a remark with regard to the words of the Bishop yesterday. When the Bishop said, "We believe that the Writings are the Doctrine of the Church, and you (that is we) believe that the understanding of man is the Doctrine of the Church," then I said, "Not the understanding of man, but the Lord's understanding in man, is the Doctrine of the Church," and at that point the Bishop said, "This is ridiculous." Here the real issue lies. The teaching in D. W. IV on this subject begins with the following words: "And if you are willing to believe it, the man is thereby made a new man, not alone in having a new will and a new understanding, given him, but even a new body for his spirit."

     Now I really must confine myself to a few things which I consider most essential. I very much hoped that Bishop de Charms indeed would enter upon a detailed exposition of those three chapters of which he said it was not necessary, since it was familiar to you. It is plain to me that he has not touched the essential teaching of those chapters. I will have to make an effort in a few sentences to show where, according to my understanding of those chapters, the essential point lies.

     The essential point lies here, that these chapters teach the opening with man of the three discrete degrees of the rational, not merely by instruction, but by regeneration, and that, in each new degree the Lord opens with man, there is an interior basis formed from the Lord in that man, in his natural mind, namely, those three, as it were, discrete degrees of the natural mind, which are opened more and more as the interior degrees of the spiritual and celestial flow in, when they are opened to form the natural mind in a new structure on progressively different bases. By virtue of the influx they are, as it were, discrete. It can be illustrated by the fact that the Adamic Church, as to wisdom and intelligence, was in the possession of the concepts of the interior rational, as it is said,-concepts into which the Noachic Church could never come. There is no ratio between them except that of correspondence.

     In the measure in which the Lord regenerates man and opens his discrete degrees-I might say at this point that I am impressed that while we have been charged with belittling the Word, which we believe not to be true, because we have spoken of the reception of things in the Word by man-and a lower reception is inferior to a higher reception-there is where the inferiority lies in the mind. The one is in the lowest, another in the second, and another in the third. There is a comparison of inferiority and superiority as to reception, but never between the Doctrine of the Church and the Word.

     Now to continue my argument: In the measure in which the Lord forms in man's mind such a basis which comes from the understanding of the Word given him, the Lord can work with such an understanding in a different way. He can work with the understanding of the next degree in a different way. And He can work with the understanding of the interior rational in the celestial degree in a different way.

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A man who has by regeneration opened those degrees, he sees the Third Testament in an entirely different way. We all have the experience, that even in the same degree, in the measure in which we grow, we see the same Writings in a different, and again different, way; and the point is, that there is a progress of the understanding according to discrete degrees, so that the concepts of one degree are in relation to the concepts of a lower degree only according to correspondences.

     Now in that danger of consulting the rational, and that the doctrine must be spiritual out of a celestial origin, the essential point lies here-that that rational changes with every discrete degree. It is in the lowest degree that the mere intellectual may not be consulted, and that adultery is not committed in the mind which is in that temptation. That he will live on the basis of the cognitions gathered from the Letter, and be led by the love of use alone, which is the essential thing in every degree. Therefore, in shunning evils, the Lord will give him a genuine doctrine. With the spiritual and with the celestial degree similarly. The doctrine thus arising may be called spiritual out of a celestial origin, because it comes into existence between the natural and the celestial, but certainly the celestial must always be present within every degree.

     I am impressed that in the opposite argument little importance is given to reception and to the celestial. Thus, little importance is given to the teaching of regeneration, and of the Holy Spirit. This is neglected in a large degree. It is not seen that the Lord creates in man new natural bases, and that if these new natural bases according to three as it were discrete degrees are not created, the Lord cannot possibly give such a man, simply through reading the Third Testament, a spiritual rational, and much less a celestial rational. Therefore, the essential argument lies here: What are those discrete degrees which are present in the Third Testament, and how does the Church come into the possession of the truths of those discrete degrees, which will make the New Church ultimately comparable to the state of the Golden Age, in which the Church will be in the celestial rational, the interior rational?

     It is not sufficient to say that it comes from affection. It is this very position which involves the inflowing of a light without a natural basis. That charge, which is made against us, is returning on those who have made it.

     Therefore, I think it is essential for the development of the argument that light should be thrown upon the nature of those as it were discrete degrees in the natural mind; and whether the Lord can give to man a new will and understanding which is the Lord's alone with him, and which is not his. The old things are not effaced, but they are removed.

     Bishop Pendleton: What I have to say is with reference to Mr. Pfeiffer's correct quotation of my reply to his statement. What we want to get at is what men mean by the use of words. When I said, "That was ridiculous," I meant that I would under no circumstances dare to say to any man that I was speaking to him from the mind of the Lord in me. I should say that I was speaking to him with my understanding of the Lord's teaching as received by me. But if I should say, "I am speaking from the mind of the Lord in me," that would be as if the Lord were speaking through me with Divine Authority.

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The General Church cannot admit any such thought or attitude of mind.

     Rev. E. Pfeiffer: There is a misunderstanding, Bishop!

     Bishop de Charms: I am sorry that Mr. Pfeiffer has regarded the opening remark in my address as intended to arouse an emotional state which will bring prejudice into the mind. That is the charge made by Mr. Pfeiffer. I repudiate that charge. I am sincerely endeavoring, with all the ability I have, to get at the real issue that is before us, and I have been impressed with the fact that until the real nature of this position is seen as opposite to that of the General Church, so long as it is supposed to be merely a further progression along the same lines of thought as the General Church, we cannot come to a real understanding.

     Now I quoted from De Hemelsche Leer the statement that the purpose of this new teaching was to change completely the attitude of the Church toward the Third Testament. I regard the whole quality of our Church to be involved in our attitude toward our Revelation. There is nothing else that can make the Church, and if that is to be changed completely, I cannot possibly see how any man reading that article can draw any other conclusion from it than the one I have given. At some other time-and I realize he has not now the opportunity to answer these points in detail-I will be glad if Mr. Pfeiffer will explain what is meant by the statement that the attitude of the Church to its Revelation is now to be changed completely, so that what has been the attitude in the past must go the way of the Ptolemaic system of astronomy. I am disappointed that Mr. Pfeiffer did not address himself in his main speech to what I have said. The question as to the regenerate proprium, upon which he spoke at length, is another matter which I carefully left out of the paper because I knew it would be considered elsewhere. It has nothing to do with what I have said. The essential point at issue is the question as to where this new light comes from. Mr. Pfeiffer now says that it comes from the Word. I ask you all to read De Hemelsche Leer, and see if it does not say there in plain language that it must come from an individual revelation through the soul, stating specifically that this soul is that which man receives from his father. I ask you to consider the passages from the Writings to which I referred on that point, and decide for yourselves whether an immediate revelation through the soul is what is meant by the illustration through the Holy Spirit there taught.

     Mr. Pfeiffer speaks at considerable length of the discrete degrees, or as it were discrete degrees, formed in the mind. I see no difference, as to the essential points, between what he says is contained in the numbers referred to, and what I myself presented as a brief summary of the same numbers. I have fully admitted that the discrete degrees are formed in the mind. The essential point of difference lies in the question whether man is conscious of that process. If he is conscious of it, then indeed he can come into a truth which is of a discretely higher degree, and can speak consciously from that truth, and can know that the spiritual degree of his mind has been opened.

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If he is not conscious of it, he cannot so speak.

I ask you, gentlemen, to consider from the reading of De Hemelsche Leer whether the plain statements there made do not mean that man does know, and that therefore the Church for the first time is now to enter into a higher degree of truth,-is thereby to realize that now for the first time the spiritual degree of the mind of the Church has been opened. Having judged for yourselves whether that is the teaching of De Hemelsche Leer, consider whether it is also the teaching of the Writings. I have searched, as I said, diligently and sincerely for that teaching in the passages referred to, and in vain, and I ask any man to bring to this council or to me any passage from those numbers which teaches that doctrine. That is all I ask. It has been placed on the basis of the plain teaching of the Writings. If we can find a common basis there-if that teaching could be shown clearly in those passages of the Writings, I would be the first to accept it; but I cannot accept it on any other basis. I must therefore conclude that while Mr. Pfeiffer had not the opportunity to answer all the points in my paper, my feeling is that he did not utilize the time he had to address himself specifically to the points I had made. And he did not accept my suggestion that he bring to this council the passages asked for in confirmation, although he must be thoroughly familiar with them from a long study of this subject. How, until that is done, can he ask us to accept that view? That is my point.

18. On motion, the session adjourned at 12.10 p.m.
NOTE TO READERS: 1933

NOTE TO READERS: Editor 1933

The following paper, on "The Proprium," by the Rev. Theodore Pitcairn, was delivered at the Thursday afternoon session of the Joint Meeting of the Council of the Clergy and the General Faculty of the Academy of the New Church, Dr. C. E. Doering presiding. Although not a part of the direct proceedings of the Council of the Clergy itself, the paper is here published because of its essential relation to the doctrinal discussions which preceded and followed this meeting.

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PROPRIUM 1933

PROPRIUM Rev. THEODORE PITCAIRN 1933

     The proprium is the basis of the conscious life of man; apart from proprium there can be no life which could be felt, and therefore no individuality. As is known, there are two diametrically opposed things which are called the proprium; one is called man's proprium, and the other is called the celestial, or, as usually translated, the heavenly proprium.

     The proprium, or that which is proper to man, in contradistinction to that which is proper to the Lord, is wholly evil; in fact, so evil that we read that "even with the most celestial angel, the proprium is nothing but falsity and evil." (A. C. 633. See also H. H. 592.) On the other hand, the celestial proprium is the medium of conjunction with the Lord. To quote: "Heaven, thus the Church, are united to the Lord through the Proprium, . . . for without proprium there is no union. . . . The difference between the angelic and celestial proprium which is from the Lord, and the infernal and diabolical proprium which is from self, is like that between heaven and hell." (A. C. 252.) This being so, it is evident that the celestial proprium is holy and pure, and cannot as to the least thing be mixed with man's own proprium without profanation, although for a long time it may appear to the man as if they were mixed. Thus we read "that the celestial which is the Lord's Proprium, which alone is celestial and holy, was not to be commingled with man's proprium, which is profane." (A. C. 1001.)

     As man's own proprium is wholly evil and false, it cannot receive anything of good or truth; wherefore, if man is to be saved, he must receive a new proprium from the Lord which can reciprocate the inflowing love and wisdom; and it is this that is called the celestial proprium. It is the purpose of this address to bring forth from the Word the teaching concerning this proprium.

     As the celestial proprium is the uniting medium between the Lord and man, it is the Lord's own with man, and is in no wise man's own, although it appears to man as if it were.

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This teaching is given in innumerable places in the Latin Word, from which the following are quoted:

     "As regards flesh, in the supreme sense it signifies the Proprium of the Lord's Divine Human, which is Divine Good; in the relative sense, it signifies the voluntary proprium of man vivified by the Proprium of the Divine Human, that is, by His Divine Good. This proprium is what ii called the celestial proprium, which in itself is the Lord's alone appropriated to those who are in good and thence in truth." (A. C. 3813.) "It is celestial love which the Lord then insinuates, and through which he creates his proprium; and therefore the Lord wants it to appear as his, although it is not his." (A. C. 1937:6.) "If there were no reception, there would be no reciprocal, which makes what is God's to be as if man's." (A. E. 802:3.)

     "Angels are not angels from their proprium, for their proprium is evil; it is only removed, and in proportion as it is removed, the angels receive love and wisdom, that is, the Lord, in themselves. Everyone can see that the Lord must dwell with angels in that which is His; and that it is His Own Proprium, which is Love and Wisdom, and not at all in the proprium of angels, which is evil." (D. L. W. 114.)

     "For angels are all withheld from their proprium, and are kept in the Lord's Proprium, which is Good Itself; but spirits who are in the hells are all in their proprium." (H. H. 591.)

     "For the Lord must be in the Divine, and not in the proprium of any one." (A. C. 9338:6.)

     "Their proprium is nothing but what is evil and damned; but the Lord's proprium, which they receive, is good." (A. C. 7784.)

     "The Lord is not conjoined with the proprium of man, but with His Own with him." (A. E. 254.)

     The case with the celestial proprium from the Lord is this, namely, that from the Divine Love He continually wills to give what is His to man, and does it so far as man can receive." (S. D. Min. 4681.)

     "As man, as to his proprium, is nothing but evil and falsity, therefore, of the Divine Mercy, he can be removed from his proprium. These means are given in the Word; and when man operates by these means, that is, thinks, speaks, wills and acts from the Divine Word, he is then kept by the Lord in Divine things, and thus withheld from proprium; and when this lasts, as it were a new proprium is formed, both voluntary and intellectual, . . . which is completely separated from the proprium of man." (A. E. 585.)

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     "The 'two witnesses' are the good of love and charity, and the truth of doctrine and faith; it is these that testify concerning the Lord, for they are from the Lord, and are His with man." (A. E. 649.)

     As the celestial proprium is the Lord's with man, and is in no wise man's own, as to its origin and essence it is purely Divine; it is from the Lord's Proprium, yea, it is the Lord's Proprium. By glorification, the Lord made His Proprium the Divine Itself, wherefore we read: " The Lord was born in the Church . . . that of His Divine Power He should unite the Divine Celestial Proprium to the human proprium in His Human Essence, so that they might become one in Him." (A. C. 256.) From His Proprium, which is the Infinite Divine, there is a Divine thence with angels and men, which is as it were finite. This Divine thence with angels and men is the celestial proprium as to its origin and as to its essence.

     Concerning the Divine Itself and the Divine thence, we read: "But let it be understood that the Divine in Itself is the Lord, while the Divine from Itself is the Divine from the Lord in created things." (D. P. 52.) Concerning the Divine essence of the Lord with man, we read: " The laws of order enjoined upon man are, that he should acquire for himself truths from the Word. . . . The laws of order on the part of God then are, that He will draw near and fill these truths with His Divine Light, and thus fill the man's natural faith, which is mere science and persuasion, with a Divine essence; it is the same with charity." (T. C. R. 73.)

     Thus it can be seen that it is truths and charity filled with a Divine essence that are the celestial proprium. Although such truths and such charity filled with a Divine essence are the Lord's and not man's, nevertheless they appear to be man's, although in themselves they are Divine. Thus we read: "Man is able . . . thus to receive the Divine; and he who is able to receive, so as to be able to see and perceive it in himself, cannot but be conjoined with the Lord, and by this conjunction live to eternity. What would the Lord do with the whole created universe, unless He had created images and likenesses of Himself, to whom He could communicate His Divine." (D. P. 324.)

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The point of this number is, that if man were not "able to receive the Divine, so as to see and perceive it in himself," there could be no angelic individuality, and thus no celestial proprium with man.

     There are two series of apparently conflicting passages. Thus, in A. C. 5114, we read: "Man can appropriate to himself the Divine by the reciprocal." And in D. P. 285 we read: "The Divine cannot be appropriated to man as his, but it can be adjoined to him as if it were his." The solution of this paradox can be seen, if it is realized that in the latter passage man is seen as a vessel, a finite organic, or a person, while in the former passages man is seen as to his new celestial proprium which is the Lord's with him. The celestial proprium is nothing else than "the Divine adjoined to man and thereby appearing as if it were his." There are many similar statements, such as the following: "To the angel or man, while he lives in mutual love, the Lord gives a celestial proprium, so that it appears to him no otherwise than that he does good of himself." (A. C. 1594.) That it is the inflowing Divine Good and Truth, when received, which are the celestial proprium, is taught in the following words: "When a man fights as if of himself, and still believes that he does so from the Lord, the good and truth which inflow are appropriated to him; hence he has a new proprium, which is called the celestial proprium, which is a new will." (A. C. 8179.) Again: "There is with man a nexus with the Divine, and his inmost is such that he can receive the Divine, and not only receive, but also appropriate it to himself through acknowledgment and affection." (A. C. 5114.)

     Quotations might be multiplied, but these are sufficient to show that the celestial proprium is the Divine Good and Truth of the Lord's Proprium adjoined to man and appropriated to man in such a way that they appear as if they were man's own. Note that if man is regarded as a vessel, a finite organic, or as a person, the Divine can only be adjoined to him, but if man is regarded as a use, then the Divine is conjoined with him, and is appropriated to him.

     The formation of the celestial proprium of the Church from the Lord is described in the Word of the Lord from Experience as follows:

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"By Adam himself is there meant the Lord as to the Divine Itself, and at the same time the Divine Human; and by his wife, the Church, which is called Chavah from life, because it has life from the Lord. Of her Adam said that she was his bone and his flesh, and that they were one flesh, because the Church is from the Lord, and of Him, and as one with Him." (On the Word of the Lord from Experience XIV.) The rib of Adam in this series represents the literal sense of the Word in the Church, which is at first as a bone, that is, as an ultimate from the Lord not as yet living in the Church; but when it is vivified, it becomes the Wife of the Lord, of which the Lord says that she is His bone and His flesh. From this it is clear that it is never the infernal proprium of man that is vivified, but the external things from the Word in the man which are not yet conjoined with the internal; for, as quoted above, "even with the most celestial angels the proprium is nothing but falsity and evil." And that "the Celestial, which is the Proprium of the Lord, should not be commingled with the proprium of man which is profane."

The appropriation of the Divine Good and the Divine Truth of the Proprium of the Lord's Divine Human to the Church, so that it becomes as if it were the Church's, is represented by eating and drinking the bread and the wine of the Holy Supper. It is this that is described as follows: "This proprium is what is called the celestial proprium, which in itself is the Lord's alone, appropriated to those who are in good and thence in truth." (A. C. 3813.) Again: "When interior things were opened, then to them who were in them, that is, in faith and love to the Lord, would be appropriated Divine Truth and Divine Good. . . . This the Lord Himself confirms, when He says that 'His flesh is food indeed, and His blood is drink indeed,' and that 'whoso eateth His flesh and drinketh His blood abideth in Him, and He in him'; by which is signified the appropriation of Divine Good and Divine Truth from Him." (A. C. 10033.) Thus the celestial proprium is nothing else than the Divine Good and the Divine Truth appropriated. We read further: "Blood means the Divine Truth proceeding from the Lord; this, when received in faith and life, protects man against the evils which rise up out of hell; for in His Divine Truth the Lord is with man, for it is of the Lord Himself with man, yea, it is Himself with man. Divine, Celestial and Spiritual things are the internals of the Church, from which are all things of worship." (A. E. 329.)

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The celestial proprium is the same as the new man, or the reborn man, which, as is known, is a son of God, and being born of God it is wholly the Lord's, and is not at all man's own. This is evident from its birth, which is thus described: "All men whatever have no other seed than something filthy and infernal, in and out of which is their proprium; and this is from what is inherited from the father, as is known to everyone; wherefore, unless they receive from the Lord a new seed and a new proprium, that is, a new will and a new understanding, they cannot but be accursed to hell; from which all men are drawn forth; and are continually withheld by the Lord." (A. C. 1438.) Thus the new man has the soul from the Lord as a Father, and the body from the Holy Jerusalem, the wife of the Lord, as a mother, and is therefore Holy, Pure and Divine. From this it is evident that, when it says that the heavens are not pure, it does not refer to the new man, but to their proprium, from which they must be continually withheld by the Lord. The new man is never properly the angels', but is the Lord's with them; wherefore it is often said that an angel must be withheld from his proprium, and held in the Lord's Proprium. If the celestial proprium were properly man's, there would be no need of such a withholding. For man then would reciprocate with the Lord from what was properly his own, and thus from himself, and not as if from himself.

The sons of God are described in the Word as follows: "They are called 'Sons of God' who are not in the proprium of their own will." (Doc. of Life 51.) "Hence those are called 'Sons of God' who are recipients of Divine Truth." (Ath. Creed 149.) And hence, abstractly from person, "Sons of God are truths Divine" (A. C. 9643), or, what is the same, " the doctrinals of faith." (A. C. 576.) For if the mind be raised above the thought of person, the new man is nothing but a truth Divine, or a genuine doctrinal of faith. Wherefore we read: "And therefore, in the representative sense, the regeneration of man is also here treated of, in which sense Esau is the good of the natural, and Jacob the truth thereof, and yet both Divine, because all the good and truth in one who is regenerated are from the Lord." (A. C. 3490.)

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And again, concerning the sons of God we read: "'To be to thee for a God.' That this signifies the Lord's Divine in Himself. . . .'And to thy seed after thee.' That this signifies the Divine thence derived with those who have faith in Him. The Divine with those who have faith in the Lord is love and charity." (A. C. 2022-3.) Again: "The love of marriage . . . induces upon man the form of Divine Love, which is the form of heaven, and is an image of the Lord." (A. E. 985.) And finally we read: "That 'He makes His angels spirits,' signifies that He makes them recipients of Divine Truth, consequently Divine truths; He 'makes His ministers a flaming fire,' signifies that He makes them recipients of Divine Good, consequently Divine goods." (A. E. 504:14.)

There are various places in the Latin Word which teach that the Divine cannot be conjoined with man, but merely adjoined, as the following: "The Divine is not in man, but is adjoined to Him." (D. L. W. 60.) "Divine Truth is not united, but adjoined to man; but the Divine of the Father is not adjoined, but united to the Lord's Human, as the soul to its own body" (A. R. 222.) It has been shown that the celestial proprium, or the new man, is the Lord's alone with man. If this were really man's own, as was the case with the Lord, then the Divine would be conjoined with man, and not merely adjoined to him, for the new man as a son of God is Divine. Hence we read that: "What is Divine cannot be appropriated to man as his, but it can be adjoined to him, and so appear as if it were his." (D. P. 285.) Thus it can be seen that the celestial proprium, which is the Divine appearing as if it were man's, can be adjoined to man, but never conjoined. Heaven is nothing else than the celestial proprium, or, what is the same, the Divine appropriated as it were to the angels. Nothing from the angels makes heaven. If the celestial proprium were the angels, then they would indeed make heaven. The Divine above the heavens is the Divine Itself; what is called the Divine thence, which makes Heaven and the Church, is the Divine appropriated or the celestial proprium; for apart from proprium the Divine could not make Heaven. While it is said, "That which is from God is not called God, but is called Divine " (A. R. 961), nevertheless at times it is called "the Lord," as in the following: "Heaven in its whole complex is the Lord, because it is His Divine proceeding." (A. E. 1166.)

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Compare the above with the statements about the spiritual sun, namely, that some times it is said to be the Lord, and sometimes that it is not the Lord. In both cases the law is similar.

     The celestial proprium is the reciprocal of heaven and the church, or, what is the same, it is the "as if of self." It is therefore necessary to consider what is said about the reciprocal, and about reception, and to keep in mind that this is not from self, but as if of self. Thus we read: "To the angel or man, while he lives in mutual love, the Lord gives a celestial proprium, so that it appears to him no otherwise than that he does good of himself." (A. C. 1594.) The nature of the reciprocal is described as follows:

     "If it were not according to a law of Divine Providence that man should feel and perceive as if life and everything pertaining to it were in him, and should acknowledge only that good and truth are not from him, but from the Lord, then nothing could be imputed to man, neither good nor truth, thus neither love nor faith; . . . for without that perception man would not be a man, thus would not be a dwelling place of the Lord. For the Lord wills to be loved by man as if by him; thus it is that the Lord dwells with man in what is His Own, which He gave to him, in order to be loved reciprocally; for the Divine Love consists in this, that it wishes what is Its Own to be man's, and this could not be unless man felt and perceived what is from the Lord to be as if it were his own. . . . To the man who acknowledges that all things of his life are from the Lord, the Lord gives the delight and blessedness of His love, so far as man acknowledges-this and performs uses. Thus when man, by acknowledgment and by faith from love as from himself, ascribes to the Lord all things of his life, the Lord in turn ascribes to man the good of His life, and also enables him to feel and perceive from the interior and exquisitely this good to be in himself as if it were his own. . . . The perception is then reciprocal; the perception that He is in man, and man is in Him, is grateful to the Lord; and the perception that he is in the Lord, and the Lord in him, is gratifying to man. Such is the union of the Lord with man, and of man with the Lord by love." (A. E. 1138.)

     Here it is plainly stated that the Divine things of the Lord are exquisitely perceived in man as if they were his own, but that they can only be so far perceived as man acknowledges that they are the Lord's, and not man's.

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It is these Divine things exquisitely perceived as if they were man's that make the celestial proprium. Every genuine good and truth with man must be ascribed to the Lord by acknowledging that it is Divine, and thus that it is the Lord's, and not man's. But there are various degrees of this ascribing, as we read: "All have the faculty to understand and be wise; but the reason one person is wiser than another is that they do not in like manner ascribe to the Lord all things of intelligence and wisdom, which are all things of truth and good. They who ascribe all to the Lord are wiser than the rest. . . . The ascription of all things to the Lord opens the interiors of the man towards heaven." (A. C. 10227.)

They who acknowledge that the Word is Divine, and that all good and truth are from it, and in the New Church they who acknowledge the Latin Word as being the Word, to a degree ascribe to the Lord good and truth. But they who ascribe to the Lord all genuine understanding of the Word, which they do when they acknowledge that it is Divine, ascribe all things of intelligence and wisdom to the Lord in a higher degree; for to acknowledge that good and truth are from the Word, and not to acknowledge that the intelligence and wisdom therefrom are the Lord's, and thus Divine, is not to ascribe all things of intelligence and wisdom to the Lord. It is not possible to speak of intelligence and wisdom apart from man's faculties which receive.

That nothing of the reception of good and truth, and nothing of the reciprocal is man's, but is only as if it were man's, is clearly taught as follows: "The receptacle of the good of love with man is the will, and the receptacle of the truth of faith with him is the understanding; and to will good does not belong to man, nor to believe truth. These are the two faculties in which is the whole life of man. . . . Man is kept in the freedom of choosing, that is, of receiving good and truth; . . . neither is this freedom itself in the man." (A. E. 349.) Consider the following quotation in connection with the above: "Evil men as well as good men possess these two faculties (freedom and rationality). . . . Since these two faculties are with man from the Lord, and are not appropriated to a man as his, for the Divine cannot be appropriated to man as his, but can be adjoined to him and thereby appear as his, and since this Divine with man is in his least singular things, it follows that the Lord governs the least singular things." (D. P. 285.)

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From the above two numbers it is evident that the two faculties of freedom and rationality, and the genuine use of the two faculties, are the Lord's with man, and that the only thing properly man's, and which is therefore called his proprium, is the abuse of these two faculties.

     On account of the importance of the subject, we will add the following quotations:

     "'And I went unto the angel, saying, Give me the little book,' signifies the faculty to perceive from-the Lord of what quality the Word is. . . . It is granted by the Lord to every man to perceive this, and yet no one perceives it unless he wishes as of himself to perceive it. This reciprocal must be from man, in order that he may receive the faculty to perceive the Word. Unless a man wishes and does this as if of himself, no such faculty can be appropriated to him; for, in order that appropriation may be effected, there must be an active and a reactive; the active is from the Lord, also the reactive, but the latter appears to be from man: for the Lord Himself gives this reactive, and thence it is from the Lord and not from man; but as man does not know otherwise than that he lives from himself, consequently that he thinks and wills from himself, he must needs do this as it were from what is proper to his own life. (A. E. 616.)

     "Man does not desire to know and understand from himself, but from those things which are with him from the Lord; consequently these are what desire with man, although it appears as if man desired from himself." (A. E. 514:11.)

     "In genuine humiliation a man divests himself of all power to think and do anything from himself, and wholly leaves himself to the Divine, and thus draws near to the Divine." (A. C. 6866.)

     "To consent to the covenant is to think, will and do as if of one's self. Man's thinking to shun evil and do good as if from himself is done, not by man, but by the Lord. . . . The Lord's Divine Love is such that it wills that what is Its Own should be man's, and because these cannot be man's, because they are Divine, it makes them as if they were man's; in this way reciprocal conjunction is effected." (A. E. 971.)

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     "If anyone had a grain of will or understanding of his own, the oneness of heaven would not be possible, but it would be rent asunder; and with it would perish the Divine form; which can have consistence and permanence only when the Lord is the All in all things, and these are utterly nothing." (D. P. 293.) From this teaching it is evident that also the oneness of the Church would not be possible, if anyone had a grain of will or understanding of his own.

     "God is Good Itself and Truth Itself, and therefore in these God dwells with man. From this it follows that man of himself is nothing, and is something only so far as he receives from the Lord, and at the same time acknowledges that it is not his own, but is the Lord's; then the Lord gives him to be something, yet not from himself, but from the Lord." (A. E. 1121:3.)

     From the above passages it can be seen that not a grain of the reciprocal, the reactive, or the receptive is man's, because these are Divine, but that it is of the Divine Mercy that these should appear as if they were man's, and thus that they should be appropriated to man. To say that they are man's, and not Divine, would be to appropriate the merit of the reciprocal to man, while all merit belongs to the Lord alone, for the reason that with the Lord alone the reciprocal was His Own. Thus it can be seen that the Lord alone had a Celestial Proprium, and that men and angels only as it were have a celestial proprium.

     The reciprocal, the reactive or receptive, as to its essence, is nothing else than the acknowledgment that all good and truth with man belong to the Lord alone, and are His and not man's, and are therefore Divine. This appears from the following quotations:

     "An angel has a reciprocal for the sake of conjunction with the Lord; but the reciprocal, regarded in its faculty, is not his, but the Lord's; hence, if he abuses this reciprocal by which he perceives and feels as his own that which is the Lord's, which is done by appropriating it to himself, he falls down from what is angelic." (D. L. W. 116.)

     "The reciprocal is the belief that redemption is from the Lord alone." (A. C. 2954.)

     "As perceptions and thoughts appear to the angels as their own, . . . there is an appearance that they conjoin themselves reciprocally with the Lord, and yet the Lord conjoins them with Himself.

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Thus the reciprocal conjunction of angels with the Lord is not from them, but as if from them." (D. P. 284.)

     "The faculties of receiving truth and good with man are immediately from the Lord. That man contributes nothing to the faculty of receiving truth and good is known from the doctrinal in the church." (A. C. 6148.)

     "Since it is according to Divine Order that where there is attraction [by which man is raised above his proprium] there must be an impelling force, for without this there can be no attraction, so it is according to Divine Order that there be with man an impelling force, and although this is from the Lord, yet it appears as if it were from man, and the appearance causes it to be as it were man's. This impelling force as if from man, corresponding to the attraction that is from the Lord, is acknowledgment, thus reception from the acknowledgment and confession of the Lord and from life according to His commandments. There must be this on man's part and from the freedom of his life, and yet man must acknowledge that this also is from the Lord, although, from the obscurity of the perception in which man is, he has no other feeling than as if it were from himself." (A. E. 646:4.)

     We are now able to see why the proprium of angels and regenerated men is called the celestial proprium and not the spiritual proprium; namely, it is called the celestial proprium because it is innocence, and, as is known, innocence makes the internal of all the three heavens, and the internal of all the degrees of the church. (See A. C. 10042:13, and A. C. 10132.) Innocence is nothing else than the acknowledgment that all good and truth are from the Lord, and are the Lord's, as can be seen from the following number: "The Lord's Divine cannot be received except in innocence; whence it is that good is not good unless innocence is in it, that is, unless there is an acknowledgment that from the proprium proceed nothing but evil and falsity, and that all good and truth are from the Lord. To believe the former, and to believe the latter, and also to will it, is innocence. The good of innocence, therefore, is the Divine Good itself from the Lord with a man." (A. C. 9262.)

     "Innocence is the receptacle of all things of heaven. . . . Innocence is the willingness to be led by the Lord, and not by oneself; consequently, so far as a man is in innocence, he is separated from his proprium, and so far as man is separated from his proprium, he is in the Lord's proprium.

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The Lord's proprium is what is called the Lord's justice and merit." (H. H. 341.) The innocence or celestial proprium of the first degree is the acknowledgment from the heart that all good and truth are from the Word and not from man, and in the New Church that they are from the Latin Word. The innocence of the second degree is the acknowledgment from the heart that the will and understanding of the Word with man is the Lord's with him, and is not his own. The innocence or celestial proprium of the third degree is of such an interior nature that we cannot enter upon it now; the third degree is the innocence and celestial proprium proper.

     From what has been said it can be seen that, not only the reciprocal, or the receptive, is the Lord's, but that goods and truths after reception are Divine, as can be seen confirmed by the following passages:

     "All who are in the good of life will live their life according to Divine Truths, and will see them inwardly in themselves as an eye sees objects." (A. R. 920.)

     "Neither is the truth of faith nor the good of love in any wise man's, but the Lord's with man." (A. E. 644.)

     "Angels, like men, cannot think any truth, nor do any goad, from themselves, but from the Lord. That is why 'angels' in the Word signify Divine Truths, and 'heaven' signifies the Lord. . . . Angels have been men, and therefore have a proprium which is wholly evil. . . . When withheld from evil and held in good by the Lord, it seems as if they are in goods from themselves, and yet they know and perceive that they have this from the Lord, and not from themselves. From this it is plain why the whole angelic heaven as to intelligence and wisdom, and as to the affections of good and truth, is the Lord." (A. E. 897.)

     If good and truth after reception were not Divine, the Holy Spirit could not be in the Church; for all, both good and evil, are in the Divine Proceeding. For the Lord "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and the unjust." If the Divine goods and truths are in the Church after reception, then is the Holy Spirit in the Church; wherefore the Lord breathed on His disciples, and said, "Receive ye the Holy Spirit."

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Wherefore we read: "The Divine Spiritual and the Divine Celestial are so called relatively to the receptions." (A. C. 6417.)

     To which are added the following quotations:

     "Hence it can be known what is meant by the Spirit, when said of the Lord, namely, the Divine Truth proceeding from His Divine Good; and when this Divine Truth flows in with man, and is received by him, it is the spirit of truth, the Spirit of God, and the Holy Spirit." (A. C. 9818.)

     "The Divine proceeding from the Lord, when received, . . . makes the church, as it makes heaven; consequently the Lord is the All in all in the church. . . . That the Divine of the Lord makes heaven and the church with man, the Lord also teaches in John: 'The spirit of truth shall abide with you, and shall be in you ' (14:17, 20). The spirit of truth is the Divine Truth proceeding from the Lord, of which it is said that it shall abide in you; and afterwards that He is in the Father, and they in Him, and He in them, whereby is signified that they will be in the Divine of the Lord, and the Divine of the Lord in them." (A. C. 10151.)

     It is here said that the Divine is in them, while elsewhere it is said that the Divine is not in men. It is evident that by "them" in this passage is meant their celestial proprium, which is really the Lord's with them; for nothing of the Divine can be in man as his own, but as if it were his own.

     When it is said that the reborn man is Divine, all thought of person must be removed, for an angel or a man, as far as person is concerned, is never Divine. The new born man is nothing but a use in form, as we read: "Uses, which are goods, are from the Lord, and consequently are Divine; yea, they are the Lord Himself with man. These are the things which the Lord can love. Uses themselves compose that Man (namely, Heaven and the Church), because it is a spiritual Man which does not consist of persons, but of the uses with them." (Div. Love XIII.) As the new man is nothing but a form of use, it is here clearly taught that he is Divine.

     As it is the use, or what is the Lord's with man, that is loved by the Lord, there is an appearance that the Lord, in loving man, loves Himself. That the Lord, however, does not love Himself in loving man, is taught in the following: "It is the essential of love not to love self, but to love others, and to be conjoined with others by love. . . .

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With respect to God, it is impossible for Him to love others and to be loved reciprocally by others in whom there is anything of Infinity, or of the essence and life of love in itself, or anything of the Divine. For if there were in them anything of infinity, that is, of the essence and life of love in itself, that is, of the Divine, it would not be God loved by others, but He loving Himself; for the Infinite, that is, the Divine, is one only, and if this were in others, Itself would be in them, and would be the love of self Itself, and of that not the least trace can be in God." (D. L. W. 47-49).

     It has been shown that it is the teaching that Wisdom, Intelligence and Use are Divine, and are the Lord; and as these are not man's, there is nothing of the Divine Itself in man; and yet it is the Wisdom, the Intelligence and the Use that is loved by the Lord. Nevertheless, there is no self love in God. This apparent paradox can only be understood in connection with what is said concerning the Divine Itself and the Divine Thence, or of the Lord Himself outside of Himself.

     Thus we read: "Divine Truth proceeds from the Lord, and what proceeds is Himself outside of Himself." (A. E. 1066) When this Divine thence, or the Lord outside of Himself, is appropriated to men and angels as if it were their own, then the Lord can love this Divine, which is as it were man's, without loving Himself; and this, in spite of the fact that it is said: "God is the all of heaven, even to the extent that, whether we say heaven or God, it is the same thing. The Divine things that make the angels, of whom heaven consists, to be angels are, when taken together, God." (A. E. 1096) When the Divine thence is appropriated to angels so that it is as it were their own, it becomes as it were finite, and is said to be accommodated to reception. It is this as it were finite Divine, appropriated to the angels so that it becomes as it were their own, that is the reciprocal which the Lord can love without loving Himself. This is His own "rib," that is, the Divine Natural Truth or the literal sense of the Word, vivified or made living in the Church, from Himself. (See C. L. 193)

     The more arcane things of this mystery could be seen if the application of what is said concerning a husband and wife in Conjugial Love could be seen in relation to the Lord and the Church; namely, how the wisdom of the husband is transferred to the wife, so that, in loving his wisdom in his wife, the husband does not love himself; and also how the soul of the husband is transferred to the wife, and they thus become one flesh, and yet in the love of husband and wife there is no self-love; but these are too profound matters to enter upon now.

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     In spite of the foregoing it may be said that the apparent paradox has not been philosophically answered: but this paradox is the same paradox that is spoken of in the following quotation with which we will close:

     "Of himself man cannot but do what is evil, and turn away from the Lord. Yet man does not do these things, but the evil spirits who are with him. Nor do evil spirits do them, but the evil itself which they have appropriated. Nevertheless, man does evil and turns himself away from the Lord. So, on the other hand, of himself man cannot possibly do what is good, and turn to the Lord, but this is done by the angels. Nor can the angels do it, but the Lord alone. And yet man is able as if of himself to do what is good, and to turn himself to the Lord. These facts can never be apprehended by the senses, science and philosophy; if these are consulted, they will be denied, in spite of their truth. And it is the same all through." (A. C. 233)

     DISCUSSION OF MR. PITCAIRN'S ADDRESS.

     Dr. Acton: I have listened to Mr. Pitcairn's paper with a great deal of interest. He has quoted a number of passages, but I ask myself, especially in connection with some remarks he made at the end, what is the object of it? We consider that passages from the Writings can be used to confirm anything. It is true that the Lord adjoins Himself to man. It is true also that man in no sense whatever can be called Divine. It is in the light of that truth that we should look at all the passages, and see what is meant by this and that statement. In no sense whatever can any angel say: "I speak the divine Truth," or, "My life is the Divine life." That I take to be a matter that every man can see from ordinary common perception.

     Now it is true that the Lord adjoins Himself only to that which is His Own in man. It is also true that the proprium of man is evil. The same was true of the first man. It was not active evil in the sense that it waged war, but it was evil because it was a receptacle, and a receptacle tends constantly to fall, or to fail. Our body is a receptacle of life; yet the body itself tends constantly to die. Swedenborg says we die every moment we breathe out, and live every moment we breathe in.

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It is in this way that the proprium of even the first man was evil, because its innate tendency was to fall away, to fall to the earth. If man receives Divine Truth; that is, really receives it; if he receives the Divine Truth, and removes what opposes reception, then the Lord is so far with him. But man must receive this Divine Truth; and the fact that man is a vessel indicates that the reception is to all eternity limited. This reception is, to all eternity, not only limited, but it is accompanied with appearances. With the good, these are not appearances opposed to the truth, but they are appearances limiting the truth; and these appearances limit the Lord's being with man; and hence, to all eternity, the Lord can be more and more present with man, and He can be present with man according to what is His Own with man, and that which is the Lord's Own with man is consequently subject to the limitations of the man. It is in this way, I understand, that man can become more and more an image of God, but never in any sense can he say of himself, or of his own feeling, that he is in any way Divine. There is always that as-of itself in man which says, "I will reject this, and choose that." That "as-of-itself" is from the Lord, but it is given to man as if it were his own; and because this is given, man can receive the Lord from without, and that reception is always limited.

     We should look at all these passages from the Writings, from some general, universal, easily perceived truth; and that truth, I repeat, is that in no sense whatever can man be termed "Divine."

     Uses are performed by the Lord by means of men. When a minister teaches, the Lord performs the work of the salvation of souls; and; when men are clothed and fed, it is the Lord who performs the use. But the minister cannot say, "I am saving souls." I cannot say, "My Sermon is Divine." I can only say that the Lord gives me, with all my limitations, to perform that work. But because man is so limited in his performance, therefore not one man, but myriads of men are capable of being an image of what is Divine,-an image of the Gorand Man of the universe.

     Rev. W. B. Caldwell: I listened with a great deal of interest to Mr. Pitcairn's treatment. It was a marvelous array of passages. But I feel somewhat as Dr. Acton has expressed it, that in our reading and interpretation of the Writings we must find some general or universal truth, in the light of which all others must fall in line. And I felt in this paper as if passages were being quoted to confirm the idea that something of men or angels is Divine; whereas I believe that all the passages quoted, which appear to teach that, have the opposite end, namely, that man shall acknowledge that he has nothing which is Divine. I would interpret them all in the light of the teaching in T. C. R. 718, that, "because man is finite, the Divine Itself of the Lord cannot be conjoined to him, but only adjoined; as, for illustration, the light of the sun cannot be conjoined to the eye, nor the sound of the air to the ear, but only adjoined to them. . . . For man is not life in himself, as is the Lord even as to the Human, but he is a receptacle of life; and it is Life Itself which is adjoined to man, but is not conjoined."

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     Now we know that even the soul, the inmost faculty with men, is a finite receptacle constituting our inmost individuality; it is above the consciousness of man or angel. The heavenly or celestial proprium that is spoken of must be in the mens, or the mind below the soul, where men can have consciousness It would not be called the "celestial" proprium if it were Divine. Only with the Lord is it called Divine. Because the celestial proprium is distinct from what is Divine, it is given the angel to feel it as his own in the mens, in a receptacle which never ceases to be a receptacle. If it did, the man would cease to be a man, and the angel to be an angel.

     And so when all the statements quoted in the paper, which appear to teach that this heavenly proprium is Divine, are viewed in the light of the universal truth, they are seen to teach that nothing given man there is his own, but that it is from the Lord; and that the receptacle never becomes Divine. That is the way in which I believe we should interpret all those passages. They are given to encourage man to acknowledge the Lord, and we cannot acknowledge Him if we claim that anything of ours is in any sense Divine.

     Rev. Hugo Lj. Odhner: I want to follow Mr. Caldwell's example, and go back to the source, by reading a passage in the Spiritual Diary. I have listened to the Address with great interest, and I am thankful to Mr. Pitcairn for a collection of passages on this subject. I believe we differ in interpretation. In fact, I would say that the doctrine about the celestial proprium is one of the most difficult doctrines in the Church to gain a concrete idea of at least that is so in my opinion. It teaches the profundities of human life. It goes to the bottom of our beings, and asks, What is the individual? What is the individual, for the uses of which the Lord created the universe, in order to pour in His own life, and give it to others outside of Himself-in order that He might love others, and make them blessed from Himself? What is this individual?

     The Writings have three statements about the proprium. First of all, man has a proprium. Man's proprium is all evil and false. That is the proprium which, according to Mr. Pitcairn's first sentence, is conscious with us; that is what we are conscious in and of in our useful states. Secondly, there is the Lord, who alone has a proprium, because even our proprium is not our own. Third, there is something in us which is unperverted and pure, because created by the Lord and never touched by our consciousness, which our conscious life has not yet penetrated, and will never penetrate. The two superior degrees of finite substance are created by the Lord in Divine order, and so maintained. Those two degrees may be identified with what is called a "celestial proprium," properly speaking; although it is not conscious to the celestial angels at all, because they are not conscious on that plane.

     What is it then? It is an inmost organ of reception of life from infinite God. Secondly, it is an influx from the Lord through the interiors of man, in order that the Lord's life may be accommodated for reception, for conjunction with the consciousness of man in his various discrete vessels of consciousness.

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     These three aspects of the proprium are taught in the Writings, and I would like to point out that, to my mind, the practical aspect of this question is that we may humbly realize, with the celestial angels, that man of himself is nothing but evil and falsity. Their proprium, they call "filthy," because there is nothing of good and truth in it. Yet they are regenerate. When I say they are regenerated, I mean that they, as persons, as individuals, are regenerated; not that their superior degrees are pure. I mean the thing which is their "proprium" is changed by infinite accommodation to that thing which we call human life. In the rational appearances of the mind, man is adjoined to the Lord, and as such he partakes in good and truth, and his happiness in life is that he may so do.

     The passage in the Diary to which I desire to call attention is the practical aspect of this. It is headed: "On the proprium of man, spirit, and angel, and the clearing up of truth respecting it." (Nos. 3474,3475 of the Spiritual Diary were read.) I shall content myself with just that.

     Dr. Charles R. Pendleton: I feel that this subject is primarily one for the ministers to discuss, and I do not wish to take up much time. I would like to put it in the form of a question. The Writings (T. C. R.) tell us that the human mind is organized into three degrees. In D. L. W. it is said that these degrees are the cortical glands as the ultimate degree; in that is the middle degree; and in that are still smaller glands which constitute the third degree. It says the ultimate degree is in disorder, in the order of hell, while the two higher ones are in the order of heaven. We have here three propria. These little glands are organics; they are forms, and certainly created. They may be the Lord's in the sense that my automobile is mine, but they are certainly not part of the Infinite, because they are definitely created, and formed. They are minute bodies inside the cortical glands of man.

     Now into these glands, into these forms or receptacles, the Divine life flows, and is received; and if we look at this Divine life alone, not seeing it in the forms, it may appear to be the Divine Itself, but it is not the Divine Itself, but the Divine as received in receptacles. Now all activity, all inflowing life, takes its quality from the form. That is quoted from the Writings: "Quality is determined from the form." So it seems to me that the life which is in these cortical glands, in itself Divine, nevertheless takes on a form and quality from this form which is finite; and it seems to me that, if we can bear this in mind, a lot of these passages which seem sometimes to teach one thing, and sometimes another, can be cleared up, if you look at it from the activity which is Divine. If you remember that the quality which any human being can learn anything about at all comes from the form, and this form is finite, I do not see how you can say that anything of this type is Divine.

     Bishop de Charms: I should like to ask Mr. Pitcairn a question or two. He speaks of the Divine which makes heaven, and he Identifies that Divine with the celestial proprium. We are told that the Divine of the Lord makes heaven, and that the angels constitute it. I want to ask him what it is that constitutes it?

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Apparently there is nothing left but the evil proprium, and that does not seem adequate to constitute heaven.

     I also want to speak of men as forms of uses being Divine. I do not believe that men or angels perform Divine uses. I believe there is a very clear distinction to be made between those uses which are Divine, and those things which we on earth or in heaven individually perform as uses. The Divine uses of heaven are a lone. They are the use of providing a heaven for the human race, or perfecting the Gorand Man of heaven. No man or angel can possibly foresee or foreknow that heaven which God alone is building. Therefore, the conscious part which men take in uses is a human thing. We perform uses to one another as the Lord gives us to see; but the Divine uses are what the Lord does with those things we are doing; and this we know nothing about. We are all performing uses according to our best knowledge, but what the Lord is doing with those uses is altogether a different matter; and I believe that when one speaks of Divine use, he is speaking of that which the Lord does through us, without our knowledge. I can only conceive of a Divine use as having origin in a Divine mind. Now apparently Mr. Pitcairn, in his present study, has identified the angels that constitute heaven with the evil proprium. Is that correct)

     Rev. Theodore Pitcairn: The subject of the person is very difficult. I did not enter into that.

     Bishop Pendleton: You apparently did so. And I firmly believe that angels are persons, and that they lead the life of persons in heaven, and that that personal life is not the activity of an evil proprium. And it is just that personal life we are talking about, if we say that the angel, as to his angelic proprium, is Divine. The angel living in heaven,-conscious there,-is the activity of a mind that has been regenerated,-a mind that was once in an opposite order, that has been made subservient to the life of the Lord. I do not believe that that which was once opposed, and has been turned to cooperate with the Lord, thereby becomes Divine; yet that seems to be the conclusion from the paper. Is the person of the angel identified with the evil proprium? And is it that person that is Divine?

     Rev. E. E. Iungerich: The discussion is very interesting to me. Our discussions in Pittsburgh proceeded to a more ultimate plane than this. We discussed the way of administering suppers. But on the subject we are considering here, I want to express my thanks that the angels can approach one in a human way. You know what it means to a child when he sees in everyone around him a remonstrant parent. The child then has little happiness or freedom. I have not time to go to the library and produce Arcana 8725, where it says, in regard to mediate influx, that from the angels proceed things that are not good; and that is evidently what we have been thinking of as part of the uses that those angels themselves perform-not the Divine uses which have been referred to as above their comprehension. I am thankful if it is so; for it says that, by means of those things not good that proceed from the angels, there is accommodation to those to whom they minister, and to their affections.

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We have that statement in an important doctrine,-that man call insinuate good.*
     * Corrected. See NCL 1933:319.

     Our life falls into two periods,-our daily work, and going to church on Sunday. We go to church to make contact with the immediate* influx, but we could not have that all week long. A perpetual paradise of constantly worshiping the Lord is a sad state. We must have alternations with mediate influx, and the value of that mediate influx is referred to as a more advanced state than where the contacts are immediate with the government of heaven and the uses of the angels. That is an important point,-the value and importance of mediate influx. At the beginning the Lord Himself supplied all of that. The mediate influx was first given, but later it was excellent for men to perform uses, and to receive the services of those mediate influxes.
     * Corrected. See NCL 1933:319.

     Rev. Theodore Pitcairn: I presented certain phases of a subject, and passages on the subject of the proprium which, so far as I am aware, have not been considered in the Church in the past. In the speeches, various things have been brought up which are for the most part well-known, but they did not throw light on the new things not yet considered. My attempt was to solve certain apparent paradoxes. I cannot see that by bringing up the well-known things it helps solve these apparent paradoxes. We are well aware that man cannot see the Infinite, because man is finite. I wanted to read one passage, where it says all truths with man are appearances. The Lord alone is above all appearances of truth; and while they are appearances, it is said that they are called Divine truths. Man is a vessel. This is always taken into consideration in our thought. But the body of the new man-which has as its soul the understanding of the Word from the Lord-differs from man as a mere vessel. The mere vessel is in no way the Lord. The body is the essential receptacle, and that which is in the body from a new seed. The receptacle is not that body with which a man is born; nor is it the interior degrees That body of the new man also is the Lord's with man, and between that body and the new seed from the Lord there is formed the conscious mind of the new man; and although this is given to man as if it were his own;-and it is said in innumerable places that man is conscious of those Divine goods and truths which are in that intermediate mind;-yet it is said by some of the speakers that this Divine is above man's consciousness.
     Now this celestial proprium which is the Lord's has a body of which man has no more control than over his natural body. This is a subject that we are very much interested in; and I think that if Dr. Pendleton will consider the passages brought forth in connection with what I have said, that he will find that we are not far from being in agreement. Certainly we do not mean to say that man is infinite; we are talking about celestial and spiritual Divine things which are said to be so-called on account of their reception. When they are received they are called the celestial and spiritual Divine. They are not the Infinite in the sense of not being received. The man can see only that Divine which has been accommodated to his comprehension, and when it is accommodated by degrees above and in the heavens, then it is still nevertheless said to be Divine truth, although it is of course not the Divine as it is in the Lord.

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     Man from himself cannot appropriate what is Divine to himself. The purpose of the paper was to enable us the more fully to ascribe all things to the Lord and nothing to man.

     It says in the Third Testament that, in so far as a man has wisdom, he ascribes all things to the Lord and nothing to himself; and it is only by seeing that these things given to man by the Lord are Divine. Although they appear to be given to man as his own, nevertheless they are really not man's, but are the Lord's; and the Lord keeps them as His Own, although He gives it to appear that they are our own. In that way we can rid ourselves of claiming merit; because if we think we have some grain of good somewhere or other that is our own, so far we begin to claim merit which belongs to the Lord alone. Out of His mercy, the Lord lets man receive these things which are fully His as if they were man's.

     Mr. Walter Childs: I feel impelled as a duty to keep a gem of truth from being lost. It happened about fifty years ago. You remember Captain Matthias of Pittsburgh. We were speaking of the remarkable results of persons who say, "We believe the same as you do." This man said he had read Swedenborg, and the Captain asked: "What did you get out of it!" He replied: "One great thing, that the object in life was to acquire what is called a proprium."

     Fourth Session-Friday, February 3rd, 9.30 a.m.

     19. The meeting was opened by Bishop Pendleton, by the reading of the Word and prayer.

     20. After the reading of the docket, the following subject was ordered to be added:

     "A confession of faith at the beginning of youth."

     21. The Secretary of the General Church called attention to a display of statistical graphs, illustrating the growth and vicissitudes of the bodies of the New Church.

     22. The order of the day being called for, at 9.40 a.m., the Rev. Hugo Lj. Odhner read the following paper:

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     THE NON-DIVINITY OF THE REGENERATE MAN.

     BY THE REV. HUGO LJ. ODHNER.

     So far as we are aware, the assertion that the regenerate man is Divine has, until recently, never occurred within the New Church, although it has been made within those borders of uncertain designation to which men like T. L. Harris and Cyrus Teed belong. The occasion for meeting this claim anew is found in the published correspondence of three clergymen,* who, after some discussion, ultimately join in accepting the Divinity of the regenerated parts of man.
     * De Hemelsche Leer, Fourth Fascicle, pp. 37-142. The Hague, Holland, 1932.

     It is intimated by one of the writers* that the teachers of the New Church have thus far neglected an important item of doctrine. He says: "They are not aware of the cognition out of the Third Testament that not only the Divine in itself is called Divine but that also that which is from the Divine down to the very lasts of creation is called Divine. . . . But it is plain from the Third Testament that there is the Divine in itself which is uncreated and infinite, and there is the Divine from the Divine. You have ignored this fundamental truth. . . . The difference between the Lord's Human and man's human after regeneration is not that the one is Divine and the other not Divine, but that the one is the Divine itself and the other is Divine from the Divine. . . ." Elsewhere it is said, "Also the recipients [of the Divine], though finite, must be purely Divine."**
     * 2 De Hem. Leer, iv, p. 82f.
     ** De Hem. Leer, iv, p. 67.

     In defense of this usage of the term "Divine" to apply to finite things (like the new proprium of man),* the writer disavows any desire to create a new nomenclature, but claims that "this is the meaning which the Latin Word always gives to the term Divine when the subject is not the Divine in itself but the Divine from itself (D. P. 52)" (De Hem. Leer, p. 133).
     * "There is here" (A. C. 9338) "an application of the term Divine to that which is finite and created " (cited from De Hem. Leer, iv, p. 98).

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     If this were indeed true, then the writer's disclosure would be of utmost importance. We are convinced, however, that the writer merely reads an error into the Writings,-an error which originates with the ancient confusion between that finite thing which may represent or signify the Divine and the Divine which is represented. This error has been carried up through the ages by mythology, ancient philosophy, mysticism, and poetry, and has even come into common speech.

     But to the Doctrine of the New Church such a terminology is foreign. In the Writings, whence the only permissible language of our doctrinal perceptions is derived, the term "Divine" is carefully defined to mean what is infinite. And from them it is so demonstrably clear that what is finite is not Divine under any conditions, that without question New Churchmen, for one hundred and fifty years, have taken issue with the Old Church usage of the term "Divine," and have treasured the doctrine of the non-Divinity of the finite as a distinctively New Church truth. To abandon this usage would make the Writings speak the language of mysticism, and utterly confuse the minds of the New Church. Happily the teachings of the Writings are too clear to make this eventuality a general possibility. The clergy of the New Church are entrusted with the task of watching that the terminology of the Writings he preserved.

     II.

     First of all, we would like to examine the general ideas involved in the difference between the Infinite and the finite.

     The teaching is that God is infinite, and that by Him, and indeed out of His own substance, the finite universe was created. The process of creation took place by the proceeding Divine Truth, but is carefully distinguished from this proceeding. For the Divine Proceeding is Infinite. It is one with God. It is not finite. By virtue of its definition, however, it cannot be separated in practical thinking from the finite creation into which it proceeds.

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We are bound to posit the idea of the finite, before we can conceive of the idea of the Infinite proceeding. (Cp. A. E. 7264.)

     The finite is produced or created. "The finite cannot proceed from the Infinite, . . . yet the finite can be produced by the Infinite; but this is not to proceed, but to create. (D. P. 219.) And note well that the teaching that what is from the Divine must be Divine-a teaching often cited in DE HEMELSCHE LEER (as in Fasc. iv, p. 72) in support of its view-applies to the infinite Divine Proceeding, and by no means to the things created by the Divine. For the esse and existere of finite things are both "finite" (D. L. W. 53), which means, in the language of the Divine Love and Wisdom, that they "have nothing of God which is God in their esse" (D. L. W. 55), or "not anything Divine" (D. L. W. 53), "not anything of infinity . . . or anything of the Divine" (D. L. W. 49). If they had, God's love of them would be the Love of Self Itself (D. L. W. 49).

     I am anxious to stress the teaching that the Divine Proceeding is always infinite. For the claim has now been made in cold print that "the recipients [of the Divine influx], though finite, must be purely Divine" (De Hem. Leer, iv, p. 67); that "the human body . . .from creation as to all its essentials is purely Divine" (Ibid. p. 68); that "the Divine in the heavens and in the church, . . . though it is truly Divine, nevertheless is not infinite " (Ibid. p. 66); and that the soul "is Divine; and yet it is not infinite" (Ibid. p. 66).

     The ground of the argument in the above sentences is that these "Divine" things in the heavens are the "Divine from the Divine, or the Divinum ex Se, referred to in Divine Providence, no. 52, or the Divine Proceeding in created things.

     But mark what the Writings teach respecting this Divine in creation: "Infinite things of love and infinite things of wisdom proceed from the Lord; and these inflow with all in heaven and thence with all in hell, and from both with all in the world; therefore none can fail to think and will; . . .These infinite things . . . inflow not only universally, but also most singularly, . . .and the veriest singular which is Divine is also infinite." (D. P. 294:6.) And "if what is finite proceeds from the Lord, as is the case (ut fit) in many things with man, it does not proceed from the Lord, but from man; and it can be said to proceed from the Lord through man because it so appears." (D. P. 219:2.)

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So, for instance, use is from the Lord, and is infinite in and with the finite. So far as a use is Divine, it is infinite. So far as a use appears finite, the finiteness is not Divine, nor "from the Lord," but "from man."

     It will not bear scrutiny to call anything finite "Divine." Nor can it ever be said that what is of the Divine Proceeding is finite. Let us examine the basic statement of Divine Providence, no. 52, and its series, to find whether it could possibly be interpreted in the sense which it is quoted to support, viz., that the Divine from Itself can ever be finite.

     That this is not sustained by the reference, is clear from the heading, which reads, "The Infinite and Eternal in Itself must needs look to what is infinite and eternal from Itself in things finite." And the first sentence reads: "By the Infinite and Eternal in Itself the Divine Itself is meant; and to look to what is infinite and eternal from Itself is to look to the Divine, that is, Itself, in these, as a man looks at his image in a mirror." . . . "But let it be understood that the Divine in Itself is in the Lord, and the Divine from Itself is the Divine from the Lord in created things."

     Is there any distinction made here between the Infinite ex se and the Divine ex se? No. The two are identical. There is no finite Divine. (Divinum a se also means the same.)

     It is conclusive from these passages alone that the New Churchman must dismiss from his mind the thought, and from his mouth the phrase, that what is created and finite, and especially man, spirit, or angel, is or can ever be Divine. So to say is in itself untrue, and is to flirt with an enormous fallacy which would, if ever adopted, produce an utter blindness to the new things which are given in the Revelation to the New Church.

     Only on the basis of the supposition that the age of the representative churches is not over, and that the Writings do not consist of genuine truths, can it be sustained that that which represents the Divine is Divine! and that the finite, through which the Infinite Divine acts, is Divine. The statements in the correspondential Word of the Old and New Testaments speak of angels and of men, and of creation itself, and the Writings tell us that these finite things, in the supreme sense, SIGNIFY Divine things.

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Nowhere do the Writings say that creation Is Divine; but they do disclose that by "creation," in the Word, is signified "that which is Divine from inmosts to ultimates." This is said of the Word, which is the Lord in His Divine Human. (A. C. 10634.)

     If the clergy of the General Church are to be faithful to their trust, they must teach doctrine in language intelligible to the New Churchman. On purely terminological grounds, and on the basis of common sense, the usage of the adjective Divine, as applied to what is finite, angelic or human, stands condemned as confusing, undoctrinal, and incompatible with the teachings of the Writings.

     III.

     Having, as I believe, shown the error of applying the attribute "Divine" to what is finite, I would next inquire why the correspondents in DE HEMELSCHE LEER Should use such language. What problem of thought occurred that was to be solved by such expediency?

     The answer is clear from the correspondence (DE HEM. LEER, iv, p. 98). The problem was, that the Divine can be only in what is Divine-"not in the proprium of anyone." He dwells "in His Own in him" (A. C. 93386). The thought seems to have occurred that if a "finite Divine" were premised, the Divine could dwell in this "finite Divine." "There is here," the writer states, "an application of the term Divine to that which is finite and created" (DE HEM. LEER, iv, P. 98). An angel, a man, an angelic body, a human body, could thus be the abode of the Divine.

     But this assumption is not the solution. The problem as stated in the Writings is twofold: (1) How can the Divine, being infinite, dwell with the finite? (2) How can the Divine be received as Divine by angels and regenerated men, so that the Lord dwells in them, and they in the Lord; while with the evil, who reject His Divine, He dwells in a different manner?

     It is to the first of these problems that the cited passages from Divine Providence (nos. 52-53) address themselves. "The Lord," it is there stated, "can have an abode in man or angel, and dwell with them, only in His Own, and not in what is their proprium, for that is evil; and," it is added, "if it were good, it would still be finite, which, in itself and from itself, cannot contain the infinite."

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Clearly, the question is not solved by assuming that the angel is Divine in any finite sense! or a "finite Divine"! As long as he is finite, the difficulty remains, how he shall receive the Infinite.

     No. There must be something Divine-something Infinite-which is with the finite, in order to make conjunction of the Infinite and the finite possible. And that Infinite is called the Divine ex Se, or the Infinite and Eternal ex Se, in these sacred paragraphs. And in the following number the matter is explained in exactly that light: Since with finite beings this infinite from the Lord "can appear as if it were IN them, whereby a ratio between the finite and the infinite is provided, . . . and the finite becomes capable of containing what is infinite." (D. P. 54.)

     Never is there any teaching here of any "finite" Divine. The Infinite or the Divine is adjoined. It is not a Part of the finite. It is not even properly "in" the finite. This Divine with man is the Divine Truth. "It is not at all the man's, and thus not the man. The man indeed feels it as his; yet it is still not his, for it is not united to him, but is adjoined." (A. R. 222.)

     The ultimate knowledges of the Word-not historical faith, or doctrinal expositions "except by the knowledges from the Word! they contain"-give communication with heaven if they are applied to life. (A. E. 195:4.) The Lord "can be present and dwell in the ultimate truths from the Word, inasmuch as ultimate truths also are His, and are Himself." (A. E. 726.) "And the veriest singular which is Divine is also infinite" (D. P. 294:6)!

     The Divine Proceeding is also called the Divine of Use. This too, is adjoined to man or angel, but never is it thereby finited. A use-a function-is infinite; no man can fill it. His finite thoughts and activities are not the use, nor can they be called "Divine," even though activity-regarded in itself-is uncreate. The Infinite adjoins itself to all created things, even with the devils in hell, who are certainly not thereby made Divine. If the Divine adjoined to man should make him Divine, they, too, would be Divine.

     And this brings up the other part of the problem: What is the distinctive character of the response of life which angels manifest in "receiving" the Divine as Divine, in acknowledgment of the Lord's infinity and of the fact that all good and truth are from the Lord and are the Lord?

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     It is a clearly recognized teaching that the posse (ability) to will and the posse to understand is with every man from the Lord, and is in itself Divine, but that only the regenerate have ability to will good from freedom, and do it in accordance with their reason. (D. P. 87-89.) The writers in DE HE1MELSCHE LEER (Fasc. iv, p. 138) point to this and similar passages in support of their contention that the angel or the man, so far as he is regenerate, is Divine. They also cite the teaching that the good and the truth which inflow into the regenerated natural are Divine with man (A. C. 3490), and from this they make the surprising deduction that " the human of man after regeneration is called Divine."

     IV.

     From various statements in DE HEMELSCHE LEER, confirmed by conversations, it appears that the fact of the Lord's influx into created forms would be sufficient to make those forms Divine. It has been stated that the angelic body is Divine, and that the human body is Divine, though finite. Presumably sun, moon, earth, air, and all animals created before the fall of man, would also be Divine, according to this view.

     These are general statements which show the trend of the argument. But the particular object of these writers is to distinguish the regenerate man's "celestial proprium" from the unregenerate man-the reception by the regenerate man of the Divine Posse to will good and understand truth, from the reception of that Posse with the unregenerate. By saying that the reception by the regenerate is Divine, and from the Lord alone, and that the reception of it (or rejection of it) by the unregenerate is not Divine, they seem to themselves to dispose of the question as solved.

     The question, however, is a profound one, which touches on the origin of evil, and the proper place of that "freedom" in which the origin of evil is to be found. No human words can convey the answer. If we break through the appearance of man's as-of-itself life, we come beyond the finite reality which we call "freedom." We must therefore abide in the fact that both good and evil men have the power to receive the Divine, by reason of the Lord's having created us into receptacles; but that there is a difference in the reception according to free choice.

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Analyze this free choice, and it fades away-for it lies in the finite appearance. The angels are quite content in living their life and finding their freedom in this finite appearance, and rejoice humbly that they may, acknowledging that the appearance of loving and of being wise is all that is theirs, not the love nor the wisdom. This, we think, is what is meant by angelic reception. The devil denies that there is anything beyond the appearance, and, thus receiving, misuses and misappropriates even the appearance.

We do not pretend to solve such questions. The Writings throw the full light of heaven upon them, and we do not despair but that this will gradually dissipate the obscurities from our minds. But let us here plead that, whatever difference exists between the reception of the Divine by angels and by devils, the use of the adjective "Divine" in connection with angelic reception, merely because the posse (D. P. 88) or faculty (A. E. 644:23) for it is Divine, blinds the mind to what man, the immortal spirit, the individual, is.

The main subject of the Writings, however, is the difference between the results from the angelic kind of response to the Lord's inflowing life, and what results from infernal response. We note this especially in the teachings about the interior degrees of the mind which are opened by regeneration. The spiritual and celestial degrees are said to be free from the taint of evil. The natural of the spiritual, however, even with the regenerate, still carries the wounds of perversion, and has to be purified to all eternity. Heaven is therefore not pure. The angels-all of them-have a natural degree; and even the celestial angels are, as to their individual conscious life, living in the interior rational which is a part of the spiritual-natural degree, and the highest form of truth which they can perceive is not pure truth, but rational appearances. (A. C. 3207, 2196:2, 3368, etc.) That such rational appearances are necessary, is acknowledged by all, except those who advocate a blind faith (A. C. 3394) or hold that angels or men can have truths purely Divine.

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     V.

     Now it is claimed that the regenerate parts of the angels, or their angelic or celestial propria, are "Divine," but finitely so.* If this were merely a term, it might be hoped that it could be explained, and no further discussion would ensue. But a practical difficulty arises in the position which follows from its use and definition.
     * The new man is altogether Divine. It is from the new man. . .that the genuine Doctrine of the Church is born . . ." (De Hem. Leer, iv, p. 84. Compare pp. 73, 74, 84).

     In one sense, the Internal Man is defined as that Divine influx of life (or of Mutual Love) which vivifies and regenerates man. The soul is finite, and a vessel of life, yet beyond man's consciousness and control. This is the abode of good and truth, the celestial and the spiritual, yea, of the Lord Himself, with man. It is said to be above the Rational, and thus above human thought; above the heavens; man's inmost. (A. C. 1940:2) We may conceive of it as the finite successives through which the Divine Truth from Divine Good accommodates itself to the heavens, while yet the Truth proceeding through them is as yet above angelic reception. (A. C. 7270.) As to the influx of life in it and through it-distinguished from its finite organics-that is the Lord Himself with man (A. C. 1594:5),* the Lord's possession. (A. C. 1745e.) In this sense it is distinct from the interior man, or from man's spirit which lives after death. It is "of the Lord alone " (A. C. 1707:3) with every man, good or evil. It serves to hold all remains of good and truth that are acquired from infancy; and if the man regenerates, and there is produced a correspondence in the life-degrees that are proper to man, viz., his Natural and Rational, the Lord conjoins this internal with man's externals, in exact proportion. It is the reception of the Internal Man, by influx, that makes his mind a heaven.
     * "The internal man is nothing else than mutual love. Man's very spirit or soul is the interior man that lives after death; and it is organic, for it is adjoined to the body while the man is living in the world. This interior man, that is, the "soul" or spirit, is not the internal man; but the internal man is in it when mutual love is in it. The things that are of the internal man are the Lord's; so that it may be said that the internal man is the Lord. But because, to an angel or a man while he lives in mutual love, the Lord gives a heavenly proprium, so that it appears no otherwise than that he does what is good of himself, the internal man is predicated of man, as if it were his. (A. C. 1594:5.)

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     But the expression, "the Internal Man," like many other comparative terms, is relative, and varies in meaning. When the Arcana has delivered the teaching which we have just referred to, and comes to consider states of regenerate life, the term is widened in meaning. It is then used to refer to the internal of man's mind, and is identified with the rational, and the regeneration of the "internal man" is spoken of (A. C. 3539:2) as first necessary, before the external can be made new. (A. C. 8746.) This internal man refers to the three angelic heavens and their conscious life. But in the world man is not conscious of this Rational. "All things which are of the internal or spiritual man descend down into the Natural, and are purified; for there, filthy and superfluous things are discharged, and things suitable for uses are disposed." (A. C. 9572.) The regeneration of this internal man is effected in heaven by the Lord. Even angels must be continually purified. (A. C. 10237.)

     The distinction, of course, is clear. But the angel is more than a mere abstract rational. He lives in a spiritual body. This body is his natural and sensual. His proprium-which by heredity and by appropriation contains evils and falsities-must be thought of as associated with that body and the mind within it! The proprium is not outside of his spiritual body. Every act, and everything of speech, partakes of the whole man or the whole angel. The Lord indeed, from His wisdom and mercy, separates what is of the old conquered proprium from what is of His Own with man and angel! But the man and the angel, in their life, cannot so distinguish. What they say or do is qualified and modified by their past states, even though they have no evil intention.

     The angels are indeed given a "celestial proprium" which "is of the Lord alone." This, however, is not of the angel; it is an influx of life of the celestial and spiritual from the Lord-through the internal man taken as the "soul." It would be absurd to suppose that the Lord's Proprium-the Lord's Own-Own Substance, Own Life, Own Truth-is in any manner divided up among the angels as so many perfect finite propria! or that we may speak of the Divine in the heavens as a finite Divine Human, the "states" of which are the regenerate states of the angels.

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     Only when an angel is serving as a medium for a direct Divine Revelation, or as the "Angel of Jehovah," is his external or proprium separated from that internal man in practical effect. And the result then is that his finite consciousness is laid asleep, or ceases; his externals are quiescent, and "he then does not know but that he is the Lord." The Lord uses his internal man, and thence the quiescent planes, which are then so passive as to give no obstruction on the part of the proprium. " It is otherwise when his externals are active." (A. C. 1745e.)

     When vivified by the Lord's Proprium, the old proprium of man or angel, through and by means of which the man or angel acts, appears beautiful (A. C. 154) from the celestial and spiritual things adjoined to it. "If a spirit or angel were deprived of his proprium, which pertains to his natural mind, the interior as well as the lower he would be utterly deprived of life." (S. D. 3474.) In order, then, that the "proper or natural mind might be obsequious to the truly spiritual and celestial mind"-which is "not theirs but the Lord's"-"the matter is so ordered that it shall not be effaced (or nullified . . . but that his propria are disposed into a form that may be compared to a rainbow, in which the colors derive their origin from black and white, answering to the propria of man, to wit, his evils; these are disposed by the Lord that the man may live as it were from his own life; and the less of remains there are, the less has he of life from his proprium. Therefore, for one to claim to himself the interior and inmost mind [i.e., the celestial and spiritual degrees, which are the 'Internal Man' as used in the early Arcana], by which the Lord gives power to the natural mind to become what it is, is to claim for himself what is not his own (proprium); for neither man, spirit, nor angel, knows anything of these minds." (S. D. 3474.)

     The state of an angel is thus never Divine. His organic, even the soul, is never Divine, although the Divine proceeds through it. Neither is that internal man, as to organics, under the control of the angel, and thus it is not the angel's, properly speaking.

     The proprium is, from the point of view of the angels, their individual appreciation of life-their sicut-a-se appearance of finitely willing good and thinking truth, of finitely fighting evils and falsities. They are most desirous that this appearance should not immerse them, and obscure that light of infinite Truth which is the only source of the truth.

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Yet evening states come on-gradually-imperceptibly-when "in some part" (A. C. 6119) they are remitted to the proprium. Then good becomes proportionately imperceptible. (A. C. 5964e, 61104.) And then the Sun is hidden. The Lord cannot dwell, or be present, in the persuasion of self-life which touches even the angels to some extent. The Lord's Proprium is Divine. The vivified proprium of the angels is still not Divine, but its endless varieties of finite perfection are caused by its discrete and continuous degrees of modification by the Divine Light of Truth and the Divine inflowing of Mercy.

     It is most important, we believe, to realize that, while the spiritual world is inbuilt into the Divine Proceeding, it is itself not Divine. It is finite, created, spiritual. The spiritual atmospheres proceeding from the Sun of Heaven are finited as accommodations of the Divine Life; not to finite the heat and light of that Sun, but to carry it down into angelic range of reception. The Divine Proceeding of Good and Truth are still infinite. "But how the Divine good of the Lord's love is accommodated to reception, cannot be known by anyone, not even by angels of heaven." (A. C. 8644.) This we know-that the visible heavens, created indeed by the Lord, are seen around each angel as reflecting his own states. So far as these are good, his body is vitalized, his environment flourishes. For they are continually created by the Lord in accommodation to the spheres which proceed from the rational of the angels, or from their interior memory. The ruling loves of the angels are indeed good, or are from their reception of the Lord's influx. Yet each heaven has its finite imperfections which are from the angels, not from the Lord. Never, therefore, does the Heavenly Doctrine call the substantial, phenomenal, spiritual world "Divine," but "spiritual." That the sun of heaven is at times called "the Lord," is because we refer to a man by name, even though we see only his garments. The Lord dwells in the sun.

     VI.

     It is a striking thing that the Writings, in comparing the Lord's glorification of His Human with His regeneration of man, consistently state that, as He made His Human Divine, so He makes man new, or spiritual.

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Never that He makes man "Divine," in part or whole, finitely or infinitely!

     Similarly, the doctrine of life which angels and enlightened men gather from the Word and apply is not called "Divine." THE WORD is indeed Divine, on earth and in heaven. When we speak of the Word as Doctrine, as is often done in the Writings-as when the Arcana, in chapter xx, calls it "the Doctrine of faith" (A. C. 2516e, 2533)-we may call it the Divine Doctrine. It came by direct revelation, from the Infinite Divine through that internal man which is purely celestial and spiritual, and this through angels or spirits with whom the external, or proprium, or natural, was made quiescent; and thus it is Spiritual from a Celestial origin, for it comes from the Lord's Own, or the Divine Proprium, and is the Divine Truth from the Divine Good.

     The Clergy of the New Church are-in their human fashion-to guard that this Word of God be rendered up free from the taint of the rational; that is, that it be received with us, not from merely scientific evidence or sensual proof, or from arguments or eloquence or persuasion, but on the basis of its own Divine light speaking to men-unobscured by terms and doctrines foreign to its contents. In the light of the Word the light of heaven resides, as the Divine Truth from Divine Love, proceeding infinitely to regenerate the recipient, yet accommodated to every man.

     23. After the conclusion of the paper, and after a brief intermission, the following discussion began at 10.30 a.m.:

     DISCUSSION OF MR. ODHNER'S ADDRESS.

     Rev. E. Pfeiffer: I wish I had a better memory. I have often thought that, if a man could call to mind at any given time all that he had seen in the Word, he would be well oh; but the Lord seems to provide that we forget the actual passages, and that we are dependent essentially upon other human faculties than the memory. I will make an endeavor to present as briefly as I can the essential points of our understanding of the subject of this morning, which essentially is the same subject as yesterday afternoon.

     Many statements have been made in the Address, and have been imputed to us, which are absolutely contrary to our faith. You cannot find any passage in De Hemelsche Leer, if you understand what is expressed there, which teaches that the finite receptacle in man is Divine.

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What the receptacle is, and what it is called, always depends upon seeing of what it is the recipient, and then it makes a great difference whether you see the recipient alone as an external separated apart from any influx, or whether you see the recipient vessel together with the influx, as an external united with an internal, so that they make one. In a certain sense it can be said that all things down to the lowest of Nature are Divine, properly understood, because the Divine dwells in them, and in this one sense that it is not as a receptacle which is an external without* an internal; but when they make one, so as to be a use in creation, then that oneness of the internal with its external, that oneness certainly is Divine. It is the Divine outside of Itself. It is "as it were" finite, but it is not infinite; and if you conceive of the external of it alone, separated from the internal, so that that oneness is gone, then that external is a dead body, and falls into decay.
     * Corrected by NCL 1933, May, page 352.

     Now this law, that the external seen together with the internal is a oneness, applies to all created things,-to men, angels, the church, and heaven. And in the measure as the external which is always finite is conjoined with the internal which is the Lord's presence, so that they make a oneness, that oneness is Divine, and it is called "as it were" finite, although the very Divine in Itself is infinite. It is the same with man. The teaching is given that the proprium of man in heaven is stinking like a cadaver. It is quite plain what that means, namely, that these external things which make the finite vessel or organic, with which as a basis a man could become an angel, that these things, as soon as they stand upon themselves, as soon as any separation comes into it, they decay and fall dead. But in the measure in which the Lord dwells in a recipient, and in the measure as there is a oneness of an internal with an external, it is the internal (which is the Lord) which determines every least quality, even of the external, so that it might he said that the external is as it were effaced, and the internal is the only thing which rules, and which makes the essence of the oneness, and determines its full and entire quality.

     This position requires that we never ascribe the Divine to the external alone. That is indeed a deadly heresy which has destroyed all the Churches; but, on the other hand, it seems to us of exceeding great importance that the teaching is given in the Third Testament, in clear understandable words, that it is the purpose of the Lord with the human race, gradually, in the development of its different ages, to transfer the Divine things from outside of man to inside of man. The teaching is given, that as long as man is in the orderly natural state which makes him an angel of the first heaven, he can see the Divine things only outside of himself; and therefore his essence, which gives him the possibility to live in heaven, in that ultimate heaven, is obedience to something which he sees outside of himself. Regeneration begins when man becomes a spiritual man, and when his mind is introduced into the society of the angels in the second heaven. It is then that man begins to see the Divine things in himself as if they were his own, although the very essence of order there is that he realizes that they are not his own in any sense whatever; that they are the Lord's alone with him.

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     Dr. Acton: What you have described is usually called the celestial and the spiritual. What advantage do you propose to yourself by calling it Divine instead of celestial and spiritual?

     Rev. E. Pfeiffer: I have a passage in mind that says that the Divine-celestial and the Divine-spiritual-perhaps you have it; it is in the paper of yesterday afternoon-are called so according to receptions. This is a very essential thing,-according to receptions,-not before reception, not infinite in itself in an absolute sense, but as it were finite, involving all elements of reception, involving the understanding of a man in all its degrees, and involving that understanding as a necessity that the feeling of the man shall be as if it were his own. The Lord then gives man to see the Divine things in himself as if they were his own. This is only the case with a regenerate man who has left the lowest heaven and who has entered the second heaven, and it is much more so with the man who has entered the third heaven as to his mind. There are here many problems, such as that man cannot tell the degree to which he is regenerated; but the essential point is, that if goods and truths are spoken of, which certainly are Divine-and they are called "Divine" in a thousand places in the Word-these goods and truths are not infinite. In themselves they are infinite in the Lord, but the Divine goods and truths which make the church are finite, or as-it-were finite. The use which a man is, is a finite use. We cannot follow such an argument at all, that it is an infinite use. An angel in heaven is a finite use; the church is a finite use; the heavens are a finite use; no ratio to the infinite use which the Lord alone is in,-the infinite as it is in itself.

     The great number of passages which Mr. Pitcairn brought yesterday, which brought to our attention the teaching that the celestial proprium is a new man, conceived and born from a new seed, having an entirely new will, an entirely new understanding, yea, if you want to believe it, a new body for the spirit, are something else than just those old infernal forms modified into a new more suitable form. They are an entirely new man, created, conceived and born. I think it a fatal error to believe that the Divine of the Lord, of which it is said that it is adjoined to man, is adjoined to his infernal proprium. If I understood Mr. Odhner aright, he made this statement.

     Rev. Hugo Lj. Odhner: I did not say that.

     Rev. E. Pfeiffer: The Divine of the Lord is adjoined to man as an organic, if you see him as a finite, created form; but if you see man as a newly created being, having a new internal as well as external with a oneness in the celestial proprium, which is the Lord's alone, then the Lord is conjoined with man, for there are a hundred passages which say that man can be conjoined with the Lord. Man in the church can even be united with the Lord. There are several passages where it says that the church and man can even be united with the Lord. All these terms have a very significant meaning, of course, and it is not easy to get that, but I see a sense in which it may be said that what essentially makes man to be a man before the Lord-that is Divine. It is a oneness of a created thing with an internal which makes a one from influx of life.

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     The external is subordinate, and a means as-it-were effaced. The teaching is, that to be in the Lord is to be a use. Uses are from the Lord, consequently they are Divine, yea, they are the Lord. Therefore, to be in the Lord is to be a use. That certainly does not mean that man, when in the Lord as a use, is infinite. The development of a man goes on to eternity, and that does not take away that the internal determines everything in the external. All those things are in the hands of the Lord.

     The teaching is also given that the Divine Truth is truth appearing, and though it is apparent, it is nevertheless Divine Truth.

     If we speak of "Divine worship," do we mean that the actual worship ought to become more and more Divine? And is it a finite Divine worship or an infinite Divine worship? If you are convinced that you must use this word "Divine" exclusively for the Infinite, then certainly the use of this term "Divine Worship" is liable to lead people astray. It does not mean that anything in man himself is Divine, but it means that the things of the Lord come down for conjunction to make the church one with Him, as the Bride with her Husband.

     The argument has been made yesterday and today that the celestial proprium is above man's consciousness, and that it is always infinite-that the celestial proprium is adjoined to the old proprium. I wish that my memory would serve me right, but such a subject cannot be decided in one morning. It must be before the church for a considerable time. It will appear that the celestial proprium is something that the man does not know otherwise than that it is himself, although as soon as reflection comes he realizes that it is the Lord alone with him, and that as to his own proprium he has nothing of heaven. For instance, in the teaching where it says: (Quotation read from the Writings.)

     It is very common to speak about Divine goods and truths in the Church. The Lord is Truth itself; a man is only in appearances of truth. This is a fundamental argument. . . . Men see only appearances of truth, but the teaching is given that, although they are only appearances of truth, nevertheless they are Divine Truths, and they ascribe them to the Lord alone.

     In conclusion, with regard to the posse which is given both to the evil and the good, the ability which is freedom and reason-it is the Lord's with man-with the evil as well as with the good, but that is not the reciprocal. I have had arguments with some of you, and when I said the reciprocal is the Lord alone with man, they wanted to induce me to this argument, that this was also true with an evil man. At first I was puzzled. It was only last night before I slept that I saw the real point, because they said, "Since also with the evil man the reciprocal is the Lord's, it is the Lord who made hell." They wanted to draw me into that conclusion; but the opposite is true. The posse is with both good and evil men, but with evil men there is no reciprocal. They have a reciprocal of evil and falsity. They have no reciprocal from conjunction with the Lord. The reciprocal is freedom and reason itself, only in a regenerated man. That is where the reciprocal is. It is the celestial proprium, and the Lord gives a man to feel it as if it were his own.

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Certainly, in the measure in which a man has lived in the church, and has devoted his life to the church, and has shunned evils, in the measure in which the Lord gave him the light, and he actually shunned evil-because few shun interior evils in the church, even in the church there are few who are regenerating-those who shun evils and receive affections of good and thoughts of truth in the measure in which they are shunning evils, they must gradually come to realize that there is something Divine within them, given to them to be felt as-it-were their own, but they realize it is the Lord alone dwelling in them. Can the Lord dwell in man? Can man eat the flesh and drink the blood of the Lord?

     In realizing this truth,-that the Lord gives man to perceive Divine things in himself, as if they were his own,-man then enters into the second degree, and begins to regenerate. He comes into a humility not possible before, into a continuous fear and anxiety, and through continuous prayer he searches himself every day, and in that light which is now within himself, he, for the first time, sees the evil of the second hell, and he for the first time receives power from the Lord to fight the interior evils of the second hell, which refer to internal things in his own mind.

     Bishop Pendleton: May I speak a moment to call the attention of Mr. Pfeiffer to the necessity of using words in a certain connection strictly. In Mr. Pfeiffer's defense of his position he said things that appeared to be very satisfactory and explanatory. None the less, he continued to insist upon the very thing that is in contention, and this was done by his repetition, over and over again, of the oneness between the vessel and the Divine inflowing. That oneness we regard as the error involved. There is no such thing, in any man or angel of heaven, as the oneness of the vessel with the influx entering into it, and that distinction should be continually made. Oneness of the vessel with the influx can be used in one case only, i.e., in the Lord's glorification, the vessel became absolutely one with the Divine inflowing. This is not so with any man or angel.

     Rev. E. Pfeiffer: Of course, I fully subscribe to every word you have said. I am not prepared at this moment to make a statement exactly as to the use of the term "oneness" in any sense whatever. I must leave that alone for this morning, but I did not mean the oneness to which you refer, that the vessel became life itself. The vessel in man remains always finite. But let me substitute for oneness the conjunction of the external with the internal, which certainly is taught in the Word in such a way that with a celestial man the external has been regenerated so that it is absolutely subservient to the internal in such a sense that they make as it were one.

     Bishop Pendleton: It is just on that ground that we criticize your use of the term "Divine" in connection with the vessel. You make the receptacle Divine. I think you are in error as to that.

     Rev. E. Pfeiffer: The external conjoined with the internal so that they make one. Of course, the vessel is not Divine.

     Bishop Pendleton: Nevertheless we return to the original idea, which is that the vessel is not Divine.

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     Rev. E. Pfeiffer: With that I absolutely agree.

     Bishop Pendleton: So the vessel is not one with the influx?

     Rev. E. Pfeiffer: It is not identical, certainly.

     Bishop de Charms: I think it valuable here to make a distinction that is carefully made many times in the Writings. Mr. Pfeiffer has made a distinction between a dead body and a living body, and he has identified the living body with the Divine. The Writings make a careful distinction in many places between those thing; which are Divine, and those things which are living. In any body living there is a conjunction between the influx of life and the vessel which receives it, for that is what living means; and the Writing say in many places, about the angels, about the things of heaven, that they are living, as contrasted with what is Divine. I think Mr. Pfeiffer must face the problem of that conjunction which is meant in the Writings by a living body, and which is contrasted with the Divine. He is calling everything "Divine" because it is living from the Divine. There cannot be anything living which does not have conjunction with inflowing life, and he calls that living thing "Divine." The Writings say that this is not so,-that the Divine is not identical with the living things of heaven. I think Mr. Pfeiffer must face that difficulty.

     I want to point out also a direct contradiction that has arisen. Mr. Pfeiffer has said, over and over again, that the new proprium which has been spoken of,-the new proprium of the angels,-is purely Divine because it is not the angel-it is the Lord alone. It may appear to be the angel, but it is not the angel; it is the Lord alone. On the other hand, he has said this proprium is the angel. I would like to know which of these is true. They cannot both be true. Of this proprium he says that it is the angel, the very conscious life of the angel-the only angel that is conscious and active in heaven; and yet a few sentences before he said, "We have never claimed that the angel himself is Divine. This proprium is not the angel, because it is the Lord, and the angel must constantly acknowledge that fact."

     Now it is a fact, or not a fact, that this proprium is the angel. I asked Mr. Pitcairn where the angel was. I have looked all through his paper for the angel, and could not find it. He made the proprium Divine, and therefore not the angel. The only thing left was the unregenerate proprium, which was purely evil and falsity, and could not be called "the angel." Between the two, there was nothing you could call "an angel." Today Mr. Pfeiffer says "a purely Divine thing, which is the Lord alone, is the angel." I want to know where the angel is.

     Rev. Theodore Pitcairn: Words are used in the Latin Word with various meanings, and so we use them also in our speech. This is a well-known fact. I quote a statement here which says that all angels taken together are the Lord: "The Divine things that make the angels of whom heaven consists, taken together are God." Now the question is as follows: It is well-known that an angel represents the Lord because the Lord is the only angelic, and therefore we have to distinguish when the word "angel" is used, as to whether the word "angel" in a given passage refers to that which is the Lord's, or to an angel as a finite being.

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Certainly the celestial proprium which is the Lord's is the only real angelic; and therefore the heavens, it often says, are the Lord. But "angel" is often also used in a different sense. "Angel" is often used as inclusive of more than that which is purely the Lord's. Some of these things which are included in an angel in a more common sense are what are Called " good not of truth, and truth not of good." Truth not of good is not genuine, and is not the Lord, and the good not of truth is also not the Lord, because the Lord is nothing but the conjunction of good and truth. The angels have a great deal of truth which is not conjoined with good; they have a great deal of good not conjoined with truth, besides having their old proprium; So an angel in this sense is certainly not the Lord. This is the most usual sense in which the word "angel" is used; And yet that angelic which is the Lord, and which is the celestial proprium, is the angelic itself, and therefore the angel himself; for just as the Lord is the only Man, the Lord is the only Angel, and it is the Lord who is the Angel, in this highest sense; for this is the Lord with him;-it is the Lord who is the angelic in the same sense as it is the Lord who is the only Man; and it is the Lord, not man, that is the only Man in that supreme sense.

     So to make an objection, when words simply have a different signification as used in different passages, is not to the point. Our real point is this: What is the difference between the "Son of God,"-the Lord Himself,-and what are called the "sons of God," who in one sense are the Lord, because they are entirely from the Lord, and are said to be Divine, while yet in another sense the Word is the only Son of God Itself, while the doctrinals of the church are but "sons Of God," and nevertheless they are said to be Divine.

     There is a difference here between the two,-the "Son of God" and the "sons of God." The latter are not infinite in the same sense. The Lord in Himself is certainly Infinite in another sense than are the "sons of God," which are not Divine in the sense in which the Lord Himself is Divine. The Divine goods and truths in the church are meant when it is said, "The Lord outside of Himself." When He is outside of Himself, He is in heaven, and as such is the Divine which makes the heavens. Nevertheless, when He is in the heavens, it is the Divine accommodated. The Divine not accommodated is not the same as the Divine accommodated. We see it is one Divine, but that when it is accommodated it is an appearance. Man has nothing to do with the Divine in Itself. Man can never see the Infinite; and yet it says that man can see appearances of truth, and these are called Divine truths.

     I would like to quote a few statements: "Therefore, in the representative sense, the regeneration of man is also treated of, in which Esau is the good of the natural, and Jacob the truth thereof, and yet both Divine, because all the good and truth in one who is regenerated are from the Lord." (A. C. 3490.) It here says that this truth and good in the natural, which form the genuine natural with the regenerated man, are from the Lord, and are therefore Divine. Now that does not mean that those goods and truths with man which are Divine in the natural are the same as Infinite truths and goods in the Lord Himself.

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We cannot avoid making the distinction between the Divine in Itself, and that Divine which makes the natural mind of the regenerate. We have to distinguish between these two. Mr. Odhner seems to do away with all such distinctions, which are most essential if we are to have a genuine rational idea of the subject. To quote again: "The Divine with those who have faith in the Lord is love and charity." (A. C. 2023.)

     The Divine which is said to be love and charity with man is something very different from the Divine which is the Lord Himself; and we simply cannot ignore these statements by saying that the Divine is Infinite. We have to see what is meant by the Divine accommodated, and we have to find out what is the usage of the word "Divine" in the Latin Word. There is no use in repeating, "The Divine is infinite; the Divine is one." We must find the various ways in which the word "Divine" is used in innumerable places in the Latin Word.

     Dr. Acton: Last night I was thinking that we are approaching the end of our meetings, and I sat down and wrote some reflections as to the course of these meetings. I would like to read them. They are short:

     SOME REFLECTIONS.

     The ministers of the General Church have frequently differed in their interpretation of the teaching of the Writings, but it has always been possible clearly to discuss these differences, because they were based upon definite statements of the Writings as the sole authority. Not so in the present discussion. Here, each side feels that its arguments have hardly been touched upon. Why is this?

     In reflecting upon this question, it has come to me that the proponents of the Dutch school say that the speakers at this Council do not understand their position; they say the same of others who differ with them. And they say this in all sincerity. Why is this?

     The central question here is: What is the standard of authority for the New Church? Is it the plain statements of the Writings, or is it man's vision of those statements? The proponents of the Dutch school are indignant when it is said that they make the regenerate man's vision the supreme authority for the Church. They say this misrepresents their position. Yet the members of this Council have carefully read and studied their writings, and there has been no desire to misrepresent them. Moreover, with the object of avoiding all possibility of misunderstanding, various questions have been put to the upholders of the new views. The latter have spoken to these questions, and they are themselves satisfied that they have answered them; but to most of us, and to many who are not members of this Council, their answers are not even unsatisfying; they are not answers at all. The purported answers have dealt with the truth that the Word is the Word according to man's understanding of it; they have dealt with the opening of the degrees of the mind and the interior illustration that man then enjoys. With much that has been said, all would agree, and all of it might form the subject of interesting and instructive discussion. But the questions are unanswered.

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Yet Mr. Pfeiffer sincerely feels that he has given clear and definite answers, and he is surprised that we do not see it. Why is this?

     We are waiting for answers so based on plain statements of the Writing that we can follow the line of deduction, whether or not we agree with the conclusion; such, for instance, as Mr. Pitcairn's interesting paper yesterday, which is well deserving of careful study. But this is the only instance of the kind of answer that we look for.

     The proponents of the new school are so convinced that the letter of the Writings consists of thick veils, that their whole endeavor seems to be to lead us away from direct cognizance of them, and to show that they can never be understood unless we see their spiritual sense; though, so far as I know, no attempt has been made to answer the questions by an exposition of that sense.

     The conclusion to which I am impelled is, that between the two opposing views there is not only a difference of language, but a difference in the standard of authority. The one view regards the plain statements of the Writings as the sole authority, howsoever those statements may be expanded and expounded. The other view regards the direct cognizance of the Writings as giving no more than natural enlightenment, the true standard of authority being their spiritual sense as discerned by the regenerate man.

     To illustrate what I have said, let me enumerate the questions that have been asked:

     1. Is man's interpretation or vision of the Writings infallible or of Divine authority? In connection with this, Mr. Pfeiffer spoke of the "Lord's understanding in man." But such an expression is foreign to the Writings, and to me is meaningless.

     2. Is the formulation of man's vision of the Writings Divine, or is it subject to error?

     3. Does the Holy Spirit operate from within man, or does it operate by means of the Word and preaching therefrom?

     4. How is it that the Lord, if He can speak openly in the Dutch magazine, cannot speak openly in the Writings?

     5. How can the Writings be said to have an internal sense, if that same sense is found to be openly stated in those Writings?

     Rev. F. E. Waelchli: I wish to address myself to one point that Dr. Acton presented-this idea that the Writings come to us thickly veiled; that there needs to be a certain vision attained by means of regeneration in order that these Writings may give light. On that subject, I wish to read that which stands at the very beginning of the Words for the New Church, at the time when the Academy was organized. It stands there as that for which the Academy then stood, for which it has always stood, and for which it stands today. I will read all of it, but comment only on one part:

     "A New Ecclesiastical History must be written because now is the Advent of the Lord which was predicted in Matthew. The books which were written by the Lord through me, from the beginning to the present day, must be enumerated."

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     The point on which I wish to dwell is as to whether these Writings give light, clear light, not mere natural light, but spiritual light, celestial light. It is in these words, "The writing therein." I emphasize "writing," and associate it with what we call these books, "The Writings." To quote further: "The writing therein is such that it gives light before those who believe in the Lord, and in the New Revelation, but is obscure and of no moment to those who deny these things [that is, the Lord and the New Revelation], and who for various external reasons are not in favor of them." Clearly indicating who "those" are.

     Now something in regard to the light which emanates from them, as evidenced in the other world, and which has its application also in this world. When the Brief Exposition was published, "the angelic heaven, from the east to the west, and from the south to the north, appeared purple with most beautiful flowers. This was before me and before the Danish King and others. At another time it appeared beautifully flaming." And so the Writings appear before the eyes of all those who believe in the Lord and in the New Revelation.

     Then comes the concluding statement: "On the Books was written, 'The Advent of the Lord.'" The Lord revealing Himself, the Lord coming as Divine Truth, so as to be manifest to all who believe in Him and in this Revelation. On the books was written: "The Advent of the Lord; on all in the spiritual world. By command I wrote the same on two copies in Holland."

     There is more I would like to say on the general subject, but it might lead us away somewhat from that which is specifically before us; and although what I have given may be a slight digression, I nevertheless desire to place this in evidence before this Council.

     Rev. Homer Synnestvedt: I want to add one thing which seems not to have been mentioned. It was spoken of early in Mr. Pfeiffer's remarks, and that was about the clouds,-the Writings being a Letter must be a "cloud." It is true that anything put into natural language is presented in "clouds," and yet we have a passage which says that the clouds of the internal sense, or words to that effect, are "bright clouds," which do not obscure the light, but make it clearly to be seen.

     Rev. W. L. Gladish: We have heard the arguments back and forth. It seems to me that it would be of value to this Council to hear those who have not spoken before, as to their perception of the arguments and their decision. If it is valuable to know anything of the effect of this controversy, it seems we should have the short time that is left devoted to that. If we could hear from some who have not spoken a short expression of their conclusion, it might help us to determine what has been accomplished. One of the things that has always been a great satisfaction to me, one of the things I have had the greatest delight in teaching people, is the difference between the Divine and the human. The Divine is uncreate, infinite. The human is a vessel. It seems from this teaching that that is all confused. We have the two so mingled that we cannot separate them.

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According to the new school of thought, a man can, from his own consciousness, speak as the Divine. That to me would take away the great value in the Church of the teaching of what the Divine is, and what the human is.

     Bishop Pendleton: Mr. Gladish has made a useful suggestion; but I don't want anyone to feel that he must speak unless he wants to. All must be in freedom to reserve their thought if they so desire.

     Rev. E. Pfeiffer: In answer to Dr. Acton's paper, and in answer to Bishop de Charms' concluding remarks after his address yesterday-the position which we hold is based on nothing else than the literal teaching in the Arcana, that the true doctrine of faith is spiritual out of a celestial origin, and, in the same chapter, that the doctrine of faith with man is also treated of, because it is evident that in the text the teaching is about the doctrine of faith of the Lord when He was on earth. This subject is also treated of in the internal sense here.

     Rev. E. E. Iungerich: I want to give my impression along the lines Mr. Gladish has suggested. I would say I have had no sympathy with the position of De Hemelsche Leer from the very first fascicle that has appeared, and I have not seen any reason in the discussion which has been advanced by the proponents of those theories to modify that opinion in any respect. I read these pamphlets by myself; so my opinion was confirmed independently of them, and it was to me a disappointment that such a position had arisen. At the same time I felt that it was being handled by gentlemen who were courteous, who were sincere, and who had very considerable philosophical ability, and a great interest in the philosophical development of our Church; and I would say that these latter opinions have been increased by these meetings. They have been sincere, courteous gentlemen; they have not flinched under fire; and they have shown, by their fervor and strength in rebutting arguments brought against them, that they are deeply interested in a philosophical understanding of our Doctrines. As a former Dean of our College, I would like to see a philosophical development in our Church. They have said and written things which my philosophical ability can follow, and I would like to study what they have written; but I will not hold out any ray of hope to them that I will agree with their premises, because philosophy is not the truth of the Church, and my work as a minister of the Church is to uphold the Divinity of the Doctrines as the prime essential of our religion, but still admitting that philosophy may be a true handmaiden of religion.

     Rev. W. B. Caldwell: Personally, I have not sympathized with the Dutch position from the beginning. In my official capacity as editor of New Church Life, I have endeavored to be fair to both sides while the subject has been under discussion in our pages. I feel that their views have been very fully placed before the Church, as their magazine has been sent to all our centers. The answers, in the form of Mr. Odhner's Review and Dr. Acton's Examination, presented the other side clearly. But this was some time ago. [New Church Life, 1931.] Some new phases of the subject have lately been brought forward, and the papers read at this Council have brought out the essence of it more clearly than before.

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I think we owe it to the ministers and people of the General Church to publish these papers, if the means can be found. We have been very patient, and have held back for several years, and people are beginning to think that we are agreeing with the views set forth in the Dutch magazine.

     Rev. Gilbert H. Smith: I agree that it would be a good thing if the papers read at this Council could be published, as I do not believe that the balance between the two views has been maintained before the Church.

     I do not feel that the Writings have three degrees of truth in their letter. They have not three discrete degrees of meaning which can be expressed in human language. I do not think that the Writings have a sensual natural, an internal natural, a spiritual rational, and a celestial rational sense, any one of which is a discrete degree different from that expressed in the letter. I do not believe there are so many discrete degrees in the Writings. In this connection, I would like to call attention to several numbers in the Arcana which describe the different degrees of truth, and where it is said that there is scientific truth, rational truth, and intellectual truth-that these three degrees of truth are possible to man. Intellectual truth is the higher, and of this it is said that man can never speak from intellectual truth. He can know about intellectual truth-he can gain some light from it-but only the Lord can think from it. Now, in the passage which I have in mind, it says that scientific things are truths and cognitions in the memory of man. Then it describes rational truth as being these same scientifics confirmed by reason. Then it goes on to say that rational truth is the same, accompanied by a perception that it is truth. I see no possibility of man rising by regeneration into higher degrees of truth than these; and that is very different from stating that the Writings have these several different degrees of truth which can be expressed in human language.

     In regard to the proprium, I believe the Divine is conjoined to the human proprium. If not, what else can it be conjoined to! In other words, man has not two propriums, but one proprium, and the process of regeneration is the Divine from the Lord descending into the human proprium, and making it possible for it to act in accordance with Divine influx.

     Rev. F. E. Gyllenhaal: For myself I will say that I have not received this new view from the very beginning, and that I think the papers which have been presented, showing the fallacies and the false premises, have been entirely satisfactory. And I feel that the ones who have held the position of the new view have failed entirely to meet any one point.

     Bishop Pendleton: I advise the Council to avoid the appearance of issuing any decision or judgment with regard to the questions which are before us.

     Rev. E. Pfeiffer: There is a short statement which I think should be taken up in the record of these meetings. As I see it, the whole problem with which we are faced is involved in this one question, and I am sure you all agree that this is really the question: "What is the Doctrine of the Church?" I would put the question in this form before you, and I should like to make it clear for this purpose: "Is the Doctrine of the Church the Third Testament understood, or is the Doctrine of the Church the Third Testament not understood?"

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     Bishop Pendleton: I object to the putting of the case in that way, because that involves us in the whole argument that we have been having.

     Rev. E. Pfeiffer: I just ask for this privilege, that this statement of mine may be taken up in the record of these meetings. This is the only form into which I can formulate this issue, and it seems to me of extreme importance; and I ask this privilege to make this statement in this last meeting, simply to put in the record that this is my understanding of the problem. Just in these few words-that this to me, in our position, is the only question: "Is the Doctrine of the Church the Third Testament understood, or is it the Third Testament not understood?"

     Bishop Pendleton: I object to that, because it is not a question of whether the Doctrines are understood or not. The fundamental question is: "What is the Doctrine of the Church?" We are going to take it for granted that the Doctrines can be understood.

     Rev. H. Synnestvedt: Are the Writings self-explanatory, or must some other doctrine explain them before they can be self-explanatory?

     Rev. Hugo Lj. Odhner: The question was asked me by Mr. Pfeiffer as to whether I believed that the Divine was adjoined to the evil proprium. In answer I would say that I do not believe that the Divine is adjoined to evil. I believe that the angel is more than his proprium, that the passage which Mr. Pfeiffer quoted, which is that from D. W. 4, stating that a new man is created, may be understood in this way, that the organic of man starts with his soul, which consists of two unperverted degrees of organic substance; that into this body, as it is woven, is introduced man's consciousness and his life, which by virtue of heredity is evil in its reaction. I believe that man's as of itself life then moves among evil and unperverted things, both finite, both non-Divine; and that the Lord adjoins Himself to the unperverted finite substance, and thus enables man to regenerate, and to place his consciousness more and more among things which are not perverted.

     I have tried to avoid imputing ideas to the proponents of De Hemelsche Leer, and I have only restated their precise claims as to the Divinity of the regenerate man. I would say also that the question of the interpretation of the three chapters in the Arcana, which are considered the basis of the argument by Mr. Pfeiffer, that they are admittedly concerned with the doctrine of faith with the Lord and with man. They treat ostensibly about the glorification of the Lord, and, in connection with the glorification of the Lord, certain things are said to be Divine. My contention is that you cannot apply the things which are said of the Lord to hold true, "without modification, reserve, or difference," in the respective sense, to the regeneration of man.

     Further, I would like to point out that the first thesis upon which the theory of The Hague is constructed was never constructed from the Writings, so far as we in the Church know. That thesis has been maintained as an unquestionable premise in every argument they have brought forward here. All the arguments have been from the thesis, not from the Writings.

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All their references to the Writings were always made with that premise taken for granted. No passage has been allowed to be brought up here and viewed on its face value. My paper this morning did not dispute in the least that differences of opinion are permissible in the Church, and the giving of varying values to the terms of the Writings regarding these internal questions. But I believe no one has a right to make any statement opposite to the doctrinal language, and introduce that as the "Doctrine of the Church."

     24. On motion, the meeting adjourned at 12.15 p.m.
     Respectfully submitted,
          WILLIAM WHITEHEAD,
               Secretary, Council of the Clergy.
JOINT COUNCIL 1933

JOINT COUNCIL Various 1933

     BRYN ATHYN, PA., FEBRUARY 4, 1933.

     First Session-10.00 a.m.

     1. The Fortieth Annual Meeting of the Joint Council of the Clergy and Executive Committee of the General Church of the New Jerusalem was opened by Bishop N. D. Pendleton with Prayer and a reading from the Word.

     2. The following gentlemen were present at the morning session:

     COUNCIL OF THE CLERGY:

     Bishop Pendleton, presiding; Rt. Rev. George de Charms; the Rev. Messrs. Alfred Acton, Elmo C. Acton, K. R. Alden, W. H. Alden, H. W. Boef, R. W. Brown, W. B. Caldwell, L. W. T. David, C. E. Doering, W. L. Gladish, F. E. Gyllenhaal, T. S. Harris, H. L. Odhner, Ernst Pfeiffer, Theodore Pitcairn, Enoch S. Price, N. H. Reuter, G. H. Smith, H. Synnestvedt, W. Whitehead, R. G. Cranch, V. C. Odhner, P. N. Odhner; and, by invitation for the morning session: Candidate Willard Pendleton, and Theological Students W. Cairns Henderson and Eric Sandstrom.

     EXECUTIVE COMMITTEE:

     Messrs. E. C. Bostock, C. R. Brown, G. S. Childs, R. W. Childs, Walter C. Childs, H. Hyatt, A. P. Lindsay, C. G. Merrell, H. E. Pitcairn, Raymond Pitcairn.

     3. The Secretary made a statement as to the order of the day, which called for the suspension of regular business until the afternoon session.

     4. An Address was delivered by the Bishop of the General Church, which is printed herewith:

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     THE GENERAL CHURCH AND THE NEW DOCTRINE.

     BY BISHOP N. D. PENDLETON.

     The General Church is distinguished from other bodies of the New Church by its estimate of the nature and quality of the Writings. Yet it has never authorized a formal statement of its belief designed to be either inclusive or exclusive, like the creeds of the first Christian Church.

     The "Principles of the Academy" was a statement in brief form of the views held by the Academy with reference to certain issues which had arisen in the church. The statement of these principles was given in an address by Bishop Pendleton to the General Assembly held at Kitchener in the year 1899, after the separation from Bishop Benade and the formation of a new organization under the leadership of Bishop Pendleton. The address in question was an assurance to the Church that the new organization was designed to be a continuation of that which was known as the Academy movement. This assurance was called for because the members of the newly-formed body were at the time more or less disturbed. Also, there were some indications of a recession. With the opponents of the Academy there was an open expectancy that the end of the Academy as a separate movement was at hand. The assertion of the "Principles" by the Bishop disposed of this expectancy, on the one hand, and, on the other, set the face of the new organization in a forward direction. If later, in the minds of some, the Bishop's statement assumed the aspect of a creed, it should be said that there was no such intent in his mind.

     Neither has the General Church, up to the present time, authorized any formal statement of its belief, either by an official pronouncement or by an enactment in council or assembly, and this because of the realization that such an enactment would add nothing to the faith of the church, but that it might become a bar to further progress.

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This unwillingness to devise a fixed formula was based on the belief that the church should not be ruled through a credal promulgation, and this primarily on the ground of the teaching of the Writings that the "government and dominion over the church" is a predicate of the "Word" alone. (See A. R. 742.) In addition to this, the church was enjoined "not to confide in any council, but to trust in the Word of the Lord, which is above all councils." (T. C. R. 489.)

Because of these admonitions, the General Church refrained from giving its characterizing belief an official stamp. There was even a disinclination towards written constitutions. It was said that the Writings are our constitution. The feeling behind this was, that the way should be kept open for an ever-ready forming and reforming of faith in the minds of men by a free approach to the Writings, which were believed to be the Word of God, and, as such, the source of all spiritual light. The conviction that the Writings were the Word was felt to be not less, but more potent, when not encased in a binding formula setting forth the requirement that it must be so confessed. However, the thought was suggested that, in admitting new members into the organized church, a confession that the Writings were the Word might well be required. But please note that the only requirement ever insisted upon was baptism into the New Church. It was understood that all such applicants placed themselves under the administration of the General Church in the matter of instruction in spiritual things, and in the service of the Sacraments.

As to the recognition of the Writings as the Word, it may be well to note at this time that the early Academy did not, in so many words, make this acknowledgment. While the Divine Authority of the Writings was earnestly advocated, on the ground that they were the Lord in His Second Coming, or that they were the manifestation of Him in His coming, yet, when faced with the charge that the Academy made the Writings equal to the Word, the organ of the Academy countered with the statement that the Writings nowhere so characterize themselves, but that they used the term "Word" with reference to the New and Old Testaments only, and that for this reason it seemed fitting that the church should do likewise.

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Yet the Words for the New Church established the fact that the Writings say of themselves that they "were written by the Lord through His servant Emanuel Swedenborg." How books "written by the Lord" could be other than the Word of God was explained on the ground of their own testimony, that they were the "internal sense" of the Word. It was held, therefore, not wise to go beyond this testimony on such an important matter, and so the Writings were held to be the "internal sense" of the Word, and the Old and New Testaments were called the Word, and this for the further reason that the Word was written in pure correspondences, while the Writings were not so written. Their style was held to be doctrinal and didactic. There was, however, some comment upon the fact that the Writings were given to the world through the medium of a natural language. It may be of interest to note the trend of this comment.

After saying that the Divine style was not repeated in the Writings, nor imitated, and that the Writings were not an addition to the Word, nor an extension of its letter; that they were not an enlargement of the volume of parables, types and correspondences, nor were they in the style of these; yet it was held that the Writings were an evolving, by the Lord through His servant, of some of the Divine Truths which the Lord, through the prophets, had caused to be involved and folded away in the Divine forms of the Word in the letter, and therefore that the Word and the Writings were not alike; nor, it was added, are the Writings "equal" to the Sacred Scripture.

The special comment which we have in mind follows: "In determining all questions respecting the nature and origin of the Writings, we are wholly dependent for light on the Writings themselves. . . . We deem it unwise, therefore, to go beyond the obvious teaching of the Writings, and rational deductions from them, in determining what the Writings are. Much light is thrown upon this subject by the revelations made concerning the form of the heavens, and the form of speech in the heavenly societies." (See A. C. 4041, 1648, 1649.) The forms of speech employed by Swedenborg are so extraordinary, and so marvelously befitting their appointed use, that we should not be astonished to discover that these very forms are of heavenly origin. Especially as it is so explicitly declared of the Heavenly Doctrines that they are continuous truths laid open by the Lord by means of the Word; and that hereafter we may enter into the mysteries of the Word, for all its truths are so many mirrors of the Lord. (See T. C. R. 508, and Words for the New Church, vol. I, p. 347.)

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     We may here note that if the forms of speech employed by Swedenborg are of heavenly origin, it must be evident that those forms correspond with their origin. But it was not of this correspondence that the editor was thinking when he said that the Writings were not written in correspondences. He had in mind the "types, correspondences and parables" of the Old and New Testaments, in which alone, as he held, the Divine could rest in that fulness, sanctity and power which characterized that form of Divine Revelation only which could, he felt, with propriety be called the "Word." Also, it was because of this difference that the editor said that the Writings were not equal to the Word, i.e., not equal in the sanctity and power of their ultimates. Certainly he did not mean that they were not equally Divine.

     None the less, by the time the present General Church came into existence the custom of calling the Writings the Word had become current, and with no protest within that Church which I can recall. This mode of characterizing the Writings was employed by some of the first generation of New Churchmen, and occasionally thereafter, but to the members of the General Church it seemed as a sustainment of the early Academy teaching, and as a virtual inheritance therefrom.

     However, this later and fuller estimate of the nature and quality of the Writings led to notable, and in some respects unforeseen, consequences. An increased attack upon the General Church was not unanticipated, but within that Church the problem was raised anew as to the status of the "forms of speech" employed by Swedenborg, and at the present time this question, with certain sequences, has: led to an acute issue.

     The Writings, in large part, are statements of the internal sense of certain books of the Old and New Testaments. It has been understood in the General Church that the form of these statements is, of necessity, a natural accommodation of the internal sense as it is in the heavens, and that the Writings, being such an accommodation, contain all the arcana of heaven, and even the unknowable Divine Arcana above the heavens.

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It is because of this supreme content that we believe the Writings to be the Word of God. This conception has, I believe, been common to the thought of the General Church.

However, by virtue of an "intensive" study of a certain part of the Writings, a new doctrine has developed within the borders of the General Church which calls itself the "Doctrine of the Church." This doctrine teaches that the Writings, because of their accommodation to worldly ideas and language, are heavily sealed, and this despite the fact that they are highly evolved out of the former Testaments; and that, because of this sealing or veiling, the Writings must themselves be opened by means of a correspondential resolution of their direct meaning, and this by and with the "indispensable aid" of the New Doctrine, which is now for the first time born into the church. This "Doctrine," therefore, is something unique. It is presumably drawn from the internal sense of the Writings, or it is that internal sense formed into doctrine. Once born, this "Doctrine," we are told, will live and grow throughout the unending ages; but, being in itself purely spiritual and Divine, it must, even like the Writings, be expressed in natural ideas and language, in order that it may be of service to the church. This, of necessity, forces upon the New Doctrine a heavy veiling which, it is indicated, will not be lifted until the advent of a promised Celestial Doctrine, which will sooner or later be on the way, if it be not now at hand.

As it is given, the New Doctrine so far is purely spiritual. It has come down from heaven, and therefore it is not composed out of any of the past ideas in the church, with one apparent exception, namely, the belief of the General Church that the Writings are the Word. The New Doctrine, however, highly distinguishes itself from that belief, yet it looks upon the faith of the General Church concerning the Writings as designed of Providence to serve the New Doctrine as a kind of matrix, but only as such because the doctrine of the General Church was not in itself "truly rational," and this for two imperative reasons. First, the belief in the General Church on this subject was defensively made, and as such it was a "self-made" doctrine. (DE HEMELSCHE LEER, First Fascicle, p. 80.) Yet to this one "self-made" doctrine the General Church owes "all its prosperity up to the present time," and all its "internal life."

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Still, that belief is in a sense rational, and this because it is not a literal transcript from the Writings, but is in some kind a rational conclusion,

     The second, and even more decisive, cause why this faith of the General Church was not "essentially" or "truly rational" is that it could not have been so, since (to quote) "a spiritual rational idea could not have been drawn from the Writings," that is, in the natural state in which the church was. None the less, as indicated, this "self-made" doctrine was sufficiently rational in form to receive the New Doctrine. But now that this "Doctrine" is born, it lays hold upon the former belief in the General Church as of right belonging to the New Doctrine. As if anticipating some protest, the New Doctrine further insists that the knowledge that the Writings are the Word does not belong to the natural state, but to the spiritual state and its doctrine, which is purely spiritual and purely Divine, and possesses Divine Authority. (DE HEMELSCHE LEER, First Fascicle, p. 80.) In this case, certainly, a protest, if made, will be entirely futile.

     However, the New Doctrine admits that the General Church did bring forth a "Presentment" (i.e., of the New Doctrine), and that, in consequence, that church made some advance, but it was an "unmerited advance," like that of a child.

     The meaning of all this is very plain. The New Doctrine is no human opinion. It speaks with the assurance of that which is revealed. It delivers, with authority, a spiritual judgment on the state of the church, and in so doing it announces, as of right, its superior claim to the doctrine that the Writings are the Word. It is interesting to note that this announcement is, in itself, a reenactment of the ancient story of the departing Israelites, and their taking with them the vessels of silver and gold belonging to the Egyptians; only, in the present case, the New Doctrine takes but the one golden possession of the General Church, namely, the "self-made" "cognition" that the Writings are the Word, which, because of the motive which entered into its making, did not, in spiritual verity, belong to the General Church. Hence the righteousness of the claim of the New Doctrine.

     We see, then, that this "Doctrine," as presented, is complete in its own spiritual verity.

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It is sustained from within and above. By virtue of this, its high endowment, it is commissioned to draw to itself, as its own, not only the valued possession of the General Church, but also to extract from the Writings their internal sense, and, in so doing, repeat the mode employed by the Writings in drawing the internal sense out of the former Testaments. In this work the New Doctrine is confronted with conditions in the letter of the Writings not unlike those which the Writings met in interpreting the former Scriptures. That is, there are teachings in the direct sense of the Writings which confirm the New Doctrine, and those which do not. Those which directly confirm are said to be "open," and those which do not must be resolved by a correspondential interpretation to bring out their inner concordance with the teaching of the New Doctrine. Note here that correspondences always yield to the doctrine which guides them.

We observed further that since the New Doctrine is in itself o Divine origin, Essence, and Authority, it (to quote) is "the only and indispensable basis for imparting the Holy Spirit, and that without this Doctrine the Writings remain a dead letter, and the internal degrees of the mind remain closed." (DE HEMELSCHE LEER, First Fascicle, p. 80). The importance of this announcement is manifest, and to none is of more immediate concern than to the members of the General Church, whose primitive conception of the Writings as the Word was as a mother to the New Doctrine. The proponents of this "Doctrine" have noted this fact in saying (to quote), "In the measure in which the church will now acknowledge the Divine origin, the Divine Essence, and the Divine Authority of its genuine doctrine, acquired as from itself, it will, from its state of infancy be introduced into its adult state, with its genuine rational, spiritual, and celestial things." (DE HEMELSCHE LEER, First Fascicle, p. 80)

Here also there can be no argument, save to say that if this be so or not depends upon the verity or non-verity of the two prior announcements or enunciations,-first, that General Church has been in a purely natural state, and second, that the New Doctrine is the result of an opening of the spiritual degree of the mind in the church, i. e., somewhere therein. If these two claims are true, any protestation will be futile.

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If they are not true, or if it is not of order that doctrine should be verified on the assumption that the spiritual mind is open, then all the charm of the close reasoning of the New Doctrine will vanish, along with its verity. But in this question of faculty truth or non-truth, the New Doctrine is not under the necessity of proving its judgments. It rests secure within itself. Therefore, it offers no proof of either of its two fundamental claims, i.e., by any outward evidence, but rests content with the simple assertion of them. In this, as in what follows, the "Doctrine" speaks as with a Divine voice, as if from the Holy Spirit, or as the first and so far the only authentic manifestation within the church of the promised "illustratio loquens."

     Yet the "Doctrine," as it is delivered, comes to us on its practical side as a method of exegesis applied to the Writings. As such it will not, of course, open the spiritual degree of the mind of anyone. That is reserved for the regenerate only. The method, therefore, is external, but the truth it would reveal is internal, and belongs only to the spiritual degree of the mind. This truth, therefore, can be understood and received only by a spiritual-degree mind. And therefore the church which it will establish must, of necessity, be a spiritual church.

     It is interesting to note that this "Doctrine" places certain limits upon itself, in that it "will never extend beyond the influx of truth out of good with man." Yet this appears to be sufficient, since the "Doctrine" in question is the only doctrine "by which the heavens themselves can be built up"; and so, of necessity, that "Doctrine" claims to be "a purely Divine work," and even as "a state of the Divine Human"; and this for the reason that the Human of the Lord is called both the Son of god and the Son of man. From the distinction between these two, it appears that the "Doctrine" in question is not the Son of God, but is the Son of man, and this because the Son of God is altogether Infinite, while the Son of man is "the faith of the church," which faith is the New Doctrine. Yet note, this "faith" must not be mistaken for the Writings, since, being the Word, they are as the Infinite Son of God. By contrast, the Son of man, or the New Doctrine, is limited by "the influx of truth out of good with man."

     We may here note that while the Son of man signifies the "faith of the church," it is also revealed in the Writings that the Son of man signifies the Word, which is said by the New Doctrine to be Infinite.

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But as the Son of man is both the faith of the church and the Word, it may well be concluded that the Son of man as the Word was just that which was given to be and become the faith of the church; and since we believe the Writings are the Word, so may we hold that they were given to be and become the faith of the church. But the New Doctrine, while it claims to be not the Word, yet it insists that it is the "faith of the church," and the one only true doctrine, which, when it is truly seen to be such, then also its seeming limits must be removed, and this for the reason that since that "Doctrine" is to continue throughout unending ages, it "must be seen to be Infinite, and so a state of the Divine Human."

We submit that states are predicated, not of the Infinite, but only of that which is founded in and on limits. States may, indeed, be ascribed to the New Doctrine, since that "Doctrine" is a product of truth out of good with man, and this production, though it may go through endless ages, is not thereby raised to Infinity. The continuity of production only points to the fact that all things come forth unceasingly out of the Infinite. Clearly there is here a confusion of thought. That which is seen as immortal should not be seen to be Infinite. Human souls are immortal.

The New Doctrine quotes, for its sustainment, the teaching of the Writings that it is not the Word, but the understanding of the Word, that makes the church. We agree that the understanding is the instrumental cause of the church being what it is at any given time; but it is also true that the Word is ever making and remaking the understanding of man. If it be answered that the understanding with the regenerate man is remade by truth out of good with man, we may ask, Just what is meant by this truth out of good? Herein there is a notable difference in the point of view. The real question is, What is the source of the doctrine of the church? Is it truth out of good with the regenerate, or is the Word of God the immediate source? Doctrine is knowledge from the Word,-knowledge taken from that Word which is external to, or outside of, the mind of man. That which descends from the soul of man never becomes light in the mind until it falls into such knowledge. Hence the imperative need of the Word external to the human mind,-a Word Divinely formed, and authoritative, and, as such, the source of all knowledge of those Divine things which carry the power of molding and remoulding the understanding of man.

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     We know, indeed, that the state of the church is according to the state and quality of the understanding of the Word. We know also that this understanding is of vital importance. We know that the true process of understanding is to read the Word from the Word, or to read the Writings from their own teaching, and we very upon the Writings just because we know that they did not proceed from truth out of good with man, but from the Lord alone, through the Divinely prepared, Divinely guarded, and Divinely inspired mind of Swedenborg. Also we know that the Writings thus given are accommodated to the understanding, and even to the natural understanding of men.

     All New Churchmen pray that a spiritual understanding may be given them; but as to whether the interior degrees of their minds are opened by regeneration they know not, as long as this life lasts. And this of mercy, because of the dangers which arise from a conscious feeling that the spiritual degree of the mind is opened as a result of regeneration. These dangers are more than can here be stated. Hence the warning in the Writings, that an opening of the interior degrees of the mind is not perceived or sensed by man until after his departure out of the world. (D. P. 32.)

     This gives us pause when we encounter the claim that the spiritual degree of the mind is now opened in the church for the first time, and is prepared to speak with Authority to the church. It is my belief that this degree has been, to a greater or less extent, opened in the church from its beginning, with some more, and with others less. I see no sign on the horizon that at this time there is such a startling opening of the spiritual degree as to warrant the claims that that degree has not before been opened in the church, but that it is now for the first time opened, and this so effectively that it brings with it a New Doctrine of the church of idealistic perfection and unlimited scope.

     We are not without admiration for the learning and the logic displayed by the proponents of the New Doctrine, but we can not recognize the assumption upon which that "Doctrine" is based; nor can we approve its teaching. We realize, indeed, the vital importance of the states of mind in which the Word is read, and the importance of those interpretations of the Word through which the Word is seen.

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But in this relation of the mind of man to the Word of God, the mind does not so transcend that it can lay down an everlasting doctrine before unknown; though, in a certain circle of the mind's reasoning, it may seem to itself to be able to do so. When this seeming is confirmed, there is apt to follow a sense-imagination of the Holy Spirit speaking.

     Throughout the ages, and in all religious faiths, men have at times mistaken this, and have imposed the inner light of their minds as an authentic and controlling message from the Holy Spirit; whereas the Lord's message is to be seen in His Word alone. There only may the true Holy Spirit be found. That Spirit, in its mediate operations, may indeed pass from man to man, but this because the Word may so pass.

     Note the historic example of an unwarranted claim in this respect, and the consequent effect of reading the Word from that which was not the Word. I refer to the Pauline doctrine. The first Christian Church largely read the Word in the light of that doctrine, and this so devoutly that Paul's writings were raised to a Divinely authoritative status. Paul's teaching contained much truth, yet its substitution for the Word, while allowed of Providence, was fatal. That brilliant man, the ablest, perhaps, of his day, thought that he possessed the Spirit, and so persuaded many. He wrote under that persuasion, and with authority. The spirit within him was indeed a shining light, but it was not the Holy Spirit.

     The position of the General Church is as it ever has been,-that the Writings, as the Word, are the true and everlasting Doctrine of the New Church, and that no doctrine modified by the understanding of man should be imposed as of binding authority, or of credal force. No such doctrine should, therefore, be advanced for the acceptance of the church with the claim that it is of Divine origin, Essence, and Authority, on its own recognizance. No such doctrine should be delivered to the church with the requisition that it be accepted as proceeding from the Holy Spirit. No such doctrine should be insisted upon on the ground that it "proceeds from truth out of good with man." Every doctrine will be received which is seen to be of and from the Word, unqualified by any other consideration. By "other consideration" I have in mind those which depend upon some supposed degree that is opened in the mind of the proponent or proponents of such a doctrine.

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     By the doctrine of the church the advocates of the New Doctrine mean that which the Writings call the understanding of the Word, which is now presumed to be a purely spiritual understanding. This New Doctrine is, in fact, the understanding which prevails at present with certain members of the General Church. We need not repeat the marvels which this new understanding stipulates concerning itself, but simply note that every understanding of the Word undergoes continual change, and is therefore not only mutable, but is sometimes unreliable. On the other hand, the Doctrines of the New Church, as delivered in the Writings, will, in their sacred forms, remain unchanged. To these Doctrines the understanding of men will submit, in humility and with increasing wisdom, as the interior degrees of their minds are, in this world, unconsciously opened. In the present state, the members of the General Church will do well to hold to the belief that the Writings are the Word, indeed; but the need is to see that they are the Doctrine of the Church.

     Every Word ever given to man was designed to be the doctrine of the church, to which, or for the sake of which, it was given. And each successive Word has been increasingly doctrinal in form. Unless we see the Writings as doctrine, and as the Doctrine of the Church, we shall come under some other doctrine and some other dominion. Certainly, as we receive the Word of Doctrine, our understanding will, in accord with its quality, form doctrine thence, even the doctrine which will serve it as a light to guide. This is a God-given gift to man, and so a human necessity. This necessity brings with it the gravest of responsibilities, for in the formation of derived doctrine the mind of man may take a right or a wrong turning. The mind may turn and return to the revealed Word, in faithfulness, or it may turn in and upon itself, and there, in an endless cycle, become entangled with the vision of its own states; so much so as to mistake those states for the universe of truth.

     The health of the mind is dependent upon its outlook,-its outward look to the Word of God as Doctrine, from whence it derives its knowledge of Divine things. Life inflows from within, and meets this knowledge, and then, and not till then, does the light break. This light of the mind can not be independent of the outer Word of Doctrine,-even of that Word which has been called a dead letter.

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There is a sense, of course, in which the letter is dead, but only when no one reads it from love and with some understanding. Whenever the Word of Doctrine becomes a dead letter, then, indeed, another Word must be given to redeem the former. This is a new Word, and a new revealing of doctrine, which takes hold of that in man which the former Word could no longer reach.

     The New Doctrine of recent birth does not claim to be a new Word, but only the new doctrine of the church, which could not be given until the spiritual degree of the mind of the church, or of some part thereof, was opened. Our concern as to this New Doctrine is twofold. First, it comes perilously near being a new Divine revelation, in that it will dominate that which is called the dead letter of the Writings. It will certainly read itself everywhere into the Writings, and to this end it has assumed both the power and the means. Now certainly this New Doctrine must be the Very Truth itself, to undertake such a mission. The minds of those through whom it comes must be entirely removed from the old proprium, and their higher spiritual or celestial minds must be clearly and fully opened.

     But our acceptance of this claim is halted. We ask, How can this be assured of men still living in the world? We know Swedenborg was a man living in the world, but he was the chosen servant of the Lord, holding a Divine commission to write the Doctrine of the New Church. But what of the proponents of the New Doctrine? They are not simple students of the Writings, like ourselves, for their spiritual minds are opened. Ours, they say, are not, for if our minds were in like degree opened, we would at once recognize and receive the truth of their doctrine. That truth, being of a higher degree, we can not understand. We are told that we do not understand, and this for the reason that, so long as we are in our present natural state, we can not see "one single" truth of the New Doctrine.

     On our part, we do not deny that the spiritual degree is, or may be, opened with anyone. We believe it is open to some extent with every New Churchman who loves the Writings, and reads them for the sake of the truth that is in them. We deny, therefore, the special and exclusive prerogative claimed by the proponents of this New Doctrine, and we hold that there can be no compromise with their unwarranted assumption.

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This has recently become clear; and more, it has become clear that the New Doctrine, in its imperious domination, confuses God with man, and speaks to the church from itself as from the mind of God in the church. This is intolerable. It can not be borne by the General Church.

     5. Bishop de Charms taking the Chair, opportunity was extended to other speakers to address the meeting.

     DISCUSSION OF BISHOP PENDLETON'S ADDRESS.

     Rev. Theodore Pitcairn: From reading De Hemelsche Leer, the Bishop has come to have certain ideas as to what we believe. That he has derived such ideas as are expressed in his paper, from a reading of that work, certainly is difficult for us to understand. We have tried to make ourselves as clear and understandable, in simple language, as we could; but I can see that our position is absolutely different from what he has drawn from his reading. We would certainly agree that if we made any such claim as he appears to think that we have made, we would also take equally great exception to it-the same exception that the Bishop did.

     We have tried to make this matter clear. I wrote an article in De Hemelsche Leer, that by the De Hemelsche Leer is meant something that we are "devoted to"-we are devoted to the study of the Heavenly Doctrine, or to the understanding of the heavenly or celestial-doctrine. We never believed that a magazine so devoted has any authority by itself, as a magazine in the Church. Our effort has been to study the Third Testament to see what is said concerning doctrine drawn from the Word, which is the Doctrine of the Church, and what is its nature. These studies and reflections have been presented in books, in which we have presented what we believe to be the teaching in the Third Testament, as it appears to us, concerning the nature of the Doctrine of the Church.

     It is a primary concept, we hold, that everyone must go to the Word for himself to see if the doctrine of the church is in agreement with the Word or not, and we are told that anyone who does not so go remains natural, because merely in confirmation of the doctrine of his church, and such a one has no internal sight. When man has internal sight, he goes to the Word and is given light to see whether what is said in the doctrine of the church-that is, in those things which are accepted as the doctrine of the church-whether such things are really the doctrine or not-whether they really are or are not from the Word. We have therefore presented some things which we have seen, with the hope that ministers of the General Church, and others interested, would go to the Word and look there to see whether what we have brought forth concerning the Doctrine of the Church is in agreement with the Word or not.

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     In what has been said, there are certain phrases which, taken out of their context, have led to misunderstanding; for instance, where it is said-in De Hemelsche Leer-that when what is said in the Word concerning the order of the Doctrine of the Church is followed, "then the Lord will speak openly to us." That statement has been made because we believe that it is the teaching concerning doctrine drawn from the Word by what is called "men who are in enlightenment," but we certainly did not wish to propose any authority. The authority is in that doctrine which is spoken of in the Word. What that doctrine is, every man must judge for himself. There can be no authority, ecclesiastical, in written form, or in any other way, that we can subscribe to. To do that would be the heresy of making creeds; and that, of course, is a fatal thing for the Church-namely, for any such thing to be accepted as authority.

     We believe that the genuine doctrine from the Letter of the Word has authority; but what that Doctrine with authority is, is an individual matter-it must not be anything which has any connection with any authority of man, or written statement. Every man must see that doctrine for himself, and the object of the writings of the men of the church-why things are written in the church-is to present things which are means for others to see the truths of the Word more interiorly than they could have seen them without such writing. As the church develops into interior degrees, it will be able to present means which are more suitable; and every man must be careful to go to the Word, and consider the doctrinal means given by the church, to see whether they are derived from the Word or not. That is the responsibility every man must take upon himself, whether he is a minister or a layman. This responsibility is imposed upon everyone, to examine for himself, to see whether what is accepted as the doctrine of the church is derived from the Word according to order or not.

     Therefore, our concept of the doctrine of the' church is different from the one we are supposed to hold Our only interest is in seeing what is said in the Word concerning the doctrine of the church, and in forming an understanding of what that doctrine is; while the center of thought in Bryn Athyn seems to have been on De Hemelsche Leer as a magazine. This, we think, is very unfortunate, because unless you will join with us in going to the Word, and seeing what is there said, and not letting these other matters interfere, it is difficult for us to come to an understanding. But we believe that in time, and with patience, if we go to the Word to see what is said about the Doctrine of the Church in an abstract sense, we will come more and more into agreement as the time goes by, if we have charity and the spirit of wishing to be led by the Lord as He has revealed Himself in the Word, and in so far as He gives us to have a genuine understanding of the Word.

     Rev. Ernst Pfeiffer: The Bishop has addressed this morning the Joint Council of the General Church on the subject of the position which has developed in The Hague. What makes that position has been before the Church now for three years. The Bishop during these years has made a very close study of the documents which have been brought forward, and he has presented this morning a very extensive statement of the attitude which he takes toward it.

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I know for sure that there is a great majority of the laymen, and even of the ministers of the General Church-I know there are many here who have not paid so much attention to an actual close study of all the things involved. It is a matter of absolute impossibility to me on this occasion to enter in detail upon all the points involved, in such a way that I could have the assurance that all those who are present here could follow the development of the argument, because the argument is very obscure, and it is exceptionally intricate. It involves the whole body of the Doctrines of the New Church. Therefore, before going into some particulars of the Bishop's Address, I feel induced to ask from the Bishop, and from this Council, the privilege that I be allowed to take up the Bishop's Address in detail and work out an answer in detail, and present that answer to the Bishop and to this same Council at its next session-not this afternoon, of course (this is impossible, as you will all realize), but at its next session. I may not be present, but I can present it in written form. I think I am profoundly convinced that this is a fair request which ought not to be denied to me, because the conclusions to which the Bishop came are of an exceedingly serious nature. His concluding remarks involve that the understanding that we have developed of the essence of the New Church, and of its Word, is intolerable in the Church. What would be the consequences of this attitude is plain. Therefore, I hope that this Council, with the approval of the Bishop, will take such an action at a suitable time during this meeting.

     I can say with the full conviction of truth that the Bishop has put before you a representation of certain essential points which is not in agreement with our own understanding, with regard to which I wish to confirm every word that the Rev. Theodore Pitcairn said. I will confine myself, I have to confine myself, to two or three points which I, in the guidance of the Lord, can grasp. My memory would not serve me right, as I wish it could, but a few things I will bring forward and endeavor to explain: why the representation of the Bishop does not agree with our understanding of the issues involved.

     The appearance has been created that, according to our position, the Word given to the New Church stands as a dead letter, and that it is a certain Doctrine born in Holland, of which we are charged now that we want to impose it, coming with the Authority of the Lord Himself upon the Church. It has been said that a Doctrine developed there has been brought forward, and calls itself the only true Doctrine of the Church. Several consequences have been developed from that; for instance, that unless the Church and the members of the Church accept that specific Doctrine developed at The Hague, as Divine Doctrine, sent by the Lord through new human instrumentalities; that unless that Doctrine is accepted, the Church remains in a natural state, and the spiritual and celestial treasures hidden in the Word will be kept from the Church, and from any such man.

     This representation is absolutely contrary to our position. Our position with regard to this is as follows:

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It is true with every individual member of the Church that to him, as to the Church as a whole, has been given a Word which is a universal revelation, the Second Coming of the Lord, the Lord Himself present in the Church, and that this Doctrine of the New Church is, as it were, the esse of the Doctrine,* in lasts, but that if the Doctrine of the Church is to have its actual existere, that is, an actual existence, so as to be working and effective, so that the Lord will actually have power in it, and that He can lead the Church, it is an inevitable law that every single individual, for himself, must go through the states which involve a removal of his own understanding, and especially of his own will, so that the living truth of the Divine Human, as if is in Itself, may also become a real living truth in that individual man. It is not according to our position that that new Doctrine, as it has been repeatedly said, is now the Doctrine of the Church. This statement is contrary to our position. It is our real position that that living Doctrine with every single individual, which the individual has received from the Lord alone, not through any human instrumentalities, but from face to face with the Lord alone: that that is the existere of the Doctrine of the Church, and that it is the Word understood; and that it is that understanding of the Word of which we are taught that it makes the Church-while it is said it is not the Word which makes the Church.
     * Corrected by NCL 1933, May, page 352.

     We abhor the idea that any man should foster the thought that he should go to other men; that he should go to a Doctrine presented in the Church, and should bow before it, and accept its Authority, placed upon him in the Church, This has plainly been stated in the articles which have been published; therefore it is not that new Doctrine born at The Hague which is the Doctrine of the Church. It is the living real spirit of the Church in a single individual, wherever he is, according to his life, together with the Lord, in the light which he himself has seen in the Word alone, and nowhere else. That is the presence of the Lord with him, from within. Then man places himself between the two hands of the Lord, the one present in lasts, in the given Word, and the other present in those things for which a man is struggling; those things which the Lord could give him, every single individual, in the measure in which he has fought with his own proprium. There is the origin and the rise of the existere of the Doctrine of the Church, and nowhere else.
     * Corrected by NCL 1933, May, page 352.

     This involves that we believe the Holy City, which is the celestial Doctrine, can indeed be conceived as being in the world since the Second Coming has been accomplished. We believe that that Holy City is present in the fullest possible sense since the Third Testament has been given to the human race, but we also believe that that Holy City is an infinite City-the Lord alone sees it in its infinitude, as a real celestial city, present with mankind in the omnipresent Divine Human of the Lord-but that there is another concept of the Holy City, again as to its existere with man, being established on the foundation of their natural mind, which has been regenerated from the Lord-with every single individual man-and we believe that the Lord will lead the human race by that Word given to it; and that He will give the human race and the Church the means* to build up that city, with its streets and houses, with all the particulars involved. In* a very real sense the Holy City has descended down from heaven in the Second Coming so many years ago.

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But the Holy City, unless it is established gradually in the measure as the proprium bows before the Lord, and the realities which make it are established in living individuals-unless this occurs, and only in the measure in which it occurs, the Holy City which has descended out of heaven yet remains outside of the existing Church, and it remains outside of the human race.
     * Corrected by NCL 1933, May, page 352.

     We are interested to learn from the Third Testament the laws according to which the Lord alone can build that City, so that it will actually exist in human minds as built upon a rock. That rock is the living Divine Human of the Lord alone, as present in those natural minds which have been changed. Everything of those minds gradually must be changed; and in the measure as it is changed from the Lord, according to the laws of regeneration, in that measure the basis of the Word becomes a rock with man, and becomes a rock with the Church.

     It is contrary to our position that we should have said that the Letter of the Writings, or the Writings, have been a dead letter thus far with the Church. We have never at the furthest distance had any idea which would resemble it. When we speak of the possibility that even this Third Testament would become a dead letter, we thought only of those men-and every man belongs to them, we all belong to those men; no one is exempted, so far as he is living from his own proprium-of those men who live in their proprium, and lay their hands on the Word which has been given to the Church. We all have at times laid the hands of our own proprium upon the Word which has been given to the Church; and man cannot help doing it, but the Lord will gradually give him the light to make the distinction; He can give him that light only in the measure in which he actually shuns his evils. In the measure in which he does not shun them, the Lord is helpless with him.* The Lord has no power with such a man, although He is omnipotent. This is not a new truth to you. Everyone can realize it and know it,-that the Lord's authority and power in the Church is dependent on His presence from within, as well as on His presence from without. We know what it means, that it is not the Word which makes the Church, but the understanding of the Word, and we have come across many passages in the very Letter which teach that that understanding is the Lord's alone with us, and that in the measure in which a man would claim it for himself, he will fall down out of all reality. Therefore, we have as the essence of our position this problem: What is the Doctrine of the Church which is living, which is in existence, which is ruling, which has authority, which has power? What is that Doctrine of the Church? It is the Word understood, and not the Word not understood. And it does not help us any if it is said that we all agree as to this, because if you leave out of consideration what the understanding of a man and the Church means, in all its implications, in all the possible developments, in the building up of the Church, you practically deny that it is the understanding of the Word that makes the Church, although, as a general rule, you seem to acknowledge it.

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     * Corrected by NCL 1933, May, page 352.

     The understanding of the Word which makes the Church must be the Lord alone. The understanding of the Word which makes the Church must be Divine, because it is the Divine which makes the Church, and it is the Divine which makes the heavens. And whatever the Third Testament teaches us* on the qualities of the human will and of the human understanding, in* its spiritual sense* it can be said that the whole wealth of its teaching is concerned about nothing else than about the will and the understanding of man, and of the Church, which makes the Church. Therefore, we have come to see that "the Divine things of the Church" (which is an expression of the Word) must have an actual existence in human minds, after reception. If the element of reception is denied; if it is claimed that these Divine things always remain outside the Church because they are infinite, then, to my understanding, the expression 'the Divine things of the Church' loses* all its practical significance, because they* remains outside of the Church. We have learned to believe that the Third Testament is Divine Truth in lasts. It is incomprehensible to us to follow an argument that, though the Third Testament is not so holy in ultimates as the other Testaments, nevertheless, it is not less Divine. In the measure as you restrict the holiness of the Third Testament in ultimates, in that same measure you restrict its Divinity. It cannot be otherwise. In the Third Testament, the Divine Rational of the Lord's Divine Human has been laid* down in lasts in fulness, holiness and power.
     * Corrected by NCL 1933, May, page 352.

     The text of the Third Testament contains not only all infinite truth itself, but it contains the whole possibility of development to eternity of all interior rational truths, which is celestial truth let down in lasts, and it contains the infinitude of all spiritual rational truths, possible in its development to be laid* down in lasts to eternity, and it contains all natural truth laid* down in lasts. And if it is true that it is not the Word which makes the Church, but the understanding of the Word, this involves the necessity that it should be understood what the understanding means.
     * Corrected by NCL 1933, May, page 352.

     There are three discrete degrees of understanding, because all understanding with man is in his rational; and this teaching we have from no other source than from the very Letter of our Word, namely, that there are three discrete degrees of the rational mind. Every discrete degree of the rational mind has its own realm of truth, its own celestial kingdom of truth. There is the celestial kingdom of truth in the ultimate heaven, based on the natural rational. There is a celestial kingdom of truth in the Second Heaven, based on the exterior rational, or a spiritual rational; and there is a realm of truth capable of opening a development to eternity, in the measure that limitations are taken away, which can never be taken away fully-there is a realm of truth of the celestial heaven*-of celestial rational truth in that heaven.
     * Corrected by NCL 1933, May, page 352.

     And it is the same in the Church, although it is true that as long as man lives in this world he cannot possibly enter with his understanding into the very thing itself which is the internal of those discrete degrees of the rational; but nevertheless the teaching is, that in the measure in which the interior degrees are open, the natural mind itself is divided into three as it were discrete degrees, and they become the basis for the very Church on earth, for a realm of truth in the natural degree-genuine truth, most important truth.

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They are called celestial truths, but they are the celestial of the lowest degree, because it is the celestial in every heaven, and in every degree of the Church, which is the internal of the Church, and its very soul.

     Therefore we believe the way which the Word itself shows us, and points out to us and to the Church, to enter into the discrete degrees of truth-that we ought to learn-we ought to endeavor first to ask whether it is true that there is such a way. And we believe that the whole Word which has been given to the New Church has primarily no other sense and no other purpose than first to teach us in the rational degree in which we are, what is the order of that true way, the way of which the Lord has said that He Himself is it. I must confine myself-I have here quite a number of statements, more than twenty, which to my understanding give a most plain and most evident proof that our position has not been understood, and that conclusions have been drawn from this misunderstanding which bring to us a charge which we do not deserve. We are concerned, and we have always been concerned, with nothing else than in prayer to the Lord, and reading His Word alone (not the given Doctrine of the Church, but the actual literal teaching itself), that the Lord should lead us to realize where our proprium is, and where and when it comes in. It is the essential of an internal Church that it should see in particulars, evils and falsities in oneself in very specific cases. This is the path of the real spiritual Church, that it sees all realities within the mind. The attention which the spiritual Church gives in its mind is never to any thing else than to the evils and falsities which appear there, in the humble belief that, in the measure as a man shuns these evils and conquers them, the Lord will take care that their place will be filled by goods and truths; but we have never been concerned with such truths in our own mind. We abhor the idea that we should place before you a Doctrine, and tell you, "This is the Doctrine; we have received it from the Holy Spirit; it has authority. If you do not accept it, you remain in a natural state." Where have we said such a thing? We have said that every individual must see that for himself, and in the measure in which he does that, the Lord will give to him a genuine Doctrine which alone is genuine to him. No man has to be concerned about doctrines brought forward by other men. If doctrines are put forth before the Church, anybody may be interested; if he cares for it, he can read it and study it. He can pay his attention to it; but the essential thing which he has to do is to go to the Word, himself, and see whether such a doctrine agrees with the very Letter of the Third Testament.

     I feel I have spoken too long. May I conclude by repeating my request that I have the privilege from the Bishop and this Council to be allowed to prepare a detailed answer to the Bishop's Address which may be presented according to the wishes of the Bishop to a following meeting of this Council?

     Rev. N. H. Reuter: "I have listened to the disclaimer that anything put out in De Hemelsche Leer is something from which a man must think. Not only they, but all men, would admit that such a position is false. For the first time I have the feeling that they themselves are willing to admit the possibility of falsity in their own position, and I would therefore like to speak to one point.

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It has been said that perhaps the essential of the opposing views lies in the fact that most of the ministers here feel that the new position brings in a confusion between God and man, and that the men propounding De Hemelsche Leer have such a confusion." Mr. Reuter then referred to Mr. Pfeiffer's alleged use of the phrase, that it is possible for a regenerate man to speak from God in himself or from the Lord's Divine mind in the regenerate mind, as if from the Divine mind; and he contrasted with this the teaching in A. C. 1904:4.

     Bishop de Charms: I would like to say one word myself, with your permission. What Mr. Pfeiffer has now said at this Council, in its general implication, agrees with what the General Church has always believed, namely, that the Writings, as they appear to us, are the only authority in the Church. Yet in De Hemelsche Leer and in personal talks, many times, to me and to others, Mr. Pfeiffer has said that the General Church has in the past mistaken the Writings for the doctrine of the Church. Now for the first time it has been discovered that the doctrine of the Church is not the Word; is different from the Word; and that this doctrine has authority in itself. This has been said plainly in print. The statement that doctrine has authority in itself, "apart from the Letter of the Third Testament," is quoted in my Address to the Council of the Clergy.

     Now, gentlemen, this is the thing which is proclaimed as new. It is this new thing which we must face, and which it is proclaimed will bring about a new state of mind in the Church, which will utterly and completely change its whole attitude toward its Revelation. This is not a philosophical abstraction; it is not something which requires elevation into a higher light to see what it means. I ask you only to face the facts, and to consider whether or not that statement has been made, and what is its plain meaning.

     Mr. Pfeiffer: May I ask a question? I do not know that it is according to order that the request which I made for the privilege of an answer be made the subject of the action of this Council.

     Bishop N. D. Pendleton: We are not expecting this Council or any other to pledge future action, but I give my personal assurance to Mr. Pfeiffer that he will have the opportunity of a reply whenever, wherever, he pleases.

     6. The meeting adjourned until 3.30 p.m.

     Second Session-3.30 p.m.

     7. The Minutes of the Thirty-ninth Annual Meeting were accepted as printed in the NEW CHURCH LIFE, 1932, pp. 165-173.

     8. The Secretary of the General Church read the STATISTICAL REPORT, which was accepted and filed. (See April issue, p. 125.)

     9. On motion, the report of the Secretary of the Council of the Clergy was read as submitted in abridged form, and it was moved, that a digest of the reports of the various ministers be published as usual in the Journal. (See p. 128.)

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     10. It was moved, that a letter of affectionate greeting be sent to the Rt. Rev. R. J. Tilson on the occasion of his recent illness.

     11. Mr. Randolph W. Childs gave a verbal report as Secretary of the Executive Committee, pending the publication of the formal report. On motion, his report was accepted. (See p. 135.)

     Mr. G. S. Childs emphasized the fact, apparent in the report, that the budget of the General Church cannot be balanced merely by curtailments. Essential uses must be supported.

     12. The report of the Treasurer of the General Church was submitted, accepted, and filed.

     13. The report of the Treasurer of the Orphanage Fund was given by Mr. Walter C. Childs, who also took the occasion to present his resignation from the Orphanage Committee in which he had been active for thirty-two years. He explained that his resignation leaves the Committee without members, but that a group of young men are at present active in the work. In accepting the report, the meeting, by a rising vote, accepted Mr. Childs' resignation with deep appreciation of his long service.

     It was subsequently voted that the manner of appointing the Orphanage Committee be referred to the Executive Committee.

     14. A verbal report from the Editor of the NEW CHURCH LIFE was accepted, with a vote of appreciation for the spirit in which the Editor had met the necessity for curtailing the size of the journal. Mr. Caldwell explained that the monthly issues were now reduced to thirty-two pages, twelve of which were to be arranged so as to be reprinted and sent out to those who formerly had received only the NEW CHURCH SERMONS. He suggested that subscribers to NEW CHURCH LIFE who were willing to share their copies with others might send them to such as have been compelled from necessity to discontinue their subscriptions. Twenty free subscriptions had recently been canceled by the donor. The need for the LIFE in every home was now greater than ever.

     It was suggested that an appeal be made to a limited group of people to provide for some free subscriptions, without any decrease in their present contributions.

     15. The report of the Editor of NEW CHURCH SERMONS, now discontinued for lack of funds, was accepted, with an expression of regret at the necessity of suspending this publication. (See p. 135.)

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     16. Mr. Harold F. Pitcairn brought up the question of the desirability of placing before the whole Church the papers read before the Council of the Clergy this year, and the discussions following.

     The publication of these addresses, by private subscription, without this involving any further curtailing of our uses, was then discussed by Mr. H. F. Pitcairn, Rev. W. Whitehead, Rev. H. W. Boef, Mr. R. W. Childs, Rev. H. L. Odhner, Rev. F. E. Waelchli, Mr. G. S. Childs, Rev. N. H. Reuter, Rev. K. R. Alden, and Rev. F. E. Gyllenhaal.

     A complete stenographic report of the discussions in the Council of the Clergy and Joint Council had generously been made available by the Rev. R. G. Cranch. Some hesitancy to disclose the transactions of a private body was shown. Yet it was pointed out that the doctrine of the Church is not a private matter, and that the issues have been discussed in the periodicals of the Church. It is not desirable to stand on a technicality, or permit merely oral impressions of these discussions. A challenge had been thrown down. Truth comes out in councils. The Church needs to be in freedom in this matter. One of the laymen particularly voiced resentment against the repeated assumption by The Hague position that we "did not understand," and also the disorderly manner in which that position had been advanced. A number of ministers urged the speedy publication of the addresses.

     In reply to a comment by a layman, Bishop de Charms stated that in the General Church we seek to be governed by the Divine Truth in the Writings. The priesthood represents that government, and in a human way attempts to administer it, but they recognize that their part in it is but a human part, and their whole object and intention is that the government of the Church shall be the government of the Divine Truth of the Writings. The seriousness of this particular controversy arises from the fact that that is the thing which is threatened. The kind of government which has made the Academy is now to be changed. The opposite view is one that would also claim for the Church the government of Divine Truth. But it has announced a new mode by which that government is to be accomplished.

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It has been impossible to convince most of us that this new mode will preserve in the Church the leadership of the Divine Truth of the Writings, to which we have been profoundly devoted. The charge has been made that we are concerned with personalities in this thing, but this is not true. It is because the leadership of the Church by the Lord, through the Divine Truth of our Revelation, is in question, that our people have a right to know the attitude of the ministers toward this issue.

     There is no reason to withhold the proceedings from the Church. The publication of them will, in fact, protect the Church from rumors that might possibly lead to serious misunderstanding. He suggested, however, that the Council merely declare its sentiment in regard to their publication, without taking binding action in the matter.

     17. The following motion was then unanimously passed: Moved, that this Council favors the publication of such of the papers and proceedings and matters connected with the proceedings of the Council of the Clergy, and of the Joint Council, as the Bishop deems wise, and in such manner as the Bishop shall approve, provided the cost of such publication be defrayed by private subscription.

     18. The meeting adjourned at 5 p.m.
     HUGO LJ. ODHNER,
          Secretary.

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TO OUR READERS 1933

TO OUR READERS EDITOR 1933

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POWER FROM ON HIGH 1933

POWER FROM ON HIGH Rev. GILBERT H. SMITH 1933

NEW CHURCH LIFE
VOL. LIII          JUNE, 1933           No. 6
     "And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24:49.)

     These were the Lord's words to the eleven disciples just before He was parted from them at Bethany and carried up into heaven. They were to tarry in Jerusalem, until they should be endued with power from on high. Let us see how this promise was fulfilled with the disciples, and whether it is possible for us also in this present day to be endued with power from on high. What is this power?

     With the disciples the promise was fulfilled on that day of Pentecost of which we read in the Book of the Acts, when there was a manifest appearance of the descent of the Holy Spirit upon them where they were assembled in the city of Jerusalem. "There was a sound from heaven as of a mighty rushing wind, . . . and there appeared unto them cloven tongues as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." It was then that Peter arose and delivered his explanation of this great thing, saying that this was indeed the fulfilment of the Lord's promise to endue them with power from on high. Peter's explanation was heard and understood by men of many nationalities and languages who were present, and from that time forth the disciples began to baptize and to organize the Christian Church; and they did many wonderful things in the Lord's name and by His power.

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The fact that the disciples received this power from on high, which is identified with the power of the Holy Spirit, is evident to us from the very fact of the existence of the Christian Church. If the disciples had not been endued with power, there would have been no Christian Church. The spread of Christianity is in itself a Proof that power was given.

     The disciples tarried in Jerusalem until they were endued with power, thus fulfilling the promise of our text, so far as they were concerned. But what is meant in the spiritual sense by this same text, as it applies to us? For it must apply to every man. What power from on high is possible to us? How will it manifest itself? In what way can it be used?

     What is spiritual power? The question is an interesting one, and promises to lead our thought into unaccustomed channels. Power is a very necessary and desirable thing. To have real spiritual power is an ambition anyone might cherish, if not for himself, at least for the Church. We hope to see the New Church a great spiritual power. Indeed, a true Church ought to be the greatest power in the world. The New Church is the true Church, as we believe; but is it endued with Power from on high, as it ought to be? How much spiritual power does it possess? Is our Church powerful! If not, how is it going to be endued with power from on high? What is spiritual power? The New Church is said to be the "coming of the Lord in the clouds of heaven, with power and great glory." And we conclude the Lord's Prayer with the words, "Thine is the kingdom, and the power, and the glory, forever." What is the Lord's power, as it is manifested in the Church?

     Let us pursue this idea of power from the Lord in the Church, and specifically in the New Church. All the power that the Church has is the Lord's power. And all the spiritual power a man possesses is the Lord's. Everyone is told by the Lord to "tarry in the city of Jerusalem until he shall receive power from on high." And by this is meant, in the spiritual sense, that to gain this power everyone is to live in the doctrine of the church until the power is bestowed upon him. What could be more evidently the meaning? For "Jerusalem" signifies the church; the "city of Jerusalem" signifies the doctrine of the church; and to "tarry" in this city signifies to live in the doctrine. So the question as to how spiritual power is to come is answered in our text.

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Whatever spiritual power may become our own will come from living in the doctrine of the church, or tarrying in the city of Jerusalem.

     The power that is possible for the New Church to have from the Lord, and for each of its members, is the power of Divine Truth. Truth is always powerful, and Divine Truth has Divine power. Nothing is so powerful as truth. Love is mighty, but it is not so without truth.

     But we are talking rather abstractly about might and power until we begin to talk about the kind of power that is meant. Power from on high is the power to do what? When the Lord gave His disciples power, it was what kind of power? It is described in the Gospels as the power to tread upon scorpions and adders without being injured, the power to do many mighty works in the form of miracles and deeds of healing, the power to drink of deadly things and not be hurt, the power to convert men to the teachings of Jesus Christ, and thus to build up and perpetuate the church. The power that was bestowed upon them was the power of faith in the Lord, and in His omnipotence. They believed absolutely in Him, and in His power to help them and defend them, even when they were brought before governors and kings. And, believing thus, they truly did wonderful things. Their power was the power against all the influences of hell that opposed the life and growth of the Christian Church.

     The power which is promised to men of today is of a similar kind. It is power to overcome evil, whether it be the influence of evil spirits upon us, or the power of evil habit, or the effect of evil conditions of life around us. And since it is in general the power to overcome evil that is meant by "power from on high," it is the power to be re-made and re-born, or to become regenerate men, and, through the gathering together of regenerate men, to perpetuate the New Church, that other men may have the truth in which is power.

     Certainly the New Church, as we know it, will have no power, if it is unable to perpetuate itself, and if the new and rising generations fail to see its truth. And no man has any spiritual power unless it is the power to fight himself free from the influence of evil spirits in the other world, and so to see the truth which is from the Lord, and to live in it.

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In other words, the church has no actual power unless men acknowledge the truth of its teachings and live according to them. This is what is meant by "tarrying in the city of Jerusalem until endued with power from on high." And if men do live according to the Lord's truth, then the church and the men themselves will have power.

     It may be readily seen that power to overcome evil is in the truth itself. This is demonstrated to be true in the spiritual world, where we are told that even devils must acknowledge the spoken truth, although they do not love it. We see this to be the case even in human relations, or from our experience in the world, where a simple, straightforward statement of the truth often silences the greatest opposition, and knocks down the flimsy pretense of deceivers. Once let the truth be seen, and no man can stand against it. The hells have no power against truth from the Lord, but they have power over men who do not know truth from the Lord. Truth is all powerful, and it is the means whereby the Lord brings men into the way of heaven, and makes the New Church a power among men to bring them into that way.

     And so we read in our Doctrine: "All Divine power is through the truth which comes from the Lord. . . . Divine Truth has in it all power, insomuch that it is power itself. Some in the other life who are preeminent in truth are in such power that they can go through the hells without danger." (A. C. 8200.) And from this may be seen what is meant by "treading upon scorpions and adders, and drinking of deadly things without injury," as the Lord said His disciples should do.

     It is known that the angels of heaven are sometimes called "powers," and even "gods," because they have such power. Yet they have not these powers from themselves, but from the Lord, and because they are recipients of the Divine Truth which is from Him. They have from the Lord such power that one of them can drive away a thousand of the diabolical crew of hell; and they are constantly doing so in defending men against the assaults of hell. Similar also is the power of a man in this world, if he does indeed receive truth from the Lord. He is supereminent in power among men. Sometimes other men recognize this, and look to the man who seems to have a superior knowledge and a superior love of the truth which is from the Lord.

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But especially is he supereminent in power for his own regeneration.

     Truth has such power that all things were created by means of the truth, or by the Word, which is Divine Truth. But in this we have to see that truth means more than the mere statement. Truth here means the Divine Understanding or Wisdom, from which the statement of truth comes forth into words,-the reality behind the statement, and, indeed, the verimost substantial out of which all things were made. Truth, or the Word, "was in the beginning with God, and was God," by whom all things were made. Truth is God going forth to man. And God in man has power.

     Through the truths which are with a man, the Lord has power to save him. For these truths really contain the love and wisdom of God, which have an effect upon his mind. These truths are all expressed in the letter of the Word. And how powerfully does the letter of the Word affect the minds of men! There is more power in it than in any other book. Men cannot lightly set it aside. It is the Word of God in its ultimate form, and as such it has affected the thought and life of all civilized nations. It is Divine Truth with men.

     It cannot truly be said, however, that today men know very much from experience about this power from on high which the Lord promised. There is not much belief in any such power. One by one, the principal things taught in the letter of the Scriptures are being given up, or have already been given up, as being truth. Men are ceasing to "tarry in the city of Jerusalem," or in the doctrine of the Christian Church; and consequently they are not being endued with that Divine power which at the first made spiritual men out of natural ones, and great leaders out of simple fishermen. The Christian Church is not now the power that it once was. It has come to be a matter of little consequence whether a man is Christian or not. It matters very little, in the opinion of many, whether one believe in the Divinity of our Lord or not, or whether he regard the Scriptures as Divine Truth.

     And what has become of the power of the Christian Church to enlist the interest of people, and to inspire youth, and really to give men actual power over their natural selfishness? That power there was atone time. That power there is today, too, but it is to be seen in the lives of a constantly diminishing number of people.

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     What power from on high is there with us, who have subscribed our names to the New Church? That power is still to be derived wholly from Divine Truth. There is no power in anything else to deliver us from the power of the hells, and from the terrible vastation into which the Christian world is coming,-vastation as to all things spiritual and holy. But the power of our Divine Doctrine is able to do it. The only question is as to whether we receive it, and how strongly. Power from on high has in the past been given the people of the New Church by tarrying or living in her doctrine, so that marvelous results have been produced from smallest beginnings. Shall we be wise enough to believe this, and in our own generation be willing to tarry in the city New Jerusalem, or to live in the Doctrine of the New Church, so that we also and our children may see marvelous results?

     The power of Divine Truth with us of the present time,-that power from on high to which all men may well aspire,-is the power to overcome evil in the individual man; and this is the chief thing in which man needs power from on high. But let us see what is involved in the overcoming of evil. We cannot overcome evil without at the same time doing positive good. Power is always in action or in deeds. Unless there is action, there can be no manifestation of power. In the New Church, therefore, spiritual power will mean the ability to act contrary to a false and evil way of life, or many false and evil ways. In order that we may not do certain things, we must do certain other things which are opposite. There is no life in a mere refusal to act. But there is life in acting in a way contrary to an evil way. Men will do certain things in the New Church because to do anything else would involve evil.

     Thus spiritual power from on high will show itself in the things that people do. Action comes before power. Power does not come before action, like a magical influx of energy and will-power, but it results from action-from action, or from a life, according to definite principles and determined thought. The force of will, no matter how strong, cannot result in power unless directed by reason and truth. Man does not live a life in which is power by a Divine influx into his will alone, but by bringing himself into accord with Truth from above. Therefore we say there is power in a certain kind of action, life, or use. And the things that people do, or refuse to do, determine what power they receive from on high.

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     Power from on high is therefore to be seen when the people of the New Church throw themselves into spiritual uses,-uses which they will see only when they know the doctrine of truth, and let their minds abide in it,-or when they "tarry in the city of Jerusalem." It is the Lord giving young men and women power from on high when they enter into marriage and establish homes according to the Divine Truth governing the life of conjugial love, which means shunning the motives of mere self-gratification, and seeking to perform those spiritual uses for which marriage is given, and for which the home is the only true basis. A home in which the Lord reigns, in which children are welcome, in which husband and wife are united in unselfish love to each other,-this is the result of the Lord's power. Marriage may be entered into from a thousand different motives and principles; but only when those things are done which are the opposite of self-seeking, the opposite of unchaste mood and unwholesome thought, the opposite of irreligion and carelessness of spiritual values,-only then is there any spiritual power in marriage. The fact that there are such homes and such marriages is evidence of Divine power; and perhaps it is the greatest evidence. In order that there may be power from on high in the homes of men-the Holy Spirit of the Lord-it is necessary that they who make the home should be delivered from the love of self, and should advance together in the love and worship of the Lord.

     The power of the Lord is seen in the same way when men and women are led in their daily tasks by a spiritual conscience, which is to do those things which are opposite to irresponsibility and unfairness and lack of application. Then there is power in the work, and the results are great. The Lord then establishes the work of our hands upon us. Work is entered into from many motives; but it is only when it is entered into from a principle of religion, and from the doctrine of Divine Truth, that there is anything of spiritual use and power in it.

     The power of the Lord is to be seen also when men and women are led in their worship, and in the part they play in the life of the Church, by the known principles of Divine Truth or Doctrine. It is not common to see people who suffer themselves to be so led entirely. Yet if they are altogether willing, the power of the Church will show itself visibly in great results, and many will be added to it,-coming to tarry in Jerusalem until they are endued with power from on high.

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"Thy people shall be willing in the day of Thy power."

We have seen that power from the Lord is not in the nature of a mystical influx from Him which gives men supernatural abilities, as, for instance, to heal disease, and drive away evil spirits, by merely calling upon the name of the Lord; but it is the power that surrounds a personality as the result of living in and from the Divine Truth which the Lord has revealed.

And we do not mean that success in life is always evidence of the power of the Lord with a man,-the power of the Holy Spirit. The Lord suffers the wicked to succeed as well as the good, and from this fact no judgment is to be made. From this fact, we are told, some are cast into doubt as to the Divine Providence. "I have seen the wicked in great power," said the Psalmist, "and spreading himself like a green bay tree; yet he passed away, and lo, he was not." (Psalm 37:35.) But they who tarry in the city of Jerusalem shall be endued with power from on high. Amen.

LESSONS: Psalm 37. Revelation 22. A. C. 3417.
MUSIC: Liturgy, pages 508, 532, 565.
PRAYERS: Liturgy, nos. 119, 124.
SECOND COMING OF THE LORD 1933

SECOND COMING OF THE LORD Rev. GEORGE DE CHARMS 1933

A TALK TO CHILDREN.

Many times during His life in the world, the Lord told His disciples that, although He must for a time go away, He would surely come again, and remain with them always. The disciples did not understand what He meant. Often they wondered about it, but they were afraid to ask Him. One day, very shortly before His crucifixion, the Lord departed from the Temple at Jerusalem, where He had been teaching the people, and, leaving the city by way of the East Gate, He descended the steep path to the valley of the Kidron.

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Crossing the little stream, He passed through the Garden of Gethsemane, and following the road toward Bethany, ascended the western slope of the Mount of Olives. His disciples were with Him, and when they had reached a point near the top of the mountain, they stopped for a time, and sat down to rest. Looking back across the valley, they saw the rugged cliff of Mount Zion, crowned by the high stone wall protecting the city of Jerusalem. Behind this wall they could see the roofs of the houses, and, towering above them all, the great buildings of the Temple, gilded by the rays of the setting sun.

     Resting thus apart, in the quiet calm of the approaching evening, the disciples took courage to ask the Lord the meaning of what He had told them about the need for His going away, and the promise that He would come again. "Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the age?"

     In reply, the Lord spoke to them of all the things that must happen before He could return to abide with men. He said there must be a time of war. "Nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places." The power of the evil would increase mightily. Those who loved the Lord would be persecuted. They would be hated, and cast into prison, and many would be killed. Others would be forced to flee away in fear. And "immediately after the tribulation of those days, the sun would be darkened, and the moon would not give her light; the stars would fall from heaven, and the powers of the heavens would be shaken." Then would they "see the Son of Man coming in the clouds of heaven, with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other."

     The disciples, listening to the words of the Lord, wondered greatly. They did not understand how these things could be. They thought the Lord was speaking of the natural world. They thought He meant that there would be wars between the nations of the earth.

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They thought it was the sun of our world which was to be darkened, and our moon which would cease to shine. They thought that the stars which they saw in the sky would fall upon the earth, and that then the Lord would come as if flying through the air, riding upon the clouds, and surrounded by a great light. They thought that a host of angels would go before Him, blowing upon their trumpets, and calling together, from the four corners of the earth, all who loved the Lord and wished to follow Him.

     This is the way in which they pictured His Second Coming, and they supposed that it would take place very soon, and while they were still living; for the Lord had said, "Verily I say unto you, this generation shall not pass away before all these things are fulfilled."

     Indeed, after the Lord's resurrection, all through the ages of the Christian Church, men looked for His Second Coming, and expected it to take place as here described. They watched eagerly for the signs which had been foretold,-the wars, the pestilences, and the darkening of the sun. They did not know that the Lord was speaking, not of this earth, but of the spiritual world, and of things that would take place in that world at the time of His Coming. They did not know that by "the generation" which would not "pass away" He meant the Christian Church which was about to be established, and that 1750 years must pass before He would come again. They did not know that by the "clouds of heaven" He meant the Word, which, because it was not understood, would become like a cloud, shutting out from the minds of men the light of the spiritual sun, and that the Lord would drive away that cloud by explaining the real meaning of the Word, so that once more He might appear therein, "with power and great glory." Yet, although they did not understand, the disciples believed what the Lord had said, and waited patiently for the day of His Coming.

     It was in the year 1757 that all the things which the Lord had foretold came to pass in the spiritual world. They could not be seen by men on earth, and no one would have known anything about them, if it had not been for Emanuel Swedenborg, the Servant of the Lord.

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In order that we might know of these important events, this man was specially prepared by the Lord. His spiritual eyes were opened, as had been those of the Prophets before him, and he saw the great judgment which took place upon the societies of evil spirits which had been forming for hundreds of years in the world of spirits. He saw the terrible war which the evil spirits waged against the angels of heaven. He beheld the earthquakes which shook that world to its foundations, striking fear into the hearts of the evil, and causing them to flee and find refuge in the dark caves of the mountains. He saw great plagues and pestilences brought upon all who hated the Lord, and the storm of hail and brimstone which destroyed their cities. He saw the Lord, surrounded by the sun of heaven, separating the evil from the good, casting the evil into hell, and leading the good gently into heaven, where they were formed into many different societies of angels. And having seen these things, he wrote them down, at the Lord's command, that we might know how the Lord had fulfilled His promise that He would come again.

And then the Lord opened before Swedenborg the inner meaning of His Word, and caused him to write down the truth concerning God, and heaven, and eternal life,-the truth which had for so long been lost to men. When that truth was revealed, then once more men were able, even on earth, to see the Lord, to know that He was not really taken away from them, that He is with us just as truly as He had been while He lived in the natural body. By thus making known His presence, in and through the Word, the Lord has indeed come again. This is the Second Coming of which He spake to His disciples. And by this Coming He is to remain with us always, never again to depart. This is the glad message, the "everlasting Gospel," the good news, which has been given to the world through the Writings of the New Church.

Not only did Swedenborg see these things taking place in the other world, but those same disciples, who had listened to His words on the Mount of Olives so long before, saw them also. For they had been living in that world ever since they had departed from the earth by death.

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They recognized in them the fulfilment of the Lord's promise. They came at last to understand what the Lord had really meant: and they were filled with unspeakable joy. They wished above all things to spread the glad tidings, that everyone in the entire universe, in the heavens of distant earths, and all who had not been taught about the Lord during their life in the natural world, might know that He had come.

It is not surprising, therefore, that after this great judgment had been accomplished, and the New Heavens had been fully formed, the Lord should have called together these same twelve disciples, and on the 19th day of June, in the year 1770, should have sent them out through the whole spiritual world to preach the Gospel of His Coming,-the Gospel that "The Lord God Jesus Christ reigneth, unto ages of ages."

This sending out of the Twelve Apostles in the other world marks the beginning also of the New Church on earth, and for this reason we who belong to that Church celebrate that day, rejoicing with all the angels of heaven that the Lord's promise has at last been fulfilled, and giving thanks to Him for that Divine Revelation by which we have come to know that He is indeed present with us,-present to lead, to teach, to heal, and to save,-present as our Savior and our God forever.

LESSON: Matthew 24:1-7, 29-31.
Music: Hymnal, pages 195 (no. 121), 194 (no. 117), 135 (no. 56).
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June inclusive, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum).

Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

301

WHY COMMUNISM IS A FAILURE 1933

WHY COMMUNISM IS A FAILURE J. H. ANDERSEN 1933

     (Heraldo de la Nueva Iglesia (Valencia), December, 1932. Translated from the Spanish and adapted by the Rev. E. E. Iungerich.)

     Whoso sincerely upholds the validity of the golden rule-"Do unto others what ye would that they should do unto you"-and also the second of the Two Great Commandments-"Thou shalt love thy neighbor as thyself"-will grant that the communistic theory tends much more towards the Christian ideal than the economic system at present in vogue in most of our world, which is based upon special interest to the individual, and only very slowly adapts itself to the ever-waxing needs of society.

     I am speaking of the communistic theory, not of the injustice and brutality which have characterized all attempts to implant it. Its failure is notorious in all parts, even in Russia, where its promoters are in the majority and constitute the government. It will necessarily fail. But why should this be so, if it be not a peril, and if, on the contrary, it ought to promote the progress of humanity?

     The reasons are various. The basic one is that the human race has not yet risen to a spiritual plane, and is not as yet sufficiently good to be able to adjust its individual and social life to such a program. At bottom, the present communistic movement is not motivated by love towards the neighbor, or by altruism, even among its leaders. So whenever they have the power to enforce its ends, the egotism inherent in human nature will probably manifest itself in the form of excesses and abuses still worse than those to which dictatorial governments have been subject.

     Another reason is that the mode of implanting it nowadays runs counter to a fundamental law of the human spirit,-that freedom of choice which is basic to all spiritual individuality. For its promoters have attempted by external means to establish rules of living and modes of feeling and thinking which, to be efficacious, ought to spring spontaneously from the internal, by virtue of the individual's free decision.

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Communism, by resorting to external force, sins in the same way as religious fanaticism does, under the notion that a person can be compelled to be interiorly good.

     What other conclusion can be drawn from communism's first experiment in Russia,-the greatest and most daring attempt that we have yet witnessed? Well, the laborers, who constitute the great majority of its population, and who are the producers of bread for the nation, have refused to produce beyond their own needs if the surplus is to be turned over to the State. Even in the branches of industry in which the communists were much more powerful than among the farmers, there was just as little desire to work for the common good. As a result, general production has suffered a serious loss. On the whole forcing individuals to work for the common good against their inclinations is leading to a species of national suicide.

     In Russia, the communistic theory has not been given up, but those in power seem to have realized that nothing is to be gained by force, and that the matter is one of education. On this point they are on bedrock, though a merely natural education will not be sufficient. Selfishness and the love of riches have deep roots in human nature. They are rooted in the spirit, and, until they are eradicated thence, any merely natural education will not register in regard to basic questions of society like the one we are considering. It would certainly not benefit the communistic movements in Spain and other countries, nor prevent its brutality, disorders, and violence, which arise from a resorting to force without regard to the means employed; for it would not change the way these communists feel and think.

     The education needed is a religious one. The evils afflicting human society everywhere come from a sick spiritual state with the individual, and thence with groups, whether in a society, a province, or a nation. Sickness of the spirit is the fruit of an evil religious education; and this is a matter for which the Church is responsible.

     It is a truism that the Lord alone is competent to cure the ills of the spirit. But He uses those medicaments which have been prescribed by Him, namely, the spiritual truths revealed by Him in the Word, and His Church in the world, which He has empowered to administer these truths. For the Church is the custodian of the Word and the dispenser of its truths, by which it receives life from the Lord.

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     The Lord establishes the Church and makes it prosper, increasing the goods and truths which it receives from-the Word in the measure that it wishes to receive them, and not otherwise, since He never wounds man's free will in spiritual things. Man, however, from innate evil, allows himself to be led astray, and continually attempts to overthrow that which the Lord has built. That is why a church, in course of time, goes away from the Lord and heaven, its goods and truths being transformed into evils and falsities, and this with continual increment until selfishness and the love of the world rule, both within and without. As such a church can then no longer serve as a means of conjunction between the Lord and the human race, it is cast out, and upon the ruins a new church is raised up by the Lord. But the evils of the church are those of the individual, of the province, and of the nation, since the spiritual state of these is according to the spiritual state of the church, which ever determines the natural state.

     The Church called Christian entered into its night centuries ago, and ceased to be the Church of God in the world. All that now remains are its ruins. In it there is no single truth that has not been falsified, no single good that has not been adulterated. This, verily, is the basic cause of the present sad spiritual slate of the civilized world.

     But at the time of the rejection of the fallen Church, and its separation from heaven, the Lord instaurated the New Church, which has been in the world for more than a century and a half. If it had not, the human race would no longer exist here; for among men there would no longer be the Word, which the fallen Church has invalidated and, so to say, crucified and done to death. For the Word of God, and the Divine Truths thence in human minds, form the conjunctive medium between the human race and heaven, the only channel by which spiritual life from the Lord can reach the human mind.

     For the existence of the human race it is sufficient that the Lord's Church exists in the world, even though it be only among a few; but for the well-being, both spiritual and natural, of the human race, there is need that its teachings,-genuine and pure truths from the Word,-be accepted by the majority of the people, and practiced by them in their natural life.

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The Lord continually operates to secure this end, but the slowness of its progress is due to the indisposition of the human race in its present spiritual state to admit and practice these truths, each individual being left to decide, from his freedom according to his reason, as to how far he will accept them and live them. Yet the Lord will achieve His end, and the day will come in which His truth will be accepted and loved because it is the truth and His good be carried out into act because it is good, and this by humanity generally. Then love to God will displace selfishness, and love towards the neighbor will replace the love of the world, in the minds and hearts of a regenerated humanity. The Lord will then be able to confer upon man both temporal and eternal blessings.

In the degree that love towards the neighbor shall prevail, the evils now inherent in private ownership of property will then disappear. For whoso loves his neighbor as himself will not act in any way to the latter's detriment. Owners, employers, corporations, leaders, will have a conscientious regard for the well-being and prosperity of those dependent upon them or subordinate to them. They will thus exercise a sacred duty towards their own kind. There will no longer be strife from opposition, jealousy, envy, but a harmonious cooperation toward a joint noble and great end common to all mankind. In like manner, the subordinates, on their part, will faithfully fulfill their duty towards their fellow being and neighbor. Society, the province, and the nation will be served by the individual, and return to him still greater benefits than those he has rendered. This will all occur freely, from love; and it will not be necessary to impose such conduct by laws. Then the true communism will have come.

Is this a Utopia? As compared with our present conditions, yes. And it would be folly indeed to expect to acquire such a terrestrial paradise for those now living upon earth. But the time of its realizations is one that will come; for the Divine Providence is furthering its attainment. What we can do, what each of us ought to do, is to compel ourselves, each in the measure of his capacity, to improve our individual spiritual state. This will then be a harbinger of the eventual attainment of such a Utopia, and a practical way to hasten its arrival.

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NOTES AND REVIEWS. 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
     LONDON EDITION OF THE ARCANA.

     ARCANA COELESTIA. BY Emanuel Swedenborg. Volume X: Nos. 8033-9111; Exodus, chapters xiii-xxi. London: Swedenborg Society (Incorporated), 1932. Cloth, 534 pages.

     Uniform in style with the rest of the London Edition of the Arcana Coelestia in English, this new edition of Volume X features some improvements in printing, and is also virtually a new translation.

     As we learn from the Prefactory Note, the "present revision is based upon the translation made by the Rev. John Faulkner Potts, B.A., and published by the Swedenborg Foundation, New York. The work has been done by the Rev. W. H. Acton, with the cooperation of the Right Rev. J. F. Buss. In the work of revision the phototype copy of the MS. draft has been consulted from time to time; but the experience of the Reviser shows that a more thorough comparison of the printed Latin text with the MS. draft is very desirable."

306

There is evidence, also, that the Reviser has kept in touch with the Hebrew text of the Old Testament, as shown, for example, by the footnote on page 434.

     When such scholarship is thus brought to the work of revision, one could wish that it might have been devoted to an entirely new translation, based upon a thoroughgoing examination of the phototyped draft and the original printed text; but we presume that some urgency in the matter of time prevented this. Nevertheless, our study of the work leads us to the conclusion that the revision has produced a good translation, faithful to the original printed text, and at the same time making smooth reading in English. It is, we believe, an improvement upon most of the volumes of the London Edition of the Arcana, in which the style differs greatly, being the work of different translators.

     The new edition of Volume X is printed on white paper, and the typography is excellent. The numbers are in boldface type, and the Scripture passages quoted in the text are set apart in small type,-both features that will be appreciated by the student.
     W. B. C.
ADAPTED TRANSLATION OF T. C. R. 1933

ADAPTED TRANSLATION OF T. C. R. VINCENT C. ODHNER 1933

     EVERYMAN'S LIBRARY EDITION.

     THE TRUE CHRISTIAN RELIGION. BY Emanuel Swedenborg. A New Translation by F. Bayley, M.A. Introduction by Dr. Helen Keller. London: J. M. Dent & Sons, Ltd., 1933. Pp. 928+ xxxii; price 2 sh.

     The publication of The True Christian Religion in the series of Everyman's Library is in itself an event which all New Churchmen will note with the greatest interest. In its physical appearance, the volume before us must be considered as something of an achievement, and admirably suited to its purpose,-that of bringing the Theological Works of Swedenborg to a great potential audience by means of the popular and well-established Everyman's Series. The new edition presents the complete work, together with a General Index of Subjects. And although the book contains almost a thousand pages, it is less than an inch in thickness, and may be considered as pocket-size. The paper used is very thin, but opaque; and the type, in the excellent style of the whole series, is clearly legible.

307

     A subject for some dispute will be found in Mr. Bayley's new translation. His intention, it appears, was to adapt Swedenborg's descriptions and his abstract ideas to the general reader of today; and with this in mind he has thought it well to eliminate all that he considered could be omitted without losing the essential meaning or doctrine involved.

     For clear and readable English, his version is excellent by comparison (say) with the Rotch Edition, so often cumbersome in construction and archaic in expression. In this connection, it might be noted that the Everyman Edition, being a popular translation, always renders the Latin words "Esse" and "Existere," in reference to the Divine, as "Divine Being" and "Divine Manifestation." Other editions carry over the Latin words, whose meanings are not always clear to the average reader.

     In the wholesale elimination of sentences, phrases, and words which Mr. Bayley felt were redundant, there is, however, just cause for disagreement. Had the title of the translation or some prefatory note presented an explanation of the translator's object, and of his means of attaining it, this might be dismissed without notice. But such is not the case, and very naturally the work will be regarded as a literal translation. Quite apart from any doctrinal principle, this fact cannot be passed by without comment. It will be sufficient to cite one or two examples from among the many that might be presented:

     Literal Translation.                    Mr. Bayley's Translation.
727. That in the world, conjunc-           727. Friendship is sometimes in-
tions and consociations are effected by      creased when a man invites his friends
invitations to meals and by banquets,      to his table for some worldly pur-
is well known; for what the host           pose; but friendship is much more
then intends is something which con-      increased when the guests are invited
tributes to an end looking to concord      for a spiritual purpose.
or friendship; much more so the in-
vitations which have spiritual things
for their end.

     It may be that the idea here involved is not essentially altered, but certainly the unnecessary omission of the word "banquets," and the introduction of the word "sometimes," as against "That in the world . . .is well known," fail to give the full meaning of the author.

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Such renderings are in no sense translations, but paraphrases.

     Again, in no. 297, treating of the Second Commandment; a literal translation reads: "Taking the name of Jehovah God in vain, in the natural sense, which is the sense of the letter. . . ." Mr. Bayley leaves out the definitive words, "which is the sense of the letter, and presents Swedenborg as saying: " In the natural sense, to take in vain the name of Jehovah God. . . ." This is not a translation, but a selection.

     A passage in no. 23, if literally translated, would read: "The truth is, that to implant in infants and children an idea of three Divine persons . . . is to deprive them of all spiritual milk, . . . and finally, with those who confirm themselves therein, to induce spiritual death." Mr. Bayley translates this: "The truth is, that to implant in children and young people the idea of three Divine persons . . . is to deprive them of all spiritual milk . . .and, if the idea be confirmed, all spiritual life." Just what advantage is to be gained by changing "induce spiritual death" into "deprive of . . . spiritual life" is hard to say, but certainly the change is open to criticism on theological grounds. Here it is not merely a case of changing Swedenborg's way of expression; the fundamental idea itself has been changed. Throughout the Writings, the term "spiritual death" is used to mean the life of hell, which is a perverted spiritual life. The devils are not deprived of "spiritual life," since they live after the death of the body, equally as do the angels. To substitute "deprive of spiritual life" for Swedenborg's "induce spiritual death" is more than a merely verbal change. And how unnecessary, even from the point of view adopted by the translator! But he seems to have been so filled with the idea of adaptation as to forget that even the most ordinary reader is as well able as himself to understand the words "induce spiritual death."

     These discrepancies between the Everyman rendition and a literal translation are not brought forward as being particularly noteworthy. Similar and perhaps much more important discrepancies may be found by the score. But the fact remains that, while in many parts of this new edition Mr. Bayley has decidedly improved the English, he has yet resorted to a practice which, in less conscientious hands, might well result in dangerous alterations of the Writings of the New Church.

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     It is true that a large part of the curtailment consists in eliminating from the opening sentence of a paragraph the words which repeat its heading. Because of the object the translator had in view, this may be justifiable, but the same cannot be said of other changes, such as those we have noted above. And surely, in all fairness to the Writings, the nature of the version should have been announced to the reader. Adaptations of Divine Revelation constitute a very important branch of religious education, as seen in many such versions of the Bible. But these should always be put forth as adaptations, and never as translations.

     The Everyman Edition of The True Christian Religion is furnished with an Introduction by Miss Helen Keller, who here professes her faith in the teachings of the New Church in simple and convincing style. The work thus goes out to the world with a popular appeal, and the sale of five thousand copies on the day of publication may be taken as an indication that the Universal Theology is now to be brought to many in the Christian world to whom it has hitherto been unknown.
     VINCENT C. ODHNER.
NEW BOOK BY DR. IUNGERICH 1933

NEW BOOK BY DR. IUNGERICH 1933

We hear that the Rev. Eldred E. Iungerich is shortly to publish a book bearing the title, Rebirth and Glorification. It will be a volume of about 140 pages, divided into two parts. Part I is a systematic study of the doctrines involved. Part II is a story of the spiritual world in seven episodes, describing the adventures of a pre-Christian learned gentile as he enters the other world and successively meets the early apostles, sectarians of Christian decadence, and Swedenborg. It concludes with a disputation upon the subject of the Lord's Resurrection Body between exponents of the views of Noble, Clowes and a truly Christian philosopher.

The book will be on sale at the Academy Book Room on or about June 1st, at the price of $1.25 per copy.

310

Church News 1933

     DURBAN, NATAL.

     February 28.-Just at present we are all greatly missing our pastor. Mr. Acton, who is visiting Bryn Athyn, where he attended the Annual Council Meetings. During January, while we missed him personally, his pastoral activities were not needed, because there is always a cessation of all society events anyhow in that month, due to the fact that it is the summer holiday month and there is a general migration from Durban. But with the opening of school at the beginning of February, things begin to hum once more, and then it is that we realize how much our pastor does for us.

     During Mr. Acton's absence, his school work is being shared by the other teachers, while the services on Sunday have been conducted by Mr. R. M. Ridgway, who read one of Mr. Acton's sermons on one Sunday, and last Sunday a sermon by Bishop N. D. Pendleton on "Consolation after Temptation."

     On the second Sunday of February we were privileged to have the Rev. F. W. Elphick with us, who is now on a tour of the various missions. We are always glad to welcome Mr. and Mrs. Elphick to Durban, and this time we took advantage of Mr. Elphick's good nature, asking him to conduct the Sunday morning service and also a Ladies' Class on Wednesday morning. This was held out of doors in the garden of Mrs. Kenneth Ridgway. We hope that when Mr. Elphick returns from Zululand, that he will be able to preach for us again before he returns to Alpha.

     It seems a bit late in the day-or perhaps we should say late in the year-to be writing about our Christmas celebration, but that, of course, has been one of the outstanding events of the last few months. We had a kind of foretaste of what was in store for us in the way of special Christmas treats, when, on the Sunday evening before Christmas, there was a special Service of Praise, again the result of the work and inspiration of our able choir-mistress, Mrs. Robert Mansfield. At this time the choir sang "Hear my Prayer," and once more Mrs. Garth Pemberton delighted us with her rendition of the solo part.

     This year, Mrs. Kenneth Ridgway and Mrs. Acton had charge of the production of the tableaux, which were a notable success. There were four: The Annunciation; The Meeting of Mary and Elizabeth; The Three Wise Men; and the Nativity. Before each tableau there was reading from the Word by the pastor, and the usual Christmas hymns were sung, for which we never lose interest or enthusiasm. After the usual distribution of fruit to the children by members of Theta Alpha, we all marched past a beautiful little Representation which had been arranged by Mrs. Henry Ridgway. Its beauty was a reflection of the affection which "Mrs. Henry" puts into all that she does for the church and society.

     The service on Christmas morning was most impressive. The church was beautifully decorated with greens and large white daisies, which, placed as they were in among the greens, seemed to be living representations of the star-the symbol of Christmas. Our little church lends itself to this kind of decoration, and the general effect was such as to create a most affecting sphere.

311

The hymns were sung with a real Christmas spirit, and the choir sang a selection from the "Christ Child," while the sermon-the crowning point of it all-was one of hope and inspiration.

     The society social events begin to revive somewhat in February, although it is generally so hot that we try to make them as "passively active" as we possibly can; but with the return of those who have been away from Durban, the usual teas and Bridge parties begin once more, and then, too, we have our regular meetings of Theta Alpha and the Woman's Guild.

     The plays which we gave in November were so successful that Mrs. Kenneth Ridgway has decided to produce another at Easter time. This time we are going to give "Green Stockings," and since some of us can remember how successfully that was played in Bryn Athyn a few years ago, we are anxious to give as fine a performance here if we can, although we are somewhat handicapped by a small stage and little equipment. We enjoy our plays because of the social contact, however, and even though we have few dramatic geniuses, the results are such that a great deal of pleasure is derived from our efforts at entertaining.

     We seem to be in a constant state of saying "Good-bye" to someone and welcoming someone else home again. Now we shall say farewell to Mrs. Acton for a few weeks, as she is going back to Alpha with Mr. and Mrs. Elphick, where she will stay until Mr. Acton joins her upon his return from America. Mrs. Acton will be missed very much, as she is always the center of social activities in the society. Her popularity was especially marked this past week-end, when she received many congratulations on her birthday.

     Mr. Norman Ridgway is making a short visit to Durban at present. His cheerfulness and good-fellowship are always a pleasure to all of his friends here.

     Now we shall look forward in the next few weeks to welcoming Mr. Acton with news of the meetings and messages from our many Bryn Athyn friends; and we are also anxious to see Mrs. Scott Forfar once more, whom we are expecting just a few weeks later than our pastor. It makes B. A. seem very close when our members travel back and forth this way, and we feel very fortunate to be able to keep in touch with New Church activities at their focal point.

     March 20.-This month, our only news is of the tragic death of one of our oldest members,-Mr. Charles S. Ridgway, who was killed by a railway train last Thursday night. Needless to say, his death came as a great shock to all his relatives and friends.

     Mr. Ridgway left home, apparently in good health, to attend a meeting with some business associates, and when he did not return at his usual time, a search was made, which resulted in the discovery of his body on the tracks. It was his custom to take a short cut home across the railroad, and it is thought that he may have become dizzy, and fallen as he was crossing, and was run over before he could recover himself. The Rev. F. W. Elphick came from Alpha in answer to a telegram, and conducted the burial service, and Memorial Service was held in the church on Sunday evening.

     Mr. Ridgway is survived by his wife, two daughters and five sons. All the members of the church will miss "Mr. Charley's" cheerful smile. He was an inveterate optimist, and always had a cheery word or some witty sally for everyone he met. It was rather an extraordinary coincidence that, shortly before his death, he told his brother, Mr. Melville Ridgway, several times that he had dreamt of another brother, and also of his mother, who had died several years ago, and said that he felt very close to the other world. Perhaps even then he was in a state of preparation for his own transition to the other life; for certain it is that "God moves in a mysterious way His wonders to perform."

312

     At the time of writing, our pastor, Mr. Acton, has not yet returned to Durban, although he is now, we believe, at Alpha, where Mrs. Acton has gone to join him, and we hope to be able to welcome him in a few days. He will return to a group eagerly waiting to ply him with questions concerning the meetings in Bryn Athyn, and we look forward to some lively discussions on the topic which it at present prevalent in the Church. We hope that it will lead us all to a more ardent study of the Doctrines, which cannot but make for progress.
      J. M. G.

     TORONTO,CANADA.

     It was with much pleasure that we read in the March Life the report of the progress of the latest-formed New Church group at Bayhead, Florida. May their chickens never lay "lesser or worser" eggs! And may every success attend our friends in their endeavor to establish a New Church community along the lines of their ideals!

     The Olivet Society continues on its way, catering to and for the spiritual, social, and educational needs of its members and their children, in the main with an unbroken steadiness of purpose through the days; every section of the society contributing its quota, each according to genius and capacity. For the time being we have dropped the study of the "Spiritual World" in doctrinal class, and have been studying the "Principles of the Academy." As always, the consideration of these and other derived interpretations of doctrine, in their specific application to life and its problems, have a tendency to evoke much discussion, relevant and otherwise. The present case is no exception, and it is rarely that our Pastor covers as fully as planned the territory mapped out for the evening.

     The local chapter of the Sons of the Academy, instead of holding a meeting in February, put on a "Bridge" Social on Saturday evening, the 25th, for the purpose of raising some additional funds for the Day School. A pleasant and enjoyable feature of their program consisted of three musical numbers, provided by a trio of ladies' voices sponsored by Mrs. John. Refreshments were served at the close by Mrs. Alec Craigie and Miss Vera Craigie. There were about 80 present, and quite a respectable contribution to the Day School resulted from this praiseworthy effort.

     The Forward Club held its regular meeting on Thursday, March 16th, when Mr. John Fowle read a thesis entitled: "Is Soviet Russia the Preparatory Ground for the New Church?" Mr. Fowle's question was based on the premise: "That another nation, far removed from Christendom, is to be the ultimate recipient of the New Church is taught in the Writings, both implicatively and directly." He quoted profusely from the Writings to support the structure of his thesis, which was built up in a masterly way, evoking from all contributants to the discussion the warmest compliments for the excellence of his presentation of the subject. Although unable to be present on this occasion, we have since read the paper, but we missed the discussion which was extended right through the period usually devoted to business. Whilst, as previously stated, warmly praised the essay the many fine points of Social Ideology it contained, so far as we have been able to gather, most, if not all, were unable to agree with his major premise, "That Soviet Russia is the Preparatory Ground for the New Church." At least it was felt that it was "not proven." It is not possible in the space at our disposal to comment further, as a just resume of it would occupy considerable space. So we must perforce pass on to other things.

     Another event of dual purpose, social and practical, was a bazaar or sale of work held by the Ladies' Circle for the repletion of their treasury and the Day School funds on a fifty-fifty basis. This was held on Friday evening, March 24th. The results far exceeded anticipations, enabling the Circle to look ahead with confidence to the performance of the particular uses they look after so well.

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Both this and the efforts of the Sons are greatly appreciated by the Society.

     This brings us to the pre-Easter and Easter services, at which there were quite large attendances, on Palm Sunday, 102; on Easter Sunday 105, with 76 communicants partaking of the Holy Supper. The children in procession brought floral offerings, which were placed on the altar during the singing of Shema Israel, after which they recited a passage of Scripture before retiring to their seats. Sermons appropriate to both occasions were preached, that on Palm Sunday being from Matthew 27:35; and on Easter Sunday, "Unity with the Father," John 20:17. Two sharply contrasting states are observable during this period,-the one, on Palm Sunday and at the Good Friday evening service, despite the inner significance of the happenings portrayed on these two days, having in the very nature of the stories a subduing effect, whilst that of Easter-morn emerges all glorious, as typified in the triumphant strains of "The Heavens are Telling the Glory of God," played as the organ voluntary.

     On Palm Sunday we had the pleasure of welcoming five new members and two children into the fellowship of the Church, when Sir John and Lady Daniel; Mr. and Mrs. Myrddin Daniel, and their young daughter Sybil; Mrs. John (nee Daniel) and her son Haydn; were all baptized together. Mrs. John has recently taken over the direction of the society music rehearsals. The two children, Haydn and Sybil, have been attending our Day School for a considerable time.

     Sir John Daniel, it will be recalled, is the author of The Philosophy of Ancient Britain, a study of the Druids in the light of the Doctrines of the New Church. A review of this work appeared in New Church Life for November, 1927.

     Mr. and Mrs. Cyril E. Bellinger have recently returned from Los Angeles to live in Toronto, and are again regularly worshiping with us. Easter visitors were: Mr. and Mrs. Norman Bellinger, of Buffalo; Miss E. Craigie, from Montreal; and Mr. and Mrs. Frank Norman and son "Micky" from Cleveland, all of whom we were glad to have with us.
     F. W.

     LONDON, ENGLAND.

     Michael Church.

     The Spring session of our church activities has been carried on under a serious handicap, in that we have been deprived of the presence and ministrations of our beloved Pastor, Bishop Tilson, who became seriously ill on Sunday, January 8th. The following weeks were full of anxiety for us all. Happily his splendid constitution has once again triumphed, and he has to a large extent recovered, though strength is still lacking. May it return with the Summer days!

     The Pastor's Assistant, the Rev. A. Wynne Acton, has shouldered willingly and capably the extra work which has devolved upon him, and he has thus relieved the former's mind of all anxiety on that score, while the members have been very appreciative of his efforts. The influenza epidemic was responsible for many enforced absences in the early part of the year, and meetings had to be somewhat curtailed.

     The New Year Social was held on January 3d. There was a good attendance on this occasion, and the main feature of an enjoyable program was a dramatic sketch "produced" by Miss Mary Lewin, in which all acquitted themselves well, Mr. Acton's performance as a butterfly-catching Professor being especially diverting!

     At the Monthly Social Tea, Mr. Acton presided, and a paper by Bishop Tilson on "The Human Brain as the Homestead of the Soul" was read by Mr. V. R. Tilson, and thoroughly appreciated.

     Our celebration of Swedenborg's Birthday by a Feast of Charity was held on February 5th, on which occasion we had the pleasure of the company of the Rev. Victor J. and Mrs. Gladish, the Rev. W. H. Acton, and Miss Oyler, as visitors.

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The Rev. A. Wynne Acton was in the chair. After the opening of the Word, a letter from Bishop Tilson expressing regret for his enforced absence, and conveying his good wishes for a successful meeting, was read by his son. This was very sympathetically received, and the chairman's suggestion that the secretary should be requested to send the Bishop an appreciative reply was confirmed by hearty applause. Very interesting papers dealing with various phases of Swedenborg's life and work were contributed by the Rev. A. Wynne Acton, Mr. W. D. Pike, the Rev. V. J. Gladish, and the Rev. W. H. Acton. These were interspersed with the singing of the "Ode to Swedenborg" and other musical selections, after which a general invitation to speak upon the subject was given. Several took advantage of this, and nearly all prefaced their remarks by a sympathetic reference to Bishop Tilson's illness. The Benediction brought this very enjoyable celebration to an end.

     On Tuesday, February 28th, a very successful Whist Drive was held by the Social Club, and, on Tuesday, March 28th, under the same auspices, a most interesting and instructive lecture on Aviation, illustrated by excellent lantern slides, was given by Mr. Gilbert Waters. The lantern was supplied and worked by Mr. Harold Bickell, and to both these gentlemen our thanks are due for what was a very real treat.

     On Sunday, March 5th, the Rev. W. H. Acton took the Morning Service, owing to the fact that Mr. Wynne Acton was officiating in Bristol. The Evening Service, with an Address, was held by the Pastor in his home, and a strong sphere of thankfulness was felt by all present at this manifestation of his returning strength.

     Thursday evening, March 9th, was somewhat of a "red letter" occasion, though entirely informal. The Rev. Elmo Acton was spending a few hours in London, on his return journey to South Africa from Bryn Athyn, so the usual Theological Class was hastily replaced by a meeting of a social character, in order that some might be introduced to him, and others improve their acquaintance. Mr. Acton is of those who "once seen (and heard) are never to be forgotten"! Invited by his brother to address the gathering, he contrived in the short time at his disposal to give quite a comprehensive survey of the work among the natives of South Africa; and his practical demonstrations of their methods of singing and dancing added point and zest to his narrative! One felt instinctively that Mr. Acton is the " right man in the right place"-at any rate one of them! The Rev. V. J. Gladish was with us, and expressed his appreciation of Mr. Acton's efforts, while all present felt that the occasion had been a most enjoyable one, not least so by reason of its novel character.

     At the Social Tea held on Sunday, March 12th, the Pastor and Mrs. Tilson were present, and received a most cordial welcome. The former was able to preside and to give a short address expressive of his thankfulness for partially restored health, and of his gratitude to all those who had in any way helped to "carry on" during his absence, which would have to continue a little longer, while he obeyed his doctor's orders to go to Hastings to recuperate. Mr. Conrad Howard then read a paper on "Predictions in the Writings concerning the Gentiles." The subject was well handled, and provoked some intelligent discussion, chiefly centering on the point as to exactly those who are to be regarded as "Gentiles."

     Sunday, April 2d, was marked by the Pastor's return to active duties. At the Morning Service, he administered the Sacrament of Baptism to an infant, and once more occupied the pulpit after an absence of twelve Sundays. At the Social Tea on April 9th he presided, and was presented by Mr. Acton with a small volume, The Call of England, on behalf of those present, as a tangible expression of their pleasure at his restoration and return, while Mrs. Tilson was asked to accept a "posy" of scarlet carnations and double white tulips.

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Mr. A. Victor Cooper read a very thoughtful paper on "Ritual," which gave rise, as the writer said he had intended it should, to the expression of considerable variety of opinion on the subject.

     Bishop Tilson administered the Holy Supper on Palm Sunday and on Easter Sunday to twenty-seven and twenty-nine communicants respectively, the two celebrations being held to enable as many as possible to partake of the Sacrament during that particular season.

     The Theological and Hebrew Classes have been maintained each week, conducted by Mr. Acton, but we could wish for a larger attendance at these. We are now looking forward to the celebration of New Church Day, and later on to the British Assembly at Colchester. It is "their turn" this year. May it be a very successful one!
     K. M. D.

     CHICAGO, ILL.

     Swedenborg's Birthday was commemorated in Sharon Church on Friday, January 27th, this being our regular supper and class night. Mr. David Gladish officiated as toastmaster, and papers on the following subjects were read: "Swedenborg's Life," by Mr. Theodore Gladish; "Swedenborg as an Engineer," by Mr. Jack Lindrooth; "Swedenborg as a Revelator, and his Relation to his Times," by the Rev. W. L. Gladish; and "Swedenborg's Studies in Anatomy and Physiology," by Dr. Harvey Farrington. Interspersed between the papers, toasts were honored and songs, both old and new, were sung. The new songs were composed by Mrs. David Gladish.

     Three evening missionary services have been held, the pastor giving addresses on the following subjects: "What Think Ye of Christ? Whose Son is He?" "After Death, What?" and "The Bible, Wherein Divine?" The choir of the Immanuel Church, and Mr. Jesse Stevens with his beautiful playing on the violin, contributed inspiring music on these occasions, which were much enjoyed by our own members and the few strangers who attended.

     A class of young people meets weekly with the pastor to study Divine Love and Wisdom. The treatment is primarily for beginners, being in line with the missionary program, and there are several members of the class who are hearing the Doctrines for the first time, and are very much interested. The class has been formed into a choir under the enthusiastic leadership of Miss Adele Nash.

     We had a very pleasant evening on April 28th, when forty-two people gathered at the church to "shower" Miss Beatrice Farrington, our May bride-to-be, with many useful and beautiful gifts. Her marriage to Mr. Carl Kuhl, of Waterloo, Ontario, will be solemnized on May 29th.
     E. H.

     BAYHEAD, FLORIDA.

     Atlantis.

     The little group of New Church people living in this part of the world have faithfully maintained Sunday morning worship since their arrival from Glenview last Fall. Although there is outwardly a great contrast with what they have been accustomed to in the externals of worship, they have the essentials. Being without a minister, the services are conducted by laymen, one taking the Office of the Liturgy and reading the first and second lessons, another reading the third lesson and the sermon.

     Palm Sunday and Easter were observed as far as possible in the way that is customary with our societies. The children gathered palm leaves and flowers, and decorated the room. On Easter Sunday they recited part of the second lesson. The sermon was especially suited to the children, being one by the Rev. Karl R. Alden, published in New Church Sermons.

     Some of the friends continue the weekly meeting to read from New Church Life and other periodicals.

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The undersigned also conducts school for four children on weekday mornings, and a Sunday School held before the service each Sunday.
     G. A. MCQUEEN.

     GLENVIEW, ILLINOIS.

     At the March meeting of the Glenview chapter of the Sons of the Academy a paper written for the Bryn Athyn chapter by the Rev. K. R. Alden was read. It proved to be a remarkable appeal for the full maintenance of the support of the scholarship use for the Academy Schools, and thrilled us with that spirit of self-sacrifice which-in the Academy teaching force and in the contributing centers-has resulted, since 1908, in providing a New Church education for 250 students who otherwise would not have been able to afford it.

     A regular meeting of the Men's Assembly, formerly known as the General Council, was held in March, and candidates were nominated for church officers,-the Recording Secretary, and three Trustees,-to be voted on at the annual meeting of the society on the second Friday in April. Our by-laws provide that this body shall make nominations, but that other nominations may be made by any member, when seconded, and by having such nominations posted two weeks before the election. This insures freedom of choice, and the election at the annual meeting is by secret ballot.

     Mr. Harold P. McQueen was elected secretary of the Men's Assembly, succeeding Mr. John Synnestvedt, who resigned after a continuous service as secretary of the General Council from its inception, over twenty years ago. The name has now been changed to "Men's Assembly," as being more descriptive, because it includes all male members of the society. It is very useful council. The Pastor presides, and the meetings provide a good place for him, and for other church officials, to disseminate information, and also to obtain the views of the members upon any matter placed before them. Any member may place upon the docket any topic he wishes to bring up. And although this council is only deliberative, its records show that actions taken in the society have almost uniformly been in consonance with the consensus of this council.

     At the March meeting, also, a committee was appointed to canvass our people on the subject of a community garden this year. This has now been thoroughly done, with the result that no such garden will be undertaken, but general cooperation will be had in securing individual gardens, quantity buying of seed, procuring garden space for those needing and wanting such, plowing, working, canning, etc.

     In the passing to the spiritual world of Mrs. Gustav Rauch, our congregation has lost its oldest member. She was eighty-five years old, and the mother of three of our members,-Mrs. Charles S. Cole, Mrs. Louis S. Cole, and Mrs. William F. Junge.

     Our worship on Palm Sunday and Easter Sunday this year presented an innovation, the first part of the service on each occasion being for the children, with a suitable address by the pastor. The pupils of the school sat in a body, and marched out at the close of the first part. Palm Sunday was rendered especially beautiful by the offerings of flowers brought to the altar by the children, and Easter Sunday by the flower-bedecked chancel.

     An ambitious drama was presented by a group of young people on May 6th. It was called "The Lamp of Illustration," after a recent popular play, "Death Takes A Holiday." It had been long in preparation, and was a praiseworthy performance of a pretentious play, well received by a large audience.

     Our society is gradually getting ready to greet Summer, with its many activities in and around the church. We are all hoping to meet many friends from elsewhere who are attracted by the Chicago Fair.
     J. B. S.

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     PITTSBURGH, PA.

     On Palm Sunday and Easter Sunday our congregations assumed large proportions, owing to the many visitors in the city. On Easter, the service was for both adults and children, the latter entering in procession bearing gifts of flowers which were placed upon the chancel, lending color and fragrance to the church. The Rev. Homer Synnestvedt preached on "The Lord's Entry into Jerusalem, and assisted the pastor in the administration of the Holy Supper at the close.

     At the semiannual meeting of the society, on April 21st, as part of a resume of the activities for the period, Miss Angella Bergstrom reported an interesting project of the Day School,-the work the children are doing in building a model of the Tabernacle. With the aid of Bishop George de Charms' invaluable book on the subject (in manuscript), it has been coming along quite rapidly. By the end of the school-year, the Tabernacle proper and most of the furniture will be completed. We cannot attempt as elaborate a model as the one erected in Bryn Athyn, but the appearance of ours will be similar, even if the building materials are not strictly adhered to. Mr. G. P. Brown has been of great assistance in procuring material and advising with the manual construction.

     Miss Bergstrom explained the practical use of the model in the school as a symbolic vision of heaven and the church. "While the form of a tent was used, because of the Israelites' own earthlike experience, every detail of it was a representative picture of the living temple that is to be established in the mind of every man. A knowledge and a concrete idea of the tabernacle affords a natural basis for the child's later understanding of the three degrees of the mind. To understand who can enter each division of the tabernacle, and what must be his qualifications, is to understand how the three degrees of the mind can be opened, and how man can make his mind a dwelling place of God."

     At this meeting, also, Mr. J. Edmund Blair and Mr. Walter L. Horigan were elected assistant treasurers to aid Mr. S. S. Lindsay, treasurer. A special meeting will be held later, to determine whether the budget will allow for the continuance of our day school next year. The sentiment of the society is so strongly in favor of this most important use that every possible way of maintaining it is being considered. Through the volunteer services of Miss Fanny Lechner, all grades were carried this year, but we are confronted with the prospect of additional children for two new ones next year,-first grade and kindergarten.

     The auditorium was filled on the evening of May 3d when two one-act comedies were given,-"The First of May" and "May and December," these being the work of the Young Married Group and the X Club, respectively. Between the two comedies there was a serious bit of drama, entitled "House with the Twisty Windows," the cast being from both groups. It was a delight to see how adaptable are the stage facilities of our new building. A great deal of credit for an admirable production is due the stage manager, Mr. David P. Lindsay, and the directors, Lois Jansen, Mrs. Gilbert M. Smith, Miss Angella Bergstrom, and Mr. E. T. Rafferty. So much enthusiasm was aroused by this dramatic effort, and so much astonishment at the talent we have in our midst, that plans are already being devised for the giving of a number of plays next year.
     N. I.

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ACADEMY OF THE NEW CHURCH 1933

ACADEMY OF THE NEW CHURCH E. S. KLEIN 1933

     Announcements.

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church, Bryn Athyn, Pa., will be held in the Auditorium of De Charms Hall on Saturday, June 10, 1933, at 8.00 p.m. The public is cordially invited to attend.

     At this meeting an opportunity will be given for the discussion of the Annual Reports of the Officers of the Academy and other subjects of general interest. Owing to the present financial situation, the Reports will not be published this year.
     E. S. KLEIN,
          Secretary.
THETA ALPHA 1933

THETA ALPHA DOROTHY P. COOPER 1933

     The Annual Meeting of Theta Alpha will be held at Bryn Athyn, Pa., June 16 and 17, 1933.

     Friday, June 16, 4.00 p.m.-Lawn Party at the residence of Mrs. E. R. Cronlund. Hostesses: The Class of 1921.

     Saturday, June 17, 2.45 p.m.-Service in the Chapel of Benade Hall, followed by Business Session.
     DOROTHY P. COOPER,
          Secretary.
CORRECTIONS 1933

CORRECTIONS Editor 1933

In the May issue of New Church Life, page 236, the second line should read: "that man can insinuate good," instead of "that no man can insinuate good." [See A. C. 6822.] The fourth line should read: "We go to church to make contact with the immediate influx," instead of "with the mediate influx."
26TH BRITISH ASSEMBLY 1933

26TH BRITISH ASSEMBLY VICTOR J. GLADISH 1933

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-sixth British Assembly, which will be held at the Church of the New Jerusalem, Maldon Road, Colchester, Essex, on Saturday, Sunday and Monday, August 5th to 7th, 1933.

     Those expecting to be present are requested to communicate with Mr. Horace Howard, 30 Drury Road, Colchester, England.
     VICTOR J. GLADISH,
          Secretary.
CHICAGO FAIR 1933

CHICAGO FAIR 1933

     The Pastors and Members of the Sharon and Immanuel Churches wish to meet and be of service to General Church friends who come to attend the Century of Progress International Exposition, to be held in Chicago, June 1 to November 1, 1933. The following information is furnished as an aid to visitors:

     SHARON CHURCH: 5220 Wayne Ave. Take Elevated to Edgewater Station. Rev. W. L. Gladish, Pastor. Telephone, Longbeach 9330. Sunday Services at 11 a.m., except during August, when the church is closed.

     IMMANUEL CHURCH, Glenview, Ill. Rev. Gilbert H. Smith, Pastor. Telephone: Glenview 32. Services every Sunday at 11 a.m. Take Elevated to Dempster Station at Niles Center, where free transportation to and from Glenview will be provided on Sunday mornings, upon receipt of telephone call stating time to be met.

     Automobile tourists with camping equipment will be welcome to camp in The Park at Glenview. There are several good restaurants nearby, and possibly rooms for rent in The Park.

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SONS OF THE ACADEMY 1933

     ANNUAL MEETINGS, BRYN ATHYN, PA., JUNE 16, 17 AND 18, 1933.

Friday, June 16.
     2.45 p.m. First Business Session.      A) Reports of Officers.
                                        B) Nominating Committee.
                                        C) New Business.
     6.45 p.m. Supper. Mr. Donald F. Rose, Toastmaster.
     8.00 p.m. Speech of Welcome by Bishop N. D. Pendleton.
               Address by the Rev. William Whitehead, Representative of the Academy of the New Church.
     10.00 p.m. (or thereabouts). Informal meeting at the residence of Mr. Geoffrey S. Childs.

Saturday, June 17.
     9.00 a.m. Golf Tournament. Luncheon served by hosts at individual homes.
     2.30 p.m. Second Business Session.      A) Election of Officers.
                                        B) Continuation of New Business.
                                        C) Discussion of Scholarships, to be introduced by Dr. C. E. Doering.
     6.45 p.m. Old Academy Supper. Mr. Loyal D. Odhner, Toastmaster.

     NOTE. All male members of the Bryn Athyn Society are cordially invited to attend the Friday and Saturday Suppers.

Sunday, June 18.
     11.00 a.m. Divine Worship in the Cathedral. Afternoon Open.
     6.45 p.m. Banquet. Mr. Harold P. McQueen, Toastmaster.

     NOTE: This is an open banquet for all members of the Bryn Athyn Society and Visitors.

     NOMINATIONS.

For PRESIDENT: Mr. Daric E. Acton. For VICE PRESIDENT: Mr. Harold P. McQueen.
For SECRETARY: Mr. Fred J. Cooper. For TREASURER: Mr. Harold K. Lindsay.
EXECUTIVE COMMITTEE: Dr. C. R. Pendleton; Mr. Donald Hicks, Glenview, Ill., Mr. Archibald Scott, Kitchener, Ont. Other members to be nominated by the Local Chapters.
          KARL R. ALDEN,
     Chairman, Nominating Committee.

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VISITORS AT THE CATHEDRAL AND HOW WE RECEIVE THEM 1933

VISITORS AT THE CATHEDRAL AND HOW WE RECEIVE THEM WILLIAM R. COOPER 1933

NEW CHURCH LIFE
VOL. LIII          JULY, 1933           No. 7
     Curator of the Cathedral-Church of Bryn Athyn.

     New Church men and women all over the world are aware of the erection of the Cathedral at Bryn Athyn, designed to serve the double purpose of a parish church for the local congregation and the official seat of the Bishop of the General Church. Many of them have visited it at one time or another, and most others have seen photographs and read descriptions of it; and doubtless many of those who have not already done so hope to visit it at some future time. But all, whether acquainted with it or not, will be interested to hear something of the problems involved in meeting those who come in great numbers from all parts of the world, being attracted by the architectural beauty of the building.

     Shortly after its dedication, nearly fourteen years ago, I was invited by the Board of Trustees of Bryn Athyn Church to take over the superintendence of the building. I accepted the invitation, and entered upon the duties with very little realization of the problems that would arise in connection with it. It was not the kind of a position about which one could learn much from the experience of others, because there had been none just like it before. Here was the first New Church Cathedral the world had ever seen, and it remained to be seen what the world would say and do about it.

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Except in a very general way, no instructions as to how to meet the different problems could be given, since for the most part they could not be foreseen, and we were often entirely dependent upon our own judgment as to how best to meet them.

     Under these circumstances it was to be expected that we would make many mistakes, especially at first, and undoubtedly we did. But, profiting by our experiences, and in frequent consultation with the Pastors of Bryn Athyn Church, and striving not to make the same mistake twice, we have gradually formulated certain policies that appear to be the best under all the circumstances, though subject to change as new conditions and new circumstances arise. At times my position has presented many difficulties, and there have been moments of discouragement. It would be strange indeed if that were not so. On the other hand, it has presented problems of ever-increasing interest and delight, and the satisfaction and contentment that it brings to me are inestimable.

     It is impossible for me to state how many visitors we entertain in the course of a year, since we have no means of counting them; but a conservative estimate would be a quarter of a million, or about five thousand a week. Very many of these do not get to see the interior of the buildings, since probably three-fourths of them come on Sundays, when the Cathedral is not open for inspection, this regulation having been found necessary, in order that the atmosphere of worship may be preserved for the congregation.

     In my own mind I divide our visitors into four general classes:

     1. Architects, artists, professors and students of the various arts, and other professional men and women who have a particular interest in some phase of the work that is being done on the Cathedral. These I estimate to be about twenty per cent of the total.

     2. People who have more or less culture and refinement, an appreciation of fine workmanship and things of beauty in general, who are able to sense something of the atmosphere of sanctity in the building, and who therefore are becomingly reverent. These I should say make up about thirty per cent.

     3. Members of other bodies of the New Church. While they constitute only a small fraction of one per cent of the total number of visitors, they are nevertheless of sufficient interest to consider separately in making a classification.

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     4. The remaining fifty per cent are the large numbers who haven't the remotest understanding or appreciation of what it is all about, but who come because it is one of the things to do just now, and who, in their own minds, undoubtedly place Bryn Athyn Cathedral in the same category as Valley Forge Memorial Chapel, St. John the Divine in New York, or the Zoo.

     In my opinion, those who come thirsting for the Truth which the New Church has to offer constitute an infinitesimal fraction of one per cent. The information sought by our visitors is extremely varied in character, the topics discussed covering every conceivable subject under the sun. Sometimes it is confined to questions regarding architecture and kindred topics; sometimes it is entirely on matters of doctrine; at times on science, philosophy, politics, or anything else that one can think of.

     There have been times when, quite unintentionally, we have been drawn into arguments, and sometimes quite warm ones. Undoubtedly, also, there have been times when the wrong thing has been said,-the thing that afterwards one wishes he had left unsaid. On one occasion I was admonished by the Bishop for telling a group of Roman Catholic priests that Paul is in hell! The Bishop administered his rebuke on the ground that, while the thing in itself is true, to tell it to those people, and under those circumstances, would give them the impression that it is a fundamental doctrine of the New Church! That was ten or twelve years ago, and we have learned much since that time.

     When I first took up this work I was thrilled with the idea of converting everyone who came to see the building, and entered into theological discussions and arguments on the slightest provocation. But I feel that we have learned more of wisdom with the passing of the years. Having met several millions of them, without being able to point to a single convert, I have adopted a very different policy, and am seldom trapped into an argument of any kind, even the mildest. That policy is to make no mention whatever of the Doctrines of the Church until it is asked for, but to confine the discussion entirely to matters of architecture, or to any subject that the visitors themselves introduce.

     Organizations of many kinds, social, artistic, literary, and the like, come in groups varying in size from ten or a dozen to several hundred.

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More often than not these groups make arrangements, perhaps months beforehand, to come on some particular date, and usually we are requested to address them and tell them about the work here. If the group is small enough, so that I can speak to them in subdued tones throughout, I conduct them through the buildings, pointing out things of interest as we go, and answering their questions. But in the case of a group of a dozen or more the procedure is quite different. It is my practice to meet them in the Choir Hall upon their arrival, and explain in a few words what is our custom in regard to the inspection of the buildings. First, I state that we speak as little as possible in the Cathedral itself, and then only in subdued tones. Then I go on to tell them that, if it meets with their approval, (and it always does), I would suggest that they walk around by themselves in the Cathedral proper, and see the things in which they are interested, and that I will join them in about ten or fifteen minutes, and take them to one of the other halls, where they can be seated, and where we can all talk as freely as we please. From much experience I have found that this arrangement works well, and I have seldom encountered any difficulties on account of it. Having seated them in the Undercroft or the Choir Hall, I talk to them for fifteen or twenty minutes, giving them an outline of the work that is being done on the Cathedral.

It has been my observation that most guides at the places of interest that one visits give a talk that has been committed to memory, which is reeled off like a Victrola record! I am resolved that visitors to the Cathedral-Church of Bryn Athyn shall not get that impression. And for that reason I never give any thought beforehand to what I shall say, but rely entirely on the inspiration of the moment, beginning at a different point each time, and treating things in a different order.

After my introductory remarks, the visitors are invited to ask questions about anything in which they may be interested, and which I may have omitted to mention. It is then that we get the questions about the Doctrines. Nearly all wish to know something about our beliefs, and we never send them away without an opportunity to ask about the Doctrines if that is what they want. I never mention them unless they are asked for; but when they are asked for, it is my invariable practice to give them straight from the shoulder, so to speak, and as far as possible in the language of the Writings.

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Sometimes the merest generals suffice. At other times we must go into greater detail. But I believe in answering frankly and clearly any question that is put in regard to the Doctrines, and this regardless of who is present. By this I mean that I have no sympathy whatever with those who are, or at least seem to be, half ashamed of being New Churchmen, and who frequently give the impression that our Doctrines are not so very different from those of orthodox Christianity. I never apologize for our Doctrines, and inquiring visitors are never left in any doubt as to just what we believe, in so far as I am able to make it clear.

     Let me now return to our four general groups, and say a little more in detail about each of them.

     Architects and artists from all over the country, and in fact from all over the world, come in great numbers to see the Cathedral, and by far the greatest number of them concede that it is the finest example of its kind on this continent. Many a time I have heard such exclamations as, "This is the sort of thing that every architect dreams about, but never expects to see!"

     One of the things that has brought home to me most forcibly the estimation in which our Cathedral is held by those who are in a position to judge of such things, is the reception I meet with whenever I visit some other place of interest. No matter what kind of an institution it may be, whether another cathedral, an art gallery, a museum, an educational institution, or a great industrial plant, I have found that my card is an "Open Sesame" wherever I go. I have scores more invitations to visit Places of all kinds all over the United States than I can ever possibly accept, and if I were to accept all the luncheon and dinner invitations that I have received from people in Philadelphia alone, I wouldn't need to buy any food for a year!

     I have received many letters from architects, and the following extracts from a few of them will indicate their attitude toward the building from a professional, as well as from an esthetic, standpoint. A member of a prominent firm of New York architects writes:

     "I wish to express my thanks for your courtesy when I visited the Church the other day.

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It was a joy and inspiration to see such a beautiful piece of architecture so wonderfully carried out. It has occurred to me that it would be a very helpful and inspiring occasion for my whole office force engaged in esthetic work, if they could visit this piece of work. There would be about eighteen of us. Our thought would be to motor from New York on Election Day. Would it be convenient for us to come at that time?"

     Arrangements were made in accordance with his request, and an extremely interesting visit resulted, both from their standpoint and mine. Another letter reads:

     "The Allentown Architectural Society wishes to express to you its sincere thanks and enthusiastic appreciation of the reception you accorded us last Saturday at the Cathedral. We particularly enjoyed your interesting talk on the details of the work. On the homeward trip the members of the committee who arranged the excursion received the enthusiastic thanks which belong to you and to the inspired builder of the Cathedral."

     This from one of the Curators of the Pennsylvania Museum of Art:

     ". . .As an architect, I particularly enjoyed the privilege of seeing the Church under your guidance. It is certainly one of the notable developments in this country. The unhurried pains with which the Cathedral is being developed is reminiscent of the best medieval tradition, which our modern age can ill afford to forget. I was extremely interested in the glass, and the success with which ancient methods of manufacture have been reproduced; for it seems to me that most of our modern efforts are feeble indeed."

     Quite a number of the colleges, universities and art schools in the Eastern part of the United States make a practice of sending classes to the Cathedral on inspection trips, and many of them have made it a part of their regular pre-graduation activities to bring the senior class here each year. My files contain many letters of appreciation from these institutions, or from individuals connected with them. The following is from an Architectural School for Women in New England:

     "I am writing to tell you that we are back from our most interesting trip to Philadelphia, and remember with the greatest pleasure the hours that you gave us at Bryn Athyn. The students gained from the experience much more than you perhaps realized, and brought away with them new and finer ideas about church architecture and the various crafts that help to make it beautiful. . . ."

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     From the Architectural Department of one of our great universities:

     "Thank you for all the time and attention you gave us when we were at the Cathedral. The students and I fully appreciated it, and enjoyed every moment of it, and only wished that we had more time to spend, and therefore an opportunity to bother you for a longer time. It seemed to me, in going over the Cathedral with you, that it is perhaps the most consistent in its following of medieval traditions of any building that I have studied in this country. You can be very proud of it, and very happy to be connected with such a splendid undertaking."

     This group came unannounced one morning about nine o'clock, and informed me that their visit was part of an inspection tour covering the Eastern States, and that in order to see all the places they wanted to see, they had to fix up a schedule beforehand, allotting a certain amount of time to each place, and adhering very strictly to their schedule. Bryn Athyn Cathedral had been allotted twenty minutes! No one in the group had ever seen it before. They had simply heard it mentioned as one of the places they ought to visit. I told them I didn't think they would leave here in twenty minutes! They eventually did leave at about one-thirty p.m., and evidently quite reluctantly then. They "could easily skimp some other place," they said," but they wouldn't have missed this for the world!"

     The following are from individuals who visited the Cathedral with small groups, and are typical of hundreds of such letters. A member of the Editorial Staff of the SATURDAY EVENING POST writes:

     "Allow me to take this means of thanking you for the exceedingly interesting afternoon you gave my guests and myself on Sunday. I do not know where else on this continent one could see in such rich abundance such things as you showed to us. The loveliness of your Cathedral needs no praise of mine, but I cannot refrain from telling you what a delight it was to have its beauties displayed by one who has such intimate acquaintance with them."

     The next one is from the head of a large Art Printing establishment in Baltimore, and was addressed to "Messrs. Cooper and Simons" (Our old friend Sam Simons was the Head Usher on duty on the occasion of which he writes.) When this visitor came into the Cathedral one Sunday morning, just before the service began, he explained that he was rather deaf, and asked if we could give him a seat where he could hear; and so we provided him with a pair of head-phones attached to the amplifier.

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Accompanying his letter were two large and beautiful reproductions of one of the French Cathedrals, about as beautiful specimens of art Printing as I have ever seen. He writes:

     "This little gift is a mark of my appreciation for your lovely courtesies to me while in your Cathedral last Sunday week. I happen to be one whose hearing is not good, and you did help me tremendously. Thank you kindly. I heard every work of the Preacher's sermon, even better than if he had been sitting at my side.

     "Your Cathedral is noble, grand, majestic. I notice that your religious service was in keeping with it,-noble, majestic, full of dignity and reverence. I shall never forget the influence while in that lovely and sacred spot. Of course, I will not forget the gentlemen who were so very courteous to us who had the honor to visit you there. Again thanks.

     "Kindest wishes to both of you and yours for a lovely Christmas. I will think of you on Christmas morning in that lovely Cathedral with lighted candles."

     There is no question whatever but that our Doctrines appeal to many people as being eminently reasonable and beautiful. It is undoubtedly true, also, that the vast majority of them lose interest as soon as they get out of our sphere. Yet the teachings do make an impression, and in time must produce some tangible results. A Presbyterian Minister writes:

     "Please accept my most cordial thanks for your kindness in sending me The Doctrine of the Sacred Scripture, by Swedenborg. May I take advantage of your very kind offer to supply me with additional information by asking what books comprise the canon accepted by the Church of the New Jerusalem? And am I correctly informed in believing that every church service commences with a solemn opening of the Bible?"

     A group of about a hundred and fifty ladies who visited the Cathedral last June manifested much more interest in the Doctrines than in the building itself, and practically the whole afternoon was spent in a discussion of them. They wrote afterwards:

     "It is with much gratitude that I write to tell you how very much the women of the Montgomery County Federation of Women's Clubs appreciated your kindness to us last Monday. Many expressed the desire to come back to the Cathedral-Church to learn more about it. You gave us much food for thought, and I personally found that the teachings you expounded to us were most beautiful, and entirely in line with my own belief.

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     "The Cathedral-Church is certainly a magnificent structure, and reflects in every way the beauty and spirituality of the teachings for which it stands; and your clear and interesting explanations were a real education for our entire group."

     A young member of the Philadelphia Orchestra, who had evidently been reading considerably in the Writings, came to the Cathedral several times, and he wrote me a number of letters from which I quote the following extracts:

     "Thank you for sending the copy of The New Philosophy and the list of New Church communities. I am coming to your services some Sunday morning. I know they must be very inspiring. Thanking you again for this 'use,' I remain, etc."

     I was interested in his employment of the term "use." The quotation marks were his, and indicated that he had been reading the Writings to some purpose. Later he wrote that he had left the Philadelphia Orchestra, and joined the Detroit Symphony Orchestra. To quote:

     "I will never forget my last visit to Bryn Athyn for the Sunday service. I only wish Detroit were nearer this new 'Holy City.' But the angels who lead us know what is best, so I am reconciled. Of course, I am well satisfied to be alone with Swedenborg for a few years."

     Often, in talking about the Doctrines to visitors, it is some listener, rather than the person taking part in the discussion itself, who is most impressed with our position. I would like to record one such instance, as an example of many others of a similar nature. This is copied from a journal wherein I make notes of many interesting occurrences in the course of my experiences.

     The occasion in question was the visit of a delegation of Swedish ministers with their wives and friends, numbering in all about thirty persons. During this visit a lady who was not a member of the group asked me if I would give her a statement of our fundamental doctrines, and, on my complying, the whole group gathered around to listen. I gave a very brief statement to begin with, emphasizing particularly the two fundamental doctrines,-the acknowledgment of the Lord Jesus Christ as the Supreme and Only God, and a life according to the Ten Commandments.

     The lady who had asked the initial question got very little opportunity to say any more, as the ministers waded right in to defend their three-gods idea!

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I maintained that the Father was in the Son, as the soul of man is in its body, and that while, during the Lord's life on earth, there was often the appearance that they were two, still it was only an appearance; and I quoted the Lord's answer to Philip when he asked, "Show us the Father."-"Have I been so long time with you, and yet hast thou not known me, Philip?" "So!" the ministers exclaimed. "When He was transfigured on the mount, and a voice was heard, saying, 'This is my beloved Son. Hear ye Him,' He was just speaking to Himself, was He? And what about John 3:16?"

     They were so incensed at my explanation of that verse, and at my condemnation of the doctrine of the vicarious atonement, that they threw up their hands and left! Then I spent a very interesting hour with the lady who had first addressed me, who had with her a small group of her friends. They were deeply impressed by the fact that a single layman could hold his own against a large group of ministers, and eventually put them to flight! I pointed out to them that in this instance the layman had all the advantage, inasmuch as he was defending a doctrine that was eminently reasonable, while the other poor fellows were attempting to prove a doctrine that was contrary to reason and common sense, and, moreover, contrary to the great burden of the testimony of the Scripture!

     Many elementary school classes are brought to visit the Cathedral, and I have enjoyed very much talking to them. One group of about thirty fifth-grade children came by appointment one day, and I spent most of the morning with them. A few days later I received the following letter from one of them:

"Dear Mr. Cooper:
     "I enjoyed my visit to the Bryn Athyn Cathedral. Without your kindness I would not have enjoyed the visit nearly as much. The ascent to the Tower was enjoyed by all. The view from the top is most enjoyable. Though having visited the Cathedral many times, I have never been told the history of the Cathedral.
     Yours truly,
          ELLEN PENTON, Grade 5b."

     A long time afterwards I learned that, when they returned from their trip, they were assigned as a lesson the writing of a letter to me, and the one who did the best was privileged to send it.

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     One Sunday morning, several years ago, we reserved the balcony in the Cathedral for a group of about forty or fifty people who were stone deaf. All but about half a dozen of them were also dumb. A copy of the Sermon was provided for them, and while Bishop de Charms delivered it from the pulpit, the leader of this group delivered it to them by finger signs. After the service, I spent a most enjoyable hour showing them through the buildings. They would all cluster in a close group in front of me, and as I carefully enunciated my words, most of them could read my lips; and the rest got their friends to tell them by finger signs what I had said.

     Many blind people also come to visit. I find that the Keys of the building never fail to thrill them. I take them to the closet, where they are all hung on a velvet covered board, and let them feel them, and take them down, and handle them. For the benefit of our blind visitors we have in the Cathedral Book Room as many copies of the Writings in Braille as we can get.

     The recent concert of the Philadelphia Orchestra in which our Whittington Chorus took part recalls to mind two occasions when Leopold Stokowski visited the Cathedral. On the first of these he asked some questions about the organ, and I invited him to try it. He sat down at the console and played for about an hour. He's a marvelous organist! Among other things, he played Bach's Toccata and Fugue in D minor, which he said he considered the finest piece of music ever composed. He commented on the location of our organ, and expressed the opinion that we could get very much better results if we placed it in either the extreme East end or the extreme West end of the building. His second visit was on a Saturday morning when we were rehearsing the music that was to be played from the Tower the following day, and he commented on the fine quality of our horns. He was surprised to learn that the players were members of his own orchestra!

     We now come to our third group,-New Church people affiliated with other bodies of the Church, chiefly members of the General Convention, many of whom have visited the Cathedral. Some introduce themselves as such; others avoid letting us know that they have any connection with the New Church. Some are very friendly toward the General Church; others quite the reverse. An astounding number betray ignorance of what the General Church stands for, and I have met many who did not even know of its existence.

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I am frequently called upon to explain the difference between the General Church and the other bodies of the New Church.

     I have had many long and interesting discussions with members of the Convention as to why the General Church is growing, while the other bodies complain of a decline in interest and numbers. On one occasion my conversation with a group which included a Convention minister turned to this subject, and he happened to mention that, during his absence from his church, he had invited Methodist ministers to fill his pulpit on two Sundays. I remarked that it was incomprehensible to me that professing New Church men and women could tolerate such a thing. "Why?" they asked in astonishment. When I quoted from the abundant teaching in the Writings as to the deadness of the Old Church and the impossibility of its resuscitation, they expressed the prevailing Convention view that the Old Church has considerably modified its objectionable doctrines since Swedenborg's time, owing to the gradual permeation of the New Church Doctrines. I told them that such a view could not be substantiated from the Writings, and that I could not see how they could permit the preaching of the doctrines of a tripersonal God and the vicarious atonement in their pulpit. They declared that the Old Church does not believe those things any more, and that the two Methodist ministers preached excellent sermons. I said that I feared their sermons would not bear inspection in the light of the Writings, and expressed the opinion that such a thing could only be tolerated by those who are unfamiliar with the Writings. One of the group admitted that most of their members do not read the Writings to any great extent.

     In answer to a question they put as to what Convention could do about this lack of growth, I said that what was needed first of all was to give up the idea that the Writings were a product of Swedenborg's mind, and acknowledge them as being the Lord Himself in His Second Coming; and, secondly, to adopt the distinctive policy of the General Church,-distinctive worship, distinctive education, distinctive social life, and distinctive marriage.

     A week or two later one of the young men of the Convention visited the Cathedral, and I found him very friendly to the General Church. We discussed a number of topics on which he was entirely in sympathy with our views, especially the principle of New Church education.

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Strangely enough, while he heartily endorsed this principle, he could not see the necessity for distinctiveness in social life and on other planes, particularly that of marriage. I quoted A. C. 8998 to the effect that "marriage between one who is of the church and one who is not of the church is heinous in the sight of heaven." He said: "Did Swedenborg say that? Well, I can't help it if he did. I don't believe it is true." I pointed out to him that it was plainly so stated in the Arcana, and that Swedenborg had said that he had received nothing from any spirit or angel, but from the Lord alone; therefore it was not Swedenborg who said that about marriage, but the Lord Himself! He was silent, but apparently unconvinced.

     The last of our four general groups is the one that presents the most difficult problems in the matter of preserving the sanctity of the Cathedral, and at least an appearance of reverence while they are in it. A great many lack the most elementary notion of how to behave in a church, and often they do not take it in very good part when we feel called upon to instruct them. It is necessary to keep a strict watch at all times when visitors are present, since they commonly ignore the signs requesting them not to enter certain portions of the building. A number of times we have had pieces of stone carving knocked off and carried away, presumably by souvenir hunters.

     We have also had many amusing experiences, a few of which I will mention as illustrative of the types of mind we encounter.

     Ten or twelve years ago, when the Cathedral was open for inspection on Sunday afternoons, and several members of our Missionary Committee were on duty each week to help entertain the visitors, an old lady came up to me and inquired, "How much did it cost?" On being informed that I didn't know, she asked, "What is it in this place that you people rave about? I don't see anything unusual about it! Why, we have fifty churches in New York that are prettier than this!" I remarked that I hoped it would be my good fortune some day to visit New York and see some of their "pretty" churches! "That's just the trouble," she went on, "I suppose these country folks have never been ten miles away from home, and don't know what a beautiful church looks like." I remarked that those who did most of the "raving" were the architects of the country, who were supposed to know something about it.

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Then she went on to say that she had wasted over three hours of her valuable time to come and see this church, and it was just like any other little old country church, and she was sorry she had come!

It is hardly to be expected that the average layman would be conversant with the technical names of things in a building such as ours. One visitor, on seeing the heads of some of our prominent New Churchmen carved on the corbels in the Council Hall, exclaimed to her friends, "Oh, look at the gargoyles!" Then she turned to me, and said, "That's what you call them, isn't it?" I explained to her that gargoyles were generally grotesque, and that these were not intentionally so!

One Sunday afternoon, several years ago, I met Mr. William Alden, Jr. and Mr. Donald Rose walking around the Cathedral, and invited them to "come and look over the new building." The "new building" at that time was the Council Hall. The walls were nearly finished, and the whole building, both inside and out, was still covered with scaffolding. As we started up the runway, two elderly ladies, who apparently supposed that we were just casual visitors like themselves, joined us and followed us around. The particular things that my friends and I were interested in on this occasion were the asymmetries and irregularities that had been introduced to a much greater extent in this new building than had been the case in the Cathedral itself, and I was pointing out various examples here and there as we walked around. "You see," I said, "one side of this window arch is not the same curve as the other side. See the sort of hump on this side, while the other side is considerably flatter, and the whole thing is very irregular in outline. And then look at this molding that runs along below the cornice. See how it wiggles? And that wall; if you stand here, and look down toward the far end, you can see it plainly; it bends way out from the straight line. And see how it drops toward that end." So far, the two ladies had listened, but had made no comment, though I had noticed a gradually increasing look of disapproval on the face of one of them. Finally, she could control her indignation no longer, and burst out with, "All the same, young man, it's a mighty nice church, in spite of the imperfections you are pointing out!" I tried to explain to her that I was not pointing out these things in any spirit of criticism, but rather in an effort to demonstrate how much more interesting and beautiful were the results thus attained, in comparison with the cut-and-dried method commonly applied on most other buildings.

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But I am not sure that she was altogether convinced of my sincerity!

     I may here introduce an appreciative letter which I received from a dentist:

     "Under separate cover I am mailing you a half dozen tubes of KAL-PHENO tooth paste. I want in some way to show you my appreciation of your great kindness while we were visiting the wonderful church. Also, I believe that you will in turn appreciate the fact that you have learned what KAL-PHENO is. Of course, in the event that you have not heard, and have been using it, KAL-PHENO contains Chlorate of Potash, if that means anything to you; but if you are not conversant with the fact that Chlorate of Potash should be included in the base of every tooth paste, you will undoubtedly recognize the benefit of it after having used KAL-PHENO. Thanking you again for your kindness, and trusting that I may have the pleasure of meeting you again some time, I am, etc. . . ."

     Thus, you see, additions are constantly being made to the sum total of our knowledge!

     It is very interesting at times to mix with the crowds as if one were just a casual visitor like the rest. By doing so, I have learned many startling facts about the Cathedral, the Doctrines, the community, and our people. It is an oft-repeated story that there are no nails in the building. Frequently, too, we learn that it is built without the sound of a hammer, like Solomon's Temple. Also, I have heard that it is an "exact reproduction of Solomon's Temple"! It is also an "exact reproduction of Westminster Abbey"! It wouldn't surprise me particularly to be told sometime that it is also a reproduction of the Taj Mahal or the Tower of London! One self-appointed guide told a large group of visitors, of whom I was one that "these Swedenborgians believe that they know the exact date when the Lord is going to make His Second Coming, and they are building this Cathedral to receive Him when becomes. Somewhere inside there is a golden door with a beautiful golden key, which is not to be opened until He comes, and then He will open it for the first time!"

     In the brief space at my disposal I have given a glimpse of our varied experience. Different minds will view these things from different standpoints, and will arrive at different conclusions as to the uses served by this visiting, and what it may accomplish for the New Church.

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But to me it goes to show very clearly, as a conclusion based upon an experience of fourteen years, that the most profitable field for missionary work is among the children and the young of the New Church, by means of New Church education in a sphere of distinctive worship, instruction and social life. I have discussed our Doctrines with hundreds of thousands of strangers. Many missionary services have been held, and many doctrinal classes provided, for their benefit. We have had as many as 440 strangers at one service. The Cathedral Book Room was established several years ago for the sale and distribution of the Writings and collateral literature, and it has undoubtedly served a great use in this direction. But, when all is said and done, the increase in the membership of the New Church that is in any way traceable to these activities is so small that it but adds to my enthusiasm for New Church Education, wherein lies, in my opinion, the greatest source of growth for Our Glorious Church.
TABLES OF STONE 1933

TABLES OF STONE ARCHIBALD BOWIE 1933

     In A. C. 9416, it is stated: "Those tables were divided from one another, but were joined together by application, and the writing was continued from the one table upon the other, as though it was on one table; and there were not, according to the common opinion, some of the precepts upon the one table, and some upon the other."

     In A. E. 1026:3, it is stated: "Upon one table were written the precepts of love to the Lord, and upon the other table were written the precepts of love towards the neighbor. The first three precepts are those of love to the Lord, and the last six are those of love towards the neighbor." (See also D. P. 95; A. R. 461, 903; T. C. R. 285, 456, and some other places.)

     How are we to understand these statements, and what lessons do they teach us?

     The statement in A. C. 9416 refers to the first two tables, which were "the work of God, and the writing, the writing of God, graven upon the tables." (Exod. 32:16.)

     The statement in A. E. 1026 refers to the second two tables, which were hewn out by Moses (Exod. 34:1-4), and afterwards placed in the ark. (Deut. 10:5.)

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     Concerning the manner of the writing on the first two tables, the Word and the Writings teach that it was divided between the two tables by passing over from the one to the other. The Word teaches in Exodus 32:15, as follows:

     [Hebrew]

     their opposite sides from two of written ones tables

     [Hebrew]

     written ones they(were) and from this from this

     "tabulae scriptae a duobus transitibus, exhine et exhine illae scriptae." (A. C. 10449.)

     "tables written from their two opposite sides, from this side and from that side they were written." (Exod. 32:15.)

     So the Writings teach regarding these first two tables: "The writing was continued from one table to the other as though it was on one table." (A. C. 9416.)

     The Word nowhere teaches that the manner of the writing on the second two tables was also continued over from the one to the other.

     It is revealed in A. E. 1026 that, in the case of the second two tables, the manner of the writing was different, and that the first three commandments were written on one table, and the last six commandments on the other table; and the fourth commandment, "Honor thy father and thy mother," is declared to be "a mediating commandment."

     With reference to this fourth commandment, it may therefore be permissible to think that the writing of it may have been continued from the one table over to the other.

     The first two tables, which were "the work of God," were broken by Moses, and the second two tables were hewn out by him, although on them also the Lord wrote the words that were in the first tables. (Exod. 34:1.) We are instructed that this signified that the sense of the letter of the Word would have been different if the Word had been written among a different people, or if the Israelitish people had not been such as they were. (A. C. 10453.)

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     This is also represented by the writing on the second two tables not being divided, by passing over from the one table to the other.

     To make a covenant is expressed in the Hebrew by "to cut a covenant," thus:

     [Hebrew]

     a covenant he cut

     And in A. C. 9416 the dividing of the writing in the first two tables is illustrated by the covenant entered into with Abram, in which the cow-calf, she-goat, and ram, were divided in the middle, and one part was placed opposite the other. (Genesis 15:9-12.) The first two tables, in which the writing was divided, may therefore be compared with the animals which were divided in the covenant made with Abram, and the second two tables, in which the writing was not so divided, with the birds (turtle-dove and young pigeon), which were not divided. (Gen. 15:10.) The birds signified "spiritual things," "all the things of faith," "all doctrinals," which are "called things of faith, although they are not of faith before they are conjoined to charity." (A. C. 1832.) With these there is not such a " parallelism and correspondence." (A. C. 1832.)

     That the sense of the letter of the Word, as given among the sons of Israel, is also signified, is taught in these words: "The case was the same in regard to very many rites in the Ancient Church, and afterwards in the Jewish Church, which in themselves were nothing but rituals in which there was not truth, but which were tolerated and permitted, and indeed commanded, because they were held as sacred by parents, and so were implanted in their minds, and impressed upon them from infancy, as truths. These and other such things are what are signified by this, that the birds were not divided." (A. C. 1832.)

     The second two tables, which were hewn out by Moses, in which the writing was not divided, and the birds which were not divided, therefore represent, in relation to the sense of the letter of the Word, that sense as written among the Israelitish people.

     With such things there was not a flowing over from the internal sense into a parallel and correspondential sense, or into a congruous sense of the letter, suitable to a spiritual or internal church; and therefore many of these things were abrogated by the Lord when He founded an internal church.

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     The things in the sense of the letter of the Word, which have not "such a parallelism and correspondence" (A. C. 1832), although they were "adapted to serve as vessels " (A. C. 1832), are "the very many rites . . . in the Jewish Church." (A. C. 1832.)

     That the Israelites "were to be commended, and to be called the people of God, a holy nation, a peculiar property." (A. C. 10453.) "Things were permitted them on account of the hardness of their heart, which things appear in the external sense of the Word, and constitute it." (A. C. 10453.)

     "For the sake of that nation, altars, burnt-offerings, sacrifices, meat-offerings, and drink-offerings, were commanded, and on this account, both in the historical and prophetical Word, those things are mentioned as the holy things of worship, when yet they were first allowed because they were instituted by Eber, and were altogether unknown in the ancient representative church. . . . For the sake of that nation, also, it came to pass that Divine worship was performed in Jerusalem alone, and that on this account that city was esteemed holy, and was also called holy, both in the historical and prophetical Word. . . . For the sake of that nation, also, it was permitted to marry several wives, which was a thing altogether unknown in ancient times; and likewise to put away their wives for various causes; hence laws were enacted concerning such marriages and divorces, which otherwise would not have entered the external of the Word. . . . For the sake of that nation, mention is so often made of Jacob, and likewise of the twelve sons of Israel, as being the only elect and heirs, as in the Apocalypse 7:4-8; . . .besides other things. . . .That external is what is signified by the two tables hewed by Moses." (A. C. 10603.)

     These two tables were not divided as to the writing, because with such things there is not "such a parallelism and correspondence." (A. C. 1832.) Such things are also signified by the birds which were not divided. (A. C. 1832.)

     The second two tables, in which the commandments regarding the Lord were written on the one table, and those concerning man written on the other, also represent that there is no conjunction of man with the Lord by intellectual things, by truth alone, or faith alone, or by the doctrinals of faith, but that all conjunction is by love, or good, which he receives from the Lord when he keeps the commandments in his table by shunning evils as sins against God.

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This is also represented by the birds, which were not divided. (A. C. 1832.)

     The first two tables, which were the "work of God," and in which the writing was divided, and which are in that respect compared with the animals which were divided, represented "the conjunction of the Lord by the Word with man." (A. C. 10375.) Conjunction with the Lord is by love, or good, as is constantly taught in the Writings and in the Word, so the animals which were divided represented "the celestial things of the church" (A. C. 1832), which are those of love to the Lord and charity towards the neighbor.

     The second two tables also represent the conjunction of God with man, but only in proportion as he knows the evils which must be shunned, and shuns them as of himself. (A. E. 1179.) Then God conjoins him with Himself, and enables him from His table to acknowledge Him . . .and also not to will evils. . . .In this way these two tables conjoin themselves together in a man; and God's table is placed upon man's table; and they are put as one table into the ark." (A. E. 1179.)

     The second two tables therefore represent the Lord's presence, and His calling man to conjunction with Himself; but the first two tables represent the actual conjunction.

     Regarding the first two tables, it is said: "Conjunction thereby with man is signified by the tables being two, and joined together in the resemblance of a covenant. See no. 9416." (A. C. 10375.)

     The Lord says, "Behold I stand at the door, and knock." This may illustrate the presence of the Lord by the second two tables.

     "If any man hear my voice, and open the door, I will come into him, and will sup with him, and he with me." (Rev. 3:20.) These latter words may illustrate the actual conjunction signified by the first two tables, and also signified by the second two tables placed as one table into the ark, as described in A. E. 1179.
     ARCHIBALD BOWIE.
          Hillview, Balmore, Torrance, Scotland.

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GLEANINGS FROM NEW CHURCH HISTORY 1933

GLEANINGS FROM NEW CHURCH HISTORY HERSCHEL V. JOHNSON 1933

BROUGHT TO THE LIGHT.

(Mr. John A. Fraser, of Atlanta, has kindly furnished these extracts from a Biography of Herschel V. Johnson by Percy Scott Flippen, Ph.D., Professor of History in Coker College; Deitz Printing Co., Richmond, 1931. Herschel Vespasian Johnson (1812-1880) was Governor of the State of Georgia (1853-1857) and Judge of the Superior Court of Georgia (1849-1853; 1873-1880). In 1860, he was nominated Candidate of the Northern Democracy as Vice President on the ticket with Stephen A. Douglas. In 1848 he became United States Senator by appointment, and it was at this time that his wife became acquainted with the Writings while in Washington.)

"In 1848, whilst in Washington, my wife chanced to get hold of some of the Writings of Swedenborg. She became deeply interested in them, procured other books, continued to read, and finally came into full reception of his doctrines. I remonstrated kindly with her to desist, that he was a dreamer-a visionary. Failing in this, I resorted to ridicule, to induce her to abandon the subject. She assured me that he had told the truth; that his doctrines were sound, and in consonance with the Bible, if properly interpreted; that his views found a response in her very intuitions. She was so earnest, so firm, and withal so good-natured and patient, that I felt that there must be some charm about them to attract pure and honest minds. I am bound to admit that I was guided by preconceived opinions, and not free from prejudice. Knowing this, she insisted that I should read and judge for myself. This was a reasonable request, and I yielded. I did read, and the result was that I embraced the doctrines; I have continued to read; and the more I read, the more I became confirmed in the conviction of their truth. So far as I know, I am still nominally connected with the Presbyterian Church. But I utterly repudiate its creed, as taught from the pulpit and in the confession of faith, and in their stead I receive those of the Church of the New Jerusalem. I have never united myself with any association of the Church, because there is not one in Georgia.

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It has never been in my power to join the Church of my choice and affection."

     To one of his friends he wrote: "Perhaps you are aware that, in theology, I accept the expositions of the Bible as given by Swedenborg; that is to say, I am a receiver of the doctrines of the New Jerusalem Church. We have no organization in Georgia, and, therefore, I am not a member. I am attached nominally to the Presbyterians; but if there were an organization of the New Church in Georgia I should certainly unite with it."

     Thirty years after Mrs. Johnson found the Writings, she and her husband and daughter were baptized into the New Church by the Rev. A. O. Brickman, whose account of the event was given in a letter to the NEW JERUSALEM MESSENGER, 1878, p. 163, as follows:

     EDITOR MESSENGER:-I have been in Savannah since the 15th of January, and preached and lectured before good houses. The press has taken some notice of us, and has in every instance spoken favorably of the New Church. As far as the doctrines have been understood, quite a number of people in and around Savannah have accepted them, but these friends cannot be called New Church people; yet out of their number some are coming nearer, and will eventually connect themselves with the Church. To extend my mission in Georgia, I accepted an invitation from the Hen. Herschel V. Johnson, twice Governor of the State of Georgia, and at present Judge of the Superior Court. The Governor's plantation is situated near Bartow, Jefferson County, 116 miles from Savannah, on the Central Railroad.

     At the Governor's plantation I delivered one discourse to the negroes, which was well understood and received by them. Having enjoyed for eight days the kindest hospitality imaginable at the Governor's house, and also at the house of Dr. R. K. Dixon, near Louisville, I returned to Savannah. Governor Johnson and family, Dr. Dixon and his daughter, Miss Julia Dixon, are the only receivers in this county, so far as I know.

     Monday, the 25th of February, I followed a second invitation to Governor Johnson's plantation, when on several evenings I delivered sermons to the family, one to the negroes, and one at Louisville. But the pleasantest work of this trip was the introduction of Governor Johnson's family into the New Church, through the gate of Baptism. This took place Saturday, March 2. There were baptized at the Governor's study, Herschel V. Johnson, Mrs. Ann F. Johnson, and Miss Gertrude W. Johnson. Then followed a sermon on the Lord's Supper, after which the family partook of the Holy Sacrament.
     A. O. BRICKMAN.

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Church News 1933

Church News Various 1933

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     The Thirty-sixth Annual Meeting of the Swedenborg Scientific Association was held at Bryn Athyn, Pa., on Wednesday, May 24, 1933, the President, the Rev. Lewis F. Hite, presiding. The Board of Directors met in the morning, and there were public sessions of the Association in the afternoon and evening, the attendance of members and friends being 42 in the afternoon and 66 in the evening.

     At the afternoon session the President and Board of Directors were re-elected for the ensuing year. The Treasurer, commenting upon his report, stated that the cost of publishing The New Philosophy exceeded the amount received from subscriptions, the deficiency being made up from the reserve fund. Thirty-six books had been sold during the year. The membership has declined from 210 to 201, and some dues are in arrears. As Literary Editor, Dr. Alfred Acton read an interesting report dealing with Swedenborg manuscripts and publication matters. The Rev. Homer Synnestvedt expressed his appreciation of Dr. Acton's scholarly work, and spoke of the value of the work of the Association to the Church at large.

     After the reports and elections, the Rev. Lewis F. Hite delivered the President's Address on "Swedenborg's Philosophy of Matter." In the ensuing discussion the following points were dwelt upon by various speakers: The origin of created things; the nature of Divine Substance; the creation of natural substance from the Divine by means of motion; the nature of pure and total motion; the relation of motion to substance; Swedenborg and Wolff, and that Swedenborg's development was independent of Wolff's metaphysics.

     At the evening session the Rev. Hugo Lj. Odhner delivered an address on "The History of the Animal Spirits, and of Swedenborg's Development of the Concept," which the speaker illustrated with three charts. In the discussion of the address, Mr. Odhner was congratulated upon his thorough and scholarly study of the subject; and the value of the study to those interested in Swedenborg's doctrine of the bloods was emphasized. This address, as well as that of President Hite, will appear in the July issue of The New Philosophy, which will also contain the Transactions of the meeting.
     WILFRED HOWARD.

     SOUTH AFRICAN MISSION.

     Since our report of last August, which appeared in your November issue, the work of the Mission in all its various centers has been following a quiet and normal routine.

     Owing partly to the financial conditions of the times, and partly to a growing wish among the Native Leaders, the Annual Meeting of the Ministers, usually held at Alpha in January, has been postponed to July of this year. It is proposed to assemble at "Kent Manor," the Zululand center of the Mission. This arrangement was also preferable on account of the Rev. Elmo C. Acton's visit to Bryn Athyn, for no meeting would be complete without his presence and assistance.

     In October, the Superintendent visited the Greylingstad (Transvaal) Mission, which is under the charge of the Rev. Berry Maqelepo, assisted by Leader Reuben Mojatau.

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Both the church and the day school uses are progressing favorably. A visit was also made to a new group which is developing in the Alexandria Location, Johannesburg. Owing to the migration of several members from Greylingstad to "The City," the Mission work was followed up, and Leader Timothy Matshinini placed in charge, the Rev. Berry Maqelepo visiting periodically for the administration of the Sacraments. The membership now stands at 44. The services and classes, however, are confined to the house of the Leader. Thus a nucleus is being formed for a society of the Mission in the distracting "Golden City" of South Africa.

     With one night's train journey from Johannesburg, our station in the "Coal" district of Natal is reached. A few days were therefore spent at Dannhauser, where Leader Johannes Lunga is in charge. Here, unfortunately, discouraging conditions of environment obtain. Mine areas spell drinking and beer halls, with the result that Sunday "traffic" seriously interferes with Mission ideals and objectives. Agitation against such disorders is being carried out by some of the Europeans resident in the district. It is in such conditions that a faithful little group perseveres with Sunday services and doctrinal classes. Lunga is one of our senior members of the Mission Staff, and had training under the Revs. Theodore Pitcairn and Hugo Odhner; but to strengthen matters he is receiving a revision course at the Theological School at Alpha. During his absence the Rev. John Jiyana visits the group in question, being within horse-riding and cycling distance (21 miles) of the center at Cundycleugh.

     Passing over the Christmas Season, which was duly celebrated by all the Mission groups, the month of February brought contact with our societies in Durban, Tongaat (Natal), and Zululand.

     On February 9th, Mr. and Mrs. Elphick, in company with the Misses Ninette and Alex Richards (who were returning to the Kainon High School) motored to Durban, which became the center of operations for three weeks, bringing pleasant association with the uses of the Durban Society and a happy sojourn in the hospitable home of Mr. and Mrs. R. Melville Ridgway.

     On Sunday afternoon, February 12th, attention was given to the Society at Mayville. With the assistance of Rev. B. Ngiba, Pastor, and the Rev. M. B. Mcanyana, our traveling Missionary, a full service was conducted, the subject being "The One and Only True Faith." During the week the day school was visited. All that can be stated here is, that if the present status is maintained, and the evident signs of distinctiveness are kept in continual view, the efforts at Mayville should be productive of good in the coming generation of the Mission. Such promise was also confirmed at the celebration of Swedenborg's Birthday, held by this society on the evening of February 23d.

     The entire program was formulated by the Pastor and members, while the addresses given testified to a clear understanding of the relationship of "Swedenborg" to "The New Church." The evening concluded with a well-organized and artistically decorated supper. Mrs. Elphick and Miss Joyce Ridgway were the lady guests of the evening.

     From February 16th to the 21st. "Kent Manor" became the center of activity, the Rev. M. B. Mcanyana accompanying the writer and his wife. As noted in our last report, Mr. and Mrs. W. N. Ridgway are residing at "Kent Manor." Settled conditions, with a sphere of order and contentment, testify to their good work. Sunday service was conducted by the Superintendent, assisted by Rev. Mcanyana, the special musical items being maintained by the choir under the supervision of Leaders Sabela and Mkize. In the afternoon a class was held.

     The last week was spent in Durban. The Rev. E. C. Acton being away in Bryn Athyn, the remaining members of the Mission Council (the Superintendent and Messrs. J. H. and N. A. Ridgway) held two sessions and attended to routine business.

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On Sunday, February 26th, an afternoon and evening visit was made to the Tongaat Society in company with Mrs. Charles Ridgway. A service was conducted in the afternoon, the Revs. P. Stole of Durban and Julius Jiyana, the Pastor, assisting. In the evening the society also held its celebration of Swedenborg's Birthday. As in Mayville, these developments are encouraging. The children took part, and recitations were given from Heaven and Hell in Zulu and English. Tongaat is not as fortunate in building equipment as Mayville, but we hope the near future may witness improvements in material comfort.

     At Alpha our usual activities are maintained, but the general attendance at the Schools has fallen off, and consequently conditions are quieter than hitherto. The Theological School has four students. During my absence in Natal, the Rev. T. Mofokeng provided classes for two Basuto students, but in early March the two Zulus joined, so that the February-June session is now in full swing. The Womens' Guild at Alpha continues its meetings under the direction of Mrs. Elphick, and the plan of having addresses or readings from different Ministers and Teachers is being followed.

     Periodic visits have been paid to the three Basutoland groups. Here drought and depression, on the one hand, and great activity on the part of the Roman Catholic Mission, on the other, tend to bring discouragement. When many are reducing staffs and keeping equipment to a minimum need, the Roman Catholics build a commodious station near our Mission at Luka's Village, Upper Qeme, and install a printing press of nearly L2000 value. From good authority it is also learned that, within the last few months, eighty European Roman Catholic Missionaries-Ministers, Teachers and Sisters-have come to Basutoland from overseas. This will give some idea of the conditions which the New Church in Native South Africa has to meet.

     Ex-Student Johnson Kandisa is now stationed at Sterkstroom, C. P., where he is endeavoring to form a new center of our Mission among the Xosa people.

     On March 17th, a telegram from Durban necessitated my immediate return to that city, to officiate at the funeral and memorial service of Mr. Charles S. Ridgway, who met with a fatal accident on the 16th. Mr. Ridgway was a foundation member of the Durban Society, and he will be missed indeed. Being known among the Zulu members of the Mission, several native expressions of sympathy for the bereaved wife and family have been received.

     Mrs. Acton-with Greta-returned with the writer by car to Alpha, so as to meet her husband on his way from Bryn Athyn. After Mr. Acton's arrival two enjoyable evenings were spent before the travelers returned to Durban.

     THE ALPHA CIRCLE.

     Owing to the travels just narrated, and also another call for quarantine, this time in the Parker family, the services and classes of the Alpha Circle have been few and far between. But we hope to make amends during the coming session. Our only two social evenings have been concentrated upon Mr. Acton! The Circle Rave him a farewell in January and a welcome in March. Needless to say we were interested to hear his resume of the February Council Meetings in Bryn Athyn. Although isolated, the doctrinal interests of the Church affect us considerably.

     During the last six months we have had visits from Mr. P. D. Ridgway; Mr. and Mrs. Richards, with their daughters, Ninette and Alex; and Mr. and Mrs. J. H. Ridgway. Mr. and Mrs. Waters and family are enjoying a well-earned respite at the sea-Jeffreys Bay, Port Elizabeth.
     F. W. ELPHICK.
          Alpha, Ladybrand, O. F. S.,
          April 25th, 1933.

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     STOCKHOLM, SWEDEN.

     Miss Senta Centervall, who attended the Academy Schools 1916-1919, has recently published a French-Swedish grammar with exercises, illustrations, and simple French songs accompanied with musical notation. The book is for beginners, is attractive in appearance, sprightly in its mode of handling, and will appeal to the student's interest, as it treats of a family that takes little excursions in France and has various adventures there. Miss Centervall reports that it was favorably passed upon by two competent critics, and has already been accepted as a textbook in a prominent school in Sweden,- deserved compliment to the gifted author.
     E. E. I.

     BRITISH ASSEMBLY PROGRAM.

     At the Opening Session of the British Assembly, to be held in Colchester on Saturday, August 5th, at 7.30 p.m., Bishop Tilson will deliver the Presidential Address.

     On Sunday, August 6th, at 11.00 a.m., there will be a Service of Divine Worship, with Sermon by the Rev. Gustaf Baeckstrom, of Stockholm, Sweden. In the afternoon, at 4.00 o'clock, the Holy Supper will be administered. At 7.00 p.m., the Second Session will be held, the Rev. Victor J. Gladish delivering an Address on the subject of "The Regeneration of the Natural."

     The Third Session of the Assembly will be held on Monday, August 7th, at 11.00 a.m., when the Rev. Albert Bjorck, if able to be present, will deliver an Address. If Mr. Bjorck is unable to attend, the Rev. A. Wynne Acton will deliver an Address. On Monday afternoon, at 3.00 o'clock, there will be an open meeting of the British Chapter of the Sons of the Academy, the President of the Chapter, Mr. James S. Pryke, in the chair. The Assembly will close with the customary Social at 7.30 p.m.

     On the day preceding the opening of the Assembly, Friday, August 4th, at 7.00 p.m., a meeting of the New Church Club will be held at the Old Bell Restaurant, Holborn, London, E. C. 1. The Address on this occasion will be delivered by the Rev. Gustaf Baeckstrom, who will speak on the subject of the External Growth of the Church, as illustrated by his experience in Sweden and Norway.
     VICTOR J. GLADISH.

     SYDNEY, AUSTRALIA.

     Since our last report, February 2d, the uses of our Society have been steadily maintained, notwithstanding the prevailing depression, which, however, is less severe as a consequence of good government in our State.

     Semimonthly suppers have been instituted, at which papers are read, and in which the young people have interest. At the first supper, a paper on "The Difference Between Man and Beast" was read by Mr. Ossian Heldon. Ossie, as we call him, grew up in our Society, and became a member upon attaining his majority, April the 15th, last year; and his faithful and helpful association in all church uses is very gratifying. He is a keen student, and we look forward to a useful future for him in the Church.

     At the second meeting the paper by Miss White was on the subject of "Wine," and is well worth publication; for it succinctly explains its true quality and use.

     The third paper, on "Children in Heaven," by the writer of these notes, quite dispelled the belief entertained by one or two that such a subject could hardly be dealt with simply and lucidly by its author. Nevertheless, its reception was generous, and another "side" was allowed in regard to the Pastor!

     The fourth paper, at the fourth supper, was by Miss Taylor. In addition to the paper, Miss Taylor wrote extracts, as usual, from the Writings equivalent in number to those present; and, at the conclusion of her paper, each in order drew an extract, and, standing up, read it.

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The passages really became an amplification and ratification of the subject treated in the paper.

     At our fifth meeting, May 8th, Mr. Heldon gave a useful address on "Providence and the Permission of Evil."

     The Ladies' Meetings are held monthly for the benefit of social and school life. Afternoon tea is served, and a portion of Topics from the Writings is read.

     At one of our Sunday evening teas, Miss Irma Guthrie was welcomed into the Church. The Pastor, on behalf of those in attendance, presented Irma with a Birthday Book containing the signatures of all present.

     On Monday, May 2d, we had the pleasure of a visit from the Rev. C. Douglas Brock, who gave a simple and useful address to the children of the day school. His ideals are high, and his energy practically unbounded. He expressed his pleasure at being able to visit Baringa and the Church school. At the time of writing, much preparation has been made for the staging, this evening (May 12th), of a musical operetta, called "Under the Sea." About eighteen children of the Sunday School will favor a delighted audience with submarine frolics.
     RICHARD MORSE.

     GLENVIEW, ILL.

     Contributing much to our social life were three weddings celebrated here recently with their attendant festivities. The first was that of Miss Grace Johnston to Mr. Frank A. Meisel, a brother of Mrs. Hubert Nelson. The second was that of Miss Beatrice Farrington, a daughter of Dr. and Mrs. Harvey Farrington, of Chicago, to Mr. Carl Kuhl, of Waterloo, Ontario, Canada. The ceremony was performed by the Rev. W. L. Gladish, Pastor of Sharon Church, of which the Farrington family are members. The young couple will make their home in Waterloo. The third wedding, celebrated on June 3d, was that of Mr. Robert M. Cole, a son of Mr. and Mrs. Louis S. Cole, to Miss Eleanor Lind, of Denver, Colorado. It was preceded, on May 30th, by a miscellaneous "shower" held at the Cole home. Of the six contracting parties, Mr. Cole is the only resident here. He was born and grew up in our society, and he and his bride will make their home here.

     The annual banquet of the Glenview Chapter of the Sons of the Academy was held in the assembly hall on Saturday evening, May 20th, with about 120 persons in attendance. The banquet omitted no formality, maintaining the dignity of the occasion, but bowed to the depression by charging only thirty cents a plate. The committee had devised plate service, and some of the Sons whose age would normally excuse them from service were called upon to assist, which they did in a manner indicating that they had not forgotten how. Mr. Alec. McQueen, of radio fame, was the speaker of the evening, and his remarks were well worth hearing. He pictured a radio performance of a scene in the spiritual world, where the only scenery would be varying colored lights on a screen, sufficient to suggest scenery, but not enough to conflict with a preconceived idea of what those scenes should be.

     Owing to financial conditions, conflict of dates and other causes, few of our members will be able to attend the Annual Meeting of the Sons of the Academy in Bryn Athyn, much to the disappointment of those who cannot go, and who realize what they will miss.

     On the afternoon of Memorial Day the ladies of the local chapter of Theta Alpha gave a performance for the children in the form of a dramatization by some of the ladies of the novel, "The Cuckoo Clock." Although it was announced for the children, there were probably as many adults as children present, and all were delighted with the results attained. All the parts, with two exceptions, were taken by members of Theta Alpha. Mr. William H. Junge appeared in one scene as the Old Dutch Clockmaker, and Carolyn Hicks was the infant in arms with her mother.

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Costumes were obtained from various attics, and the available scenery was adapted with great skill. It is truly remarkable what can be done by the generous contribution of hard work and talent, and without much money.

     Regular signed contributors to our church expenses have fallen off greatly in number, but our church treasurer conceived the idea of placing a box in a prominent place for the deposit of cash donations. The plan works well, as there are many who have not sufficiently assured incomes to warrant signing the regular subscription list, but who can contribute in this manner as they are able. Much small change is thus gathered, and amounts to a respectable total.

     Our Friday suppers with class and singing practice will be concluded for the season at the time of our New Church Day celebration, but it is proposed to continue holding biweekly suppers as a social feature during the Summer.
     T. B. S.

     BRYN ATHYN.

     Following the last Friday Supper of the season on May 19th came the usual Spring Meeting of the society, with a report of the Elementary School by Principal O. W. Heilman, and a talk by Bishop de Charms on various activities of the society. An unusually fine exhibit of the work of the pupils of the school was on view in the class rooms on June 1st, in connection with a tea given by the teachers.

     Special services were held in the Cathedral on Good Friday and Easter Sunday, and for the children on Palm Sunday and Easter. In commemoration of New Church Day, a Service of Praise was held in the evening of June 19th, the Rev. Hugo Lj. Odhner delivering a sermon on the text of Daniel 7:27, showing that this prophecy is now fulfilled, and we live under the dominion of the Son of Man, as the Apostles were to proclaim in 1770. During the Spring season, sermons and talks to the children have been given in the cathedral by Candidates Willard D. Pendleton, W. Cairns Henderson, and Erik Sandstrom. Mr. Pendleton was ordained at the service on June 18th.

     Several series of doctrinal classes have been given by the Pastors of the Church in recent months. The Rev. Hugo Lj. Odhner dealt with a variety of subjects in connection with the Calendar Readings. Bishop Pendleton, in a series of three classes, treated the subject of "The Influx of Life, and its Reception by Angels and Men." Bishop de Charms conducted the classes from April 21st to May 12th, and spoke on "The Opening of the Interior Degrees of the Mind." There were also weekly classes for certain groups in the community, the Rev. F. E. Waelchli addressing an adult group in various homes on Wednesday evenings, and the Rev. Philip N. Odhner conducting a class for young people on Tuesday evenings, these likewise being held in the homes of the members. When we add that various speakers have addressed the meetings of the Women's Guild, the Younger Generation, and the Bryn Athyn Chapter of the Sons of the Academy, it will be understood that our lecture platform is abundantly supplied, and furnishes many fine talks on serious topics during the season.

     In the field of musical entertainment we must mention several delightful musicales given by members of the Synnestvedt family at the studio of Mr. and Mrs. Paul Synnestvedt. On Sunday evening, March 12, every seat in the Choir Hall was occupied for the String Quartet Concert of Haydn, Bach and Schubert numbers, beautifully rendered by a quartet whose members were: Adolfo Betti, Raymond Pitcairn, Frank Bostock and Bernard Austin. At the Academy of Music, Philadelphia, on April 20th, an augmented Whittington Chorus, rehearsed under the direction of the Rev. K. R. Alden, sang a selection from Die Meistersinger, accompanied by Leopold Stokowski and the Philadelphia Orchestra.

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     Nor has the drama been neglected. Two excellent performances of "The Rivals" were given on May 13th by students of the Boys' Academy and Girls' Seminary. The following week, the Opera "Hansel and Gretel" was charmingly given by pupils of the Elementary School, a third performance being necessary to satisfy the public demand,-the longest "run" ever known in Bryn Athyn. The staging was under the direction of Miss Margaret Bostock, and the music under the leadership of Mr. Frank Bostock, assisted by Mrs. Bostock at the piano. On June 3d, two performances of "The Third Bandit" were given as a Theta Alpha Benefit by a group of players under the direction of Mrs. Leonard Behlert, with large and appreciative audiences on both occasions.

     ACADEMY SCHOOLS.

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church was held on Saturday, June 10th, at 8.00 p.m., the President, Bishop N. D. Pendleton, presiding, and stating that the evening was chosen this year to enable a larger number to attend. The weather was very warm, but a good-sized audience was present. Mr. Eldric S. Klein, Secretary, read an excellent summary of the Reports of the Officers of the Academy. Dr. Alfred Acton then introduced as a topic for discussion: "The Academy Movement and Changes it has Undergone." Dwelling upon the relation of the Writings and Swedenborg's Philosophy to the Science of the day, he cited the view taken in the early days of the Academy, and raised the question as to whether our attitude had undergone a change. This subject was discussed by a number of speakers.

     Elementary School.

     The closing exercises of the Bryn Athyn Elementary School were held in the Assembly Hall on Thursday, June 15, at 10.30 a.m. Bishop de Charms conducted the opening worship. Mr. Loyal D. Odhner then addressed the school on the subject: "If I had my schooldays to live over again-in the light of the knowledge I now possess." Under these circumstances, he said, he would not be concerned merely with the learning of lessons, or with the cultivation of good behavior. These are very important. But, above all else, he e would try to do that which he had since learned was the supreme thing; he would try to learn to love to work. If this were learned in childhood, many of the difficulties that appear later in life would be much more easily solved. Indeed, it is essential that we have this love to work if we are to keep the Two Great Commandments. The angels love to work, and they rest only that they may work again, and do better work. Too many of us work only that we may play. And furthermore, said Mr. Odhner, if we acquire the love of work early in life, the selection of a vocation will be much more easy; for the child who early acquires the love of work becomes interested in some use. Many of the things that are done in childhood's play afterwards may become a life-work, as illustrated by some of the hobbies of the boys in school. The speaker warned against the folly of spending our time in daydreaming. This the Writings call "phantasy," and against it we must fight all our lives. For the child who does not love work drifts into the constant practice of dreaming, at home, in class, and in church. Perfection in use, and in New Churchmanship, comes through love of work, and by this will success be measured in the Church. Principal Heilman emphasized the importance of the points made in the Address, and presented Certificates of Graduation to eleven pupils of the
Eighth Grade.

     Academy Commencement.

     On the morning of June 16th, a large audience gathered in the Assembly Hall for the Academy Commencement Exercises.

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Every seat was taken, and many were obliged to stand. Singing the processional hymn, "O God, the Rock of Ages," the student body entered marching, followed by the members of the Faculty and Board of Directors, who took their places upon the stage. The opening worship was conducted by Bishop Pendleton, and the Lessons, I Samuel 3 and T. C. R. 387, were read by Bishop de Charms. The singing by the schools included selections in Hebrew, Greek and Latin. The Commencement Address was delivered by Mr. Harvey Lechner.

     The speaker recalled a statement made many years ago by the late Bishop Emeritus W. F. Pendleton, that "peace is a state of eternal combat," and this he took as his text. By some it is felt that the end of school life is the cessation of troubles. Yet today in the world we have neither peace of mind nor security of life. Values are in a state of flux. The principle, however, is that no gain is made or held on any plane of life without a struggle. Life is not static, but peace in struggle is the providential gift of God to man. It is essential that mankind and individuals practice self-examination and logical thinking. The body politic may be strengthened by rational examination of the mistakes of the past. The United States is still a land of glorious promise, and we have not yet exhausted the possibilities of youthful enterprise. To illustrate his thesis, Mr. Lechner analyzed the international situation, and examined recent economic history. In conclusion he said: To be at peace, one must be at war with one's self. All the troubles of recent years are the result of yielding to selfish impulses. And while leadership is the responsibility of those of superior ability, the people also have serious civic and political responsibility. For the acceptance of this duty, New Church education provides unique training.

     Bishop Pendleton then announced the honors, and presented diplomas to the graduates from the different departments of the Schools, a valedictorian of each class making an appropriate acknowledgment. The graduations were as follows:

GIRLS' SEMINARY          11
BOYS' ACADEMY           12

     JUNIOR COLLEGE: Elsie Winifred Allen, June Macauley, Lois Helen Nelson, Luelle Kavarha Starkey; Andrew Alan Doering, Samuel Pendleton Hicks, Morley Dyckman Rich, Norbert Henry Rogers.

     BACHELOR OF ARTS (With honors): Vera Janet Bergstrom.

     BACHELOR OF THEOLOGY: Willard Dandridge Pendleton.

     The Honors announced were as follows:

     Oratorical Prize (Silver Cup): George Edgar Lindsay, Jr. Deka Gold Medal: Tryn Rose. Alpha Kappa Mu Merit Bar: Helen Elizabeth Lindsay. Sons of the Academy Gold Medal: John Howard. Sons of the Academy Silver Medal: Cedric Surbridge King. Theta Alpha Scholarships (partial): Bertha Evangeline Bergstrom, Kathleen Vera Lee, Jean Seville Smith.

     In the evening there was a Reception to which President and Mrs. Pendleton had invited the members of the Bryn Athyn Congregation and their guests, and the Assembly Hall was filled with a happy throng, including many from a distance who had come to the Commencement, and to attend the meetings of Theta Alpha and the Sons of the Academy next day.

     PHILADELPHIA, PA.

     Members of the various groups of the Advent Church, Philadelphia, gathered for a Reunion Dinner in the auditorium of De Charms Hall on Sunday, June 4th. During the past season, the Rev. Homer Synnestvedt has ministered to the North Philadelphia group, and the Rev. Philip N. Odhner to the members in West Philadelphia and Camden, N. J. At the close of the dinner a program of speeches was enjoyed by the sixty-four persons present, among whom were Bishop Pendleton and Bishop de Charms.

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ORDINATIONS 1933

Announcements.

Pendleton.-At Bryn Athyn, Pa., June 18, 1933, Mr. Willard Dandridge Pendleton, into the First Degree of the Priesthood, Bishop N. D. Pendleton officiating.
FOR SALE OR RENT 1933

FOR SALE OR RENT 1933

Ten-room house with two-car garage, on South Avenue, Bryn Athyn. Apply to owner: Mrs. Besse E. Smith, Bryn Athyn, Pa.
CATHEDRAL VISITORS 1933

CATHEDRAL VISITORS HUGO LJ. ODHNER 1933

     Members and friends of the General Church attending worship at the Bryn Athyn Cathedral are requested to make themselves known to the usher in charge, in order that they may be seated as advantageously as possible. The seating problem is aggravated by the fact that very many strangers attend the services.
     HUGO LJ. ODHNER,
          Assistant Pastor.

352

TWENTY-SIXTH BRITISH ASSEMBLY 1933

TWENTY-SIXTH BRITISH ASSEMBLY VICTOR J. GLADISH 1933

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-sixth British Assembly, which will be held at the Church of the New Jerusalem, Maldon Road, Colchester, Essex, on Saturday, Sunday and Monday, August 5th to 7th, 1933. Those expecting to be present are requested to communicate with Mr. Horace Howard, 30 Drury Road, Colchester, England.
     VICTOR J. GLADISH,
          Secretary.
CORRECTIONS 1933

CORRECTIONS Editor 1933

     At the request of the Rev. Ernst Pfeiffer, we note the following corrections in the text of his remarks, as recorded in our May issue:

     Page 150, line 16 from below: Instead of "they had" read "with them"

     Page 178, line 9 from below: Omit the words "so that"

     Page 211, line 23: Instead of "way," read "world,"

     Page 251, line 8: Instead of "of" read "without"

     Page 280, last two lines: Instead of "and if the human race and the Church first give the means" read " and that He will give the human race and the Church the means"

     Page 280, line 4 from above: Omit the words "in that,"

     Page 280, line 16 from below: Omit the word "for"

     Page 281, line 1: Instead of "involved, in a very real sense" read: "involved. In a very real sense"

     Page 281, line 19 from below: Instead of "within" read "with him."

     Page 282, line 4: Omit the comma; line 5: Instead of "and in" read "in"; line 6: Omit the comma.

     Page 282, line 13: Instead of "the separation of the Divine things of the Church loses" read "the expression 'the Divine things of the Church' loses . . . ; line 14: Instead of "it remains" read "they remain"

     Page 282, lines 21, 25, 26: Instead of "let" read "laid"

     Page 282, line 7 from below: Instead of "kingdom" read "heaven"

     NOTE: While in Bryn Athyn, Mr. Pfeiffer went over the stenographic record of his remarks, and made corrections. By some inadvertence, those noted above, pp. 280-282, were not incorporated in the Report of the Joint Council, which the Secretary regrets. The other items noted above, belonging to the Report of the Council of the Clergy, were printed according to the record as passed upon by Mr. Pfeiffer, and are now changed at his request.

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CONTENTMENT 1933

CONTENTMENT Rev. K. R. ALDEN 1933

NEW CHURCH LIFE
VOL. LIII          AUGUST, 1933          No. 8
     (Delivered at the Theta Alpha Service, June 17, 1933.)

     The burden of my theme is contentment. Revelation declares that the one state on earth which most closely resembles the peace of heaven is contentment in God. (H. H. 284, 288.)

     We are assembled here today to worship, and to give thanks unto God for the vision and loyalty and the steadfastness which have made possible the continuance of the Academy of the New Church for more than half a century,-the Academy, which is dedicated to the education of its children for the kingdom of heaven, which is pledged in all its work to "seek first the kingdom of God, and its righteousness," believing that, if this is done, all other things will be "added unto it." It is, then, fitting that at this time we should devote our attention to that virtue which may be attained here on earth, and which most closely follows the pattern of the inmost essence of heaven.

     To every receiver of the Heavenly Doctrines the life after death is so real that it must of necessity project itself into this life. The glorious warmth of heaven will be felt here as love,-love in all its manifestations, love warming the hearts and lives of men. The resplendent light of heaven will be seen here as the truth,-truth that cleanses us from our secret sins, truth that feeds the thirsty mind, and serves as a foundation stone for the temple of the Lord or! earth. But the peace of heaven, that which gives perfect security, and which embosoms the tranquillity of the heavenly choirs,-that peace, when it descends upon earth and abides among men, is known as "contentment in God."

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     Words are winged messengers of the mind. They carry something that is spiritual from one mind to another. They have the power to inspire and uplift. And it was in this spirit that the Lord said unto His disciples, "The words that I speak unto you, they are spirit and they are life." The word "contentment" is one of His words. It was given in the Writings to paint for us an ideal of heaven. It stands for a certain beautiful reality which may be ours. It is the correspondent on earth of the supreme peace of heaven. Let us try to understand what it means, and what it implies, and how it may be attained.

     Content means, first of all, quiet or satisfaction of mind under the existing circumstances; and when we come to study the origin of the word, we find that it comes from the Latin verb "contineo," which means to hold firmly on all sides. Thus, with the ancient writers, the word came to have the meaning of a mind that, through discipline, held all of the passions so under control that it was balanced and poised and in tranquillity. Such a mind undoubtedly the Stoics had; and yet the Stoics did not have that virtue on earth which most closely resembles heavenly peace, and this because they left out part of the definition which is given in the Writings. They had contentment, but did not have "contentment in God."

     What, then, is implied by the phrase "contentment in God"? Mere contentment may come through the discipline of the natural mind, but contentment in God comes only from a perception of the eternal God-given value of human life. "In Him we live, and move, and have our being." And if we acknowledge this, and if we open the door of our secret hearts to Him at His knock, then will He come in to us, and sup with us, and we with Him, and our contentment will be in Him. To be in this state involves that we have an implicit trust in the Divine Providence. "Take no thought for the morrow," He says; "sufficient unto the day is the evil thereof."

     It has been said that in discontent lie the seeds of all progress. If men had been contented with the old toilsome route to the Indies, the Americas would never have been discovered. If all men had been content with walking, all of our highly valued modern means of transportation would never have been born.

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And so, in a thousand fields of advancement and achievement, discontent has often been called the "father of invention." But to use the word "discontent" in this sense is to tear it from its original meaning, and to give to it a glory which it does not deserve; for a discontented mind is in reality an undisciplined mind, and consequently a mind that cannot act with unity toward any purpose.

     All progress and achievement are actually from the pressure of the spiritual world flowing down into the natural world and operating upon minds that are receptive and unified, causing them with singleness of purpose to seek to bring forth in this world what is already an accomplished fact in the world of cause. For example, the fact that there is neither space nor time in the spiritual world continually flows into this world seeking to ultimate itself here. From the lack of space in that world comes the desire to eliminate space here; hence all of the devices for procuring instantaneous communication. And from the fact that there is no time in the other world comes the desire here to eliminate time, to get from place to place as quickly as possible; hence the urge for ever swifter means of communication. Progress, then, is not from discontent; it is from the spiritual seeds, sown in the minds of men, which long to be ultimated here on earth.

     To acknowledge the Divine Providence is to see growth in all things. The end of the Divine Providence is a heaven from the human race. As this heaven is to grow to eternity, there is within its conception the thought of perpetual growth. To the Divine eye it must ever present manifold imperfections; and as life proceeds from Him for the creation of new human souls, we can understand how that life, in its descent through the heavens, will be molded to contribute to the perfection of the heavens. The Divine Providence is ceaseless in its efforts to promote growth. In the spring of the year this is evident from every seed that is cast into the ground. It is evident in the growth of the mind in each child, and it is equally evident in the growth of the Churches.

     There is nothing, then, in a true state of contentment in God, which should oppose the growth and progress of the Church; for no mind can be content, in this sense, which is not contributing through some use, whether small or great, to the growth and the strengthening of the Church.

     Contentment in God, in the last analysis, stands diametrically opposed to the love of the world.

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If men can be so caught up by a spiritual vision that they see the reality of things; if they can be made to behold eternal visions and eternal values; then the world becomes powerless to rob them of content. Worship of the world and its successes was typified in ancient times by Mammon; and so the Lord, in warning and at the same time instructing His disciples as to the true character of Christianity, said unto them: "Ye cannot serve God and Mammon." After all, most of our discontent comes from the secret desire to worship Mammon. If this be the inner purpose of our life, then in just so far as the gifts of Mammon are withheld will our lives become internally wretched. But he who sees a broader vision and a higher goal cannot be injured by the Prince of this world.

     But let us view the harm that can be done to the Academy by discontent. It is well known among the teaching staff that those pupils who give the least to the Academy are the first to manifest discontent. And from discontent they develop an attitude of continual criticism. Such an attitude builds up a wall that makes it well-nigh impossible to impart to them the good gifts of eternal life.

     But the pupils are most closely influenced by their homes, and consequently it is to the home that we must turn, and it is with the parent that we must plead. If there are things where just criticism is deserved, one principle should be followed: There is always a right person to receive the criticism; but to pass it on to the wrong person, or to send it flying on the wings of idle gossip, not only fails to do good to the Academy, but it may do incalculable harm. It may engender in the minds of the patrons of the Academy a state of discontent with that institution, which should be regarded as the very Palladium of all our sacred thoughts.

     To you, who have been the sharers of the past labors of the Academy, we turn with hopeful hearts. To you we look to spread that sphere of contentment in God which shall bring peace to our labors, and which, like the birth of heaven itself on earth, shall give token of the strongest kind that the New Jerusalem is even now "descending from God out of heaven, prepared as a bride adorned for her husband."

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SEVEN LAST WORDS 1933

SEVEN LAST WORDS Rev. W. L. GLADISH 1933

     The Lord on the cross spoke seven times. His first saying was, "Father, forgive them; for they know not what they do." (Luke 23:34.) The second was addressed to the repentant thief at His right hand, "Verily, I say unto thee, Today shalt thou be with me in paradise." (Luke 23:43.) These sayings are recorded by Luke alone.

     His third word is recorded only by John. It was addressed to His mother and to the beloved disciple. To her He said, "Woman, behold thy son!" And to John He said, "Behold thy mother!" (19:26, 27.)

     His fourth saying is recorded by both Matthew and Mark: "Eli, Eli, lama sabachthani!" Both evangelists first giving His words as spoken in the Syriac, and then the translations, "My God, my God, why hast Thou forsaken me?" (Matt. 27:46; Mark 15:34.)

     His fifth was, "I thirst." (John 19:28.) The sixth, "It is finished." (19:30.) Both of these are recorded by John. For the seventh and last we turn again to Luke: "Father, into Thy hands I commend my spirit." (23:46.)

     The number seven occurs with great frequency in the Word, and always with the significance of what is full and complete, either in regard to what is holy or, in the opposite sense, to what is profane. The Word begins with the account of creation, which the Lord accomplished in six days of labor, and on the seventh day He "rested and breathed "; whereupon He set apart the seventh day as a sabbath of rest. The Lord Himself, when He came into the world, taught that He was Lord of the sabbath. It was His custom to teach in the synagogues on the sabbath day and to heal.

     We are taught in the Heavenly Doctrine that the holiness of the sabbath in the Jewish Church was due to the fact that it was typical of the Lord, found its fulfilment in Him, represented the union of the Divine and Human natures in the Lord, and the ensuing "rest" resulting from the conquest of the hells, the redemption of man from their power, the glorification of the Human, and the consequent setting in order of the church in heaven and on earth.

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Thus, as a result of the Lord's six days of labor and combat in His assumed human, on the seventh day He once more rested and breathed, all creation being pacified and renewed; and He sent forth His Holy Spirit, or breath, like the breath of a new spring-time with its growing warmth and refreshing showers to restore a heavenly paradise on the earth.

     It is an axiom of the New Church that the Divine is the same in things greatest and least, the same in the race and in the individual, the same in heaven and in the church on earth, the same in the Gorand Man of heaven and in each society there, thus with infinite variety ever leading all and each to the same end through similar states. This is the reason that we find the number seven repeated wherever the subject is the action of God and the reaction of man.

     Therefore it seems not unlikely that there may be a meaning in the seven sayings of the Lord on the cross; for here, in His last struggle and full victory over the embattled hosts of all the hells, there may well have been an epitome of His whole life, which, we are told, was a continual combat and a continual victory.

     The Lord's first word after they had nailed Him to the cross was, "Father, forgive them; for they know not what they do." It revealed the spirit which had animated Him throughout His earthly life, and continued through the hours of His patient suffering on the cross,-the spirit which had brought Him into the world, to seek and save the lost. It revealed the nature of the Divine Love, which is pure and infinite Love; which can never be turned to hatred, whatever the foolish children of men may do; which always seeks to heal, to restore, to save; which maketh the wrath of man to Praise Him, and restrains the remainder of wrath.

     This is the meaning of the word "Father,"-the all-begetting Divine, the Divine from which all things are created, the Divine Love, which cannot but create children in His own image, free to use the life which He imparts to them as they may see fit to use it, yet ever wooing them to love Him in return, even as He first loved them.

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     On the first day of creation the Lord said, "Let there be light!" And there was light. And the dawning light of His new creation, provided by His incarnation, His work of redemption, and the glorification of His Human, was that God is our Heavenly Father. Many clouds still lingered over the face of the rising Sun. The thought of God as a stern Judge still lingered, of one who could not forgive the transgression of His broken law unless some one paid the penalty. Still, the love of God for men was never wholly obscured. The keynote of the Gospel on which the Church was founded is expressed in the text, "For God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish but have everlasting life."

     This knowledge of the nature of God as a God of love marks the dawn of a new day for all who can be saved. With the light of that knowledge goes also the realization of the need of forgiveness. "Father, forgive them; for they know not what they do." To know God is also to know the wickedness of the human heart, its need of forgiveness, that its ignorance and evil may be put away.

     The Lord's second word was to the repentant thief; for two thieves or evildoers (malefactors) were crucified with Him. Matthew and Mark say that both of these malefactors railed on Him, demanding that He save both Himself and them, if He were the Christ. Luke makes a distinction, saying that one of them railed on Him, "but the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom." (Luke 23:40-42.) Truly a remarkable request from one hanging upon a cross to another in the same condemnation! His own chosen apostles had temporarily given up all hope of the Lord's kingdom, but this thief in the agony of death still believed in the Lord and His kingdom. And the Lord answered him, " Amen (verily) I say unto thee, Today 'shalt thou be with me in paradise."

     The second great truth which the Lord's death on the cross revealed was a knowledge of heaven,-a life after death, where those who had been faithful should live to eternity in happiness with the Lord their Savior.

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"Today thou shalt be with me in paradise."

     Among the Jews there was little real belief in the life after death. At best that belief was what Martha expressed, when she said concerning her brother Lazarus, "I know that he shall rise again in the resurrection at the last day." In the Old Testament there is little doctrine concerning the life hereafter. The rewards promised the sons of Jacob were not to be realized after death, but in this world,-protection from enemies, fruitful harvests, wealth and health, and many sons and- daughters. The Sadducees denied a resurrection. The Pharisees believed that when the Messiah came all good Israelites who were dead would be raised up again in the body, to reign with Christ on the earth. In the last times of the Christian Church this sensual and corporeal idea of the resurrection, held by the Jews, once more gained the ascendency. Yet there was always mingled with it the belief,-imparted by the Lord's saying, " Today,"-that for the Lord's followers the joys of paradise begin immediately after death.

     The belief in heaven involves a belief in man as a spiritual being, that he has a spirit within his body, that this is the real man, that in the eternal world he will continue to live as a man, and do the Lord's will. It involves a recognition of the things of the Lord's kingdom as internal things, above those of the world, to be preferred to them.

      On the second day of creation the Lord made the firmament, and called it "heaven." And in the "second day" of man's regeneration his internal man begins to be opened. He becomes conscious of the things of God that are with him,-the goods and truths of faith, that they are the Lord's, that they are holy, that they are to be separated from the evils and falses proper to man.

     Thus it becomes evident that the paradise of the cross and the firmament of creation have the same significance in the internal sense of the Word. Both represent the opening of the internal man, and his conjunction with the Lord, so far as evils are seen as sins against Him, and are put away.

     This meaning is made still more clear by the teaching of the Doctrine that the two thieves represented the faith and charity of the church, which were condemned and put to death at the same time as the Lord of the church.

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All true faith and charity were condemned and reprobated by the Jews, as also they were in the last days of the Christian Church, when again the Lord was crucified. Yet there lingered something of the good of life or charity which could be raised up to receive and acknowledge the Lord. But those in faith alone, like the thief, and like the "goats on the left hand," could not be saved from the "everlasting fire prepared for the devil and his angels."

     "Dost not thou fear God, seeing thou art in the same condemnation?" asks the repentent thief,-a remarkable acknowledgment of the Lord's Divinity by one who suffered with Him. And it points without doubt to the fact that all who are in charity are, potentially, in the acknowledgment of the sole and supreme Divinity of the Lord. Even the gentile who in simplicity worships God as a Man, in the life after death readily accepts the truth that in Jesus Christ God manifested Himself in the flesh, and glorified His Human, making it one with His Divine.

     John was the only one of the Lord's disciples who remained near Him during His trial and crucifixion. He gives us the Lord's third saying on the cross: "When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home." (John 19:26, 27.)

     The Lord never acknowledged Mary as His mother, because He rejected and put off all that He took from her, that He might put on a Divine Human from the indwelling Father; but in the Gospels Mary the mother represents the church, which, as the wife of the Lamb, becomes the mother of Divine life among men. In this sense the sons of the church are all the goods and truths which she brings forth among men. These sons were represented by the twelve sons of Jacob, and by the Lord's twelve apostles. They were sometimes represented as in a summary by the three disciples who were closest to the Lord, who were with Him when He was transfigured, and in Gethsemane,-namely, Peter, James and John, representing faith, charity, and good works.

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     But all the principles of the church may be summed up in one, as they were summarized by the Lord in the Golden Rule; and that one thing, including all the principles of the church, is a good life,-a life of charity toward the neighbor from fear of the Lord. It was because John in himself embodied and hence represented that life that he was the beloved disciple, who leaned on the Lord's breast at the Last Supper. And it was because of this significance of John that the Lord said to Mary, "Woman, behold thy son!" As understood by the angels, and by wise men, it is the Lord's injunction to His church to regard as her only purpose the production of the good of life among men. This is, as it were, the church's only son; for how many soever sons she may have, they are legitimate sons of the Lord and the church only so far as they regard the life of charity as their end and purpose.

     And, as the corollary to the command to the church to regard charity as her only son, the Lord gives to John, or charity, the reciprocal command to acknowledge the church as mother. That is, the man of the church will acknowledge that all charity is the offspring of the church from the Lord. There is no true charity, no good of life, from any other source.

     There indeed appears to be much natural good,-good from man,-in the world. A good life lived without God and the church often appears to be equally as good, sometimes even better, than that which acknowledges them as its source. But the instructed man of the church should know, and rationally see and acknowledge, that this is a fallacy; that all good from man has self at its heart, and is therefore not genuinely good, while all good done from God has His love as its heart, and is therefore intrinsically and eternally good.

     And now, turning to the third day of creation, we recall that on that day the waters were gathered together, and the dry land appeared, and that God called the dry land "earth"; and that "earth" in the Word always signifies the church. Further, on that day the earth "brought forth grass, shrubs yielding seed, and fruit trees yielding fruit." These fruits of the earth represent the good works of faith and charity, which are inanimate, or of the vegetable kingdom, because man at first claims merit for his good works. Although the man of the church acknowledges from doctrine that all his good is from the Lord, yet at heart, while in this state, he thinks of his good works as his own; therefore they lack the fulness of Divine life signified by the living birds and beasts of the fifth and sixth days.

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This is why the fruitfulness of the third day is represented by the products of the vegetable kingdom. Yet, whatever life and fruitfulness they possess, and the seed within them leading to further progress, is the same acknowledgment meant by the beloved John, namely, that all the good of life is from the Lord, and is brought forth by the church in acknowledgment of Him.

     This is the third thing in the acknowledgment of the Lord, in which the two prior states rest, without which they soon perish like seed sown in water, while with this acknowledgment they become like seed sown in good ground, springing up unto everlasting life.

     These three sayings of the Lord may also be placed side by side with the first three commandments of the Decalogue: Thou shalt have no other gods before me; Thou shalt not take the name of the Lord thy God in vain; Remember the sabbath day to keep it holy. For the first commandment has to do with the knowledge and acknowledgment of God; the second, to keeping separate the holy and the profane; the third, to treasuring and nurturing the things of spiritual life from God. So, by His first utterance on the cross, "Father, forgive them; for they know not what they do," the Lord revealed to men in its fulness the Divine nature,-the God we are to love with all our heart, soul, mind and strength, from whom and in whom we live, and move, and have our being.

     By His second saying, "Amen, I say unto thee, Today thou shalt be with me in paradise," the Lord taught the conjunction of man with God, so far as man confesses his sins and supplicates the Lord's forgiveness, thus separating the holy from the profane, believing in and exalting the name of the Lord.

     And by His third saying, "Woman, behold thy son; John, behold thy mother," the Lord brought clearly to view the end and purpose of the acknowledgment of God and the hallowing of His name, which is a life of uses, in which man from faith and charity serves the neighbor from the Lord and for His sake.

     Here is an end and completion of the first state of the church, or of life from the Lord among men; which end, however, becomes a new beginning in a more internal state which is to follow. Amen.

Lessons: Psalm 69. Luke 23:27-49. Doctrine of the Lord 15:1-2.

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GREAT BOOK ON EDUCATION 1933

GREAT BOOK ON EDUCATION Rev. F. E. GYLLENHAAL 1933

THE GROWTH OF THE MIND. A New Church Interpretation. By George de Charms. Bryn Athyn, Pennsylvania: The Academy Book Room, 1932. Pp. 311+xi. Buckram, $5.00.

     This work is the fruit of an educational course given by Bishop de Charms in the College of the Academy of the New Church. The subject-matter has been tested by actual delivery and the resultant reactions of different college classes. It is the product of many years of diligent work, which included not only an intensive study of the Old Testament, and of the Theological Writings of Swedenborg, but also an extensive reading of educational, psychological and physiological books, to which reference is given in a Bibliography.

     But the author frankly states that the book is "an individual interpretation of those teachings in the Theological Writings of Emanuel Swedenborg which bear upon the growth of the mind during its formative and educable period." He uses those teachings in a new way, namely, as a guide in drawing up an analogical series of states covering the stages in the development of man's mind from birth to regeneration, as described in the story of the Jewish people from Abram to the Incarnation. This is distinctly pioneer work, and opens up most invitingly the vast field that awaits such cultivation, promising abundant fruit in educational principles and applications to child instruction and training.

     The book was first published in the form of ten 32-page monthly fascicles, from September, 1931, to June, 1932. It was fostered by the Sons of the Academy, and edited by the Rev. Hugo Lj. Odhner, who also prepared the excellent Subject-Index which is provided at the end of the bound volume.

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The treatment is in two parts, the first dealing with "The Mind at Birth" in fourteen chapters, and the second with "The Growth of the Mind" in twenty-six chapters; the text being illustrated by twenty-seven diagrams and charts. In addition to the Bibliography, there are lists of available New Church Children's Books and New Church Literature on Education.

     The Introduction furnishes general definitions of "education" and of "mind," setting before the reader the general principles which guided the author. Perhaps the distinguishing originality of the work is best expressed by his words: "It is the dream of the New Church gradually to build, not only a distinct education, but also out of it a distinct civilization." Undoubtedly a complete education according to the principles set forth in this book would in time produce a new civilization.

     Part One presents the subject of "The Mind at Birth" under these headings: The Physiological Basis of the Mind (The Brain); The Soul and the Mind; Understanding and Affection; The Internal and External Sensories; Discrete Degrees of the Mind; Heredity; The Divine Endowment; Parental Heredity; Native Abilities: The Will and Understanding; The Effect of the Fall; and Environment.

     Part Two, on "The Growth of the Mind," has five chapters on: The General Laws of Mental Growth, Relation of Mental Growth to the Old Testament; The Physiology of Growth; The First Month; and The Dawn of Consciousness. Then follow twenty-one chapters, each devoted to a year of life, from the first to the twenty-first year. The twenty-one years are divided into three groups: the first, "Infancy," including the first six years; the second, "Childhood," covering the age from the sixth to the twelfth year; and finally "Youth," extending from the twelfth to the twenty-first year. The sixth and seventh years are given as the Kindergarten period. Beginning with the eighth year, the subject-matter is correlated with the graded work of school life, and elementary instruction is completed in the eighth grade during the fifteenth year. The high school period is completed in the nineteenth year.

     Part One, on "The Mind at Birth," covers the subject very thoroughly, even if only, for the most part, generally. Beginning with a description of the brain as the seat of the mind, and of the relation of mind and brain, the author identifies the mind as the human itself, the organ of consciousness, and the residence of the real image and likeness of God; therefore as the most precious of all created things.

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He states that all the cortical glands of the brain are present at birth, that they live and function until death, that they grow and are educable. Floating within the cortical glands are the simple cortexes which provide the throne for the soul itself. Every sensation is received and recorded, and every action of the body, whether conscious or unconscious, has its inception in the cortical glands. After explaining the creation of the human soul from first and second finites transformed into a spirituous fluid, from which the simple fibers are compounded, and the creation of the body, from the simple fibre to the tissues and organs, the author shows how the vibrations from the outer world are carried up the nerve tracts, and terminate in the "surface of mutations" of the cortical glands, where they produce variations in the influx from the soul. The "surface of mutations" is shown to be the point at which all consciousness arises, but the consciousness is produced by the influx of the soul.

On the basis of these observations the author explains understanding and affection; sensation, imagination, thought and perception; the animus, or Natural Mind, and the mens or Spiritual Mind. The chapter on "The Internal and External Sensories" further explains the animus and mens, and shows this double mind to be a true intermediate of the two sensories. The chapter on "The Discrete Degrees of the Mind" begins with the quotation of D. L. W. 432, where it is stated that the two internal degrees are in the order and form of heaven, but the third degree is contrary to that order and form. The author believes that hereditary evils reside in the surface of mutations of the cortical glands. He describes the successive openings of the three discrete degrees of the mind in the process of regeneration. This concludes the treatment of the fundamental organization of the mind

The subject of Heredity is fully and clearly treated in the next seven chapters, but under different headings; and after a chapter on "Environment," the "Relation of Heredity to Environment" is specifically discussed in the final chapter of Part One. The purpose is to make plain what the mind's original endowment is at birth.

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First the theories of Darwin, Weismann and Mendel relative to heredity are presented and discussed, but they are shown to be unacceptable, although some particulars agree with the doctrines of the New Church. It is noted that their definitions of "heredity" are not the same as those of Swedenborg.

     Then a chapter is devoted to an explanation of "The Divine Endowment." This endowment is not recognized by modern thought. It is the life force derived by influx from the Divine, and the specific form impressed on man's soul by the Lord. This endowment, and not primarily the parental heredities, makes man an individual. The author explains satisfactorily the difficult subject of individualization. In the chapter on "Parental Heredity" he shows the difference between the modern thought which regards the paternal and maternal heredities as co-ordinate, operating in the same way and on the same plane, and the doctrine of the Writings, which regards them as discretely different, operating differently on different planes. Here the subject of remains is fittingly included.

     In the chapters on "The Will" and "The Understanding" we find satisfying explanations of genius, disposition, temperament and native instincts. The appearance that some men are favored by Divine endowments more than others is discussed, and the opposing facts of the equality of the Lord's ways, and of the inequalities in men's native endowments is reconciled. Many enlightening passages from the Writings are summarized. The effect of the Fall of Mankind is shown to have produced a fundamental change in the hereditary tendencies present with man at birth, and to have involved a necessary change in the modes of education. The medieval, modern and New Church conceptions of the Fall are contrasted and examined, together with the different kinds of education produced by those conceptions; and what is said offers a strong argument in favor of New Church education.

     Under "Environment," general and particular influx are explained, because man's environment is in two worlds. But the author notes that, while heredity and environment play important roles in the child's life, the child's own choice of the many things presented from without and within determines the quality of life; and in this choice it is provided that the child should be led by the Lord alone.

     Part One is packed with instruction and rational explanation in regard to the basic constitution of the human mind and its native endowments.

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The reasoning is close, but lucid. There are many concepts peculiar to the New Church, because they are to be found only in Swedenborg's Theological Writings and earlier works; but the presentation and explanation of them in the book under review is satisfying at first reading, and becomes more so by closer study of the subject.

     In Part Two the specific subject of the book, namely, the order of the mind's growth, and the laws of its development, is unfolded successively in twenty-six chapters. First, the general laws of mental growth are discussed. Three modern theories, called the Recapitulation Theory, the Theory of Utility, and the Theory of Correspondence, are briefly explained, and shown to be inadequate. The author then advances his own theory, to which he does not give a name. His theory is based upon the doctrines of creation, the human form, the Lord's glorification and man's regeneration; thus it is distinctly a spiritual theory.

     Here the most original feature of the book appears; for the author announces it as his purpose to translate what the Writings say with reference to spiritual life into educational terms applied to the natural growth of the mind. The continuous representation of the Lord's incarnation, life and glorification, contained in the Old Testament from Genesis to Malachi, is taken as the means to the proposed translation; because that representation, by analogy, also contains the complete story of man's growth and development. The key to this translation is found in the explanation of the first chapter of Genesis, as given in the Writings. A chart on page 96 supplies an excellent summary view of how this bold attempt works out, and a chapter on "The Relation of Mental Growth to the Old Testament" explains the chart. Then we have a practical application of it in twenty-one chapters, each chapter treating of the mental development of one year.

     This suggested theory and plan can best be visualized in the words of the last paragraph of the chapter explaining the chart: "Here, then, is a brief outline of the story of man's mental development, as involved in the history of the Jewish people. From a study of all that is said in the Writings concerning each portion of this story, we may derive a wide store of suggestions that may be applied to the education of children.

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What is specifically represented is that which the Lord is doing for the child during these days of His creation; and if we can understand what the Lord is doing, then we will be in a position to cooperate with Him in the work of education."

     Bishop de Charms frankly admits the difficulties connected with his theory and plan, and offers his work as tentative; but he holds as undeniable the proposition that the order of the mind's development is contained in the Old Testament story, and that the means of bringing that order to light are supplied in the Writings. Certainly his theory shows new values and interests in the Old Testament stories, and also new relations between them and the doctrine of the Writings. The theory will have to be checked by both study and observation, and its applications doubtless will be found to vary widely with different individuals and in different countries; but it seems to be fundamentally sound, and is deserving of a thorough test.

     Part Two is of especial value to parents, as it supplies so many practical applications which they can easily understand and use. A careful study of it, together with observation of the development of mind in their children, will result in their having a keener interest in the mental and spiritual development of their children, and a better understanding of the perplexing states of children. These results should lead to a mutual friendship between parents and their children, which should bear precious fruit in after years, when the independence of youth raises difficult problems of sympathy and guidance. Sympathetic understanding depends upon knowledge and experience, and this book supplies abundant knowledge and invaluable suggestions nowhere else obtainable in such concrete and practical form. And the last five chapters should appeal strongly to every boy and girl of sixteen or seventeen, helping them to understand themselves, and to realize the purpose of life and the means Divinely provided for the fulfilment of that purpose.

     The New Church is deeply indebted to Bishop de Charms for this book. It is one that every man and woman should read and study. Doubtless it will stimulate New Church educators to further studies of the principles and theories expounded, and the result should be an immediate advance in the distinctiveness and proficiency of New Church education.

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TWO NEW PAMPHLETS 1933

TWO NEW PAMPHLETS W. CAIRNS HENDERSON 1933

THE "NEW CHURCH"-"A Great Voice out of Heaven." By the Rev. H. Gordon Drummond. London: New-Church Press, Ltd., 1933. Fp. 47; price Sixpence.

In this little work an attempt is made concisely to state and expound the main doctrines of the New Church. The comprehensiveness of this brief study of forty-seven pages may be gauged by the following recitation of its chapter headings: What the New Church Is; A Christian Church; What is a Church? Jesus, Divine; The Word of God; Salvation and Atonement; Providence and Chance; The Second Coming of the Lord; Life after Death; The Day of Judgment; The Christian; A Fulfilment of Prophecy. A statement of the Creed of the New Church, as it is found in the Liturgy of the General Conference, closes the work.

This booklet is issued in the pleasing format which we associate with the pamphlet productions of the New-Church Press. Mr. Drummond, as usual, combines an attractive style with lucidity of thought and precision of expression. Almost syllogistic in its opening chapters, the book is an interesting study in sound construction and balance. But, while we admire the writer's logic, and accept his theses, we feel, here and there, that something is wanting. For example, the Church is defined only in general terms which, while true, leave the door open to permeationists unless they are qualified. It is nowhere said in this work that the New Church is a distinct and distinctive ecclesiasticism. Nor is any definite statement made as to the relation of the Church to its Revelation. Indeed, the only reference made to the source of our doctrine is to "New Church writings" (sic), p. 18. We regret also that in the chapters on Salvation and the Second Coming the book is absolutely silent on the supreme doctrine of the Glorification. Nevertheless, we are sure that this little work will be of service in the home mission field for which it is evidently intended.

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IN THE SPIRITUAL LABORATORY WITH SWEDENBORG. By the Rev. Everett K. Bray. Reprinted from the New-Church Review, (Boston), of July, 1932. Pp. 17; price 5 cents.

     A footnote states that this pamphlet is the text of an address given before the New Church Club of Boston on May 11, 1932. As the title indicates, it is a study of Swedenborg's preparation for the office of Revelator of the Second Advent. A preliminary statement of the unique quality of his mission is followed by the question: "How came this man to be the bringer of such offered blessedness to mankind upon our earth!" (p. 2) The writer discerns three reasons for Swedenborg's fitness to be the instrument of the Lord's Coming: first, his encyclopedic learning; second, the sheer power of his intellect; and, third, his spiritual preparation. With this third element the work is mainly concerned.

     In an exceedingly interesting study of the record of Swedenborg's own inner experiences, Mr. Bray endeavors to trace the stern path of his preparation, through the purificatory of spiritual temptation, for intromission into the angelic heavens. This study is carefully documented at every step, and we feel that the writer is to be congratulated upon his arrangement of an interesting collection of passages from Swedenborg's letters, his travel diaries, his philosophical works, the Journal of Dreams, the Spiritual Diary, and the Word Explained.

     We confess, however, to some misgivings in the acceptance of Mr. Bray's main thesis: "How far he (Swedenborg) could be used by the Lord in this commission, was determined entirely and absolutely by how far he would become regenerated." Seeming confirmation is given by passages quoted from the Writings, but, if we read Mr. Bray aright, he rests the validity of the Heavenly Doctrine on a perilous foundation. The conclusion is not new in the Church. We believe that Swedenborg was a regenerating man, but in our acceptance of Revelation we can be guided only by the fact that it is evidently from the Lord. No claim to authority which rests on the probable degree of regeneration attained by the human instrument can be entertained, for this we cannot tell.
     W. CAIRNS HENDERSON.

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NOTES AND REVIEWS 1933

"THE WEDDING GARMENT" IN FRENCH. 1933

For more than three years, LE MESSAGER DE LA NOUVELLE EGLISE (Geneva) nas been publishing monthly installments of The Wedding Garment, by Louis Pendleton, in a French translation made by the Misses A. Birbaum and M. Nussbaum, the final installment appearing in the May, 1933, issue. When publication began, in January, 1930, the MESSAGER announced that the French version would be brought out in book form if a sufficient number of advance subscriptions were received, the price per volume to be 3 francs (Swiss) or 15 francs (French)-about 60 cents.

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The Editor now regretfully states that, owing to the small number of subscriptions received, it will not be possible to carry out this project.

In this connection we may mention that Mr. Pendleton's more recent story of the other life, The Invisible Police, has been transcribed into Braille, the work being done by a young blind girl in the Middle West.
DUTCH TRANSLATION OF THE COUNCIL REPORTS. 1933

DUTCH TRANSLATION OF THE COUNCIL REPORTS. 1933

The Report of the Annual Council Meetings of the General Church, printed in the enlarged number of NEW CHURCH LIFE for last May, has been translated into the Dutch language and published at The Hague in a 180-page issue of DE HEMELSCHE LEER, Nos. 2-7, Febr.-July, 1933.
DISTRIBUTING THE WRITINGS. 1933

DISTRIBUTING THE WRITINGS. 1933

     SWEDENBORG FOUNDATION, INCORPORATED, 18 East 41st Street, New York. Eighty-fourth Annual Report, from April 1, 1932, to April 1, 1933; 28 pp.

     As usual, this pamphlet supplies interesting information as to the accomplishments of the Foundation in the course of a year, especially in distributing many volumes of the Writings by donation or sale. By advertising and radio broadcasting it has disposed of 31,744 copies of the Missionary Edition, as follows:

Heaven and Hell                     16,041
Divine Love and Wisdom           5,335
Divine Providence                5,818
The Four Doctrines                4,550

     Follow-up letters of inquiry are sent to purchasers of the Missionary Edition. In response to 9,375 such letters, 821 replies were received, of which 443 indicated that the writers were "greatly interested," 51 "merely interested," 199 "wholly uninterested?" and so on.

     In pursuance of the plan announced in the last Annual Report, 875 copies of the Writings, sets or parts of sets, were donated to 33 libraries, as well as to 28 prison and reformatory libraries.

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One of the libraries is in Mexico, and another in Japan, the remainder in the United States and Canada.

     Eighteen sets of the Phototypes of Swedenborg's Manuscripts were donated to leading universities in the United States. Acknowledgments of receipt were received from them all, and a number of them expressed admiration and appreciation of the gift.

     In conjunction with the Trustees of the Iungerich Fund of Philadelphia, the Foundation presented 2,528 volumes of the Writings to ministers of various denominations.

     Of Braille editions for the blind, 12 copies of the Doctrine of Life and 10 copies of the Doctrine of the Holy Scripture were given to libraries for the blind in the United States and Canada. The Foundation hopes soon to bring out a Braille edition of Heaven and Hell.
BIOGRAPHY OF EDWIN MARKHAM. 1933

BIOGRAPHY OF EDWIN MARKHAM. 1933

EDWIN MARKHAM. By William L. Stidger. New York: The Abingdon Press, 1933. Cloth, pp. 287, $2.50.

As an intimate friend and admirer of the author of "The Man With the Hoc," Mr. Stidger, a prominent Methodist writer and lecturer, here draws a character sketch largely illustrated with selections from Mr. Markham's poetical writings. "I have had the unusual privilege," he says, "of gathering the material in this book from the poet himself. Much of it will be presented in his own words and phrases." He quotes the poem on "Swedenborg," and says: "If Edwin Markham should affiliate with any denomination, it would be with the Swedenborgians, I have no doubt. He has told me many times, however, that he does not belong to that church. Nevertheless, he has been quickened and awakened by this great seer." And he quotes Mr. Markham further on this subject: "We all know that science sheds light only upon our material world, and never penetrates into the vast realities of the spiritual world. Only the seers, with the illustrious Swedenborg at their head, have thrown any light upon those vast mysteries. The seers of the Bible shed only a fragmentary illumination, leaving many things in shadow. The world had to wait till Swedenborg came with the vaster illumination."

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Church News 1933

Church News Various 1933

     GENERAL CONVENTION.

     The New-Church Messenger, in its issues of June 7th to 28th, gives an account of the 112th Annual Convention, held at Philadelphia, Pa., May 17-23, 1933. A feature of the occasion was the rededication of the church edifice at 22d and Chestnut Streets, marking the fiftieth anniversary of its original dedication on March 11, 1883, when the Rev. James Reed and the Rev. Chauncey Giles officiated. The officers of Convention were re-elected for the coming year, the Rev. Fred Sidney Mayer, of Baltimore, being President.

     From the Report of the Council of Ministers, which met at Frankford, we gather the following items of special interest:

     The Committee on Study and Translation of the Word reported that they had completed the translation from Psalm xix. 8 through Psalm xxviii.

     For the Committee on the Annotated Edition of Conjugial Love, the Rev. Charles W. Harvey reported that there was little prospect of having the translation, now completed by Mr. Wunsch, published by the Swedenborg Foundation or the Swedenborg Society of London, but that it was expected that private funds would be available to proceed shortly to the printing of the work.

     A committee was appointed to prepare a chart of daily readings from the Writings of the Church, with readings from Scripture.

     During the Convention sessions the Rev. Wilfred G. Rice, Pastor of the Humboldt Park Parish of the Chicago Society, stated that nineteen new members had joined the society since the first of the year. In that city there is a large number of interested Polish people who expect shortly to organize the first Polish Society of the New Church in this country. There is also an entire Evangelical Church organization which is considering coming over to the New Church in a body, which is anxious to have a New Church minister and will furnish him an apartment and garage. These developments are outgrowths of the radio activities in Chicago which have been conducted in recent years by the Rev. Hiram Vrooman.

     The Rev. Russell Eaten, President of Urbana University gave an exhaustive survey of the work of the teaching staff and of the student activities, and read portions of a large number of letters from different colleges which accepted students from Urbana. There have been ten New Church students during the past year and sixty-nine others.

     REPORT OF THE VISITING PASTOR.

     Leaving Bryn Athyn on Thursday, May 11th, I arrived next day at ATHENS, OHIO, Where I had the pleasure of a two hours' visit with Miss Ruby Evans, of the Erie Circle. who is taking a course at Ohio University, located in Athens. Then I went on to MIDDLEPORT, OHIO, to spend several days with the circle there, though making my stay with Mr. and Mrs. A. H. Eblin, at Rutland, eight miles distant. The same evening a doctrinal class was held at the church in Middleport, with an attendance of six, our subject being the fifth commandment of the Decalogue. On Saturday, instruction was given to nine young people and children.

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Sunday we were prevented from going to Middleport for a service, as heavy rains during the night, following several weeks of great rain, had caused high water that flooded the roads. Two families gathered at Rutland, and we held worship there, with an attendance of eight, including children. It had been planned that after service at Middleport there was to be a picnic dinner at the home of Mrs. Lucy Boggess, and afterwards a business meeting. As it was, the two families at Rutland had their picnic dinner together, and the five persons who had come to church had theirs at the Boggess home. On Monday evening we could again get to the church, and a class was held, attendance eight, at which we considered the teaching that there is no such thing as own prudence; there only appears to be; and it also ought to appear as if there were; but within it is the Divine Providence, even most particularly. (D. P. 191.)

     Tuesday, the 16th, to Friday, the 19th, were spent with the CINCINNATI Circle. On Thursday evening the members gathered as guests of Mr. and Mrs. Charles Merrell for a social dinner, and afterwards a doctrinal class was held, which, on the pastor's invitation, I conducted, choosing as the subject the difficulty man has in determining whether he performs uses from the love of use or from the love of self; and that he can know which it is by only one test, which is, by considering whether or not he is shunning evils as sins against the Lord.

     A service was held at DETROIT on Sunday, the 21st, at which there was the excellent attendance of twenty two, of whom fifteen partook of the Holy Supper. The rite of baptism was performed for Marvin John Walker, a ward of Mr. and Mrs. William Walker. In the evening there was a doctrinal class, with fifteen present, including a married couple who had recently had a child called to the other world, and had found comfort in the doctrine of the New Church concerning children in heaven. Although our subject specifically was the attainment of good, given by the Lord, when evils are shunned as sins, the principal general doctrines of the church were also introduced. Our visitors expressed delight in what they had heard.

     On Monday afternoon, at the home of Mr. and Mrs. Harold Bellinger, at RIVERSIDE, ONT., instruction was given to two children. And in the evening at the same place there was a doctrinal class, attendance four, at which, as on the previous evening at Detroit, a missionary talk was given, as one of those present was new to acquaintance with the Doctrines. On Tuesday evening there was again a class at Detroit, at which was considered one of the reasons why it is not permitted man to perceive and feel anything of the operation of Divine Providence, namely, that if it were permitted, he would interfere with its order and sequence, and would pervert and destroy it. (D. P. 180.) The two newly interested persons were again with us, as well as another whom they had brought with them, and they all expressed interest and pleasure in what was presented.

     Wednesday evening, the 24th, at CLEVELAND, a class was held at the home of Mrs. Rouette Cranch, attendance five, having as our subject Conjunction with the Lord,-that it must be reciprocal, for which reciprocation the Lord provides by granting to man that the good he wills and the truth he thinks should seem to him as his own; but that within there must be the acknowledgment that all good and truth are the Lord's, since without this there can be no conjunction; and that this acknowledgment can exist only with those who shun evils as sins.

     Thursday evening, the 25th, meetings at ERIE began with a class on the fifth commandment of the Decalogue. On Friday evening another class was held, at which was presented the doctrine that man muse be taught by the Lord alone, and that only thus can he live from the Lord alone; that such teaching is both by light from within and by the written Word from without; and the more fully man is so taught by the Lord, and thence lives from Him, the more he perceives that he lives from the Lord alone, and the more he appears to live from himself.

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On Saturday evening there was still another class, having as the subject the speech of the angels. At these classes the attendance was eleven, thirteen and six, respectively. On Saturday afternoon instruction was given to two children. On Sunday afternoon service was held, at which eleven persons were present, of whom seven partook of the Holy Supper.-Thereafter I spent three days with friends, members of the Cleveland Convention Society, at their summer home near Erie. One afternoon I instructed their children.

     Wednesday, May 31st, and Thursday, June 1st, were spent at YOUNGSTOWN, OHIO, and in the evening of the latter day there was a doctrinal class, at which twelve persons were present, some of whom came from Niles and Columbiana. Our subject was love to the neighbor. Its relation to love to the Lord was shown; and also that genuine love to the neighbor can be attained only by shunning as sins the evils which are contrary to it, and which are enmity, hatred and revenge. When this is done, love to the neighbor is imparted by the Lord, for He alone can be its source. The gathering was delightful, and the hope was expressed that the next visit would be for a longer time, and include a Sunday.

     On Friday, June 2d, I arrived at PITTSBURGH, and during my enjoyable stay, on the pastor's invitation, I conducted a doctrinal class on Saturday evening, addressed the Sunday School on Sunday morning, and afterwards preached at the service.

     On Sunday evening a service was held at JOHNSTOWN, PA., in the Kintner family circle. Of the six persons present, five partook of the Holy Supper. On Monday afternoon instruction was given to three children; and in the evening we had a doctrinal class, at which the subject was man's ruling love,-that this from birth is evil; but when there is regeneration this becomes quiescent, while at the same time a new ruling love that is good is formed by the Lord interiorly in man's intellectual part.

     Tuesday and Wednesday, June 6th and 7th, were spent in another family circle,-that of the Kendigs in RENOVO, PA. Two evening classes were held. At the first the subject of man's ruling love was again presented. At the second the principal consideration was given to the means provided by the Lord that man may be regenerated, notwithstanding his being born totally evil. These means are five: first, that he is born completely ignorant; second, that in infancy he is kept in a state of external innocence; third, in boyhood in a state of external charity; fourth, in youth in a state of external friendship; and fifth, that at adult age he enters into freedom to choose between good and evil, and that then also the good things of the preceding states can come forth as remains, imparting inclination to refuse the evil and choose the good.-One afternoon two children were instructed.

     At the places visited, not including Cincinnati and Pittsburgh, seventy-six persons received the ministrations of the church. The total number of children to whom instruction was given was twenty.
     F. E. WAELCHLI.

     ERIE, PA.

     From an old record we learn that in the year 1828 a William Himrod bought a tract of land west of Sassafras and north of Sixth Street, Erie, Pa. He seems to have been a Bible student, as he called his home "Jericho," because, as he said, it was on the side of a hill. The tract he had purchased he named "New Jerusalem." It has been claimed that it was so named from the fact that so many of the purchasers of lots were Jews, but a Mrs. Gallagher states that "the name 'New Jerusalem' was given because it was so hard to get to!"

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     DURBAN, NATAL.

     May 23, 1933.-Since sending in our last report we have had the pleasure of welcoming our pastor home. We were glad to see him looking so fit; and as he wasted no time getting back into harness, things are running so smoothly once more that we have almost forgotten that he was away for so long a lime.

     In the Wednesday evening classes, Mr. Acton has resumed his lectures on the subject of "Vastations," and many of us are beginning to feel that we may not have such an easy time in the other world after all! Other classes are being conducted as usual, and the school has also returned to its normal routine.

     Just at present, the children are feeling rather elated over the publication of the first Kainon High School magazine. It has been a big effort for our tiny school, but we feel that the results have proven the value of the attempt. We are also working on a pageant which we hope to present on June 18th. It is based upon the one given in Glenview last year (New Church Life, August, 1932), depicting the events which happened in the other world at the time of the Second Coming. This is being prepared under the auspices of Theta Alpha.

     The annual meeting of the society was held on Friday evening last, and the Fame officers elected for the ensuing year, with the addition of an assistant secretary. An assistant treasurer was elected last year, as it is thought by some of the older members that it would be a useful thing to train some of the younger men to take these offices when the time comes that the older men can no longer assume the responsibility. Mr. Robert Mansfield was chosen to assist Mr. Melville Ridgway as secretary of the society.

     The financial condition of the society is not what we could wish it to be, but we believe that we are only having a taste of what other societies of the church are going through at this time, and we are making all kinds of efforts to make up our deficiencies. The ladies are holding social teas once a month, at which the hostess provides entertainment and tea, and a shilling is charged which goes toward helping with the general expenses. This is only one of the means whereby we manage to collect a few pounds, but, believing that "every little bit helps," we tax our ingenuity to draw sixpences and shillings from the pockets of reluctant or unsuspecting members!

     One of the happiest events occurring recently was the marriage of Miss Audrey Fraser to Mr. Frank Bamford. The church was beautifully decorated, and the bride very simply but charmingly dressed in white satin and lace. Miss Joyce Ridgway and Miss Betty Fraser acted as bridesmaids. Miss Ridgway wore a dress of green flowered georgette, while little Betty was quaintly dressed in a frock of green organdy, and reminded one of a medieval princess. We hoped to hold the reception in Mrs. Kenneth Ridgway's garden, but although we have had weeks of beautiful, sunshiny weather, both before and since, that day alone was blest with one of the heaviest rains we have had for months! In spite of the inconvenience, the rain was a blessing, for we have needed it badly, and the natives say that a rainy wedding day is lucky; so we could only hope that their prophecies would prove true for Audrey and Frank, as we all crowded into the little hall for their reception. There was a happy sphere of friendliness and informality at the reception and the Pastor's speech to the bride and groom, although very simple, was so impressive that I am sure we shall all remember it for a long time.

     We were glad to welcome Mrs. Scott Forfar with little Jane and Barbara, and haven't tired yet of asking her questions about Bryn Athyn and our friends there. It makes our friends seem very close to have first-hand information concerning the "doings" in B. A. We are sorry to hear that some of the activities have to be curtailed on account of the financial stress, but we are all hoping that the depression will soon lift, and that it will have been the means of drawing the members closer together in their common interest in keeping alive the uses of the Church.

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If our difficulties do this, they will have been a stepping stone to progress.
     J. M. G.

     GLENVIEW, ILL.

     A large company of parents and friends of the Immanuel Church School attended the closing exercises on June 16th, when the Pastor expressed thanks for another year's work successfully completed in spite of many hardships. He then introduced the six pupils who graduated from the eighth grade, who read papers prepared in his classes, and the audience enjoyed six individual presentations of as many themes. The graduates were: Roger Barnitz, Alice Henderson, Harvey Holmes, Hubert Rydstrom, Renee Smith, and Sylvia Stevens. The School sang several songs under the direction of Mr. Rydstrom. At the conclusion of the exercises the children were served the traditional closing-day treat of ice cream, and the adults were invited to have tea with the teachers and graduates in their schoolroom. Then the pupils led the parents to view an exhibition of work arranged by all the grades.

     Our celebration of New Church Day began with a banquet in the evening of June 17th, with the Rev. Gilbert H. Smith as toastmaster. The general topic of the speeches was "The Responsibility of the Laymen to the Church." The Rev. W. L. Gladish, as the last speaker, treated of the spiritual aspects of the subject, and dwelt upon the benefits that had been derived from the discussions at the Annual Council Meetings in Bryn Athyn last February, and the necessity of standing firmly back of our Bishop in his position in regard to the same.

     A large congregation attended the festival service on June 18th, which included the administration of the Holy Supper. The members of Sharon Church joined us on this occasion. A children's party was held at noon on June 19th.

     Our observance of Independence Day featured the usual parade, flag raising, and patriotic address. Luncheon in cafeteria style was served at noon, and every man, woman and child remained for the races and games. A baseball game for the young men was followed by one for the girls, and both were hotly contested and well played. An informal dance rounded out the evening.

     A home-coming dance was held on June 21st for the young folk just back from Bryn Athyn and elsewhere.

     Recent visitors to the Park included: Mr. and Mrs. Alvin Lindrooth, of Denver, Colo.; Mr. And Mrs. Fred Merrell, of Cincinnati, Ohio; Mr. and Mrs. Julius Alden, of Chicago, accompanied by Mrs. Shay, of Philadelphia; Mrs. Henry Barnitz, of Atlanta, Ga.; and Mr. Robert Barnitz, of Urbana, Ohio. The Rev. Homer Synnestvedt, with his son Doron and family, are here for a visit and to see the Chicago Fair.
     J. B. S.

     KITCHENER, ONT.

     July 6th.-Since our last report the regular uses of the society have been carried on in the usual way. The Easter program began on Good Friday, with a paper by our pastor, Rev. Alan Gill, as a preparation for the Easter Service on Sunday. That morning at 9.45 the children's service was held, followed by the adult service, at which the sacrament of the Holy Supper was administered.

     The following Monday we had a very successful supper and evening of dancing. The decorations, which were in the Easter colors of yellow and purple, and the large attendance added greatly to the occasion. There was an interesting program of speeches at table dealing with New Church principles in different spheres of life. Mr. Rudolf Schnarr, as chairman, introduced the different speakers as follows: Mr. John Schnarr, who spoke on "The New Church in the Business World"; Mr. Robert Schnarr, whose paper dealt with "The New Church in Social Life"; Mr. Rudolf Roschman, who spoke on "The New Church in the Home"; and the Rev. Alan Gill, who spoke of "The Place New Church Education Should Hold in our Lives."

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     On May 24th we held our first annual picnic on the school grounds. Tables were set by the committee, who also provided coffee and tea, the lunch having been brought in picnic baskets by each family. This arrangement makes an easy and delightful way of providing for a large gathering to eat together. Races for the children and grown-ups, and peanut and candy scrambles, afforded plenty of entertainment. The tennis court and quoit grounds were never long without players. A number of families and several young people came from Toronto for the day. We have become accustomed to expecting some of our friends from Toronto for this annual picnic, and would greatly miss them if they did not "drop in." In the evening, after the bonfire had burned itself out, we adjourned to the social hall, and the young people danced until the "wee small hours."

     At a reception in the social hall on June 4th we welcomed a new couple,-Mr. and Mrs. Carl Kuhl, who were married in Glenview, Ill., on May 29th. Mr. Kuhl we have always known, but his bride (Beatrice Farrington) is a new member here. It is a pleasure to have another home in our society. As tokens of our good wishes we presented them with bridge lamp and a book stand, and on a later occasion we surprised them in their new home with a miscellaneous "shower."

     A special service in commemoration of June 19th was held on Sunday the 18th, and the sacrament of the Holy Supper was administered. The following evening the social celebration took the form of a supper and dance. Dr. Robert Schnarr acted as chairman and introduced the general subject, which was "The Nineteenth of June." The first speaker, Mr. R. Schnarr, read Rt. Rev. George de Charms' paper on "The Second Coming of the Lord," as published in New Church Life for June, 1933. The second speaker, Mr. George Schnarr, gave an historical review of the celebrating of the 19th of June, as gleaned from old numbers of New Church Life. The third speaker, Mr. Jacob Stroh, gave us many reminiscences of such celebrations in Kitchener. The last speaker, the Rev. Alan Gill, spoke of facts connected with the original 19th of June, and also of the other facts and events, such as the Nicene Council, which met on that date. The remainder of the evening was given over to dancing.

     Our school closed rather suddenly three days before the date set for the closing, because a few cases of whooping cough broke out among the children. I hope the plays and other entertainments which the children had prepared for the closing exercises can be given sometime in the Fall, after school has been resumed. No pupils graduated from our school this year, so our total enrollment is still forty-four. We are very glad to report that both Miss Anna Heinrichs and Miss Phillis Cooper are returning to teach here next year.

     The local chapter of Theta Alpha entertained Miss Dorothy Burnham, president of the general body, at a tea for the ladies of the society on July 5th. The fact that it was an unexpected visit added to our pleasure and helped to provide the very delightful time we had. The garden at the home of Mrs. Alena Bellinger is an ideal place for a garden party, and the presence of other visitors from a distance contributed much to the general gaiety. Miss Carrie Doering, Mrs. Theodore Bellinger, Miss Celia Bellinger, and Mrs. Finkbiener were among the out-of-town guests. Our chapter has always looked forward to a visit from the President. During the afternoon Miss Burnham spoke to us about the proposed plan to offer prizes for the best biographies of New Church men or women. We believe the idea a very good one, and hope it is taken seriously, as a great deal of valuable information would thus be provided for future use of New Church historians.
     C. R.

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     PITTSBURGH, PA.

     On the evening of May 20th a musicale was held at the home of Mr. and Mrs. Hermann Grote. The program included piano selections by Miss Esther Grote, Mrs. Clarence Leety, Mrs. Harry Leety, Mrs. Hermann Grote, and Messrs. Arthur and Frederic Lechner, several humorous recitations by Christine Grote, and vocal numbers by Miss Esther Thomas and Mr. Merlin A. Maze,-two pupils of our choir leader, Miss Emma Steiner. The musicale was given under the auspices of Theta Alpha, and besides making an enjoyable evening for the society, it contributed financially towards our school.

     The society recently welcomed the Rev. F. E. Waelchli, who stopped in the city while making his regular circuit as Visiting Pastor to nearby isolated members. On Saturday, June 3, he conducted a doctrinal class on the subject of "Man's Ruling Love," and preached at the service on the following morning.

     The closing exercises of the Church Day School, June 9, was a very simple affair, as there was no graduating class this year. Dr. Iungerich talked to those assembled, and the badges of red and white, and those of red, were awarded to deserving pupils. A copy of the Liturgy was presented to George Brown, seventh grade, for outstanding good conduct, scholarship, and service.

     Commencement week at Bryn Athyn attracted a large number from our society, and those who remained at home were pleasantly surprised to find quite a fair-sized congregation that Sunday at church, owing to the fact that we also had visitors: Miss Roena Acton, of Bryn Athyn; Mr. and Mrs. Fred Grant, and daughter Suzanne, of Washington, D. C.: and Mr. and Mrs. Harold Lindsay, of Philadelphia.

     The Nineteenth of June was celebrated by a banquet in the auditorium. An assembly of almost one hundred, including a number of welcome guests from Glenview, sat down to a well-prepared dinner, and listened to interesting addresses by Candidate Erik Sandstrom and Dr. E. E. Iungerich. Mr. Sandstrom spoke on "What Swedenborg Means to the Swedes." He pointed out that, although Swedenborg had always been better known in Sweden as a scientist and philosopher, still, at Swedenborg's time, the Swedish people, because of their genius, were favorably impressed with the Writings. The Gothenburg trial was an excellent illustration of the Swedish attitude toward the Writings; for here were gathered representative types of Swedish men. The truth was readily perceived by the Swedes, because their nature is to think interiorly, and thus they have in their very genius an intellectual basis for understanding, although as a race the Writings place them among the wicked nations.

     Speaking on "The Personal Contact of Swedenborg with the Twelve Apostles," Dr. Iungerich mentioned the numerous times that Swedenborg saw and spoke with the twelve disciples, and the connection between the spreading of the Gospel at the First and Second Advents. The disciples were instrumental on earth in teaching the doctrines of the Lord's First Coming and establishing the Christian Church, and in the spiritual world were instrumental in declaring the Lord's Second Coming, which took place on June 19, 1770,-the beginning of the Lord's New Church. Messrs. Trumbull Scalbom, John J. Schoenberger, Alvin E. Nelson, and Harold McQueen took part in the discussion that followed the addresses.

     Our annual picnic, which is usually a part of the June Nineteenth celebration, took place on the following Saturday, June 24, outside of the city in an attractive spot beside a stream. There a program of sports was directed by Mr. Homer Schoenberger. The married men played the single men in mush ball, the ladies had a spasmodic game, and there were various races and contests.

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The outing attracted nearly all our members, and those who could not participate in the sports played spectator or bridge.

     We are fortunate in having with us this Summer an assistant to our pastor,-Candidate Erik Sandstrom. He is assisting in the church services and is conducting a series of doctrinal classes every Sunday evening, treating of "The Constituents of the Mind and Their Bearing on Regeneration," the subject being divided into six general topics, one of which is taken up in each class: The Lord's Endowment; Heredity; Remains; The External Memory; The Internal Memory; and The Individual's Book of Life, and its Use in the Gorand Man.

     LOS ANGELES, CALIF.

     The big item of news at this time is the termination of our services at 131 South Rampart Blvd., and our decision to try out the arrangement of having the pastor's residence and church-room in one dwelling. The last service on Rampart Blvd. was held on Sunday, April 2d, and from then until the middle of May we worshiped at the home of Mr. and Mrs. F. G. Davis, while time was spent in looking for a suitable house. On May 21st the first service was held in our new room at 807 North Edinburgh Avenue. The general feeling seems to be that we are very well pleased with our new place of worship, which, unlike any previous room which this society has had, can be devoted entirely to worship and society affairs. We feel that this is indeed something well worth-while. The Rev. and Mrs. Boef have very convenient and attractive living quarters in the same bungalow. We are hoping that this step will prove satisfactory and successful, and that it will do much for the spiritual and social life of our group. Through the generosity of Dr. Cecilia Reiche we have the use of her fine piano, which has made it possible for us to have the regular music at our services without any additional cost.

     One feature of our worship, not mentioned before in these reports, is the institution of one evening service a month in place of the morning service on that day. This provides an opportunity for those to be present who find it difficult to be there in the morning.

     At the service on Sunday, April 2d, Miss Mary Evelyn Davis was confirmed in the faith of the New Church at a very impressive service. Doctrinal classes were held until the first of June, and then discontinued for the Summer.

     One of the social affairs of the Spring was a tea on Sunday afternoon, March 19th, given by the Rev. and Mrs. Boef. Most of the afternoon was spent in discussing our various reactions to the earthquake of the previous week! We were happy that our New Church members in Long Beach were not injured, even though badly shaken up. On Thursday, March 23, a monthly supper and social was held at the home of Mr. and Mrs. Davis. As usual we did justice to the bountiful repast, and enjoyed ourselves dancing and playing cards the remainder of the evening. After the service on Easter Sunday, April 16th, we took advantage of a beautiful Spring day to have our dinner in the Davis' garden. Miss Adamae Smith very capably arranged a delicious meal for about thirty persons.

     The men of the society kindly prepared the buffet supper before a social at the Stoll-Matthias home on Friday evening, April 28th. While the supper was very modest, it seemed most tasty to the women. The highlight of the evening, a surprise, was a duologue entitled "The Impertinence of the Creature," given in costume by Mrs. Hendrik Boef and Mr. Edward Matthias. It was enthusiastically received. We shall look forward to more such endeavors, now that a start has been made in this line.

     Our Spring Semi-Annual Meeting on Friday, May 26th, was at the Davis residence, and was followed by a social. During the evening delicious refreshments were served by Miss Margaret Hansen, who was our hostess on this occasion. Dancing was the main diversion of the evening, interspersed with novel games.

     The following Wednesday, the Rev. and Mrs. Boef entertained the society at an anniversary and house-warming party.

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A portion of the evening was spent in a treasure hunt around the neighborhood, which ended in the back yard, where the treasure was buried. The Pastor and Mrs. Boef were generously "showered" with a big basketful of groceries and household items, and various other gifts.

     New Church Day was celebrated on Sunday, June 18th. After the service, which included the administration of the Holy Supper, a picnic lunch was served in the garden of the Pastor's residence, which is a delightful spot for such affairs. An especially attractive "red and white" lunch was served on tables decorated with red geraniums in white pots. The Misses Evangeline and Viola Iler were our hostesses, to whom we gave due appreciation. During the afternoon, the women of the society gathered in the church room to discuss the forming of a women's organization. The suggestion was given enthusiastic response, and it was agreed to hold such a meeting once a month. Various social and educational projects will be carried out.

     Visitors to Los Angeles have not been very numerous this year. Mr. Carl Hansen and Mr. Lawrence Odhner, of Bryn Athyn, have been visiting here since the first of May, and we are sorry that they are soon to push on in their quest for prosperity. Miss Bernice Stroh, of Ontario, Calif., has frequently been present at society affairs this season.
     V. G. B.

     BRYN ATHYN, PA.

     The residents of this community were shocked and saddened by the untimely death of Mrs. Stanley Ebert on Sunday, July 9th. Returning from a honeymoon trip that followed their wedding on June 14th,-a notably happy event at Commencement time,-Mr. and Mrs. Ebert were the innocent victims of an automobile accident on the Lincoln Highway near Lancaster, Pa. He escaped with slight injuries, but she was instantly killed. The keenest sympathy is felt for Mr. Ebert and the families of the bride and groom in this sudden bereavement. Stanley and Nancy were active in the life of the church here, and especially interested in the uses of the Academy Schools, where he is an Instructor in English, French and Physical Education. The funeral service was held in the Cathedral on Wednesday, July 12th, when the ad dress of Bishop de Charms brought an enlightening sense of the nearness of the other world and a comforting realization of that trust in Divine Providence which sustains with spiritual fortitude in times of calamity and misfortune.

     DISTRICT ASSEMBLIES.

     The Pittsburgh District Assembly will be held at the Church of the Pittsburgh Society, 299 Le Roi Road, September 22-24, 1933.

     The Ontario District Assembly will be held at the Olivet Church, Toronto, October 7-9, 1933.

     The Chicago District Assembly will be held in the Immanuel Church, Glenview, Ill., October 13-15, 1933.

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SUCCESS OF THE GENERAL CHURCH 1933

SUCCESS OF THE GENERAL CHURCH Rev. GILBERT H. SMITH 1933

     Announcements.

NEW CHURCH LIFE
VOL. LIII      SEPTEMBER, 1933          No. 9
     THREE PRINCIPLES ESSENTIAL TO IT.

     If we want the General Church to succeed, we must make her success our object, and work together to accomplish it. In order that a set of people, such as we are, may work together for a common purpose, certain principles must be recognized and adopted, upon the basis of which members agree to proceed. Cooperation does not exist unless this is done. But the principles adopted may be few and quite simple.

     In attaining the object for which the New Church was established, and which brought the General Church into being, the few principles that ought to be adopted by all, and without any one of which there will be failure, are these:

     1. It should be agreed in the first place that the meaning of the Divine Commandment to keep the Sabbath Day holy includes attending Divine worship, or going to church, as a regular habit, unless it is impossible to do so. There are other ways of keeping the day holy, but there is no better way. The Lord intended, according to our teaching, that the Sabbath should be used as a day for instruction in Divine things, and for the exercise of benevolence toward the neighbor. One may, of course, without going to worship, instruct himself in Divine things and exercise charity toward the neighbor, but unless he uses the day in some way as the Lord intended it should be used, he does not in reality keep the Sabbath Day holy, but he breaks the Divine Commandment about keeping it.

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     In regard to the Third Commandment,-the keeping of the Sabbath Day holy,-we read in the True Christian Religion:

     "In the natural sense, it means that the six days are for man and his labors, and the seventh day is for the Lord, and for man's rest from the Lord. Sabbath, in the original language, signifies rest. With the Children of Israel it was the holy of holies, because it represented the Lord, the six days representing His labors and combats with the hells, and the seventh His victory over them, and thus rest. And since that day was a representative of the whole of the Lord's redemption, it was holiness itself. But when the Lord came into the world, and consequently representations of Him ceased, that day became a day of instruction in Divine things, and thus a day of rest from labors, and of meditation on such things as relate to salvation and eternal life, as also a day of love toward the neighbor. To show that it became a day of instruction in Divine things, the Lord Himself taught in the temple and in the synagogues on that day. And He said to the man that was healed, 'Take up thy bed and walk'; and to the Pharisees He said that it was lawful for His disciples on the Sabbath day to pluck the ears of corn and eat. (To 'take up the bed' and to 'eat the corn' signified instruction in the things of doctrine.) The Lord also said that He is Lord even of the Sabbath." (T. C. R. 301.)

     Now since this is the Divine purpose for which the Lord gave to mankind both the idea and the benefit of rest and worship every seventh day, it follows that all people who do not observe the day as it was Divinely intended,-a day for instruction in Divine things, a day of rest from ordinary labors, so that there may be thought upon heaven and eternal life, and a day for charity to the neighbor,-these are in reality accepting something of great value and misusing it. They are like a man who accepts benefits, but gives nothing in return. They are like one who accepts a great gift, and then diverts it to some other purpose than the one for which it was given. No one keeps the Third Commandment who uses the Sabbath day merely as a holiday, and does not devote at least a part of it to his own instruction in Divine things and to sincere worship of the Lord, who gave the day, and who called Himself the "Lord of the Sabbath."

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     2. As another common principle necessary to the success of the New Church, it ought to be agreed by all who desire the good of the Church that they should all do a reasonable amount of reading in the Word and in the Doctrine of the New Church,-in the Writings for the sake of the Doctrine. The basis for this assertion is the consideration that to hear a few quotations from the Word and the Writings just once or twice in the week is not sufficient to make much progress in the collection of doctrinals and the knowledge of Divine things. But while this is so-that much progress cannot be made-yet if anyone imagines that he cannot spare time to do both things, that is, to attend Divine worship and to do a reasonable amount of reading besides, let him know that if he must choose the one or the other, it is better for him to choose the regular attendance at worship. This is the more important, for thus he cannot fail to learn something of the teachings of the Heavenly Doctrine. He will not then be breaking the Third Commandment of the Lord. And he will also derive benefit to himself by coming into states of external holiness, which are created by means of worship, and which are possible by no other means.

     Let us consider also that it is of great importance that New Church people should know many particulars of Divine Doctrine, which can scarcely be multiplied without individual reading of the Word and of the Heavenly Doctrine. The perfection of anything depends upon the perfection of its details, as well as upon its general spirit. The details of Heavenly Doctrine or Divine knowledge enlarge and exalt the general ideas, and enrich and strengthen belief.

     If I know, in general, that gold lies buried in certain hills, but if I do not know the details of how it lies there, or how to distinguish it, or extract it from the soil; if I lack all or some of the important details of a knowledge of the prospector's art, I shall never have the use of that gold.

     If I know, in general, that I must strive to be of use to others as a condition of my own regeneration, but if I do not know enough of what uses are possible to me, or of how or to whom I am to be useful, or if I do not know how a given use or occupation is to be successfully performed; I shall never be able to accomplish my purpose, or to develop my ambition beyond the mere wishing.

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     Again, if I know in general that my eternal salvation depends upon my being honest and chaste in spirit, but if I lack the clear knowledge of what things are honest and what are dishonest, or of what constitutes chastity and what constitutes unchastity of spirit, I must learn these things from the Word and from doctrine.

     So it is with the generals and the particulars of any one of our heavenly doctrines,-the doctrine of the Word, the doctrine of charity, the doctrine of conjugial love. Power and effectiveness are to be had from a sufficient knowledge of the details, which in turn comes from a sufficient amount of individual reading and study. It is very probable, indeed, that the life and effectiveness of the New Church is retarded and limited by this more than by anything else,-a deficiency in the knowledge of the particulars of Divine Truth and Doctrine, to be remedied chiefly by individual reading.

     In this connection we would like to quote a passage from the Arcana Celestia, speaking of Abram and Lot, that they went together into the Land of Canaan. Abram stands for the internal man, and Lot for the external man. "That there is an internal and an external with every man, or, what is the same, that man is internal and external, is known within the church. The external man receives its life principally from the internal, that is, from the spirit or from the soul. From this is the life of the external man in general; but this life cannot be received in its particulars by the external man unless its organic vessels are opened, which must be the recipients of the particulars and singulars of the internal man. These organic vessels, which are the recipients, are not opened except by means of the senses, especially hearing and sight; and as they are opened, the internal man can flow in with its particulars and single things. They are opened by means of the senses through knowledges, and also by means of pleasures and delights. The organic recipients of the understanding are opened by means of knowledges, and those that belong to the will by means of pleasures and delights." (A. C. 1563.) From this may be seen how important reading is, and the delight of learning the particulars and the single things of doctrine, as a means of opening vessels in the external mind into which the life of the internal mind may flow. "Take my yoke upon you, and learn of me, and ye shall find rest unto your souls."

     3. We come now to a third principle upon which it is necessary that there should be agreement and action, if the New Church with us is to succeed.

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We have seen that the first principle mentioned,-that of attending worship,-is the proper ultimate for the implanting of celestial things; while the second principle,-that of individual reading,-is the proper ultimate for the implanting of spiritual things. The third principle, now to be presented, is the proper ultimate for maintaining the natural health and prosperity of the New Church. There must be the proper ultimation of all three degrees of life in the church,-the celestial, the spiritual, and the natural,-or else the church cannot thrive. In other words, there must be celestial, spiritual, and natural support of the church. And the third of the minimum essentials upon which New Churchmen should be agreed is connected with the natural support of the church.

     We are speaking of three principles upon which, as a minimum, it seems to us that all New Church people should be in agreement, and without the adoption of any one of which the church must suffer and cannot succeed as we hope it shall.

     This third principle is to give to the church a reasonable part of our living, whether it be much or little, represented of old by the giving of a tithe of all things of increase. The third is therefore the principle of offering. This is the ultimate basis upon which the church must rest. "What shall I render unto the Lord for all His benefits toward me?"

     It is not hard to see that the giving of a reasonable offering to the Lord, by giving it to the church, is a proper ultimate principle of action for internal-minded men to recognize and adopt.

     Everyone should decide for himself what a reasonable offering to the church should be. There is no fixed percentage of our income to be given to the church that can be said to have a basis in Divine law, or to have Divine sanction and approval. The poor widow in the New Testament narrative gave all that she had, even all her living. The others whom the Lord rebuked gave much of their bounty, and thus without sacrifice. In both cases the giving was unreasonable, but the true spirit of offering was with the widow, who gave ah that she had. To give a tenth of one's increase, or of one's income, to religious and benevolent purposes would in many cases be quite unreasonable. Others might be giving unreasonably if they gave less than a half of their living, or more, to the church.

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And many are those, unfortunately, who have not enough to live upon, and who can with reason give nothing to the church but their presence, and their love, and their interest in the doctrine, and their example of courage and trust. But the real principle of giving to the church is to give what you are led by affection and love to give, according to what is reasonable for you to give in your own judgment. But the decision should be made.

     The New Church can never succeed as it should until those who are spiritually interested in it carry out in actuality a commonly recognized purpose to give to the church consistently a reasonable portion of their living,-their acknowledgment that all they possess is given them by the Lord. If this were agreed to by all, as a voluntarily assumed and necessary ultimate to promote the life of the church, it is very much more likely that the New Church would never really suffer for lack of means. There would be sufficient funds in her treasuries for all useful purposes. And one of the uses for the officers of the church to perform together would then be the delightful one of apportioning the money received in offering to the various works which the church must do.

     But a church that is poor and insufficiently supported with money will never quite succeed, because it will lack the ultimate support upon which her interior uses depend. For this reason, which is a sufficient one in itself, the third thing, in which people interested in the New Church and its prosperity should acknowledge individually as a principle, is the setting aside, the "devotion," if you please, of an offering to the Lord consistent with their means and circumstances, the amount of which is reasonably determined, and which is consistently given as an ultimate act of worship-given without any restrictions, but altogether a free-will offering to the Lord.

     Ideally, there would be but one offering to be made for all the various uses of the church; but this would not be an essential arrangement. And it is our belief in regard to this service of offering to the Lord that everyone who recognizes the principle of setting aside a reasonable part of his living, be it much or little, to give to the church, and who does so consistently, even when he has little to give, will be blessed with a sufficient living, and with an increase of means, and a greater prosperity.

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Such a thing cannot be represented as a thing that never fails; nor can it be held out as an inducement to men to give to the church; but still we believe it is true, that if anyone gives as much as he reasonably can to the church, he himself will be more prosperous and happy, because he recognizes this use of offering. Prosperity in the long run will always be on the side of men and women in the world who truly recognize spiritual uses and perform them; for it is these uses which the Lord protects.

     There are at least three proper and necessary ultimates which will characterize a spiritual church,- -attendance at worship, study of the Word and of Doctrine, and the making of a just offering.

     Let us conclude with this Passage from the Arcana Celestia: "Gifts were called holy, and giving offerings was called sanctifying them, because they represented holy things. . . . They were called gifts and offerings made to Jehovah, although Jehovah, that is, the Lord, does not accept any gifts or offerings, but gives to everyone gratis. Nevertheless He wills that these things should come from man as from himself, provided he acknowledges that they are not from himself, but from the Lord. For the Lord gives the affection of doing good from love, and the affection of speaking truth from faith; but the affection itself flows in from the Lord, and it appears as if it were in the man, and thus from the man. For whatever one does from affection he does from his life, because love is the life of everyone. From this it is clear that what are called gifts and offerings made to the Lord by man are in their essence gifts and offerings made by the Lord to man; and their being called gifts and offerings is from appearance. All who are wise in heart see this appearance. . . ." (A. C. 9938.)

     What any man gives to the Lord, therefore, is an acknowledgment that all things are given him by the Lord, represented by a few gifts which he from appearance seems to present to the Lord.

     The Lord grant us the perception of the truth of these three principles, and bless our worship, our reading, and our offering.

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STUDY AND A STORY 1933

STUDY AND A STORY Rev. HUGO LJ. ODHNER 1933

REBIRTH AND GLORIFICATION. BY Eldred Edward Iungerich. Part I: The Seven Days of Man's Spiritual Creation. Part II: A Ciceronian Epic in Seven Episodes. Published by the Author, 229 Le Roi Road, Pittsburgh, Pa., 1933. Pp. 138, $1.25.

     Every sincere student of the Writings will be delighted that Dr. Iungerich has published this work. A study of it well rewards the patient reader. It is, so far as we know, the only scholarly attempt as yet made to present in book form a systematic review of the vital doctrine of Regeneration, around which the thought of a living church must ever revolve.

     It may appear at first that the author, who represents the mastodon type in matters literary, has somewhat overestimated the capacity of his readers, when-in Part I-he offers for their consumption sixty-nine pages of solid paragraphs without any relieving sub-headings, and dedicated to detailed treatments of almost every doctrinal phase of the subject. But this work cannot thus airily be dismissed as dull or tedious. The author never intended it merely as intellectual sweetmeat, but as a repast of substantial value. Because he has avoided personal interpretations to a surprisingly great extent, and has maintained throughout a scholarly attitude, we venture to believe that the treatise may become of abiding use to both laymen and ministers as a reference-book on the doctrine of regeneration. It is largely couched in the language of doctrine, and contains hundreds of references to the Arcana and other works.

     While it might seem regrettable that the thread of the treatment is at times buried under much detail, it may well be that the author thus desires to force us to reflect more intensely by asking us to excavate rather than follow his thought.

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Certainly every page is exceedingly instructive, and suggestive of numberless doctrinal questions which have been active within the church from time to time.

     After referring to the wealth of symbols which nature and revelation alike offer to illustrate the processes of regeneration, the author gives the various definitions of it that are found in the Writings, and portrays the conditions under which such spiritual rebirth is possible or impossible among men. The states of the unregenerate and the regenerate are described most graphically.

     The regenerative process is then followed, especially as treated of in the Arcana explanations of the Biblical stories from Abraham to Joseph (pp. 28-53). The teaching that the internal or rational man is first regenerated is connected in an interesting way with the state of reformation which precedes regeneration, and which is said to be effected by the Lord "unwittingly to man" (p. 32), except (so we judge from the sequence) so far as the seeds of this reformed rational find lodgments in the soil of the natural man (p. 35). In this state, which is termed "intermediate," the understanding rules the will (p. 45). Regeneration proper commences with the critical inversion of state by which man comes to act from free affection rather than from self-compulsion (p. 35). Man's freedom is lodged in his natural man; wherefore "there can be no salvation until, by regeneration of the natural, the internals of the rational have begun to be terminated in the externals below, (A. C. 1577)," and this must take place on earth, while man still enjoys the use of his corporeal memory (p. 40).

     The conjunction of the internal and external man by regeneration is next pictured in doctrinal outlines. A reconciliation is sought between the paradoxical facts mentioned in A. C. 4353:-(a) that when the natural is being regenerated, "exterior truths are first conjoined with good, and thereupon interior truths"; but (b) that "the spiritual first conjoins itself with those things which are inmost in the natural, and then through these with those more exterior" (pp. 48, 49). We would have dismissed the problem by saying that the latter law simply holds true at every stage of the progress which the first statement describes; but Dr. Iungerich is evidently not content with this when he suggests that it refers to a "vertical progression" evenly effected into greater heights and lower depths.

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     This vertical descent of regenerative activity towards sensuals and scientifics is then described from the series in the Arcana which treats of Joseph in Egypt. It is shown how the sensual degree cab with difficulty be regenerated, and how those now regenerated-in contrast, for instance, with the Jovians are simply elevated out of the sensual.

     After some attempts to subdivide the process of rebirth into its "seven days" (enough to justify the title); and after some interesting reflections on the differences in regeneration between those of the spiritual genius and those of the celestial; the treatise concludes with a number of doctrinal passages which emphasize that with the Lord even the sensual and the corporeal were glorified. No. 5078 of the Arcana is interpreted to mean that, "beyond all men, He had glorified not only the lowest forms of life, but even the veriest physical or organic receptacles of these, including the material particles that infilled them, so that those too became life in themselves" (p. 74), and that thus He remained "in physical contact with all reactive organisms in the Gorand Man" (p. 75).

     As a relief from the ponderous theology of Part I, there is appended-as Part II-a "Ciceronian Epic in Seven Episodes." In autobiographical form, this is a charming story of the after-death experiences of Marcus Tallus, a philosopher from ancient Rome. In the manner expected, he crosses the Styx; and eventually he passes Cerberus by the aid of the goddess Athene, who; however, turns out to be his destined conjugial partner. In the course of the centuries their home is visited by Peter and Paul; but Athene's distrust of the latter's teaching concerning marriage prevents them from joining the Christian societies then being formed. From an isolated distance they watch the gradual consummation and the final judgment of the Christian spirit-world, and are finally visited by Swedenborg himself.

     The last three episodes consist of conversations carried on by various deceased New Churchmen-among them "Samuel" (probably Samuel Noble) and "Johannes" (reminiscent of John Clowes)-on the subject of the nature of the Lord's Glorification Body. "Johannes" voices views kindred to those of Clowes, Mason and Cowherd. Dr. Iungerich's theories, already well known to us from his Palace of Wisdom,* are now again presented, seemingly somewhat modified and in a form that is less dogmatic and therefore more persuasive and less vulnerable.

395

The views generally held in the Church on this subject are fairly, albeit not so ably, presented in these amiable discussions at the celestial home of Marcus Tallus; and Athene pointedly does not deign to grace the company with her presence while they are voiced.
* Published at Bryn Athyn, Pa., 1919. These theories, set forth especially in Chapter VII, involve that the physical sphere of the Lord's assumed earthly body, augmented thereafter by the spheres of the faithful, are still the embodiments of His ultimate presence in the church and in its sacraments.-H. L. O.
ADMITTANCE TO TEMPTATION 1933

ADMITTANCE TO TEMPTATION 1933

"In order that man may be regenerated, he must first be reformed, and this by means of the truths of faith; for he ought to learn from the Word, and from doctrine thence, what good is. The knowledges of good from the Word or doctrine thence are called truths of faith; for all the truths of faith have their source in good, and flow to good, since they regard good as their end. This is the first state, and is called the state of reformation. Into this state most of those who are in the church are introduced from infancy even to youth, but still few are regenerated. For most of those who are in the church learn the truths of faith or the knowledges of good for the sake of an end of fame and honor, and for an end of gain. When, therefore, the truths of faith have been introduced by means of those loves, the man cannot be born anew or regenerated until those loves are removed. And in order that they may be removed, the man is let into a state of temptation. . . .

"This is the case with the man who is regenerated, but few at this day are admitted to this state. All indeed, so far as they allow it, begin to be reformed by instruction in the truths and goods of spiritual life; but as soon as they come to the age of youth, they suffer themselves to be carried away by the world, and thus go and take part with infernal spirits, by whom they are gradually alienated from heaven, so that they scarcely believe any longer that there is a heaven. Consequently they cannot be let into any spiritual temptation; for if they were let into it, they would instantly succumb, and then their last state would be worse than the first." (A. C. 5280.)

396

OPEN MIND 1933

OPEN MIND Editor 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     "The Church cannot be instituted with any people unless their interiors are open, by which there is communication with heaven; and the interiors are not opened except with those who are in the truths of faith from the good of life from the Lord." (A. C. 10629.)

     A knowledge of the Heavenly Doctrines is being extended to many Christians today by such instrumentalities as the sale and donation of the Writings and radio broadcasting. Yet there is little evidence that, as a result of this effort, any considerable number become avowed receivers of the Doctrines and join the Church. On the contrary, the older bodies of the New Church complain of a serious falling off in membership. In the face of such a condition there are those in the Church who comfort themselves with the thought that many Christians are "influenced" by the Doctrines who do not openly accept them and enter the New Church organization; and while this is undoubtedly true, it must be admitted that such a reception contributes little if anything to the upbuilding of the New Jerusalem on the earth. A whole-hearted acceptance of the New Revelation leads inevitably to an actual and joyful association with others who are privileged and blest with the knowledge of the Lord in His Second Coming, and who are struggling to become genuine members of that New Church which He came to establish among men.

397

And this is only effected by the individual application of the truths of the Writings in the spiritual life of regeneration, which is the life of the Church.

     We will not here go into the question as to whether it might not be more profitable to devote less effort and money to the proselytizing of the Christian world, and more to the education of those born in the New Church. "By their fruits ye shall know them." And there can be little doubt as to which is the more fruitful field. But we are led to some reflections upon what the Writings reveal as to the reasonable expectancy of a growth of the New Church by accessions from the former Church, and to inquire what state it is among a remnant of Christians that is receptive of the spiritual truths of the Heavenly Doctrine. What is it that opens the minds of some to receive, and what is it that closes the minds of others to such reception? For we often marvel at the Providence which brings one here and one there to a knowledge and acknowledgment of the Truth, while vast multitudes are suffered to remain in ignorance of it. "Many are called, but few are chosen."

     THE REMNANT.

     At the end of every Church a few remain who are salvable, who can receive a new revelation and constitute the beginning of a new church. These and their children within the old church, and also some outside of that church, called "gentiles," have minds that are not closed by falsities and evils, but are open by virtue of the good of life and a desire for the truth. They are called the "simple good,"-a characteristic possessed in common by those within the church and the gentiles beyond its borders; the former having some knowledge of the Lord and the Word, the latter none. Both may be in fallacies and falsities of belief which cloud the understanding, but these do not condemn when there is innocence and charity at heart. Moreover, the children of both possess the faculty of receiving new truths (A. C. 1610e), though they may lose it as they grow up, if they become confirmed in false doctrines and evils of life. For we read:

398

     "Evils, which are of the will, are what condemn man and thrust him down to hell, not so much falsities, unless they are coupled with evils. This may be evident from very many who are in falsities, and yet are saved; as many of the gentiles who have lived in natural charity and in mercy; also Christians who have believed in simplicity of heart. Their very ignorance and simplicity excuse, because in these there may be innocence. The case is otherwise with those who have confirmed themselves in falsities, and thence have contracted such a life of falsity that they refuse and reject every truth, which life must first be vastated before anything of truth, and thereby of good, can be inseminated. . . ." (A. C. 845.)

     Let us cite the revealed law with respect to the existence of a remnant at the end of every church:

     "A church declines until nothing of the goods and truths of faith any longer remains, and then it is called in the Word a 'vastated church.' But still there are always preserved remains, or some with whom the good and truth of faith remain, although they are few." (A. C. 530.)

     "It is always provided by the Lord that something of a church remains, and that when an old church perishes a new one is raised up." (A. C. 4060:4.)

     "The Christian Church at this day is so vastated that it has no faith. Nevertheless there always remains some nucleus of a church, which those who are vastated as to faith do not acknowledge." (A. C. 407, 4682.)

     "The interiors of the Word are now opened because the Church at this day has been vastated to such an extent, that is, is so void of faith and love, that although men know and understand, they nevertheless do not acknowledge, and still less do they believe, except the few who are in the life of good, who can now be instructed, with whom a new church is to be instituted. But where such persons are, the Lord alone knows. There will be few within the Church." (A. C. 3898e.)

     "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom and Gomorrah. . . .In that day the Lord shall set His hand again the second time to recover the remnant of His people."

399

     In the spiritual sense of "the things written to the seven churches is described the state of all in the Christian Church who can receive the doctrine of the New Jerusalem and live according to it, thus who can be reformed by means of combats against evils and falsities." (A. R. 88.)

     It was from the remnant in the Christian Church that the New Church was recruited in the beginning, but it cannot be held that the entire remnant was then called into the New Church. During the last 150 years a few adults of each generation have entered the New Church from the Old, and doubtless this will continue. It would seem that, as the Old Church becomes more and more vastated, the bond of attachment will be loosed with more and more of the young of each generation, fulfilling the prophecy made in the Writings:

     "The man of the church will hereafter be in a freer state to think concerning the things of faith, thus concerning the spiritual things which are of heaven, because spiritual freedom has been restored. . . And because spiritual freedom has been restored to man, therefore the spiritual sense of the Word has now been disclosed, and by that interior Divine truths have been revealed; for in his former state man would not have understood them, and he who understood would have profaned. . . . But now, from restored freedom, he call better perceive interior truths, if he wishes to perceive them, and thus become interior, if he is willing to do so." (L. J. 73, 74.)

     The signs of this new freedom,-this greater willingness to read or listen to new doctrines,-are abundant, at least in the Protestant world; so abundant, in fact, that New Churchmen are tempted to accept those signs as indications of an actual descent of the New Jerusalem among many in the Christian world, forgetting the revealed forecast that the New Church is first to be among a few, and through these to come among many. Meanwhile there will be many willing to listen, to show interest, even to accept the Doctrines as novelties and curiosities and as pleasing to the intellect, but few who will admit them deeply into life, and come genuinely into the New Church by victory in temptation combats against the evils and falsities of their Christian inheritance.

400

     STATES OF THE SIMPLE GOOD.

     When the fundamental doctrines of the New Church,-the Divinity of the Lord, the holiness of the Word, the life after death, salvation by life, not by faith alone, etc.,-are presented, it is not uncommon for the Christian listener to say: "I have always believed those things," or "Those are beautiful teachings, and they agree with my intuitions."

     Perhaps we may feel more hope for the conversion of one who sees in the Doctrines something strikingly new, even contrary to what he has believed. Many who make such remarks do not afterwards receive. It may be a fanciful and momentary recognition of something they think is in agreement with what they believe. The very fact that they do not see anything new and distinctive in the Doctrines on first hearing prevents further progress into them; and this is of Providence, which guards the Truth from injury, and protects the individual from injury by the Truth, if it is foreseen that he cannot be spiritually benefited by it.

     In some cases, however, affirmations like those we have cited have been the beginning of a genuine reception of the Doctrines. The general doctrine of the New Church is thus recognized by the Christian as in agreement with his faith and intuition,-a sign that he has been prepared. And that preparation must involve three things,-inheritance, remains, and education; an inherited inclination to love what is good and true, and to conjoin them,-the Christian conjugial; the remains of infantile innocence, charity, love of God and reverence for the Word; education in the keeping of the Commandments, and in a knowledge of the Word and the elements of the Christian religion, without a serious confirming of the falsities of perverted Christian theology. Such a background accounts for the recognition of the Truth of the Heavenly Doctrine when first presented, as something "always believed," and as in agreement with the "intuitions."

     Such a background have the "simple good" among Christians, according to the descriptions given in the Writings. A few of these we shall cite, and it will be seen that the chief thing which renders their minds open and receptive to the Heavenly Doctrine is a holy affection of love to the Lord and charity; for these are the essence of the Heavenly Doctrine and of the internal sense of the Word, on the first presentation of which there is a recognition as by love at first sight.

401

It is from that holy affection that the simple good, whether they be learned or unlearned, are interiorly in innocence, humility, and a longing for instruction in the truth that may enlighten, enrich, and exalt their life's love.

     Nothing opens the mind to the reception of the interior truth of the Word but the good of love and its affection. "If thine eye be single, thy whole body shall be full of light." For this good is of the will, and opens the understanding from within, making it receptive of the truth of the Word, and of the good that is within the truth of the Word, and which is its internal sense. Anyone may imbibe the knowledges of the Word and the Heavenly Doctrine from the "love of knowing," and store them in the memory; but only one who is in the affection of truth from good can appropriate the truths of the Word in life. The beginnings of this faculty are possessed by the "simple good." But let this be confirmed from the Doctrines:

     "The affection of truth derives its origin from no other source than from good; the affection itself is thence; for truth has not life from itself, but receives life from good; wherefore when man is affected by truth, it is not by truth, but by the good which inflows into the truth and produces the affection itself. It is well known that there are many within the church who are affected by the Word of the Lord, and apply themselves closely to reading it; but still there are few who have as their end a desire of being instructed concerning truth; for they mostly remain in their own particular dogmas, which alone they endeavor to confirm from the Word. These persons appear as if they were in the affection of truth, but they are not. Those only are in the affection of truth who love to be instructed concerning truths, that is, to know what is true, and for this end to search the Scriptures. No one is in this affection unless he is in good, that is, in charity towards the neighbor, and still more he who is in love to the Lord; with such persons good itself flows in into truth, and constitutes the affection, for the Lord is present in that good." (A. C. 4368.)

     "There are two things which constitute the internal sense of the Word, namely, affections and things.

402

The affections which are concealed in the words of the Word do not appear before man, but are stored up inmostly therein; nor can they appear, because man, during his life in the body, is in worldly and corporeal affections, which have nothing in common with the affections which are in the internal sense of the Word; for the affections therein are affections of spiritual and celestial love, which man can the less perceive because few are in them; and those few are for the most part the simple, who are not able to reflect upon their affections. The rest of mankind do not even know what genuine affection is. These affections are in charity towards the neighbor, and in love to God. They who are not in them believe that they are not anything, when yet these affections fill the universal heaven, and that with unspeakable variety. It is such affections with their varieties that lie stored up in the internal sense of the Word, and are there, not only in each series, but also in each expression, yea, in each jot, and they shine forth before the angels when the Word is being read by those who are in simple good and at the same time in innocence." (A. C. 3839.)

     "The holy things of the Word are the Divine Human of the Lord, love to Him, and love towards the neighbor. These three are the principal things of the internal sense, and the holy things of the Word." (A. C. 3454.)

     A good Christian has a perception of the Divinity of the Lord, though obscurely. Hence we read: "The Ancients saw God under a Human Form from interior perception; but at the present day that interior perception has perished in the Christian world, and only remains with the simple who are in faith." (A. C. 10737e.)

     "He who reads the Word from the end of becoming wise, that is, the end of doing good and understanding truth, is instructed according to his end and his affection; for the Lord inflows without his knowing it, and enlightens his mind; and where he finds difficulty, He gives him understanding from other passages. Moreover, he who is in simple good, and in simplicity believes the Word according to its literal sense, is gifted with the faculty of perceiving truths when he is instructed by the angels in the other life." (A. C. 3436.)

     "The holiness which is in the Word does not appear to the understanding, except of him who knows its internal sense; nevertheless, by an influx out of heaven, it comes to the apperception of one who believes the Word to be holy.

403

That influx takes place through the internal sense in which the angels are; which sense, even though it is not understood by man, nevertheless affects him, because the affection of the angels, who are in it, is communicated to him." (A. C. 5247e.)

     To everyone whose internal man has been opened, the internal sense is to some extent evident, even though he does not know what the internal sense is. "For heaven, which is in the internal sense of the Word, is with that man when he reads the Word, and inflows, enlightens him, and gives him perception, and thus teaches him. Hence it is evident that the man whose internal has been opened is in the internal sense of the Word, even though he does not know it. Thence he has illustration when he reads the Word, but according to the light which he is able to have by means of the knowledges that are with him." (A. C. 10400e.)

     These knowledges, with a good Christian, would be the knowledges of the letter of the Word; and his "illustration" would be in the "genuine sense of the letter," as it is called, which is in agreement with the general truth of the spiritual sense, and which is immensely enriched and exalted when he receives the Heavenly Doctrine and the science of correspondences, whereby his mind is opened fully into the light of the internal sense of the Word.

     The statements quoted above will make clear what it is in the mind of the simple good that recognizes the Truth of the Heavenly Doctrine as in agreement with its "belief" and "intuition."

     Every New Churchman longs to impart a knowledge of the Heavenly Doctrines to others, but he knows from the Writings and from experience that relatively few can interiorly receive that knowledge in this world. Whatever efforts he may make, he knows that the results must be left to Providence. When the angels heard how few copies of the Arcana were sold, they said that "it must be left to Providence, which compels no one, and that it is not well that any should receive but they who are in faith." (S. D. 4422.) He feels confident, therefore, that when men and women are of such a character that their interiors can be opened to receive the light of heaven, the Lord, by influx, will lead them to the Heavenly Doctrines, and give them to perceive their truth.

404

For He said: "No man cometh unto me, except the Father which hath sent me draw him." (John 6:44.) "If any man will do His will, he shall know of the doctrine." (John 7:39.) "A good understanding have all they that do His commandments." (Psalm 111:10.)

     Providence is also concerned with the protection of those who cannot receive, whose minds are mercifully permitted to remain closed to the interior truths of heaven. To these He referred when He said: "Therefore speak I to them in parables, because they seeing see not, and hearing they hear not, neither do they understand. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should See with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." (Matt. 13:13, 15.) For "their last state would be worse than their first."

     THE CLOSED MIND.

     As we have considered what it is that opens the mind, rendering it interiorly plastic, impressionable, receptive of the revealed truths of heaven, let us indicate briefly what it is that closes the mind, rendering it interiorly hard, resistant, non-receptive, when new and interior truths are presented.

     1. As good of life opens the mind to influx from the Lord and heaven, so evil of life closes the mind to heaven, and opens it to influx from hell. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be discovered. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (John 3:19-21.)

     Those who openly lead an evil life care nothing for the truths of religion, and will not voluntarily listen to them. But there are many who are interiorly evil and unrepentant, while yet they live outwardly the civil and moral life, and even the life of the church, professing faith in its teachings. Their minds are interiorly closed to any reception of the truth of Revelation; and if they appear to receive, they interiorly reject the truth, and hate it when they perceive its opposition to their life's love, which is selfish and worldly.

405

     2. Whatever his state of life interiorly, the orthodox Christian who is confirmed in the Tripersonal Faith, the Vicarious Atonement, and other falsities of the old theology, cannot accept the New Church doctrine of the Divine Human. Nor can the modernist whose mind is dominated by the Unitarian conception of the Lord and the critical interpretation of Scripture. Innumerable forms of perverted faiths, based upon Scripture, hold the minds of many Christians closed to anything else; and the more confirmed they are, the less likelihood of a change. "They altogether reject" the Writings, "because they are in another persuasion . . . ," and the newly revealed truths "cannot penetrate their minds." (S. D. 2955.)

     3. And how widespread today is an indifference to the spiritual things of the church and religion, from love of the world and immersion in its cares and pleasures! In circles of culture and learning, naturalism closes the mind to any revelation concerning God the Creator and His spiritual universe. Moreover, it makes much of the works of man, of natural good, natural charity, sentimental in its origin, and turns away from that higher spiritual charity which is begotten of a life of interior repentance and sacrifice in obedience to the truths of Revelation,-the truths of faith.

     4. In a word, what holds the minds of men shut to that Heavenly Doctrine which teaches an eminently spiritual love of God and the neighbor is "that old serpent, the Devil and Satan, which seduceth the whole world"-the loves of self and the world, together with the pride and conceit of self-goodness and self-intelligence, The New Churchman may know this from experience, when, in the light of the truth, he perceives these "enemies of the faith" in his own natural man, and takes up arms against them, beginning the lifetime struggle necessary to the real conversion of the man of this day.

     A few statements of the Doctrine will illustrate:

     "It is self love that closes the interiors to the Lord and heaven." (H. H. 272.)

     "When a man is in a state of humility, then he is in a state to receive the truth of faith and the good of charity from the Lord. But if man exalts himself before the Lord, then he closes the interiors of his mind to the reception of good and truth from the Lord." (A. C. 8271.)

406

     "There are many reasons why this New Church, which is called the Holy Jerusalem, will begin with a few. The first is, that its doctrine, which is the doctrine of love to the Lord and charity towards the neighbor, can be acknowledged, and thus received, only by those who are interiorly affected by truths, who are no others than those who can see them; and they alone see them who have cultivated their intellectual faculty, and have not destroyed it with themselves by the loves of self and the world. A second reason is, that the doctrine of the New Church cannot be acknowledged, and hence cannot be received, by those who have confirmed themselves in faith alone, both in doctrine and life." (A. E. 732:2.)

     "They who have confirmed themselves in falsity are no longer in any freedom to choose and accept the truth; and they who have strongly confirmed themselves are not even in freedom to see the truth, still less to acknowledge and believe it; for they are in the persuasion that the false is true, and the true false. That persuasion is so powerful that it takes away all freedom to see the truth, still less to acknowledge and believe it; for they are in the persuasion that the false is true, and the true false. That persuasion is so powerful that it takes away all freedom to think anything else; consequently it holds the very thought in bonds, and as it were in prison. . . . But they who are not in confirmed falsity, that is, in the persuasion of falsity, easily admit truths, and see them, and choose them, and are affected by them. . . They are in such freedom that they can in view and thought range, as it were, through the whole heaven, to innumerable truths. But no one can be in this freedom but he who is in good; for from good he is in heaven, and from good in heaven truths become apparent." (A. C. 5096)

     THE MINDS OF CHILDREN.

     From the state of infants in the other life it is seen that "their intellectual faculty is open even from the Lord, who flows into the ideas of infants chiefly from inmosts; for nothing closes their ideas as with adults. No false principles obstruct their understanding of truth, nor does the life of evil prevent their reception of good, and thus their reception of wisdom." (H. H. 336) "The offspring of those who are in love truly conjugial inherit inclinations to the conjugial of good and truth, and are easily initiated more and more interiorly into it by parents through education; and afterwards, as of themselves, when they have become of their own judgment, they are introduced into it by the Lord." (C. L. 205)

407

It is well known that the adoption of a religious faith is nearly always made before the age of twenty-five, and that religious convictions are seldom changed after that. There are exceptions when a good life has been maintained, and the rational has been kept open to the reception of new ideas. Some have entered the New Church later in life, and after "sampling" everything else. But with nearly all the choice and decision between a life of religion and a worldly life is made early, and is more and more confirmed as the years go by. All churches recognize this, but few besides the Roman Catholics make thoroughgoing and effective provision for it. And the New Church has supereminent reasons and high warrant for regarding the children born in the Church as the chief source of future members. A church that does not so perpetuate itself cannot survive. The preparation of each generation to succeed their parents is a function of the church which is not to be made secondary to an effort to make converts in the uncertain field of Christian adults.

The minds of all children are open, plastic, impressionable, and most receptive of the knowledge of Revelation,-the most essential foods provided by the Lord for the upbuilding and formation of their mental life. More than all others, the children of the New Church, by inheritance, early remains, and education, should be the most fertile soil in which the truths of the word and the Heavenly Doctrine easily take root, spring up, blossom, and bear fruit,-a ripening that is rapid, and deep in its effects, when they are daily surrounded in home and school by the warm, springlike atmosphere of a love for the church with their elders, to whom is given the blessed privilege of cooperating with the Lord in this vital means of saving the human race. It is one of the supreme delights of life with parents and teachers to observe how the Lord is opening the tender minds of the young to thoughts and affections in the realm of the angelic life, giving inner quality to all their earthly activities, and preparing them for a richer, fuller development, if they adopt the faith when they grow up, and enter actively into the life of the Church.

408

FERDINAND HUSSENET 1933

FERDINAND HUSSENET ELDRED E. IUNGERICH 1933

     [Photo of Mr. Hussenet, 1927]

     Obituary.

     In Memoriam.

     In the passing of the Rev. Ferdinand Hussenet on July 10th, at the age of seventy-five, the New Church in France lost the earthly presence of a valiant defender of the Faith, and the members of the General Church in Paris bid a sorrowful farewell to one who had labored zealously and faithfully as their beloved pastor for a period of thirty-five years.

     A letter from one of his family gives a beautiful account of his last days, and pictures the esteem and affection in which he was held:

     "During several months of suffering he was goodness itself, even the least of our ministrations calling forth his thanks; he seemed never to find words enough in which to voice his gratitude. His life was an expression of simple sincerity. Up to the last moment he was concerned lest he place too great a burden upon those attending him. He seemed to see into the other world, and to have angels about him, when he said: 'Tell Jeannot (his grandson) to sing the song of the angels!' He then began to sing a song. 'That is the angels' song;' he said, 'which Jeannot should sing.' On another occasion he asked mother to get for him the text for a great address on the New Church which he was to deliver before an Assembly, and to bring it soon, as he feared he would arrive too late. When she replied that she would go there with him, he said, 'That is very good, that you are going with me!' He was happiest when those about him gave signs of loving one another, and was assuredly happy to have all his family about him, at the last. But now he has gone to a better world, with all his lucidity,-a man who had nothing to regret or to reproach himself for."

409

     At the funeral service, after Mr. Louis Lucas had read several passages from the Word, the audience was deeply moved when a number of speakers dwelt upon the uprightness and goodness of their departed friend and pastor, one saying: "We know that we have lost a man of rare intelligence and of a large heart."

     Shortly after their marriage, Mr. and Mrs. Hussenet became acquainted with the Writings through a copy of Heaven end Hell loaned them by Mr. Paul Lucas. Their acceptance of the Doctrines was almost immediate, and they joined the group of New Churchmen in Paris who were in sympathy with Academy principles, among whom were Messrs. Alexandre Vaissieres, Paul and Louis Lucas, and Camille Vinet. The Rev. Glendower C. Ottley, of London, ministered to this group for a time. In the year 1898, the members invited Mr. Hussenet to become their pastor, and for ten years thereafter, or from June, 1899, to July, 1909, they worshiped with the congregation meeting in the New Church Temple in rue Thouin, under the leadership of Mr. Hussenet, who was acting under an authorization from Bishop W. F. Pendleton.

     The services were held every other Sunday afternoon, the building being used in the mornings by Old Church congregations. The sphere thus established in a New Church temple was always distasteful to the New Church congregation, and finally became intolerable. In the summer of 1909 the services were suspended during (he months of August and September, the members having come to the conclusion that the time had arrived for the establishment of a society independent of rue Thouin. A number of Academy friends from Bryn Athyn were then in Paris, including Bishop Pendleton, who, at the request of the members, ordained Mr. Hussenet on October 10th; and a new organization was formed under the auspices of the General Church of the New Jerusalem. (See New Church Life, 1900, p. 667; 1909, p. 748.)

     Ferdinand Hussenet was a lion-hearted defender of the distinctiveness of the New Church, and a trenchant denouncer of the falsities of the Christian Churches. He was especially earnest in regard to the heinousness of mixed marriages. Yet, in his ardor for the New Church, he was never lacking in a quaint humor which charmed even those who opposed his views.

     Mr. Hussenet is survived by his wife, three sons and two daughters, two of whom, Elisee and Myrrha, spent several years in Bryn Athyn, 1909-1912, and attended the Academy Schools. These five, with their families, belong to that earnest group in Paris who are firmly grounded in the principles of the General Church, and zealously determined that the labors of their devoted pastor, now called to a higher sphere, shall not be lost to the cause of a sound and fervent allegiance to the Heavenly Doctrines in France.

     Our love for Pastor Hussenet follows him, and our sympathy is extended to his bereaved family, and to the flock that has lost its faithful shepherd. May the Lord in His Providence kindle a like zeal in the heart of another, that the torch he bore so bravely these many years may be kept burning brightly! "Soldat fidele de 1'Eglise du Seigneur, le zele que tu as montre ne cesser
jamais de nouj animer!"
     ELDRED E. IUNGERICH.

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Church News 1933

Church News Various 1933

     SOUTH AFRICAN MISSION.

     A Zulu Celebration.

     The following account, written by a Zulu member of the Mayville Society at Durban, is reprinted from the Tune, 1933, issue of Tlhahiso (The Expositor):

     Mayville New Church has had very happy times. It has for the first time celebrated Swedenborg's Birthday and had a visit from Mr. and Mrs. Elphick (who were visiting the Missions in Durban, Tongaat and Zululand). In addition, the Superintendent gave help in our School,-the Mayville New Church School.

     On the 12th of February, 1933, we had a reviving Service. The Rev. Ngiba read the lessons; the Superintendent preached the sermon, Rev. M. B. Mcanyana being the interpreter. The Text was from John 10, verses 1 and 9. A feeling of reverence seemed to pervade the whole congregation as the Superintendent unveiled truth after truth from the riches of God's Word.

     We now come to the most interesting-nay, the most uplifting-occasion we have had this term. This was Swedenborg's Birthday celebration, which was held on the 23d February, 1933. It was attended by no less than 250 people. It is not easy to say the exact number of the people who attended this occasion, since some of them were roaming about outside and peeping through the windows. The congregation sang in Zulu, "We give Thanks for the New Church and Swedenborg," after which the Chairman, Rev. B. Ngiba, opened the Word. The opening of the Word was followed by the Lord's Prayer and the Responsives.

     A very interesting opening address was given by the chairman, who showed that Swedenborg's Birthday was celebrated because Swedenborg was a seer through whom the Lord made "His Second Coming." As he plainly yet graphically painted this great man, we all wished we were Swedenborgs. His address was pithy and up to the point.

     Now that the opening shot had been fired, the chairman asked the Superintendent to address the meeting. The Superintendent addressed the meeting on "Why We Celebrate Swedenborg's Birthday." He pointed out that the meeting was the first of its kind among the Zulus, and that there was confusion among a few regarding the purpose for which Swedenborg's Birthday was celebrated. To clarify things he dealt briefly with the three Church Festivals, namely, Christmas, Easter and June 19th, and also pointed out that Swedenborg is not worshiped. He said that it was because Swedenborg allowed God to use him, and because he humbled himself in the performance of God's work, that we celebrate Swedenborg's Birthday.

     It is impossible in such a mass of good things to say everything that was said; suffice it to say, this address became the backbone of all the addresses that followed.

     A song was then given by the Mayville New Church Choir-in English-"To Swedenborg Our Wonderful Seer."

     After this song, Mr. G. Gumede addressed the meeting. He said that in 1743 God revealed Himself to Swedenborg and made him understand the Spiritual Sense of the Word by acquainting him with the Land of the Spirit.

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He pointed out, further, that this was the Lord's Second Coming, which was unknown or misunderstood by the Christian Church, who expected the Lord to come in His natural body.

     A song was then given by the Mayville New Church Choir-"Swedenborg's Birthday"-in English. The Rev. P. J. Stole was to have here addressed the meeting, but having to be on duty at the Night School in Durban, he was unable to be present.

     Mr. E. Shangase then gave an address on "The Unity and Oneness of God." He showed how confusing the doctrine of "Three Gods" is to the natives, because before the white men came to this country with the idea of the "Three Gods," the natives believed in one and the only God who was called by them "Mvelinqangi." He showed how difficult it would be to serve the three Gods, had this doctrine been true.

     After this address a song was sung in Zulu by the congregation-"If I declare my Hope."

     Mrs. Elphick was then asked to speak. She gave a very interesting address and emphasized the fact that it is necessary to live the truths taught by the New Church. After thanking those who had tried to make the celebration of Swedenborg's Birthday a success, the Superintendent pronounced the Benediction and the Word was closed.

     During the preparation of refreshments, choirs sang secular songs, played step dances and the like. Our European friends who attended were Rev. and Mrs. Elphick and Miss J. Ridgway.

     The choirs present were: The Mayville New Church Choir, Heavers Big Five and Damey Darkies.

     LAKE WALLENPAUPACK, PA.

     On the shores of this "made" lake, now the largest in Pennsylvania, situated in the northeastern part of the State in the midst of great forests, several Bryn Athyn families have been living in cabins and tents during the summer. Others have frequently joined them for visits of a few days. On Sunday, July 2d, there were two ministers among the campers, and it was decided to hold worship. The Rev. F. E. Waelchli conducted the service and delivered the sermon, and the Rev. Philip N. Odhner read the lessons. The congregation, numbering thirty-eight, of whom seventeen were children, were seated in and near the tent,-which for this occasion might be called a tabernacle. Copies of hymns had been written, and so singing could be included. On the following Sunday, the 9th, one of the ministers still being in camp, another service, with sermon, was held. This time the attendance was thirty-six, including twenty-two children. Both occasions were most delightful.

     A few miles from this lake there is another, formerly called East Branch, now Paupack, with which is associated a bit of church history. Here, forty-nine years ago, four theological students,-N. D. Pendleton, C. T. Odhner, O. H. Synnestvedt and F. E. Waelchli, camped for their entire vacation of three months, naming the place Camp Benade.

     SYDNEY, AUSTRALIA.

     The very great event that is associated with the 19th of June, 1770, was celebrated by us on the eve of the day, and was regarded as richer, spiritually, than any previous. There was an attendance of 34, of which 20 were adults.

     The reading of papers was interspersed between toasts, speeches and songs. The first paper, by the Pastor, was on "The Meaning of the 19th." Then followed "The Second Advent," by Mr. T. R. Taylor; "Sketches of Emanuel Swedenborg," by Master Lindtman Heldon; and "Youth in the New Church," by Mr. Ossian Heldon.

     The increased spiritual richness of the celebration this year was considerably due to the papers by the brothers Heldon, who, when the General Church began its existence in Australia, had not yet been born. Their appearance at our celebration with papers that evidenced ability, research and faithfulness to Revelation was cause for much gratification.

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Special mention is made respecting Lindtman's paper, because of his youth. It concluded with Swedenborg's Rules of Life. His brother's paper, on "Youth in the New Church," was found to consist of a single sheet, at which occasional glances were cast as its author proceeded to deal with his subject in an excellent extempore address. It is hardly necessary to say that the paper on "The Second Advent," by our helpful and willing worker, Mr. Taylor, was much appreciated. He left hardly any stone unturned in his effort to make his subject clear.

     A very pleasant feature of the occasion was the reading of a letter received from the Rev. C. Douglas Brock, Minister of the Adelaide Society, who sent to us his "fraternal greetings and wishes for the greatest possible good for each and all during the coming year, 1933, 4=164."
     RICHARD MORSE.

     DURBAN, NATAL.

     June 25, 1933.-Like all the other General Church societies, Durban has just been celebrating the 19th of June. As usual, two banquets were given, one for the school children on Saturday evening, June 17th, and one for the adults on the evening of the 19th.

     The children's banquet is always especially delightful, because the children themselves help to make it so by their enthusiasm and enjoyment. This year, Mr. Acton gave them a very fine address on the meaning of New Church Day as the birthday of the Church. The rest of the program was prepared by Mrs. Mansfield, and the papers read by the children were well written and to the point. Gordon Fraser read Miss Gertrude Nelson's story about those who were waiting for the last judgment to take place and for the coming of the Lord in the clouds; Bobby Cowley's paper was about the "Glorification by the Angels at the Time of the Second Coming Peggy Pemberton read one on the "Second Coming of the Lord"; and Rona Ridgway's paper was on "The New Church Temple." Between the readings there were piano solos by Peggy Pemberton and Joy Lowe, and the usual songs were sung as toasts to Church, Country and Friends Across the Sea.

     The "big banquet" on Monday was also a notable success. This year we were blest with rather warmer weather than we have some years at this time. Poinsettias being in full bloom, we had no difficulty in finding suitable decorations for the tables, which were a credit to the decorating committee. Ninety-eight people were present, which is just about capacity limit for our small hall, but the organization was such that the whole evening ran smoothly, and seemingly with little effort.

     Our pastor acted as toastmaster and introduced the toast to the Church with a very stirring address. It was a striking coincidence that although Mr. Acton did not assign special subjects for the papers this year, they were so apropos that it seemed as though the writers must have collaborated and chosen the general subject of "Conjunction" as the topic of the evening. Mr. J. H. Ridgway read the first paper on "Spheres," in which he brought out the idea that all conjunction, and finally conjunction with the Lord, is brought about by spheres. This was followed by a paper by Mr. Hugh Scott Forfar on "Conjunction with the Lord," as brought about by charity to the neighbor. Then Mr. Robert Mansfield read a paper on "The Mind and its Development in Relation to the Soul," in which he showed that the will must be conjoined with the understanding before there can be regeneration and thus conjunction with the Lord. All of the papers, though simple and straightforward, showed a great deal of preparation, and there was plenty of food for thought contained in them.

     Toasts to the Church and the Country were honored, and then Mr. Melville Ridgway proposed the toast to Friends Across the Sea, in which he suggested that this was also a fitting time to remember those friends who had left our midst, and who were, no doubt, celebrating this same event in the other world.

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     After the formal program, the evening's entertainment was enlivened by a song, the verses of which were sung by various people in different parts of the hall, each verse a toast to some one present. After each verse we all joined in singing the chorus to a very lively tune which was soon learned. This was introduced by a story told by Mr. T. H. Ridgway (after the style of Baron Munchausen) in which he said that last year two strange native boys came and listened at the windows when we were having our banquet, and they went away shaking their heads and murmuring, "Cannibals! Cannibals!" because they heard us toasting each other!

     As is our custom, we next offered a toast to the latest engaged couple in the society, this year to Mr. Ivan Ridgway and Miss Muriel Taylor. We wish them all joy, prosperity and happiness. The general feeling at the close of the evening was that such dinners as this are so enjoyable that we should have them oftener than once a year, as they, too, are means of conjunction, and bring the members of the society closer together in thought and spirit.

     Our school is progressing as usual, and at present we are having mid- year examinations in preparation for school closing on June 30th.

     The annual meeting of the Mission Leaders and Teachers will be held at Rent Manor, Zululand, in July. The Rev. Mr. Elphick and our own pastor, Mr. Acton, will be present there for part of the month, and many of our classes here will be interrupted. However, the usual routine will once more be adopted at the beginning of August, and the school work will be concentrated upon the group of girls who are preparing to take their Government examinations in December of this year. We hope that they will pass them successfully, and that some of our girls may eventually have the distinction and joy of going over to Bryn Athyn to complete their education there, still in the sphere of the New Church.
     J. M. G.

     WYOMING, OHIO.

     Since our last report there have been several changes in our membership and in our prospects for future membership. A serious loss to our society was the removal of Mr. and Mrs. Frederick E. Merrell, and their two children, Frederick and Stanley, to Denver, Colorado. In May, Mr. Tom Hollinshead, the son of Dr. and Mrs. Hollinshead, of Louisville, Ky., died as the result of an automobile accident. Funeral services were conducted at Louisville by our pastor, the Rev. Norman Reuter. There are some who will remember Mrs. Hollinshead as Leila Appleman, who attended the Academy Schools in Philadelphia.

     A welcome addition to our society is Mr. Leander Smith, formerly of Bryn Athyn, who has taken his place in our little group, and has become very much one of us. A young friend of his, Mr. Roland Burke, has been a regular attendant at classes and Sunday services, and to all appearance is interested in the doctrines of the Church. Of course, we welcome all new prospects, and cannot help feeling somewhat hopeful that they may eventually come into the Church. Whether we add to our numbers from the outside or not, the effect upon our own circle is very good, and the prospective converts undoubtedly derive some benefit from the instruction they receive. We cannot judge in these matters. We can merely present the Truth as we see it, and if there is fertile soil it will grow; if not, we ourselves will benefit by the experience; for the best way to learn is to attempt to explain.

     In May we had the great pleasure of a visit from our "Pastor Emeritus," the Rev. F. E. Waelchli, when supper was held at the home of Mr. and Mrs. Charles G. Merrell, followed by a doctrinal class.

     On the 19th of June there was a buffet supper at the home of Mr. and Mrs. Charles Merrell.

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It was rather forcefully suggested by our pastor that it might be a good plan for some of the younger members of the Wyoming Society to prepare brief speeches appropriate to the occasion. The net result was far better than any of us expected. There were three more or less formal speeches by Messrs. Richard Waelchli, Leander Smith and Donald Merrell, followed by extemporaneous remarks by Mr. Allen Smith and Mr. Burke. The customary "layman's sermon" which one frequently hears on such occasions was carefully avoided. In fact, it was a delightful celebration, and even those who had to listen to the speeches seemed to enjoy it.

     The following day a picnic for the children was held, at which the adults had a splendid time. The children enjoyed it too. It was more of a success from the gastronomic standpoint than that of intellectual endeavor.

     We are now looking forward to the new season, which will begin early in September. One of the first events will probably be the baptism of our newest little New Churchmen, Robert Donald Merrell, son of Mr. and Mrs. Donald Merrell, who arrived in the Wyoming Society on July 24th.
     D. M.

     LONDON, ENGLAND.

     Michael Church.

     The outstanding event among us in recent days has been the marriage of our Vestry Deacon, Mr. A. V. Cooper, to Miss Mabel Lewin. This took place on June 17th (as near to New Church Day as they could arrange it) and was an occasion of special pleasure and interest, for to most of those present both bride and bridegroom had been known from childhood. Bishop Tilson officiated at the very impressive service, which was attended by many relatives and friends of the happy pair. The chancel had been most effectively decorated with lilies and hydrangeas by Mr. Cooper (Senior), and bride and bridegroom stood under an arch or graceful palms. The bride looked charming in a dress of cream satin with lace veil, and carried a sheaf of lilies. She was conducted to the chancel rail by her brother Mr. Leonard Lewin, where the bridegroom awaited her, "supported by his cousin, Mr. Norman Friend, in the capacity of best man. The bridesmaids were Miss Bertha Lewin, sister of the bride, Miss Edith Cooper, sister of the bridegroom, and Olive and Patricia Lewin, the bride's little nieces. They were all attired in pink floral georgette dresses and carried pink roses, the grown-ups wearing becoming picture hats, and the children wreaths of rosebuds. The responses of the bridal pair were distinctly heard, and there was a strong sphere of affection as the Bishop pronounced them husband and wife.

     The service being over, and the register signed, the procession left the church to the strains of the Wedding March played by the bride's cousin, Mr. Rupert Lewin, who presided at the organ. After an interval for photographs, the numerous invited guests assembled in Longfield Hall, where, having congratulated the newly wedded pair, they sat down to a sumptuous repast. Mr. Lewin, the bride's venerable grandfather, made the first speech in proposing the health of the bride and bridegroom, which was acknowledged by them both, and then the company joined in the singing of "For they are jolly good fellows." Bishop Tilson followed in happy vein, with a toast to the parents of the bride and bridegroom, in which he included the name of the bride's father, now in the other world, and yet "most assuredly with us on this occasion." This was replied to by Mr. Leonard Lewin. "The Bridesmaids" was proposed by Mr. Jesseman and acknowledged on their behalf by Mr. Norman Friend. The cutting of the handsome wedding cake amid hearty cheers was followed by a generous and varied musical program, and shortly afterwards Mr. and Victor Cooper departed for their moon, carrying with them the good wishes of all for a long and happy married life. They received many wedding presents.

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     Our New Church Day celebration was held on June 25th. Bishop Tilson, assisted by the Rev. A. Wynne Acton, officiated at the Morning Service, and immediately after the Opening of the Word, he read the Memorandum from T. C. R. 791, which was followed by the singing of Hymn 212. The Fifth General Office was used, and the Lessons were: Ezekiel xxxix, 17-29; parts of John xii and Matt. xxvi; A. R. 831 and S. S. 8, 9. The Bishop's Address was followed by the administration of the Holy Supper. In the course of it he said, "The Lord is actually present in the Holy Supper, not in the material particles, but in man's thought and affection when the Sacrament is rightly taken." There were thirty-four communicants, and the impressive service concluded with the Te Dominum, the Benediction, and the Closing of the Word.

     At 6 p.m. a Feast of Charity was held, at which we were glad to welcome the Rev. Victor J. Gladish and the Rev. W. H. Acton. At the beginning of the proceedings, Bishop Tilson, who presided, made a sympathetic reference to the recent departure from this life of Mr. George F. Poole, a staunch and loyal member of the Church, and Hymn 60 in the General Church Liturgy was sung in tribute to his memory.

     There were three addresses, interspersed with church songs. The first was by the Rev. A. Wynne Acton on the "Last Judgment," and was based upon L. J. Posth. 140; the second by the Rev. V. J. Gladish, on the "Sending Forth of the Apostles," as recorded in the three well-known passages in T. C. R.; and the third by the Rev. W. H. Acton, on the "Doctrine of Ultimates"; all of which were listened to with interest. Mr. Godfrey made a few remarks, and Mr. Owen Pryke dealt in an amusing way with some statistics he had been working out with regard to the probable rate of numerical increase in the New Church. Apparently we shall need much patience! The President, having made a few further remarks, and expressed thanks on behalf of those present to Mrs. Cooper, who had prepared the Feast, brought the meeting to a close with the Benediction.

     On Saturday, July 1st, the New Church Day Outing took place, this year to Wimbledon Common. A small party, shepherded by the Rev. A. Wynne Acton, assembled in the morning, while others joined them in the afternoon. As usual, cricket proved to be the most popular pastime, and Mr. Acton made a wonderful score, while Bishop Tilson, not to be outdone, wielded the bat valiantly! An excellent tea was provided, and at last we dispersed to our respective homes tired but happy.
     K. M. D.

     GLENVIEW, ILLINOIS.

     During July, the Revs. Homer Synnestvedt, F. E. Gyllenhaal, and Norman H. Reuter have preached at our Sunday services, and we have also had short talks by the visiting ministers at the biweekly Friday suppers which are being held during the Summer and are proving to be very delightful social occasions.

     Many New Church friends, old and young, have come to the Chicago Fair and visited The Park. After a stay of four weeks, the Rev. Homer Synnestvedt, with Mr. and Mrs. Doron Synnestvedt and family, traveling in a Ford piled high and around with camping equipment, luggage and supplies, departed for Linden Hills, Michigan, where Mr. Synnestvedt preached on August 6th and also officiated at a wedding.

     Mr. G. A. McQueen has returned from Florida for a visit, and the two sons of Mr. Birger Holmes have joined their father in Atlantis.
     J. B. S.

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DISTRICT ASSEMBLIES 1933

DISTRICT ASSEMBLIES Various 1933

     Announcements

     Members and friends of the General Church are cordially invited to attend the following District Assemblies:

     Pittsburgh District Assembly.

     To be held at the Church of the Pittsburgh Society, 299 Le Roi Road, Friday, September 22d, to Sunday, September 24, 1933.
     REV. E. E. IUNGERICH,
          Secretary.

     Ontario District Assembly.

     The Twentieth Ontario District Assembly will be held at the Olivet Church, Elm Grove and Melbourne Avenues, Toronto, Saturday, Sunday, and Monday, October 7th to 9th, 1933. Intending visitors are requested to communicate with Miss Vera Craigie, 11 Tyndall Ave., Toronto, Canada.
     REV. ALAN GILL,
          Secretary.

     Chicago District Assembly.

     The Twenty-eighth Chicago District Assembly will be held at the Immanuel Church, Glenview, Ill., from Friday, October 13th, to Sunday, October 15th, 1933.
     REV. GILBERT H. SMITH,
          Secretary.
CHARTER DAY 1933

1933

All ex-students of the Academy of the New Church are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., October 27-28, 1933.

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SUN IN HEAVEN 1933

SUN IN HEAVEN Rev. F. E. WAELCHLI 1933

NEW CHURCH LIFE
VOL. LIII      OCTOBER, 1933          No. 10
     A TALK TO CHILDREN.

     When the Lord made the world, and all the good and beautiful things in it, the first thing He made was light. This He did on the first day of creation. First of all there had to be light. Then He could make the things that were created on the five days that followed. On the sixth day man was made, and placed by the Lord in a lovely garden. But what would all the beautiful things of the garden have been to him, if there had not been light, by which he could see them?

     We can enjoy the things which are in the world round about us because there is light that comes to us from the sun. The Lord made the sun, and from it He gives us light.

     In order that we may enjoy life and be happy, we need another kind of light besides that which comes from the sun. This other kind of light is light for our minds,-the kind of light a person has when he comes to understand something, and says, "I see," or "That is clear to me," or "I have light on that now."

     Just as the Lord gives us the light from the sun, so also He gives us the light for the mind. He gives it so that we may know and understand the things of the world; but especially He gives it that we may know and understand the things of heaven, that is, may know about the Lord, and how we are to love and obey Him, and know how happy is the life of heaven into which He wants to lead us.

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     This light the Lord also gives from a sun,-not from the sun of this world, but from the sun of heaven. The angels see that sun and the light coming to them from it. We do not see it; but in a little while I shall tell you how its light comes to us also.

     First, let us learn about that sun as the angels see it. It appears before their eyes, high up above heaven, towards the east. It is always there. It does not move across the sky as our sun appears to do. And its light is far stronger and brighter than that of our sun.

     Inside of that sun of heaven is the Lord. We can say that that sun is the Lord's love going forth from Him and surrounding Him like a great ball of fire. We can think of it as the face of the Lord, which the angels see. And our Doctrines often speak of that sun as being the Lord.

     From that sun the Lord's light goes out into heaven, and the angels receive it both with their minds and with their eyes. In their minds it is the light of the Lord's truth, by which He makes them intelligent and wise. The light brings with it the heat from the sun, or from the Lord, and that heat is the Lord's love, which becomes in the angels the warmth of love to the Lord and to one another.

     The angels constantly turn their faces towards that sun. But the devils of hell turn their backs to it. In the light of it the angels are beautiful, and all that is round about them is beautiful. But when that light sometimes shines down into hell, then in it the devils look like horrible monsters, and all their surroundings vile and filthy.

     Quite often the angels see the Lord outside of the sun and among them in heaven as an Angel, from whose face there shines a wonderful light. And sometimes they see Him a little below the sun on high.

     Now let us see how the Lord's light comes to us in this world from the sun in heaven. When the Lord came into the world as the Savior Jesus Christ, He said, "I am a Light come into the world; he that followeth me shall not walk in darkness, but shall have the light of life." (John 8:12.)

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He came as the light of the sun of heaven; and He gave that light to those that followed Him, that is, to those who believed the truth which He taught them, and loved it. The truth He taught is His Word. And so, when we today go to the Lord's Word to learn from it, because we want to follow Him, then the light from His heavenly sun flows into our minds, so that we can become intelligent and wise in that which we learn. And not only does the light of that sun come, but also its heat,-the Lord's love,-which warms our hearts with love to the Lord and to others.

All persons who love the Lord are looking towards the sun of heaven. They do not know that they are doing it. But they are doing it together with the angels who are with them. But persons who do not love to learn from the Lord, and to follow Him, turn their backs on that sun, as do the evil spirits who are with them.

You know how lovely the world becomes in springtime, after winter is past, and there is again heat in the light which comes from our sun. The world becomes a beautiful garden, a paradise. And an even more beautiful garden does the Lord wish to create in us, in our minds, by the light and heat of His heavenly sun. And if we are willing that He shall create it in us, then, when we come into heaven, that paradise that is within us will at the same time show itself outside of us, round about us, and our eyes will behold it in the glistening and sparkling sunlight of heaven.

LESSON: Genesis 1:1-5.
MUSIC: Hymnal, pages 94, 103, 155, 162.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June inclusive, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum).

Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

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PRAISE AND THANKSGIVING 1933

PRAISE AND THANKSGIVING Rev. W. B. CALDWELL 1933

     "O Lord, open Thou my lips; and my mouth shall show forth Thy praise." (Psalm 51:15.)

     It is a doctrine well known to us that genuine worship of the Lord by men is from the Lord in them. Prayers, as a part of man's worship, are heard and answered if they proceed from the Lord in man,-from an acknowledgment of His Providence; if they are an "asking in His name." (John 16:23.) Praise is acceptable to the Lord, if it spring from His presence in man, from the perception of His presence and the acknowledgment of His mercy and omnipotence. Instruction enlightens man, if doctrine from the Lord be taught in the church, if man sees light in His light. For these three are the chief elements of formal worship,-prayer, praise, and instruction. And these are from the Lord in the worship of the church when, with men, they proceed from spiritual faith in the Lord and love to Him; for in these the Lord is internally present, and from this presence worship is internally living. The text is a prayer asking this Divine presence, to inspire sincere worship and praise. "O Lord, open Thou my lips; and my mouth shall show forth Thy praise."

     As genuine worship is from the Lord in man, it follows that the worship of men becomes genuine when it is not from self, when a selfish end is removed, which is effected by a humbling of self before the Lord, an exalting of the Lord by a debasing of self, not only by an act or posture of the body, but also by an act of the spirit,-a submission of the will and understanding to the Lord. The will and understanding are the life of the mind or spirit, the internal man, the real man; and the humbling of these is by a submission of the will to the Lord's will, and by a submission of the understanding to His Truth,-actually by obedience to the Divine Truth of the Word. For when man obeys the Word, he worships the Lord in will and understanding, in spirit, because the Word is from the Lord, and is the Lord.

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This is internal worship, from which all sincere external worship proceeds. "God is a spirit, and they that worship Him must worship in spirit and in truth."

     This worship of obedience to the Lord's Word is performed by a life of repentance, by shunning evils as sins against Him, by removing the evils of self-love and the love of the world,-the evils of the proprium. This is the essential humiliation of self before the Lord, an act of the internal man or the spirit. From this is to come the outward expression of man's humility of spirit in devout posture,-an act of the body. For such acts are a bowing before the Lord in confession of sin, and in supplication for aid to repentance; and they embody the acknowledgment of heart that one is a miserable sinner, unworthy of the Divine mercy.

     Humiliation before the Lord, therefore, in act and in spirit, willingly and understandingly performed, is the first essential of genuine worship, which, as we have said, must be from the Lord in man. The Lord can inflow into the heart that is thus humbled and softened; never into a heart hardened by the consciousness of self-worthiness. " Though the Lord be high, yet hath He respect unto the lowly; but the proud He knoweth afar off." (Psalm 138:6.) Man must become conscious of his unworthiness, conscious even to acknowledgment, before his pride of goodness can bow before the supreme goodness of the Lord, which then first enters as the only goodness man possesses, not of self, but from the Lord. This is how worship becomes genuine, of the Lord in man, blessing the man, and acceptable to the Lord. "O Lord, open Thou my lips, and my mouth shall show forth Thy praise."

     Another doctrine well known to us is that the Lord does not desire or demand this worship for His own sake, but for man's sake. This is acknowledged in the words following the text, "For Thou desirest not sacrifice, that I should give it; Thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise." (Verses 16, 17.) The Lord desires not the sacrifice of humiliation for His own glory, but for man's benefit; because, this sacrifice given, the Lord can enter to inspire man with good, to uplift him, and to gift him with the spiritual delight of faith and love,-love to the Lord and charity, and the perceptions of true wisdom.

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These are the rewards of humble repentance, that follow the affliction and death of the proprium, the "broken spirit and contrite heart." Man is then uplifted in spirit by the joy and gladness of a new and unselfish life, of delight in the Lord, moving him to offer Praise of the Divine greatness, and thanksgiving for His mercies, especially for the mercy of salvation itself, for deliverance from the miseries of evil, and the gift of heavenly good.

If we were to think that the Lord desired praise of men and thanks for His mercies, we would be attributing a human weakness to Him who is Divine, who is perfect;-attributing a human desire for praise and approbation, and thanks as the reward of works. Even the angels indignantly refuse all thanks for the good they do, ascribing all to the Lord. And so we are not to think that the Lord desires worship and praise from men; we are not to think this of Him whose Love is purely unselfish, who desires only to bestow His all upon men, without any return but its acceptance. This, indeed, is asked of man, for his sake,-the acceptance of the Divine gifts of love, wisdom, and power in uses, with all attendant powers and blessings,-an acceptance that involves a willing and intelligent reception, a putting away of that which prevents reception of the Lord, and thus a reciprocation of the Divine giving by voluntary and glad reception, and the use of His gifts in the service of His kingdom,-a kingdom of uses. For otherwise man cannot be blest with an image of Divine Love and its unselfish joy and delight.

"Heavenly joy," we are told, "does not consist in praising and celebrating the Lord without performing the goods of charity. For the Lord has no need of praises, but He wills that men perform the goods of charity." (A. C. 456.) Thus true praise of the Lord and gratitude for Divine blessings is to employ the things provided by Him, not for ourselves, but in uses to the neighbor. Then both the giver and the recipient have benefit and delight, which is the Divine end, pleasing to the Lord, and all that He asks. This is an actual acknowledgment of what the Lord gives. It does not, however, lessen the value of a formal expression in worship, which is a vital means of cultivating the spiritual life of uses. For we are exhorted in the Word to worship the Lord in humility, to praise Him in songs and with the harp, to "enter into His gates with thanksgiving, into His courts with praise," to be "thankful unto Him, and bless His name." (Psalm 100:4.)

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     That humiliation before the Lord must precede exaltation and praise of Him, if man's worship is to be genuine,-from the Lord, not from self,-is the teaching of our Doctrine. For we read: "Divine worship consists in the exaltation of the Lord relatively to self, which is done according to the degree of the humiliation of self before the Lord; humiliation is an essential of Divine worship; when a man is in this essential, then he is in a state to receive the truth of faith and the good of charity from the Lord, consequently in a state to worship Him. But if a man exalt himself before the Lord, then he closes the interiors of his mind to that reception of good and truth from the Lord," (A. C. 8271), and is not in a state to worship Him.

     Again, we read that on a certain occasion "when the Lord was named, the spirits of the planet Mars humbled themselves so inmostly and profoundly that it cannot be described; in their humiliation there was the thought that of themselves they are in hell; and they were filled with indignation at the idea of looking to the Lord, who is Holiness Itself. They were so profoundly in that thought that they were as though out of themselves, remaining the while upon their knees, even until the Lord lifted them up, and as it were drew them out of hell. And when they thus emerged from their humiliation, they were filled with good and love, and thence with joy of heart." (A. C. 7478.)

     And further we are told that "in the Most Ancient and Ancient Churches it was a ritual of adoration to fall upon the face, because the face signified the interiors, whose state of humiliation before the Lord was represented by falling upon the face. For true adoration or humiliation of heart produces prostration to the earth upon the face before the Lord, as a posture naturally flowing forth from that state, because in humiliation of heart there is the acknowledgment of self as nothing but filth, and at the same time the acknowledgment of the infinite mercy of the Lord toward such a one; and while the mind is held in such an acknowledgment, it lowers itself toward hell, and also prostrates the body; nor does it lift itself up until it is elevated by the Lord. This takes place in all true humiliation, with a perception of the elevation by the mercy of the Lord. Such was the humiliation of the men of the Most Ancient Church." (A. C. 1999.)

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     Now it is plain from these teachings that the humiliation which must precede any exaltation of state in worship of the Lord is not of the body alone, but also of the spirit, of the mind, of the internal man, of the will and understanding. He that is astonished when he thinks in his understanding concerning the Divine works of creation and providence, of redemption and salvation; of the littleness of man, who is but dust and ashes; he who is affected in heart and will by a holy fear in the presence of the majesty of the Infinite God, the Lord; such a one is moved to profound humility of spirit before Him, and to a holy fear lest the pride of self-love exalt itself in His presence.

     So long as the intellect alone is so touched, the state and posture is unbending; the acts are deliberate, self-conscious, artificial; but when the will and heart are affected, even with the holy fear of love and veneration, there is a failing of the spirits, producing a bending of the knees or complete prostration to the earth. (A. C. 4215, 5323.) It is in this state that the Lord enters to conjoin Himself to man; for His influx is into the will, which is in this manner made receptive. It is then that the state of man is changed, that he passes from profound abasement to glad exaltation of spirit,-passes from humiliation before the Lord to glorification of Him. And this change of state,-an uplifting by the Lord,-is attended with a revival of the spirits, an enlargement and expansion of all things of the mind and heart, a state that breaks forth spontaneously into expressions of the lips, into words of praise and songs of thanksgiving. "Thou, O Lord, hast turned for me my mourning into dancing; Thou hast put off my sackcloth, and girded me with gladness; to the end that glory may sing praise to Thee, and not be silent." (Psalm 30:11, 12.)

     The words just quoted picture the change of state with a man who has come out of temptation, having gained the victory over evil, even by total submission to the Lord's will. And this state in the regenerate life is represented in our worship by the transition from postures and words of humble confession to those of gladness and praise, with a longing for instruction. In worship these states are ultimated and expressed with spontaneity by those who are in internal worship, who worship the Lord in the daily life; for this is internal worship,-to humble the proprium before the Lord in the daily walks of life, to think of the Lord then, and from Him to resist the loves of self and the world, to do good works of use to the neighbor from love towards him, to acknowledge the value of the neighbor's uses.

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Yet this good of charity is not internal worship unless the uses of the daily life are regarded as a service of God in His kingdom, unless there be a humbling of all the purposes of life to the will of the Lord's Providence, with no thought of gain or reward or praise of men, but only thankfulness of heart to the Lord for the privilege of laboring in His vineyard. This is to serve God daily, to worship the Lord in life, to "let our light so shine before men that they may see our good works, and glorify our Father who is in heaven."

Nor can this be done without daily repentance and humiliation before the Lord, without meeting and conquering in temptation, without bitterness of spirit in overcoming the wickedness of the natural man, in putting aside the desire of selfishness and human prudence, and the lusts of earthly and material things. There is sorrow and pain in this effort and this sacrifice, but there is joy in victory, in the reward of the righteous, in the gifts of the Lord's mercy. "Blessed are ye that weep now; for ye shall laugh. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." (Luke 6:21, 23.) This reward is given regenerating man even in the world, as a spiritual gift of the life of faith and love, perceived as a mercy of the Lord, for which praise and thanks are due. "O Lord, open Thou my lips, and my mouth shall show forth Thy praise." Amen.

LESSONS: Psalm 66. Revelation 7. A. C. 10299.
MUSIC: Liturgy, pages 501, 549, 581, 612.
PRAYERS: Liturgy, nos. 163, 205.

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DIVINE INFLUX AND OPERATION IN WORSHIP 1933

     "How we are to understand that there must be a Divine influx and operation into each and everything of worship will be stated in a few words. It is believed by those who do not know the arcana of heaven that worship is from man, because it proceeds from the thought and from the affection which are with him. But the worship which is from man is not worship; consequently the confessions, adorations, and prayers which are from man -are not confessions, adorations and prayers which are heard and received by the Lord; but they must be from the Lord Himself with man. That this is the case, the church knows, for it teaches that from man nothing good proceeds, but that all good is from heaven, that is, from the Divine there. From thence also is all the good in worship; and worship without good is not worship. Therefore the church, when in holy worship, prays that God may be present, and lead the thought and speech.

     The case herein is this. When man is in genuine worship, then the Lord inflows into the goods and truths which are with the man, and elevates them to Himself, and with them the man, in so far and in such manner as he is in them. This elevation does not appear to the man if he is not in the genuine affection of truth and good, and in the knowledge, acknowledgment, and belief that all good comes down from above, from the Lord. Even those who are wise from the world can comprehend that this is so, for they know from their learning that there is no natural influx, which is called by them physical influx, but only spiritual influx; namely, that nothing can flow in from the natural world into heaven, but only the reverse. From these things it may be evident how it is to be understood that there is an influx and operation of the Divine of the Lord into each and everything of worship.

     That this is so I have frequently experienced; for it has been given me to perceive the influx itself, the calling forth of the truths which were with me, their application to the objects of the prayer, the affection of good adjoined, and the elevation itself.

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But although this is the case, still a man ought not to let down his hands and expect influx, for this would be to act the part of an image without life. He ought still to think, will, and act as of himself, and yet ascribe to the Lord everything of the thought of truth and the endeavor of good. By this there is implanted in him by the Lord the faculty of receiving Him, and the influx from Him. For man was no otherwise created than that he might be a receptacle of the Divine; and the faculty of receiving the Divine is not otherwise formed. The faculty being formed, he thereafter has no other wish than that it should be so; for he then loves the influx from the Lord, and is averse to any operation from himself, because the influx from the Lord is the influx of good, but the operation from himself is the operation of evil. In such a state are all the angels in heaven; wherefore by 'angels' in the Word are signified truths and goods which are from the Lord, because they are receptions of them." (A. C. 10299.)

Worship in the celestial kingdom differs from that in the spiritual kingdom. The latter is "carried on by means of spiritual truths, as may be evident from the ideas in which a man is when in that worship. For the ideas in which a man then is are from his memory, and thence from the intellectual; and the things which thence proceed are called spiritual. But as to what concerns Divine worship from celestial good, such as it is with those who are in the Lord's celestial kingdom, it is not effected by confessions, adorations, and prayers of the same character as exist with those who are in the spiritual kingdom, thus not by truths from the memory, but by truths from the heart, which act in unity with the love itself in which they are. For the truths with them are inscribed upon their love; wherefore, when from love they do what is commanded, they do it at the same time from truths, without any thought about these from doctrine, thus without calling them forth from the memory." (A. C. 10295.)

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LIVING IN TWO WORLDS 1933

LIVING IN TWO WORLDS Rev. R. J. TILSON 1933

     (Presidential Address at the 26th British Assembly, 1933.)

     We meet at this time to inaugurate the Twenty-sixth British Assembly of the General Church of the New Jerusalem, to encourage each other in the increase of affection for our spiritual heritage, and to assist each other in the right understanding of the distinctive Revelation by which alone that Church can be established.

     We meet in the atmosphere of a distinctive and unique era of ecclesiastical history, for we are living in the time of the fifth and final dispensation of all the Churches.

     The Church unto which we have been called is not of this world, though in it as to its ultimate form. This is the day of an upward and interior reach of ecclesiastical development,-discrete, indeed, in its nature, and widely different in its outlook, both towards heaven and towards the world, from anything that has been known before.

     The basis of our existence as a Church is no longer only the possession of, and belief in, the Old and New Testaments merely, though as they are the Word of the Lord they will eternally endure for the ultimate confirmation of their internal content.

     No longer will merely natural thought predominate in the Church. No longer must the appeal be to sensual and worldly impressions and experiences. No longer will men consider themselves as merely superior animals, even claiming for animals a distinct kinship with humans, the doing of which is referred to as "the insanity of the age, in that men compare themselves to the brutes, and do not see the internal distinction." (A. C. 3646.)

     A new age has dawned, not by the elevation of anything produced by man, or as the result of human progress and ingenuity, for man has had no part in it, save for one absolutely unique instrumentality in the person of Emanuel Swedenborg. This new age has been ushered in by a New Revelation,-a Revelation of the Spiritual Sense of the Word,-which is one with, and is the same as, the Heavenly Doctrine revealed by the Lord (H. D. 7)-

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Doctrine born in heaven-for Divine Truth cannot possibly be "born" elsewhere-Doctrine coming directly from the Divine Will and Mind-for, under Divine inspiration, the human instrument emphatically asserted that, in giving to the world this New Revelation, he received nothing from angel or man, but all from the Lord alone, whilst he was reading the Word of the Old and the New Testaments.

     When the Lord made His first appearance to His disciples after His resurrection, which was, of course, to their spiritual sight, it is said of Him: "Then opened He their understanding, that they might understand the Scriptures." (Luke 24:45.) So, at this time of His Second Advent, the Lord has come still further, and far more interiorly, to open man's understanding, so that he may think with the angels, and this through what is called the "Angelic Word"; for such, it is revealed, is the character of the Spiritual Sense of the Word. (A. C. 4122.)

     We of the New Church should therefore realize that we actually live in another world, in addition to existing in this world of time and space-realize that, in affection and thought, we are there, even whilst for active use we are here,-here for a preparatory time, but there, in a spiritual body, for all eternity. Realizing this by accepting rationally the Revelation which teaches it, and by compliance with the condition upon which alone it can be realized,-namely, the shunning of all evils as sins against God;-realizing this, our outlook upon life, and upon all the exigencies of human experience, will be elevated above time and sense, and will find itself in the unfathomable realm of spiritual and eternal realities.

     And here let us recall the statement made in the Coronis: "At this day, in place of miracles, there has taken place a manifestation of the Lord Himself, an intromission into the spiritual world, and enlightenment there by immediate light from the Lord in such things as the interior things of the Church. But principally the opening of the Spiritual Sense in the Word, in which the Lord is in His Own Divine Light. . . .As regards the Spiritual Sense, the Lord through it is with all who approach Him in faith in that light; also, through that sense, He is in man's natural light." (Lastly about (Miracles, IV, V.)

     Further, recall what is said in the Invitation to the New Church:

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"The manifestation of the Lord and admission into the spiritual world surpass all miracles. This has not been granted to anyone since creation as it has been to me. . . . By this means it has been granted to me to see the wonderful things of heaven, to be among angels as one of them, and at the same time to imbibe truths in light, and thus to perceive and teach them, consequently to be led by the Lord." (Inv. 52.)

     This stupendous fact makes the human instrument of the Second Coming as unique as was the Virgin Mary at the First Coming. Never again will there be need for another Swedenborg, for there is to be no third Advent. We gratefully acknowledge his claim and his testimony.

     But, Brethren, the object of this present address is to emphasize the well-known and all-glorious fact that we are now in that other world, and can speak with the angels, not by the carnal methods of present-day Spiritism, but in the surer and only real way, by knowing and rationally understanding the spiritual sense of the Word, now revealed in concrete form. For in the passages just quoted it is said that: "As regards the spiritual sense, the Lord through it is with all who approach Him." "Through it"-the spiritual sense-the Lord is present with man. Elsewhere it is written: "The spiritual sense of the Word has been disclosed by the Lord through me." (Inv. 44.) And again: "The spiritual sense is the same as the doctrine which is in heaven, . . . for to deliver this doctrine is the object of the present work." (H. D. 7.) That work is entitled The New Jerusalem and its Heavenly Doctrine, from what has been Heard out of Heaven.

     Now by that spiritual sense, as revealed, we of the New Church are intromitted, in thought and by affection, into the spiritual world; and, by rationally understanding that spiritual sense, man may think with the angels-"thought" being spiritual "speech"-and thus talk with them-mentally and really-far more really than by the use of the words of earthly language, which so often obscures true thought.

     Thus, then, man is a denizen of both worlds. He is in the spiritual world as to his spirit, though in this world as to his body. For he can have no true knowledge of the other world, no true knowledge of life, no true knowledge of the purposes of life, in all its marvelous ramifications, reaching from man to mineral, save as he gets it from the other world by means of Revelation.

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     They who are of the consummated First Christian Church cannot impart that knowledge; for what do they know concerning God, the hereafter, the origin of life, and of all things in nature? Not knowing, they cannot teach, and they could only know from that Revelation which God has given, but which they reject. Searching in life's wondrous manifestations, they cannot find life's origin; and if they acknowledge God as the Fountain of life, it is only an empty or sentimental acknowledgment, for they know not the laws which govern the inflowing of life. They look at life from nature, which is of the earth earthy. They see only in natural lumen, and find marvelous manifestations of life, but they know nothing of that spiritual world which is the world of causes, and of which God alone is the Sun and Light. They see not "The Lord in His own Light," which is only made manifest in the spiritual sense of His Word.

     But the man of the New Church, rising into the spiritual world by rationally understanding the spiritual sense of the Word-looking at it in the Lord's own Light-is taught that life has its origin in the Lord's Love, made manifest in His Word, by which "all things were made, and without which was not anything made that was made." (John 1:3.) Seen in this light, life is found to be the acme of philosophy. Never has there been place without life, never a time when life was not; for life is omnipresent, because Life is God, life is uncreatable, and flows from God into all creation, according to the wondrous laws of influx, immediate and mediate.

     However cleverly man seeks to find out where life is, and what it is, he always comes upon the stubborn fact that, beyond or within whatever he may find, there is and must be an anterior force, a hidden something which can be found only by Revelation. And this tells him that nothing in creation is absolutely lifeless, though many things may appear to be relatively such. Conscious life may be lacking, animation unrecognizable, and motion invisible; yet even in earth and rocks, and in lowest minerals, there is a cohesive element which binds together and keeps in form the particles of which they are composed; and that force is life. Thus all created things are vessels receptive of life. Life ever flows in from God, and this inflowing life is governed by laws revealed by the Lord.

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     To become acquainted with these laws, it is necessary that man should recognize that even his soul is not life, but is a recipient of life as a finite vessel. "In order that influx may be rightly apprehended," we read, "it is necessary to begin from God, and not from an intermediate station." (Influx 8.) Life flows from God into man through the soul, and from this into his mind, composed of will and understanding, and from this into his body.

     Three words may with profit engage our thought, and they are Influx, Afflux, and Efflux. Influx is flowing in, afflux is flowing to, and efflux is flowing out. It is written:

     "Man is led by the Lord by influx, and is taught by illustration. Man is led by the Lord by influx, because leading and inflowing are expressions relating to love and the will; and man is taught by the Lord by illustration, because teaching and illustration are expressions properly predicated of wisdom and the understanding." (D. P. 165.)

     "That miracles recorded in the Word likewise took place by influx out of the prior into the posterior world, and that they were produced by the introduction (illationem) of such things as are in the spiritual world into corresponding things in the natural world." (On Miracles.)

     In the Lord there is the complete union of Good and Truth, which proceed as one from Him, and their proceeding is influx. Men receive this influx diversely, separating good from truth, or truth from good. The Lord, however, desires their union as the result of regeneration. (A. C. 3702.)

     Now it is a matter of Revelation that there are two Foundations of Truth, one from Revelation, and the other from Nature. (S. D. 5709, 5710.) Revelation is accepted by good, flowing from within as the affection of truth. But there is also an inflowing into the mind of man through the senses, and from the wondrous things in nature. And being received in the memory as facts, they may be received by man's understanding, and thus become, by afflux, part of his thought and intellect. This afflux is really an influx from the world, but as there can be no proper influx from the external into the internal, but only a flowing to or towards the internal, it is not called influx, but afflux.

     The afflux may make a plane for the influx of the things which correspond to it; for influx is ever according to correspondence.

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Such afflux is recognized in the Heavenly Doctrines in the following: "With brute animals the case is similar as with men as to influxes and correspondences, namely, that with them there is an influx from the spiritual world, and an afflux from the natural world, by means of which they are kept in form and order, and live, but the real operation shows itself differently according to the forms of their souls, and the forms of their bodies therefrom." (A. C. 3646.)

     Then there is Efflux,-a flowing out which is effected by man's ultimating in deeds and uses the truths and goods he has received by Revelation. The law governing this is revealed as follows:

     "Influx accommodates itself to efflux, and if the efflux be checked, the influx is checked also. Through the internal man there is an influx of good and truth from the Lord; through the external man there ought to be efflux into the life, that is, in the exercise of charity. Given the efflux, the influx is continuous from heaven, that is, through heaven from the Lord. . . . The good which continually flows in from the Lord into man perishes in no other way than by evils and consequent falsities, and by falsities and consequent evils." (A. C. 5828.)

     Finally, recall to mind the teaching which so clearly differentiates between the permanence of influx with man and its dissolution with animals at death. Man is immortal, because he is endowed with freedom and rationality; and, in the human internal, he possesses "remains" from the Lord. Influx, therefore, abides with him to all eternity, whether he keeps it pure or perverts it. Man is ever given the power to react to the inflowing life. But animals have no human internal, and possess neither freedom nor reason. They live and act according to the order of their being, which is such that it only provides for their uses in this world. At death the influx of life passes through and out of them into the great ocean of life, for they possess not that which can retain it.

     Man lives forever, because he, and he only, is created in the image and likeness of God, and is endowed with faculties and inclinations which can retain life by reception to all eternity. Man by his very constitution can never die, in the sense of ceasing to be. (A. C. 5114, 5850.)

     Brethren, we are in the spiritual world more than in the natural world when we are engaged in deliberation concerning the Lord, the Word, and life therefrom and thereby.

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Be this remembered in all our doings in this Assembly. For a time the Lord has said to each one of us, "Friend, go up higher." (Luke 14:10.) Let us, in affection, in thought, in act, and in word, bear in mind that it is "in Him we live, and move, and have our being." (Acts 17: 28.) So shall we realize that "in His presence is fulness of joy; at His right hand are pleasures for evermore." (Psalm 16:11.)
GLEANINGS FROM NEW CHURCH HISTORY 1933

GLEANINGS FROM NEW CHURCH HISTORY 1933

     The ridiculous charge that the Writings were penned by a "madman " has been heard in irresponsible quarters from the time of their first publication,-a repercussion in this world of dragonistic attacks in the other. In these "tolerant" days we hear less of this, but it was common in the last century. The verses printed below, whatever their literary shortcomings, give expression to a sincere indignation at such a charge. For this, as well as their historic interest, we reproduce them from THE INTELLECTUAL REPOSITORY, 1841, p. 176, where it was stated: "The following lines, written on a spare leaf of the work of E. S. on Heaven and Hell, appear to be calculated to meet the prejudices of some readers of that work, and therefore we give them insertion."

     TO THE CANDID READER.

Say, could a mad man reason thus,
     So wisely and so well?
Or would a bad man counsel us
     Against the deeds of hell?

Could sin so sweet a picture draw
     Of purity and peace?
Could madness thus expound the law
     Of truth and righteousness?

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Say, would a good man thus abuse
     His talents to deceive?
Or one so learned, self-deceived,
     Can you indeed believe?

If good and sane this author was,
     His book is truth from heaven!
To cheer the moral wilderness,
     To mortals kindly given.

His every page beams purity,
     In lessons bright and clear;
Truth, charity, and piety
     In every line appear.

This for the reader's judgment is,
     Who honors virtue's laws;
Who knows that pride and prejudice
     The law of truth abhors.

The honest heart, led from on high,
     Pure heavenly truth shall gain; While to the bigot's jaundiced eye
     Truth spreads her charms in vain.
IN WHAT MANNER MANY WILL RECEIVE WHAT IS WRITTEN THROUGH ME 1933

IN WHAT MANNER MANY WILL RECEIVE WHAT IS WRITTEN THROUGH ME 1933

"I received letters stating that not more than four copies had been sold in two months, and this was made known to the angels, who indeed marveled, but said that it must be left to the Providence of the Lord, which is such that it compels no one, which could be done, but it is not well that any should read it first but those who are in faith; and that this may be known also from the advent of the Lord into the world, who was able to compel them to receive His words and Himself, but compelled no one, neither afterwards through the apostles. It was further shown how the case is with others in the Christian world, when some spirits were let into the state in which they had been in the life of the body, and were then given to think concerning the things which were written about the other life, and in the unfolding of the internal sense, and they were then as if they would vomit, thus rejecting them all, which also they said and confessed." (S. D. 4422.)

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NOTES AND REVIEWS. 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     A BURMESE PAMPHLET.

     The nature of the New Church movement in far-off Burma is indicated in an 8-page pamphlet issued by Mr. A. Boo, Secretary of The New Jerusalem Society of Burma, 37, Colvin Road, Moulmein. It is printed in the Burmese language and lettering and in English. From the latter we quote the following statement:

     "The New Jerusalem Society was established in the year 1931, and aims at disseminating as widely as possible the Heavenly Doctrines revealed by the Lord through his servant Emanuel Swedenborg.

     "The Society is not a sect or denomination of Christianity, but a group of men and women who love the Lord Jesus and His teachings."

     "As mentioned above, the N. J. Society is not a sect or denomination, but it is the New Dispensation of religious truths for the betterment of mankind, having eternal end in view, unlike other religious teachings, all facts from God above to the tiniest grain of sand are regarded from a spiritual point of view, and not measured by natural standards, nor held as pure dogmas. The New Jerusalem writings enable man to touch God, and create a strong thirst for him.

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     "The organized body of New Jerusalem Society at Moulmein is the first and only body of its kind in the East.

     "Earnest thinkers of all creeds or churches are invited to consider the teachings of the Lord Jesus Christ revealed through this great Seer, Emanuel Swedenborg, servant of the Lord.

     "The brief teachings are to recognize and worship the One Only God-Who in the fulness of time manifested Himself as the Lord and Savior, Jesus Christ-in all the religions of the world, unifying them and demonstrate the fatherhood of God and brotherhood of man.

     "The revelations throw wonderful light upon the Love, Wisdom and Providence of God, Sacred Scripture, Creation, the Nature of Man, the Life Hereafter, and kindred subjects.

     "Every one from any denomination who is interested in these revelations, and willing to take part in the work of spreading these truths among mankind, is invited to join the Society.

     This is followed by a list of the Theological Works, and readers are invited to borrow a volume at a time from the library.
WILKINSON LETTERS. 1933

WILKINSON LETTERS. 1933

     Opinions of the late Dr. James John Garth Wilkinson upon a variety of subjects are set forth in some extracts from his letters published in THE NEW-CHURCH MESSENGER for August 16, 1933. We found special interest in what he had to say about translating the Writings. He is best known, perhaps, for his splendid English version of the Animal Kingdom, and for his Preface to that edition; but he also produced the first English translation of the Doctrine of Charity (1839) and had part in revising the Arcana Celestia (1840). How his labors in this field led him to abandon his first inclination toward a "popular" rendering of the terms of the Heavenly Doctrines, and brought him to quite another view, is described in a letter as follows:

     The Terminology of the Writings.

     "As one who has had some experience in translating Swedenborg, I can aver that at first, for a length of time, I had the feeling that it would be easy and right to popularize him somewhat, and to melt down his Proprium and his Scientifics, his Goods, Truths and Uses, and many other terms. I tried my hand and failed.

438

I found that none but Ulysses can bend the bow of Ulysses; that Swedenborg in Latin must be Swedenborg in English; and so at last I came close to his terms, and, so far as I could get, got into their marrow; and then I did not want to melt them down, but felt sure then, as I feel sure now, that they are a genuine coinage, which the reader, when he learns it, will never wish to see defaced in any least lineament, lest a value which is priceless be lost or altered thereby. I learned, in short, that the terms are from the rational merit of the New Dispensation, and that it is not lawful to break or vary the coins of the Kingdom into other forms."

     Hardly in keeping with this great respect for the "coins of the Kingdom" are the views on "Infallibility" expressed by Dr. Wilkinson in another letter, as quoted in the MESSENGER as follows:

     Infallibility.

     "For myself I dismiss the word 'infallibility' into the sphere of Papacy. Swedenborg never said he was infallible. What he implied was that he was overruled by the Lord,-his own will evidently capable of the obedience necessary to write the internal sense of the Word as it could be received by Mankind-namely, up to the intelligence of the receptive world in his day. This debasing of the coin of internal truth by amalgamating it with the copper of the natural man, and so making it hard and substantial to us, though the gold of heaven was interfered with, hardly comes under the word 'infallibility.' The Use of the amalgamating process is produced by an infallible Valuer, but the process itself is accommodation, and the coming AEon will see more and more than Swedenborg was commissioned to reveal, so that whoso believes in the finality of any statement of the internal sense will limit the ever-advancing glory of the Word. Nevertheless every stage is the Word of God, and is the internal sense of the Word of God to us; and we cannot be deceived in regarding it as such."

     While we cannot pretend to know just what was in the mind of the writer of this statement, we would offer a word of comment upon the subject itself.

439

It seems to be a curious contradiction to hold that it is the "Word of God," and "the internal sense of the Word of God to us," and yet not infallible.

     We may assume that Dr. Wilkinson did not mean verbal infallibility, as he was undoubtedly familiar with the original manuscripts and the many "slips of the pen" to be found therein. The same is true of the Scriptures and their manifold variant readings in the literal text. But this ultimate errancy of the human instrument in the giving of written Revelation does not invalidate the content,-the Truth embodied in the Scriptures and the Writings,-Divine Truth, the Word of God, which is infallible.

     And it is our belief that in the Writings the internal sense of the Word is revealed in a Divinely given ultimate which is the final form of address to the rational mind of man, permanently provided for the New Church of all future ages, making it possible for the men of the Church to enter into that sense in understanding and life while they live in the world, preparing them for an ever more interior entrance into it after death to eternity. In the light of this view, it is not correct to say that "whoso believes in the finality of any statement of the internal sense will limit the ever-advancing glory of the Word." This can only be said of one who sticks in a rigid, literal understanding of the statements of the internal sense, and does not suffer his mind to be opened interiorly by them, that is, by reflection, thought, experience, comparison of passages, and so on.

     It is the human interpretation and understanding of Divine Revelation which is fallible, subject to error, correction, growth,-growth through all eternity with every individual, as the veils of appearances are successively removed, giving place to an ever more interior grasp and perception of realities, though never to a Divine perception of absolute, infallible Truth. The Lord alone has that.

     In the sense that the Writings are a Revelation of Divine Truth from the Lord alone, we must hold that they are infallible. And in this sense of the term Swedenborg did claim infallibility, as in such asseverations as these: "It was given me to see and to perceive distinctly what comes from the Lord, and what from the angels. What has come from the Lord has been written; and what has come from the angels has not been written." (A. E. 1183:2.) "When I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration, for otherwise it would be my own; but now I know for certain that what I write is the living truth of God." (Letter to Gjorwell.)

440

     In another letter Dr. Wilkinson makes some interesting observations upon the subject of man's progression into new truths, new states, and his consciousness thereof. As we know from the doctrine of reflection, a measure of this consciousness is given those who think interiorly, that is, abstractly from the natural; and by it they may gain a knowledge of the interior faculties and states of the mind, confirmatory of the teachings of the Doctrines on the subject. (See A. C. 933, 977, etc.) The letter reads:

     Self-consciousness.

     "The Lord is continually leading us through new states of spiritual being, and do we not find ourselves conscious of truths which were before unknown,-for then we had not the faculties which discern them. I think it manifest that if a thing has happened to ourselves we can far better understand a description of it, and this is even more applicable in spiritual things, where each state is quite new, and perhaps quite unlike all other states, and so not to be comprehended by them. In fact, I might say that each state, to be seen, requires a separate eye, or faculty of seeing. And whenever a new state of our being is unfolded there is more or less self-consciousness of it, which is its eye; and in this self-consciousness, after all, is contained all the knowledge we have of metaphysics or philosophy, as realities in ourselves. But it so happens that no man is conscious of all, or even of a very small part, of what is transacted in his interior man, though no doubt this consciousness will be greatly increased; and in proportion as men become more unselfish, they will become larger selves."
PAMPHLET BY MR. BJORCK. 1933

PAMPHLET BY MR. BJORCK. 1933

"The Hague Position-A Defence" is the title of a 20-page pamphlet recently published and distributed by the author, the Rev. Albert Bjorck, El Terreno, Falma de Mallorca, Spain.

441

Church News 1933

Church News Various 1933

     STOCKHOLM, SWEDEN.

     The social life of our Stockholm Society has greatly benefited this year from the fact that we have been able to arrange for a special place for our meetings. Formerly, whenever a lecture was to be held or a social to be given, we had to engage the hall we use for our Sunday services, which was expensive and not very convenient. Besides, we had no place for our collection of books, which were packed up and stored away.

     Thanks to the courtesy of one of our most active members, Mrs. Elizabeth Silfverskiold, an arrangement could be made for the use of a large, comfortably furnished drawing room in her home. There our books are now accessibly placed on book shelves, and here members meet two or three times a week for lectures, discussions, club meetings, and socials.

     Among the different organizations of our society, the young people's club, "Vigor," is undoubtedly the most energetic. Notable is the work which its vice president, Mr. Tore Loven, has done in uniting the members of the club in a strong feeling of affection for the uses performed through their association. Mr. Loven never shirks any responsibility, and is ready to give his time and his energy whenever needed. He is a good speaker, a skillful decorator, and, above all, a splendid organizer. Under his leadership-strongly assisted along musical lines by the president of the club, Miss Ingegerd Hakansson-unexpected talents among the young have been brought forward. The entertainments offered to the society by the club have always been very successful. We are justly proud of Mr. Tore Loven.

     During summer vacations the members of our society are scattered in all directions. Our last service in June was held on the eighteenth, and the following day, the Nineteenth of June was celebrated at the home of the Rev. and Mrs. Baeckstrom Refreshments were served in the garden, and the guests afterwards gathered inside the house, where a few speeches were made and an animated discussion followed.
     S. C.

     AUGUST JOURNEYS.

     By the Rev. E. E. Iungerich.

     A ten-day auto trip with my son Stevan began on Friday, August 4, when we went from Pittsburgh to the home of Mr. C. Edro Cranch in Erie, Pa. With Mr. Cranch I visited Mrs. Edgar Dahle, a neighbor, to explain the value of baptism and the responsibility of the sponsors. Her daughter, eight years of age, is a fervent Sunday School pupil of Mr. Cranch, while her father, Mr. Bauer, has read one volume of the Arcana, and has fully accepted the faith of the New Church. A doctrinal class was held on Saturday evening with an attendance of twelve, including Dr. and Mrs. Weible, of Cleveland, the subject being the Laws of the Divine Providence. The same persons, increased by six, attended the service on Sunday at 2.30 p.m., at which Dolly Sigrid Dahle was baptized and nine persons partook of the Holy Supper. The sermon dealt with the Uses of Baptism and the Holy Supper.

     After the service we motored to Buffalo, N. Y., where a doctrinal class was held in the evening at the home of Mr. and Mrs. Roy Faulkner, 41 Chapen Parkway, seventeen persons attending.

442

Here also the subject was the Laws of Divine Providence. Among those present were the Misses Eleanor and Betty Loomis, Mr. Robert B. Caldwell, Jr., Mr. Damm, Mr. and Mrs. Palmer, Mr. and Mrs. Norman Bellinger, Mrs. Grove, and her niece, Mrs. Lesperance, of Williamsville.

     From Buffalo we went to Kitchener, Ontario, where we were entertained by Mr. and Mrs. Arthur Bond. On Monday afternoon we were present at a picnic supper on the church lawn. In the early evening, at the home of the Rev. Alan Gill, a talk was given on the subject of Swedenborg's relations to the Apostles, and the importance of young people's assuming the apostolic spirit by making a public confession of faith. From 9 p.m. until the early hours of the morning the pastor and I sat with a small group of men at the home of Dr. Schnarr, discussing how young people who have reached maturity may be imbued with the Academy spirit. Feeling that it is possible to hold extreme views on the subject of a distinctive social life in the Church, I expressed the belief that we have a duty to perform to the "sojourners" among us who are not yet baptized, and that a marriage where one is of the New Church, and the other is affirmative to it, could not be called "heinous," though such a marriage is doubtless less stimulating to the angels than when both are of the Church.

     On Tuesday, after dinner at the home of Mr. and Mrs. Rudolph Roschman, I read to the ladies of the society a paper entitled "The Iron Age," and in the evening gave an address on the Laws of the Divine Providence to an audience of about seventy persons.

     We left for Toronto on Wednesday, and in the evening my paper on "The Iron Age" was read to a group of men at the home of the Rev. F. E. Gyllenhaal. Among these I had the pleasure of meeting Sir John Daniel and his son, who have recently become members of the Olivet Church. The next day, Mr. Gyllenhaal and I tried to find the Rev. Immanuel Tafel, pastor of the College Street Church, but he was away for his vacation. At the home of Mr. and Mrs. Reginald Anderson we enjoyed a social evening, and at a game of contract bridge the learned pastors manifested a wonderful spirit of charity in permitting their lay opponents to win!

     On Friday, August 11, we motored the 270 miles from Toronto to Renovo, Pa., in eight hours. For three days we were entertained by Mr. and Mrs. J. R. Kendig. A service was held on Sunday, the sermon being on the subject of "Seeing the Lord's Face." Eighteen persons attended, of whom seven partook of the Holy Supper. Among those present were: Mrs. R. H. Adams and Mrs. Spangler, of Bryn Athyn; a brother of Mrs. Adams, Mr. G. W. Loudon, of Altoona, with Mrs. Loudon; Mrs. Dallas Van Sickle; and a number of relatives and friends of the Batdorf family.

     On Monday we visited the home of Mr. J. J. Kintner, Johnstown, Pa., where a doctrinal class was held in the evening. A call was then made at Blairsville, where we spent an hour with Miss Janet Richey, Mr. Clark, Richey, and his daughter, Miss Mary Richey. We arrived in Pittsburgh just before midnight.

     Three days later, Friday, August 18, at 5 a.m., Standard Time, we left for Ohio on a second auto journey. Arriving in Wellsville at 6.45, we called upon Miss Ida Semple. When she marveled at so matutinal a visit, I told her that I had with me a sermon on "Rising Early in the Morning," that some twenty Scripture passages could be cited in favor of the practice, and that if she desired the evidence I was ready to read the sermon then and there. But the ring of sincerity in my voice seemed to convince her without further demonstration!

     Brief calls were made at the home of Mr. and Mrs. Tirzals Renkenberger, near Columbiana, and upon Mrs. Rymer and Miss Atlai Renkenberger, meeting also the latter's niece, Mrs. Randolph Norris and her three boys.

443

We took lunch with Mrs. Leland Johnson, a younger sister of Mrs. Rymer, both of them being daughters of Mr. and Mrs. Sponseller; and I gave her two little daughters a talk on the adventures of the Prophet Daniel. That evening, at the Sponseller home, a doctrinal class on the Laws of Divine Providence was held, with an attendance of eighteen persons, seven of whom had motored from Youngstown.

     On Saturday we visited Miss Atlai Renkenberger, and I talked to the Norris boys on the subjects of Prayer and the Lord's Walking on the Water. We called upon Miss Barbara Rhodes at Greenford; at noon we dined in Salem with Mr. and Mrs. Sharp, and spent the evening in the home of Mr. and Mrs. Williamson at Niles, where a talk on Baptism and the Holy Supper was given to nine persons, four of whom had come from Youngstown. We then motored to Youngstown, where we were entertained at the home of Mrs. Edna McElroy.

     On Sunday, August 20, there was first a brief service at the home of Mr. and Mrs. Will Norris, at which their grandchild, Raymond Earl Wylam, was baptized in the presence of his parents as sponsors. At 11.00 a.m., a church service was held in the same place, the congregation numbering 28 persons, of whom 20 partook of the Holy Supper.

     The elaborate preparations made for the afternoon meeting soon began to bear fruit. As the cars arrived at the picnic grounds,-seven from Pittsburgh, one from Cleveland, one from Niles, and three from Columbiana,-the sphere of New Church festivity became more and more intense. The attendance of fifty-six a year ago was surpassed by sixteen; the 72 present being distributed as follows: Pittsburgh 37, Youngstown 14, Columbiana 14, Cleveland 3, Niles 2, Greenford 1, Wellsville 1.

     The Rev. Homer Synnestvedt spoke on the subject of the Natural Heaven; I followed with remarks on the Spiritual Heaven; and Candidate Erik Sandstrom concluded the series with a speech on the Celestial Heaven. Mr. Jacob Schoenberger then described what the Writings should mean to those reading them for the first time. Mr. David Cowley read an original poem in lyrical vein.

     On Monday several calls were made, and at the home of Mr. Will Norris we discussed the possibility of instituting regular services in Youngstown, with a layman reading a sermon selected from New Church Life or New Church Sermons. The idea was received with great enthusiasm, and it seems certain that, if such services were held, there would be a regular attendance of the friends in Youngstown and other places.
     E. E. I.

     GLENVIEW, ILL.

     The August meeting of the local chapter of the Sons of the Academy was featured by an Address delivered by the Rev. Norman H. Reuter, of Wyoming, Ohio, under the general title, "Roots of New Church Civilization." It proved to be a sketchy but earnest talk upon many things among present-day conditions, viewed in the light of the Writings. We heard how the Lord does not need us to help Him, but that we need uses as means of our development. Hence the unhealthfulness of a condition of unemployment. We learned the difference between the Good of Truth and the Truth of Good. The speaker held that the root of civilization is in the home, and extends thence into the community, large and small. All who were present were held at interested attention throughout Mr. Reuter's Address. An appetizing collation preceded the intellectual treat.

     So far this summer, nearly two hundred visitors have been welcomed in The Park, adding their presence to make an unusually enjoyable social season for us. Most of the visitors had come to see the Century of Progress Fair in Chicago. Many of them were young folk from other General Church centers.

     A very festive occasion was the annual carnival held in the so-called "Subdivision" adjoining The Park at the north.

444

Colored electric lights were strung all about, while music, dancing, stunts, eats and drinks, made a merry and happy time for all. A feature this year was the exhibition of fruits, vegetables, flowers, bakery products, jellies, etc., entered in competition for prizes and afterwards auctioned off by our boss spieler, Harold McQueen. The sale netted a tidy sum for certain local uses.

     Mr. G. A. McQueen cut short his vacation among us to return to Atlantis, Bayhead, Florida, owing to the illness of Mr. Sydney Lee, who is now convalescing. We trust he will soon be fully restored to his customary good health.

     The Immanuel Church School opens for the new season on Monday, September 18th. The teaching staff is to have a much-needed assistance through the volunteered services of Miss Lois Nelson.

     The undersigned timed himself, and found that it took just forty-five minutes to read the September issue of New Church Life. But what a lot for the money! It is a pity that every New Churchman does not get and read the Life. The address of the Rev. Gilbert H. Smith, published in that number, brings home to us all the three cardinal duties of New Church people: Regular attendance at public worship; reading the Word and the Writings; support of the uses of the Church.
     J. B. S.

     KITCHENER, ONT.

     During the summer we have been honored with visits from Dr. Alfred Acton and Dr. Eldred E. Iungerich.

     Accompanied by his daughter Rowena, Dr. Acton was with us for two days in the second week of July, and addressed the society one evening on the subject of "The Gothenburg Trial." The large attendance on this occasion testified to the speaker's popularity among us. He is an old friend to many of us, and we all enjoy any address he has to offer. After the lecture there was an informal reception and dance.

     On August 7th, Dr. Iungerich and his son Stevan arrived in time to attend a society picnic on the school grounds in the afternoon. A meeting of the young people had been planned for the evening, but was not held, owing to an epidemic of the mumps. However, Dr. Iungerich met some of the young people at a private gathering. The next afternoon, at the home of Mr. and Mrs. Rudolf Roschman, he addressed the ladies of the society on the subject of "The Iron Age," and we found much of vital interest in his remarks, many questions being asked and comments made. In the evening he spoke to the society, giving what proved to be a grand survey of the work on the Divine Providence. This was very much enjoyed, as was evident from the comments of various speakers.

     We have been fortunate in the past in having one or more such visitors each summer, and we hope the custom will continue.

     On Saturday, August 26th, Mr. and Mrs. Niebergall gave a lawn party at their cottage in Freeport, in honor of Mr. and Mrs. John Kuhl. Our friend John was married to Miss Winnifred Marshall on August 14th in Halifax, Nova Scotia, and this was our first opportunity to meet his bride. We are glad to say that they expect to reside in Waterloo, and we hope that Mrs. Kuhl will soon feel at home among us.

     On August 28th, a "shower" and farewell party was given for Miss Laurina Doering, who is going to the Peace River Country to live. There she will be married to Mr. Ted Hawley, who resided in Kitchener for some years prior to his going West. We wish them happiness and prosperity in their new home.

     During the late summer we have welcomed quite a number of visitors, among whom were: Mrs. Harvey Farrington and Miss Bertha Farrington, of Chicago, Ill.; Miss Muriel Cook, of Detroit, Mich.; Mr. and Mrs. Fred Steen and family; and Mrs. Emily Rothermel.

445

     With the opening of the Carmel Church School on September 7th, the Fall activities began. At the children's service in the morning, the Rev. Alan Gill read the story of David and Goliath, and then spoke to the children, showing them how their schooling is given them to prepare them to overcome the evils represented by the giant Goliath, and so finally to fit them for a life in heaven.
     C. R.

     PITTSBURGH, PA.

     Our Day School has opened for the new season with an enrollment of twenty pupils in five grades and kindergarten. The society has reason to feel encouraged by these figures, as they represent a school almost one-third the size of our adult membership of sixty-six. The prospectus for the year looks promising, with the full-time assistance of Miss Fanny Lechner as a voluntary second teacher to Miss Angella Bergstrom, and the added instruction to be given by Mr. David P. Lindsay in gymnastics and Miss Joanne Schoenberger in physiology.

     New executive officers of the Women's Guild have been chosen for the coming year. Those sharing the responsibility of managing this most useful body of church workers were elected at a meeting of the Guild held at the home of Mrs. Gilbert M. Smith. The officers are: Miss Zoe Iungerich, president; Mrs. G. P. Brown, vice president; Miss Joanne Schoenberger, secretary; and Mrs. Gilbert M. Smith, treasurer.

     We trust that Candidate Erik Sandstrom enjoyed his summer's stay among us as much as we enjoyed having him. His sermons and doctrinal classes were much appreciated. The society is now making preparations for the District Assembly, to be held September 22-24, and looking forward to the visit of Bishop Pendleton, who will preside on that occasion.
     E. R. D.

     BRYN ATHYN.

     An unusually quiet summer in society activity is now drawing to a close. Services in the cathedral have been well attended, including a number of visitors from other General Church centers. During July, the Rev. Willard D. Pendleton preached on three Sundays, and Candidate W. Cairns Henderson on three Sundays in August and September.

     A large congregation for the time of year gathered in the cathedral on the evening of August 25th, when the marriage of Mr. Philip Cooper and Miss Winifred Cook was solemnized, the Rev. Reginald W. Brown officiating. Miss Dorothy Cooper was maid of honor, Mr. Lawson Cooper was best man, and Mr. William Cook, father of the bride, gave her away. The whole effect of the ceremony and decoration was beautiful by virtue of its very simplicity. A reception in the undercroft followed the wedding, and later there was a gathering of the relatives and friends of the bride and t groom at the home of the Rev. and Mrs. R. W. Brown, where speeches of felicitation in happy vein were made under the toastmastership of the Rev. F. E. Waelchli. Mr. and Mrs. Cooper have taken up their residence in Camden, New Jersey.

     With the return of Bishop and Mrs. Pendleton from their summer home at Indian Lake, N. Y., on September 15th, the assembling of teachers and students for the opening of the Academy Schools on the 19th and 20th, the new season is now being inaugurated.

446

DISTRICT ASSEMBLIES 1933

DISTRICT ASSEMBLIES Various 1933

     Announcements.

     Members and friends of the General Church are cordially invited to attend the following District Assemblies:

     Ontario District Assembly.

     The Twentieth Ontario District Assembly will be held at the Olivet Church, Elm Grove and Melbourne Avenues, Toronto, Saturday, Sunday, and Monday, October 7th to 9th, 1933. Intending visitors are requested to communicate with Miss Vera Craigie, 11 Tyndall Ave., Toronto, Canada.
     REV. ALAN GILL,
          Secretary.

447

     Chicago District Assembly.

     The Twenty-eighth Chicago District Assembly will be held at the Immanuel Church, Glenview, Ill., from Friday, October 13th, to Sunday, October 15th, 1933.
     REV. GILBERT H. SMITH,
          Secretary.

     CHICAGO DISTRICT ASSEMBLY.

     Members and friends of the General Church are cordially invited to attend the Twenty-eighth Chicago District Assembly, to be held at Glenview, Illinois, October 13-15, 1933, Bishop George de Charms presiding. Prospective visitors from other societies, and isolated members, are requested to communicate with the undersigned.

     PROGRAM.

Friday, 7:00 p.m.-Supper. Address by the Bishop.
Saturday, 3:30 p.m.-ladies' Tea. Talk by the Bishop.
Saturday, 8:00 p.m.-Men's Assembly and Symposium, the Bishop presiding. Subject: "Advancement of the New Church."
Sunday, 11:00 a.m.-Divine Worship, followed by Administration of the Holy Supper.
     GILBERT H. SMITH,
          Secretary.
CHARTER DAY PROGRAM 1933

1933

Friday, Oct. 27, 11.00 a.m.-Service in the Cathedral.
Address by the Rev. F. E. Waelchli.
Subject: "The Academy Charter."
3.00 p.m.-Football Game.
7.00 p.m.-Banquet in the Auditorium.

Saturday, Oct. 28, 3.30 p.m.-Tea given by the Faculty in Benade Hall.
8.00 p.m.-Dance in the Auditorium.

448

CALENDAR READINGS 1933

     During 1933-1934 the Daily Readings from the Word are from the Historical Books of the Old Testament. As an aid to those who wish to give further study to the meaning of specific verses, we list below the Sermons on texts from Leviticus, etc., which have been published in New Church Life and New Church Sermons.

Text.      N. C. L.      N. C. S.      Text.      N. C. L.           N. C. S.

          Leviticus.                Deuteronomy, Contd.
Ch. 6:8-13      1929, p. 3                     Ch. 33:6      1903, p. 297                1921, Jan.
8:12                    1928, May      33:18,19      1918, p. 459
19:32                    1931, May      33:22           1907, p. 724
23:9-11                    1929, Oct.                    Joshua
23:34-44               1926, Nov.      1:9                    1928, June
25:8-10      1930, p. 227               2:-                    1925, Jan.
               Numbers.               3:-                    1925, Jan.
6:22-26                    1923, June      8:1,2           1928, p. 71
13:1,2                    1932, May      9:21                    1920, no. 32
14:21      1906, p. 717               22:26, 27               1932, Apl.
24:5           1928, p. 267                              Judges.
24:5,6      1894, p. 114               1:19, 34      1929, p. 453     1929, June
24:17      1931, p. 724               5:18           1918, p. 78
          Deuteronomy.               6, 7:-      1900, p. 470
5:17           1910, p. 805               6:23                         1930, Oct.
5:17                    1932, June      13-16:-      1893, p. 178
5:18           1894, p. 50               21:25           1930, p. 132
5:18           1910, p. 276                              I Samuel.
5:18                    1932, Nov.      5:11           1918, p. 141
5:32                    1920, May                         II Samuel.
6:25           1917, p. 21               13-18:-      1915, p. 557
7:3           1882, p. 6               23:4                         1925, Dec.
7:6                    1932, June      24:24           1924, p.583
7:22           1917, p. 395                                   I Kings.
8:2-4      1906, p. 139               3:1           1932, p. 529
10:19                    1929, Dec.      7:8           1932, p. 529
11:26-28      1916, p. 335               8:30                         1931, Feb.
20:5                    1927, May      8:47-50      1906, p.76
20:5                    1931, Nov.      17:6                         1922. Nov.
22:11      1893, p. 98               17:8-16                         1922, Nov.
23:24      1903, p. 119               17:17-24                    1922, Nov.
24:6                    1926, Oct.                         II Kings.
24:10,11      1887, p. 3               2:10                         1928, May
26:18,19                    1926, Feb.      2:11, 12                         1921, Feb.
26:18,19                1930, Feb.      4:7                         1924, Oct.
30:15      1910, p. 347               5:1-15      1913, p.328
30:15                    1925, Feb.      5:15-19      1914, p.70
31:6                    1923, Apl.                         Job.
32:9-12      1909, p. 702               9:25-27                    1932, Oct.

449

REGENERATION OF THE NATURAL 1933

REGENERATION OF THE NATURAL Rev. VICTOR J. GLADISH 1933

NEW CHURCH LIFE
VOL. LIII      NOVEMBER, 1933          No. 11
     (Delivered at the British Assembly, August 6, 1933.)

     "The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new or regenerated as to his internal man unless he is also regenerated as to his external man." (A. C. 35392.) The passage proceeds to relate that, although man after death becomes a spirit, he nevertheless has with him in the other life the things of his external man,-natural affections, doctrinal things, and even scientifics, because these are the planes in which his interiors are terminated. And since the interior things, as they flow into these spiritual-natural ultimates, take on a character accordingly, it is evident that "man must be regenerated or made new, not only as to his internal or rational man, but also as to his external or natural man."

     The natural, or the natural degree of the mind, is called the "natural man" because it is the man as to his natural quality, as distinguished from his spiritual and celestial potentialities. At any given time man is but one individual, but his quality or character is potential rather than fixed until the interior degrees of his mind have been opened, so far as he will permit the Lord to open them, and until the opened inner degrees have come down and established themselves in the natural,-the life of the natural, that life of the world of nature and the senses into which man first comes after birth. But be it noted that when the internal has descended and fixed itself in the natural, it is no longer a natural of and belonging to the world, but a spiritual or celestial natural, as the case may be,-that new natural which exists in heaven as the plane in which man's interiors are terminated.

450

Thus the natural must be regenerated before man can come into the possession of that life for which he was created. Until this vital and arduous process is accomplished, he may be likened to a bird flying above the water with no resting place on dry land. (T. C. R. 600.)

     Let us consider, therefore, how this new natural is fashioned, and let us examine a few of the many things that are taught in the Heavenly Doctrine concerning this establishment of the spiritual in the natural. We read in the Arcana Celestia:

     "They who are in the good of truth, or in a life according to doctrinal things, are regenerate as to the interiors, which are their rational, but not yet as to the exteriors, which are their natural things; for man is regenerated as to the rational before he is regenerated as to the natural (3286, 3288). For the natural is altogether in the world, and in the natural, as in a plane, man's thought and will are founded. This is the reason why man, in the course of his regeneration, observes a combat between his rational or internal man and his natural or external man, and why his external man is regenerated much later, and likewise with much greater difficulty, than his internal man. For that which is nearer to the world and nearer to the body cannot easily be constrained to render obedience to the internal man, and only after a considerable length of time, and by means of many new states into which the man is introduced, which are states of self-acknowledgment and of an acknowledgment of the Lord, that is, of one's own wretchedness, and of the Lord's mercy, thus states of humiliation resulting from temptation combats." (A. C. 3469.)

     The natural is regenerated "much later and with much greater difficulty than the internal man." The case herein corresponds to many familiar processes in the world of nature. The regeneration of the internal is like the planning of a house, but that of the natural like the actual building of it. (T. C. R. 586.) The internal awakening is like the period from dawn to sunrise; the remolding of the external is like that from sunrise to noonday. (T. C. R. 57.) The regeneration of the rational man is like conception, but that of the natural is like formation in the womb and birth into the world. (T. C. R. 583.) The first is prior and interior, but the second is final and ultimate; the one is the beginning, full of promise, the other the completion which fulfills and makes actual.

     The regeneration of the rational or internal man is the same in general as what is called "reformation,"-the re-forming of the interior mind.

451

It pertains primarily to the understanding. There is, indeed, a turning of the will toward good; otherwise nothing could take place but a mere flash of enlightenment in the understanding; but this budding will of good draws its life from the remains with which the Lord gifts man in infancy; the new will becomes man's own only as it reaches down toward the natural and rebuilds it. It is the vision of truth in the interior understanding which makes it possible for a love of good and truth to be built up in the natural or external man. This is involved in the internal sense of the story of Isaac and Rebekah and their sons Esau and Jacob. "Isaac" represents the good of the rational, and "Rebekah" the truth of the rational; "Esau" the good of the natural, and "Jacob" its truth. We shall not here go into particulars, but Rebekah's intervention to bring Jacob before Isaac in the guise of Esau represented the fact that during the process of regeneration the good of the rational cannot flow directly or immediately into the natural, but must flow through the truth of the rational into the natural, being received in a state of truth clothed with good,-Jacob in the garments of Esau.

     Since the good of the rational is the same as the will of the interior man, and the truth of the rational is that interior understanding spoken of above, it may be seen how this historical of the Word dramatizes the well-known teaching that the understanding of every man can be raised into the light of heaven, and then, if he so choose, the Lord can gradually build in him a new will, fashioned according to the light of this elevated understanding. Now the founding and establishing of this new will is nothing else than the regeneration of the natural of which we are treating.

     What the state of man is while this reformation of the internal man, according to the light of the understanding or the truth of the rational, is passing down to the natural, or while the outcome still hangs in the balance, may be seen from the following:

     "Man is able to apperceive in the understanding, and thereby his natural man can know, many things which are good and true, while yet the will cannot as yet act in accordance with them; as, for example, that love and charity are the essential in man; this the intellectual faculty of man can see and confirm, but before he has been regenerated the will faculty cannot acknowledge it.

452

There are even those who are in no love to the Lord whatsoever, and in no charity toward the neighbor, who well apprehend this. . . . A man is also able to apprehend in his understanding, even though his will dissents or is contrary thereto, that the happiest life is from love to the Lord and from charity toward the neighbor, because the very Divine flows into it; and, on the other hand, that the most unhappy life is from the love of self and the love of the world, because hell flows into it. From this it may be perceptible to the understanding, yet not to the will, that love to the Lord is the life of heaven, and that mutual love is the soul from this life. Wherefore, in so far as a man does not think from the life of his will, nor reflect upon his life derived therefrom, so far he perceives this in his understanding; but in so far as he thinks from the life of his will, so far he does not perceive it; yea, he denies it." (A. C. 3539:4.)

     Further in the same number: "This faculty of man, that he can understand what is good and true even though he does not will it, has been given him in order that he may have the capacity of being reformed and regenerated; wherefore the faculty exists with the evil as well as with the good; yea, with the evil it is sometimes more acute, but with this difference, that with the evil there is no affection of truth for the sake of life, that is, for the sake of the good of life from truth, and therefore they cannot be reformed; but with the good there is the affection of truth for the sake of life, that is, for the sake of the good of life, and therefore they can be reformed. But the first state of the reformation of these is, that the truth of doctrine appears to them to be in the first place, and the good of life in the second, because they do what is good from truth; and their second state is, that the good of life is in the first place, and the truth of doctrine in the second; for then they do what is good from good, that is, from the will of good, and when this is the case, because the will has been conjoined to the understanding as in a marriage, the man has been regenerated." (A. C. 3539e.)

     This marriage of the will and the understanding, this passing from the reformation state, when good is done only from a not too willing obedience to doctrine, to the state of full regeneration, when good is done from the love and perception of what is good,-this goal of life is accomplished by the process upon which we are endeavoring to throw light,-the regeneration of the natural.

     II.

     Before considering some particulars of the rebirth of the natural, such as the degrees of the natural man, the degrees of the rational or internal man, and how the former are brought into correspondence with the latter, it will be well to have in mind a clear picture of the general course of regeneration, as seen against the background of life in this world, from infancy to old age,-the obvious physical and mental growth of the various stages of earthly life.

453

This background is the familiar field of our sense observation. And the great bulk of the thought and literature of the day concerns itself with some phase of this panorama of the earthly life, caring little for what it means, what lies behind it. And where the attempt is made to investigate the realm of causes, the vision into the nature of the spiritual life is commonly blocked up by the conceit of self-intelligence, and by a conception of life that is overridden by the sphere of a sense-bound, materialistic science. Let us see, then, how the Heavenly Doctrine traces the successive stages of regeneration against this familiar, yet unfamiliar, background of the earthly life.

     In the explanation of the significance of the angels ascending and descending upon Jacob's ladder (Gen. 28:12-15), there is a lucid setting forth of this subject, especially in A. C. 3701, which should here be read in full. It closes with the words: "In this manner, by those truths which were of man's infancy and childhood the angels of God had ascended as by a ladder from heaven to earth, but afterwards, by the truths of his adult age, the angels of God descended as by a ladder from heaven to earth." To descend from heaven to earth in man is to descend from the internal to the external, from the rational man to the natural man. For the regeneration of the natural involves a complete inversion of the natural, so that it is ruled by the spiritual, that is, by the Lord through man's internal or rational.

     Many such descriptions of the general process of regeneration are given in the writings, and it may be noted that it is chiefly an account of the remaking of the natural by doing the things which doctrine teaches, and thus acquiring a love for such doing, that is, a love for the goods of life. It is chiefly the remaking of the natural which is described, because in the battle of regeneration "hic opus, hic labor est,"-"this is the work, this is the labor." Therefore it is written:

     "Regeneration is nothing else than that the natural be subjugated, and the spiritual obtain the dominion; and the natural is subjugated when it is reduced to correspondence. When the natural has been reduced to correspondence, it does not react any more, but acts as it is commanded, and obeys the spiritual, almost as the acts of the body obey the behest of the will, and as the speech, together with the expression of the face, conforms to the influx of the thought." (A. C. 5651.)

454

     But note how far this state when the "natural acts as it is commanded, and obeys the spiritual," is from our daily experience. How often, and seemingly in vain, do we strive to turn the natural man from the blind pursuit of its own delights, its concupiscences, its lusts! How many times in each week, and often in each day, do we formulate the plans and intentions of the elevated understanding, only to have our natural man take the bit in his teeth, as it were, and play havoc with what we intended,-what the internal man intended! Such a course and such experiences are the common lot, taking place on either an external or an internal plane, we cannot tell which, although there are indications given whereby we may be strengthened with a certain confidence,-a confidence, not in ourselves, but in the Lord's mercy.

     This conflict takes place on an external plane, if we have not yet actually taken up the subjugation of the natural from a love of truth and good for their own sakes, but have merely restrained the more obvious evils and falsities of the natural man by the light of the elevated understanding which is available to all, and when we have done this for the sake of reputation or some type of worldly gain. From such motives it is quite possible to build up habits of decorous and neighborly actions, as when we keep within a certain code even when we are not under observation, so that we deceive ourselves as to the motive involved. Such habits are apt to break down in a startling manner under the stress of unusual circumstances; nor need we continue to be deceived as to our own motives if we really wish to know.

     But the conflict between the spiritual and the natural takes place on an internal plane, if the work of regeneration is really in progress. For even with those few who complete the work, and actually subdue the natural man while on earth, there continues a rebellion of the outmost of the natural,-the sensuous, or what is properly called "the flesh." We are instructed that, unlike the celestial men of the Most Ancient Church, the man of today is not ordinarily regenerated as to the sensuous degree, but instead he is elevated out of it. And this elevation out of the sensuous is not completed until the death of the body releases him from the interference of "the flesh." For the death of the body not only removes from the spiritual man the material earthy integument which had served as a visible covering of the spiritual, but there are also certain outmosts of the natural mind which are laid aside.

455

And at the same time the things next above these in the natural become more passively serviceable to the internal man, serving as a basis or plane of fixation, but no longer perverting the influx of the spiritual as an opaque glass obscures and distorts beams of light, as was the case while he lived in the world.

     This laying aside of "the exteriors of the natural" at death is spoken of in A. C. 5079:2, and is treated of in many places throughout the Writings. We shall not pause here to quote concerning it. But in regard to the teaching that the sensuous is rarely regenerated at this day, it would be well to hear the words of Divine Revelation, since it is an important point, and perhaps not so well known. We read:

     "It is necessary that man's natural be regenerated even to the sensuous; . . . but the sensuous itself, which is the ultimate of the natural, can with difficulty be regenerated, because it has been filled with material ideas from things earthly, bodily, and worldly. Therefore, the man who is being regenerated, especially at this day, is not regenerated as to the sensuous, but as to the natural which is next above the sensuous, to which he is elevated by the Lord from the sensuous when he is thinking about the truths and goods of faith. The man who is being regenerated is endowed by the Lord with the capacity of elevation from the sensuous." (A. C. 7442:4.)

     Innumerable particulars might be brought forward as to the nature of the natural, and as to the means by which its original character is inverted, so that it may be regenerated and serve the rational man. We have seen that the natural is exterior and interior, on the one side looking to the world, and on the other looking to the internal man and heaven. We have seen that the natural made spiritual is essential to life in heaven, and forms a basis for eternal progression there, within the limits set by the degree of regeneration while on earth; and that nevertheless there are certain outmost or sensuous things which are laid aside with the body, not being serviceable for spiritual life with the man of today. Moreover, we have noted that this elevation out of the sensual, rather than the regeneration of the sensual thoughts and affections of man, would seem to account for the weaknesses of the flesh with even the most saintly of men and women on this earth.

     All this, and the other things so far brought forward, are most general in character.

456

If time and the nature of our subject permitted, we might proceed to show that, considered in another series, the natural is threefold. It is well known that the mind of man is in three degrees like the three heavens,-celestial, spiritual, and natural. It is also taught that each of these degrees has an inmost, a middle, and an outmost. The natural has the power of looking to the world, and in the degree that it does so, it is sensuous,-the outmost natural; it has the power of serving as an intermediate between the world and the spiritual, and in the degree that it does so, it is interior natural,-the middle natural of which we have just spoken; it has the power of serving as a medium between the interior natural and the celestial of the internal man, and in the degree that it does so, it becomes the inmost natural.

For most purposes of description and understanding it is sufficient to consider the natural in its general aspect as twofold,-exterior, or looking to the world, and interior, or looking through its internal man toward heaven and the Lord. In like manner we have been speaking of the internal man as single,-the rational or spiritual man,-although it contains two degrees, the celestial and spiritual, or the interior and exterior rational, one or other of which will eventually rule and characterize the man as celestial or spiritual, according to the degree of his opening to the Lord.

But it is not part of the plan of this paper to dwell upon these phases. In addition to the things we have suggested, many things are said in the Writings about the truth of the rational, the good of the rational, the truth and the good of the natural, and about the mediate and immediate communication between these four. There are also additional descriptive words applied to the natural, as when the exteriors of it are divided into corporeal and sensuous things, and as when "natural domestic good" is contrasted with the "good of the natural." (A. C. 3469, 3470, 3518.) These phrases are used in the Heavenly Doctrine with what might be called a technical exactness, and each fits exactly into its own series, but it is no small task to bring them together and see them in their mutual relationship without obscurity. Their immediate use is in their own series and the light they cast there, and although it is possible to see them under a universal view, it is neither within the writer's ability nor within the scope and limits of this paper to explain, illustrate, and apply these various series to the regeneration of the natural, so that they can readily be carried in mind.

457

A choice must be made of what small drops out of the ocean of possibilities are to be selected in concluding this treatment; for the regeneration of the natural involves the whole of the operation of heaven into the world. The subject is limitless.

     III.

     At the beginning of this paper we emphasized two aspects,-the importance of the regeneration of the natural, and the difficulties involved in effecting it. The latter, especially, we shall now endeavor to illustrate further with familiar materials. But first let it be seen why the things we have been considering are difficult and obscure to most men at this day, even to us of the New Church, who hear and study them with some degree of affection. And let us see at the same time why they are nevertheless of importance. We read:

     "The things here related in the internal sense actually so exist in the other life, although man at this day knows nothing of such things. But in ancient times they who were of the church knew such things, being taught them by their sciences and by their doctrinals. They were interior men; but since those times men have become successively more exterior, insomuch that at this day they are in the body, thus in the outermost. A sign of this is, that they do not even know what the spiritual and the internal are, nor believe in their existence. Yea, to such an outermost in the body have they gone away from interior things that they do not even believe that there is a life after death, nor that there is a heaven or a hell. Yea, by receding from interior things they have gone to such an outermost, and have become so stupid in spiritual things as to believe that man's life is like that of beasts, and therefore that man will die in like manner; and, strange to say, the learned believe so more than the simple, and anyone who believes differently is accounted by them a simpleton." (A. C. 56494.)

     Whatever may be the state of the understanding, the sphere which affects the will of all men today, unless they have been actually regenerated, is that described in the above quotation,-disbelief and lack of interest in the things of the spirit or internal man. Every instinct of the natural man is to learn about and believe in only that external which he sees and feels. In order that the natural may take its proper place-that it may cease to obscure the vision of the rational-it must be reduced to obedience and service by meeting with many trials, distresses, and reverses.

458

As it is said in the Doctrine, "it is harassed by states of vastation and temptation until its concupiscences decline; and then, by the influx of the good of faith and of charity through the internal man from the Lord, the natural is tempered," until hereditary inclinations have been rooted out, and a new spiritual-natural affection is implanted in its place.

     Nothing is more common to our daily experience than the innumerable means by which the affections of the natural man are thwarted and baffled. These disappointments are inherent in the nature of the natural itself; for from birth it looks only to self and the world, and its appetite for dominion and the delights of the world is unlimited. By the very laws of nature such appetites must meet with continual rebuffs; they cannot be wholly satisfied. This is illustrated by the simple law of the body that the delights of taste must not be indiscriminately indulged, or the health will be destroyed, and even the very taste for such foods as have been indulged in at the expense of health. So it is with all things. The natural furnishes its own means of restraint. By its very nature it brings punishment upon itself when it does not obey the laws of use, which internally are spiritual laws.

     Nevertheless, such disappointments and rebuffs are but a means of keeping the natural within certain external bounds. In themselves they have no power to change the character of the external man. No prison, in itself, can change the will of man. The "slings and arrows of outrageous fortune" are experienced by everyone, but the result of these troubles may not be real vastations of the natural affections, still less will genuine spiritual temptations take place, unless there is in the internal a spiritual love of good and truth. The natural is brought within limits, and schooled to adversity by a lifetime of conflicts, but it can be inverted and regenerated only when the Lord's life, flowing in through the enlightened understanding by means of the affection from heavenly remains, is received in freedom. Then only is the natural reduced to compliance and willing service.

     The freedom in which man must be regenerated is particularly seated in the natural; it is the field of freedom. In the Lord's Providence, the world from ancient times has been progressing towards greater freedom for the natural man to act as of itself.

459

In this, as in all progress, there has been frequent ebb as well as flow. In the Most Ancient Church there was net external restraint of the natural, but it was undeveloped. Between that time and the Lord's Advent there was increasing development, but also increasing external restraint. With the founding of the Christian Church there came into the world a great force for expanding the faculties of the natural, and also for providing freedom on all planes. But the decay of the church, which soon set: in, operated most powerfully against both.

Again, at the Second Coming, it was provided that the natural might be more free and spacious than ever before. In fact, New Churchmen have never tired of pointing out indications of that new freedom in world history. At this very time it appears that there is such an opportunity for the natural mind to react in freedom as has not been possible since the world began. There is not even the binding of minds by the mass-thinking and sphere of war. And one result would appear to be a wave of natural, literal interpretation of the New Testament,-the Word upon which the First Christian Church was founded. Consequently, in the absence of immediate experiment and failure, there is a wave of enthusiasm for communism, pacifism, internationalism, and the attempt to engraft heavenly qualities of mutual love upon the natural man before they have been implanted in his internal. What the immediate result of this will be is a matter of speculation, but it is difficult to see how a careful and affirmative student of the Word to the New Church can see in this movement a spiritual awakening, or anything more than a wave of natural feeling. It springs from a merely natural view of the Word, and many who are most zealous in it are most opposed to the Divinity of the Lord. Nevertheless, like former developments, this must make its contribution to the expansion of the "as-of-itself" in the natural mind.

But the expansion of the natural can only be a preparation. It is not for this that we pray daily in the Lord's Prayer, but for something more interior. We say, "Thy will be done, as in heaven so upon the earth,"-that the Lord's will may be received in the natural man, as well as in the internal man,-that the natural be reborn, regenerated. The Lord said, "He that hath been bathed needeth not save to have his feet washed, and he is clean every whit." (John 13:10.)

460

That is, he who has undergone reformation, or the regeneration of the internal, needs only the purification of the natural, that he may be wholly clean, wholly purified, or regenerated. In the English Bible this text reads, " He that is washed needeth not save to wash his feet," but in the original a different word is used for the first washing, and the reference is to an act already completed, so that quite a different meaning is implied from that usually supposed. He that has been bathed as to his whole body-that is, has had the internal man cleansed by the Lord-yet needs that the Lord wash his feet,-purify and thus regenerate his natural. (A. C. 7442.)

Then comes about the state, described in the Heavenly Doctrine, when the affection itself of the internal man and reason from it "have the dominion, and subdue in the natural the delights of the love of self and of the world, as also the fallacies which had filled the scientifics there, and at last so completely that this subjugation comes to be among the man's pleasures. And then the natural is at rest, and afterward is in agreement, and when it is in agreement, it then partakes of the pleasantness of the internal." (A. C. 6567.)
GENTILE DEEPLY MOVED BY THE WORD 1933

GENTILE DEEPLY MOVED BY THE WORD 1933

"I had written about Esau and Jacob, Genesis, chapter xxvii; no. 3509 [Arcana Celestia], and then a gentile, when he heard that there are so indefinite things in the Word, and that there are infinite and Divine things there, was so commoved thereby that his commotion was perceived to be from the internal. And I heard how he lamented, from interior [affection], that in the world he had not heard such things, although he had thought that there must be such a Divine [production] somewhere; and that if he had known of it, he would have fled from his native country to the place where such a Word or such a Divine [production] was. Because he was so much agitated, it was said to him that in the state where he now is he can enjoy it, and be informed about those things, like the infants who are in heaven. But he said, lamenting, that he might not be able to receive it, because perhaps, in the life of the body, he had not been in love towards the neighbor as he ought to have been. There are many such gentiles. He was received by the angels." (Lesser Diary 4697.)

461

SPIRITUAL COURAGE 1933

SPIRITUAL COURAGE Rev. NORMAN H. REUTER 1933

     "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when He cometh in the glory of His Father with the holy angels." (Mark 8:38.)

     These are the closing words of a chapter which, in its spiritual sense, is a lesson admonishing the church, and every man of the church, to be courageous in the face of the trials which inevitably come to all who swear allegiance to the truth, who are willing to hold unswervingly to revealed principles, and who consequently have dedicated themselves as servants of the Lord in the ultimating and establishing of those principles upon earth.

     As long as there is disorder in the world, so long will there be a struggle to re-establish true order. And such a struggle calls for courage, steadfastness of spirit, and the will to remain faithful to a trust, even though self-sacrifice be involved. A wise and faithful soldier knows that he must subject himself to certain regulations, renouncing a certain amount of personal freedom, willingly denying himself certain coveted opportunities and pleasures, that he may be fit to perform his duties. So with every man who takes his occupation and its requirements seriously. So also with every man of the church who regards his duties toward the kingdom of the Lord with equal earnestness. Nothing of value was ever accomplished without a self-imposed discipline, involving what at first seem like sacrifices, in order that the end may be obtained. The law of development holds, whether it be in the establishment of the external organized church among men or the internal building of the things of the church in the heart and mind of the individual. Perseverance in such a task calls for courage in the face of trial.

     The Lord inspired His twelve disciples with the courage of a spiritual faith in Him, that they might be instrumental in the raising up of the Christian Church.

462

And He promised them the heavenly reward of the faithful: "Fear ye not therefore; whosoever shall confess me before men, him will I confess also before my Father who is in heaven; but whosoever shall deny me before men, him will I also deny before my Father who is in heaven." (Matt. 10:32, 33.)

     It is recorded that "among the chief rulers also many believed on Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God." (John 12:42, 43.) Their fear of men was greater than their fear of God, and they were ashamed to declare their belief in the Lord. Our text is a warning to men of this type, who know the Truth, but lack the courage to defend it against the enemies of the faith in themselves and in the world about them. They cannot be accepted of the Lord in the judgment after death. "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when He cometh in the glory of His Father with the holy angels."

     Let us now consider the series of events in the chapter which closes with the words of the text, that we may see the type of courage that is needed, its source and origin, and the signs that indicate its presence with men.

     The chapter opens with the account of the Lord's miraculous feeding of the four thousand from seven leaves and a few small fishes. The multitude had followed Him into the wilderness to hear His Word, and to be healed of their diseases. Ignoring the hardship of the journey of many miles into the bleak and rocky wilderness east of Galilee, the people, desiring to hear the words of the Prophet which had risen among them, had spent three days in a region where apparently there was no possibility of obtaining food. They had literally heeded His words, "Take no thought, saying, What shall we eat, or what shall we drink? For your Heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you." (Matt. 6:31-33.) This promise was literally fulfilled with them. Having come unto Him, that they might learn of the "kingdom of God," the Lord, who is the Heavenly Father, provided for their natural wants, knowing that they "had need of all these things." As they were simple and literal-minded men, He could not instruct them otherwise than by such a literal fulfilment of His spiritual promise.

463

     The days of miracles are now past, and the spiritual sense of the Word is revealed; and so we must look more deeply for the message to the church involved in these events and teachings. The Doctrines inform us that, no matter how faithful men are in seeking for spiritual things, they should not passively await the necessities of life from the Lord. Man is to act as of himself, and to provide as of himself, while yet he acknowledges that all is from the Lord. That is the law of life. Therefore man has been endowed with the appearance of human prudence. Thus the internal sense of the chapter treats of the relative value or importance of the spiritual and the natural. "Seek ye first the kingdom of God." In all things the spiritual is to lead, and the natural is to follow. We should see and accept a spiritual truth, and then adapt our natural life to the application of that truth. Only thus can there be a reformation of life in the individual, and a re-establishment of order in the church and in the world.

     The multitude showed an implicit trust in the Lord, that He would provide for them, and in this we may see a correspondential picture of all those who spiritually put their trust in the Lord. Where a decision must be made between two courses of action, one bringing material advantages, and yet endangering spiritual development, and the other providing opportunities for genuine spiritual growth, but also a relatively precarious material outcome, then a man is faced with choosing between the spiritual and the natural, and he will do well to remember the Lord's saying, "What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36, 37.)

     When faced with such a choice, a man's trust in the truth of Revelation, which is his trust in the Lord, is tested. Will he believe and act upon the teaching, that if the consideration of spiritual things is put before the care for natural things,-if he seeks the kingdom of God first,-the other things will be added? Will he believe and act upon the plain teaching, that in so far as man turns to Him who is the Source of truth and doctrine, the Lord can the better provide what is best for the man and those dependent upon him?

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The Lord's provision may not include the coveted natural advantages, for the Divine Providence only leads to that which is of eternal value; but the question is: Will man believe that the Lord knows best? Will he have courage to do battle with the persuasive reasonings of his natural man, and heed the voice of Divine Truth? The enemies are strong, many being of his own household, which are his own hereditary inclinations to ignore the truth and follow the course of least resistance, not "selling all that he hath" for the pearl of great price, but rather from self-prudence planning primarily for natural advantage.

Many decisions of this kind must be made in the life of every man. At such times he is tested as to whether the truth with him shall be only a thing of knowledge in the memory, or whether he will appropriate it as a principle of life and action. He either accepts or rejects the truth. To reject it is to be ashamed of the Lord and His Word. To follow the true course requires genuine spiritual courage,-a fearless love for the truth. There are forces within himself and forces around him which make the decision a hard one. Knowing little of how Providence operates, and less of its ends, his natural man makes him feel that if he relied upon his human prudence, even if it is opposed to Revelation, he would tread a surer and safer course. To trust in Providence, to apply a teaching which is not in vogue with men about him, seems to be trusting in the unknown and the uncertain. Yet, a trusting in Providence, and a belief in the genuine workableness of the spiritual principles of life laid down in Revelation, is the only way to build upon a rock. All else is building upon the shifting sands of human opinion and experience, upon a false prudence.

Following the account of the feeding of the four thousand, we read that Jesus "entered into a ship with His disciples, and came into the parts of Dalmanutha," which was a district of Galilee. Here the Lord represents Divine Good, the disciples derivative truth. By a "ship" doctrine is signified, and everywhere "Galilee" corresponds to the natural mind. At this point the teaching is concerning the influx of good and truth into the sphere of doctrine as it descends to the natural plane of man's mind. The Heavenly Doctrine holds within its bosom, and brings to the natural mind of man, the Divine Love and Wisdom, the Divine Good and Truth, as the ship bore Jesus and His disciples to the shore of Galilee.

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In the natural mind this influx meets opposition of a very trying kind to the natural man. "The Pharisees came forth, and began to question Jesus, seeking of Him a sign from heaven, tempting Him." The Pharisees represent self- intelligence-human prudence-attacking spiritual principles in man, and endeavoring to show that their efficacy cannot be proved, for they "came seeking a sign from heaven." And the only answer is the Lord's, "Verily I say unto you, There shall no sign be given unto this generation." The "sign" represents the desire for a sensual proof of spiritual things, and "this generation" is the doubting state of the church or individual. To this doubting state there can be no Divine confirmation of the verity of spiritual truth. Faith must rest primarily upon the spiritual principle of trust in the Lord, upon a willingness to follow His leading, and only secondarily upon natural confirmations. When the Truth is thus accepted and applied, the whole of life becomes a confirmation of its Divine origin. To the believer in God, the entire universe is an image of Him, and every occurrence therein is an evidence of the presence and operation of His Divine order. But the unbeliever, blinded by doubt, sees nought of this.

After the account of meeting the Pharisees, we read that the disciples, on embarking, "had forgotten to take bread, neither had they in the ship with them more than one loaf." The "forgetting to take bread " represents that there is as yet little influx of spiritual good with the man of the church; for though the doctrine is in his memory, the influx of good, which brings true perception and the real understanding of the truth, cannot be given, because the doctrine has not been sufficiently rooted in the will and thence in the life. And as the influx of good is meager, the understanding of truth is obscure. Therefore, when the Lord then warned the disciples to "beware of the leaven of the Pharisees, and of the leaven of Herod," they mistook His meaning. So long as the true doctrine is only in the memory, it is but little understood, and then man is to beware of the persuasions of self-intelligence and the pleasures of the world. These have already thrown him into doubt. Now he is in danger of being snared by this leaven of false appearances and fallacious fantasies. Having but one loaf-an obscure perception of truth from good-he is apt to feel that doctrine does not apply to this or that phase of his life,-that in these instances he is to partake of the "leaven of the Pharisees," to follow his own intelligence and the ways of the world.

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Already he has forgotten the miracle of the feeding of the four thousand with a few leaves and fishes. He has forgotten that first state of reception, when he was fed, as it were, with manna from heaven,-with a vision of what adherence to the truth could effect, even in this natural life. That vision has receded into the dim chambers of forgetfulness, because the door of conviction has not yet been opened. And so the man returns to the fallacies of his natural mind, there to find the ideas to guide his daily actions and decisions. This is the "leaven" against which he is warned.

But again the Lord, through doctrine, comes to stir his recollection, saying, "Have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?" The Lord reminds us, as He did His disciples, that previously we were fed with bread from heaven,-that then we saw the wisdom of being guided by spiritual principles. He also reminds us that, when we were in the vision of truth, because in the will to live it, we saw that these same spiritual truths contained the means of guidance for all the situations of life. For this is signified by their taking up "seven," and at another time "twelve," baskets of the fragments after all had eaten. "Eating" is appropriating to life. It is only while we are in the will and act of applying truth that we see the universality of the scope to which it may be applied. Then we see that the whole of life should be ruled thereby. At other times it seems that there are occasions when human prudence alone should reign supreme, doctrine having no place therein. But we are taught that "there is no such thing as man's own prudence; there only appears to be." (D. P. 191.) Therefore man is either guided by the Lord, which is true prudence, or he is led by the devil through the conceit of self-intelligence and the allurements of the world, which is self-delusion.

The state of doubt in spiritual things, and of reliance upon one's own prudence, is next represented in the chapter by the blind man of Bethsaida. This place signifies damnation because of a non-reception of the Lord. (A. E. 239.) That a man may be cured of doubt and spiritual blindness, he must be led out of this state, as the blind man was led out of the town.

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And he must heed the Lord's injunction not to return into the town, that is, into the former state of doubt and denial.

Through all these states man is constantly fighting a battle against a double enemy,-the hereditary evils within himself, and the forces of evil and falsity in the world about him, with which his hereditary nature allies itself. And in this struggle he is called upon to allow the Lord to win the battle for him, to permit the Divine Truth alone to be his rule of life, and never expedience as dictated by the prudence of the serpent. To do so requires true spiritual courage,-the courage that is derived from absolute trust in the Lord and His Word.

Because man is of a twofold nature, spiritual and natural, and because the natural is entirely perverted, being the seat of all evil, and hence out of order, therefore he must subject that natural to the awakening spiritual life within him. This will bring trials and temptations,-the battle of regeneration. And so he must be ready to sacrifice; that is, sacrifice from the natural point of view, though there is nothing but infinite gain in it from the spiritual point of view. In so doing he will exhibit a spiritual courage which does not partake of anything of natural heroics, but which is the expression of a deep and powerful love of the truth and a genuine desire to follow its leading. The willingness to cultivate this courage, and to follow the truth, is what the Lord calls for in the concluding verses of the chapter: "Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when He cometh in the glory of His Father with the holy angels." Amen.

LESSONS: Mark 8:l-21. Mark 8:22-38. D. P. 191-192.
MUSIC: Liturgy, pages 549, 551, 550.
PRAYERS: Liturgy, nos. 64, 98.

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LITTLE CHILDREN IN HEAVEN 1933

LITTLE CHILDREN IN HEAVEN Rev. F. E. WAELCHLI 1933

     A TALK TO CHILDREN.

     In the Word we are told that, when the Lord was here on earth, some parents wanted to bring their little children to Him, so that He might touch them. The disciples thought that this would annoy the Lord, and tried to keep the parents and their children away. But the Lord said they should let the children come to Him. And then He took them up in His arms, put His hands upon them, and blessed them. From this story we can see how great was the Lord's love for little children. And as He loved them then, so He loves them now, tenderly caring for them, so that they may grow up to be good men and women, and afterwards become angels of heaven.

     In order that we may understand how He cares for them, let us first learn how He does so for little children in heaven. Perhaps some of you have had baby brothers or sisters who were taken to heaven; or may be they were somewhat older brothers or sisters. Or, if this has not been so, then you know of other babies or children that have been taken to heaven. And so you would, I am sure, like to know how they are cared for there.

     All children who go from this world into the other are taken right into heaven, where the Lord gives them to angels to take care of for Him. By these angels they are trained and taught, so that while they are growing up they may be prepared to become angels. They grow up to the age that we call young manhood and young womanhood, and then remain forever at that age, although always growing in love and wisdom. All angels are of that age. If some person who is older than that age, perhaps very old, goes from this world to the other, and then into heaven, he gradually grows younger until he is of that age.

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     When babies come into heaven they are just as they were in this world, except that they now have a heavenly body instead of the one they left behind. They have the same lovely innocence and tenderness. The angels into whose care they are given are angel women of the very highest heaven, which is called the heaven of innocence, and who love these children just as mothers love their little ones. They do not teach them to walk, for they walk without practice; but they do give them some help in learning to talk.

     What these angel mothers try to do is to have the little children come into what we call good affections, that is, good feelings, especially feelings of love to the Lord. So one of the things they do is often to take the little children into very beautiful gardens, which are made by the Lord especially for little children. As they enter such a garden! and while they are in it, all the flowers smile to them, as if they felt a great joy. And the angel mothers gather some of the flowers and make garlands of them, and with these they adorn the little children's breasts and arms. And while the children are happy playing together in the garden, the Lord implants good things in their hearts, things of innocence and of love to one another, within which there is love to Him, their Heavenly Father, who gives them all the beautiful things of heaven.

     As they grow a little older, they are taught from the Word of the Lord. The way in which this is done, especially at first, is by what are called representations, that is, the acting out of stories of the Word. In some places in the New Church, something like this is done at Christmas; and at other times there are sand-table and other representations of stories from the Word. Besides, Bible pictures are something like such representations. But, of course, none of the representations from the Word we try to have here on earth can be nearly as wonderful or as wisely done as those which the angels make for little children in heaven.

     When the children grow still older they come under the care of other angels, not of so high a kind as those first ones. Then they go to school to learn about the Lord and the life of heaven. And finally, when they grow up, they become angels, and each one of them begins to do that work which the Lord gives him to do forever, and in doing which he is very, very happy.

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     In all this we can see how the Lord loves the children who come into the other world, and how He cares for them. But His love is the same for children who remain in this world and grow up here, and He cares for them in much the same way. The same angels who take care of the babies and little children that come into heaven are also with the babies and little children that remain here. Once, when the Lord was on earth, He was speaking of little children, and He said that the angels of heaven who are with them "do always behold the face of the Father who is in heaven." (Matt. 18:10.) They are the angels of the highest heaven, the heaven of innocence, of which we have already spoken. And it is these angels who keep babies and little children so sweet and innocent, so that the Lord may give them good affections, or good feelings, such as their love to their parents and to other children, and also, when they begin to understand, love to the Lord Himself.

     And when children grow older, then the angels that are later with children in heaven are also with the children on earth; and what these angels try especially to do is to cause the children to find delight in learning from the Word, so that again the Lord may give them good things of love. The only difference between the Lord's care of children in heaven and children in this world is, that here in this world parents and teachers help along in that which the angels are doing, and they, like the angels think of what they are doing as something the Lord gives them to do.

     And so we can see that, just as the Lord when He was in the world took little children up in His arms, put His hands upon them, and blessed them, so He is now doing the same for all children in this world, although we do not see Him doing it. He does this in His love, and His love is to make them happy forever.

LESSON: Mark 10:13-16.
MUSIC: Hymnal, pages 82, 87, 95, 142.

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"WHO IS TO COME." 1933

"WHO IS TO COME." MARTHA WHITE 1933

Editor of NEW CHURCH LIFE:
     While singing or reciting the words of the Apocalypse, ch. 1:8, "which is, and which was, and which is to come," I often feel that if the latter part were translated "which is to be," it would more clearly convey the true internal meaning of the phrase,-esse, from eternity to eternity,-and would not lead one's thoughts into the error of connecting it with the Lord's Advent. This would certainly be much better for strangers who may attend the church; for it would seem incongruous to them if they had just heard a sermon in which the truth was taught that the Lord had made His Second Advent, and the congregation were to recite "which is to come."

     That was the meaning conveyed to my mind by the term until my reason objected to it. Then I looked for its meaning in the Apocalypse Explained, and I certainly think the true meaning there given is better conveyed by "which is to be." Would such a rendering be compatible with the original?
     Yours faithfully,
          MARTHA WHITE.
"Glenbrook," Flaxley, South Australia, July 11, 1933.

     REPLY.

     In the Latin of the Writings, the original Greek of this Phrase is rendered: "Qui est, et qui fuit, et qui venturus"-"Who is, and who was, and who is to come." (A. E. 23; A. E. 13, 30.) the Apocalypse, written in the first century of the Christian era, is a "Revelation of Jesus Christ" (Ch. 1:1), and the words of verse 8, "who is to come," literally foretell His coming again, or His Second Advent. In the previous verse it is said, "Behold, He cometh with clouds, and every eye shall see Him."

     When we, of the New Church, sing or recite the prophetical words of the Old and New Testaments, the element of time may be in our external thought, while internally we think and perceive the idea of the Infinite and Eternal, above all time.

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In the words, "Who is, and who was, and who is to come," the Infinite and Eternal are plainly involved, even in the letter, and are so apprehended by the adult mind,-the Divine Esse and Existere,-Jehovah, the Lord, who is from eternity to eternity; who is perpetually existing, going forth, coming; who always has done so, and who ever will be doing so.

     And while it is historically true that the Lord, in the eighteenth century, thus in time, made His Second Advent in the Heavenly Doctrine, performing the Last Judgment, creating the New Heaven, and instituting the New Church, it is also a fact that He is now making that advent with all who truly receive Him in the Heavenly Doctrine, and that He will do so hereafter with all who so receive Him. "The presence of the Lord is perpetual with every man, both the evil and the good, but His advent is only with those who receive Him, who are they who believe in Him and do His commandments." (T. C. R. 774.)

     A Christian attending a New Church service of worship should have no difficulty in comprehending both the historical Second Advent and the spiritual and eternal coming of the Lord; for Christians have so thought of the First Advent,-of the Incarnation as a fact in time, and of the perpetual coming of Christ to the Church in men's reception of Him. A Christian who has not already grasped this may possibly learn it by attending a service of the New Church. If he afterwards asks questions, it affords an opportunity for explanation and instruction. Let us not be overanxious, and let us not underestimate the intelligence of Christians, some of whom are capable of receiving the spiritual ideas of the Second Coming.

     We may here note that the phrase, "Who is, and who was, and who is to come," occurs three times in the Apocalypse,-in chapters 1:4; 1:8, and 4:8. In chapter 16: 5, the English Bible reads: "Thou art righteous, O Lord, which art, and wast, and shalt be," but this, in the Writings, is rendered: "Who is, and who was and the Holy One,"-a correct translation of the Greek , [symbol] which, in some ancient copies of the text, appears to have been [symbol]-shalt be.
     EDITOR.

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Church News 1933

Church News Various 1933

     SOUTH AFRICAN MISSION.

     The Annual Meeting of the Ministers, Leaders and Teachers of the General Church Mission was held at "Kent Manor," Impapala, Zululand, July 10-14, 1933. The attendance was good, twenty signing the roll at the Ministers' Meetings, and twenty-nine at the joint sessions of Ministers, Leaders and Teachers. These meetings promote the correlation of church and school work in the Mission.

     The first session of the Ministers and Leaders opened with the Superintendent's Address on "The Distinctiveness of the New Church in Native South Africa." A useful discussion followed. The Rev. Elmo C. Acton then delivered a message of greetings from the ministers and friends in Bryn Athyn. He described an enjoyable meeting held during the February Council Meetings at which he gave an account of the work being done in South Africa. He also did not forget to give the greeting from the Zulu section of the Mission to Bishop and Mrs. N. D. Pendleton, with the honored titles of "Indhlovu" and "Indhlovukazi." This message was heartily received, and the meeting at Impapala desired to reciprocate by sending greetings to the Bishop, ministers and friends of the General Church by means of this report, not forgetting to mention again the titles they had given to Bishop and Mrs. Pendleton!

     [NOTE.]-"Indhlovu" (Elephant) is a title applied to Zulu Chiefs. In the feminine form, "Indhlovukasi," the accent is on the "vu," and the "K" is pronounced like a soft "a." The seat of the Government is called "Umgungundhlovu"-"The place of the Elephant."]

     Following the first session were three morning and two afternoon sessions, at which several executive matters were discussed, in addition to the following addresses: "What is Truth?" by Rev. Nathaniel Mphatse, of Mafika-Lisiu, Basutoland; "The Progress of the New Church among the Africans," by Rev. B. Ngiba, of Mayville, Durban; " Humiliation and Submission," by Rev. P. Stole, of Turners Avenue, Durban; "The Testimony of Jesus Christ," by Rev. Twentyman Mofokeng, Alpha, Ladybrand; and "The Holy Spirit," by the Rev. Elmo C. Acton, who spoke extemporaneously, and read many useful passages from the Writings on the subject. All the addresses received a good response in useful discussion. It is hoped that in the course of time these contributions will appear in the Mission magazine, Tlhahiso.

     Three afternoons, July 11-13, were devoted to joint meetings of Ministers and Teachers. At the first session, the Superintendent delivered an Address on "New Church Education," adapted from one given at the British Assembly in 1926. (New Church Life, November, 1926.) At the second session, Mr. C. H. Mofokeng, Headmaster of the Alpha Day School, presented a brief paper introducing the subject of "School Discipline," which brought a full discussion. At the final session a paper on "The Teaching of Geography," written expressly for the occasion by Miss Jennie M. Gaskill, was read for her by Mrs. C. Letele, Headmistress of the Alpha Day School.

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The paper indicated how New Church principles could govern the teaching of this subject, at the same time conforming to the syllabus provided by the Natal educational authorities. "The Future of New Church Schools," and Examinations,"-subjects placed upon the docket by Rev. B. Ngiba and Leader Peter Sabela respectively,-were also briefly discussed. At these meetings the members were pleased to have Mr. and Mrs. W. N. Ridgway as visitors. Mrs. Ridgway is in close touch with the mission work at the Zululand headquarters.

     As Sunday morning, July 9th, turned out to be "pouring with rain"-the first good rain since February!-the service was postponed to Friday morning, July 14th. This was unfortunate in many ways, but in these days of drought rain was considered a "blessing." At the Friday Service there were 22 Baptisms and the Administration of the Communion, the Superintendent officiating, assisted by the Revs. John Jiyana and Philip Stole.

     There was an evening's entertainment on Saturday, July 8th, and an informal concert at the home of Leader and Mrs. Peter Sabela on Friday the 14th. During the whole week excellent provision was made for all those participating in the meetings, and this year's gathering was an entire success.
     F. W. E.

     TORONTO, CANADA.

     Since our last report, published in the June Life, all regular uses of the society have been maintained, with the exception that the church was closed for the last three Sundays in July, whilst our Pastor was away on a well-earned vacation, this being the first time that the church has been so closed Since 1928.

     The local chapters of Theta Alpha, Sons of the Academy, and the Forward Club have carried on in their various spheres, sustaining the particular uses which it is their function to perform.

     During the late Spring we had, first, a delightful trio of short plays or sketches, given by "The Debonair Players" under the direction of Mrs. C. R. Brown,-(1) "Autumn Blooming," which portrayed with delicacy and charm the unexpected blossoming into rejuvenated youth during the autumn of life of a self-sacrificing mother; (2) "The Boy Comes Home," presenting in a vividly humorous and withal somewhat painful way the problems of post-war adjustments, limning a striking picture of youth's changed mentality and its revolt against the "stodginess" of the pre-war era; (3) "The Minuet," an exquisite poetic cameo picturing a few fleeting hours of beauty and terror during the French Revolution, closing with the announcement of the gaoler, "The tumbril waits!" and, in response to the doubting query of the doomed Marquis, "Is there a heaven, Doris?" she, with beckoning hand, replies, "Come and see!" Appropriate music was furnished by the Novello Trio of ladies voices directed by Mrs. John.

     On a Sunday evening a little later, our basement hall was transformed into a homelike drawing-room, and the Novello Trio gave us a charming program of music. Miss Edina Carswell played a series of violin selections, and Mr. Myrddin Daniel gallantly stepped into the breach as a last-minute substitute with a group of tenor songs. The simple charm and musical beauty of this occasion will long be remembered by those present.

     At Doctrinal Class on May 31st, the Pastor presented a thoughtful thesis on the "Understanding of the Word," and at the closing class on June 7th he read and commented upon various passages from the Writings on the subject of "Divine Love," showing that a love of the end predicates love of the means, its application to church life and uses, as also to social and family life, etc.

     At the annual business meeting on June 14th, the Pastor's report showed services held every Sunday during the year: 14 baptisms (6 adults and 8 children); confirmations, 3; Holy Supper, 4 administrations, with an average of 57 communicants; deaths, 1; 3 evening and 3 special services. The Treasurer's report was not too doleful, considering the times.

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Reports of all other activities showed interest and usefulness well sustained.

     New Church Day was observed by a banquet with the Rev. F. E. Gyllenhaal as toastmaster, who spoke of this celebration as being of vital importance in renewing affection for our Spiritual Mother,-the Church; stressed internal growth and its importance; persistent endeavor in life to shun evils as sins against God; to acquire a deepening affection for the truths of the New Church, and the enlightenment that comes from the reading of the Word and the Writings, which are the gift of the Lord to His Church. Other interesting contributions to the program were as follows: Mr. F. R. Longstaff gave some gleanings from the early history of the New Church in America, culled from Mrs. Block's book, The New Church in the New World; Mr. Alec Craigie treated of "Leaders in the New Church," whom he depicted as men whose principles brooked no compromise; Mr. R. S. Anderson spoke on the "Sons of the Academy"; and Sir John Daniel presented thoughts on the "Doctrine of the Lord," the "Sacred Scripture," and "Life."

     At the closing of the Day School on June 24th, we were treated to a display of the pupils desk and handicraft work, recitations, songs and pianoforte solos. The piece de resistance of the evening was a marionette play, "Pooh Bear," by the gifted English author, A. A. Milne, who, in a letter to Mrs. F. R. Longstaff, graciously granted permission for its production on this and other occasions, if desired. Under the capable direction of Mrs. Longstaff, assisted by Miss Dora Brown, the children gave an exceedingly good account of themselves in this somewhat difficult form of presentation, requiring, as it does, a very close co-ordination of hand and brain. Lovely bouquets were presented to both Mrs. Longstaff and Miss Brown by two of the pupils, with expressions of affection and esteem for their work in preparing this enjoyable entertainment. Mr. Gyllenhaal, in his closing words to the children, urged them to make use of the things learned in school during their vacation.

     Next day the annual picnic was held in a park by Lake Ontario, a few miles from Toronto, which was made available to us through the good offices of Mr. T. P. Bellinger. The day was fine, the place eminently suitable, and all present had a good time.

     During the summer we had the pleasure of welcoming quite a large number of visitors from other centers of the Church. The Rev. Alfred Acton preached for us on July 9th, his subject being, "Recognition of the Divine Authority as Constituting the Beginning of the Christian Church," and again on September 3rd, when his text was, "Except the Lord build the house, they labor in vain that build it." The Rev. E. E. Iungerich was with us on August 9th, and gave us a thoughtful address on "The Iron Age," teeming with apposite instruction on immediate problems facing us in our church activities during these rapidly changing times, with what seems to be relegation of old and well-established customs to the limbo of things "that have had their day and ceased to be." We quote just one of the many important things he had to say, "Only where there is a humble, submissive spirit is there any possibility of lessening this hardened state of the Iron Age." Thank you, Dr. Acton and Dr. Iungerich, for again coming to us, and for the inspiration derived from your teachings.

     Miss Emma Roschman.

     On August 19th, "Miss Emma" left us and passed on to the spiritual world. Born at Ulm, Germany, October 25th, 1852, she was thus in her 81st year when called to the fuller life. Miss Roschman came to Canada, to Berlin (now Kitchener), in 1887, and joined the Church within a comparatively short period after her arrival. About thirty years ago she took up her residence in Toronto, and has been a most faithful and loyal adherent of the Church, attending its services, doctrinal classes, and all functions of the society with unfailing regularity.

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Of "Miss Emma" it can be truly said that she was a kindly soul, ever ready to lend a hand, anxious to be of service to others in any way within her power.
     F. W.

     GLENVIEW, ILL.

     The Immanuel Church School opened for the fall term with an enrollment of 62 pupils,-the largest in its history. The classes range from kindergarten to ninth grade, with five pupils in the latter and twelve in the former. As for several years past, it is necessary to use all the available rooms in the parish hall, in addition to the six classrooms originally provided for the school. The rooms have been thoroughly cleaned and redecorated, and the pupils have been organized to take care of them, as well as to help in the upkeep of the buildings, as this work must be done again this year without employed help.

     After Friday suppers last season the ladies immediately washed the dishes, but as this delayed the subsequent proceedings of the evening, it will now be done on Saturday mornings by persons employed for the purpose, which has been made possible by a generous donation from one of the ladies of the society.

     The local chapter of Theta Alpha resumed its uses at its first regular meeting this month, when a full schedule of activities for the year was arranged. The first of these is to be a Harvest Festival for the children in November.

     The September meeting of the local chapter of the Sons of the Academy had the pleasure of listening to an address by the Rev. Enoch S. Price, who, with Mrs. Price, is taking a winter trip to Mexico. His all-too-brief talk dealt with his early years when coming into the New Church, and also described some of his first experiences in the Academy Schools in Philadelphia. Professor Price is a native of Illinois, born seventy-five miles west of Chicago. After the speaker had concluded his remarks, the meeting resolved itself into "Price" evening, many incidents, humorous and otherwise, being recounted. It was called to the attention of those who made the most full some remarks about our guest that he was not on his way to the other world, but only to Mexico!

     The new season of society activity was formally opened by the first Friday Supper on October 7th. This is usually followed by the semiannual meeting of the society, which was made informal this year, owing to the lack of a legal notice to the members. Various reports were presented and discussed.

     Among the many visitors whose company we have enjoyed during the summer, most of them attracted to these parts by the Chicago Fair, we would mention Mrs. Healdon Starkey and son, who hold the distinction of having come the greatest distance,-all the way from their home in Pouce Coupe, British Columbia. The child is a fine, healthy specimen, and was baptized "David George" on August 27th, his grandfather, the Rev. George G. Starkey, officiating.
     J. B. S.

     ALPHA CIRCLE.

     Owing to the exodus to Zululand for the Annual Meetings above described, it would have been exceptionally quiet at Alpha during July, were it not for our good fortune in having a month's visit from Miss Jennie Gaskill and Miss Colette de Carcenac, of Durban, who came here during the school vacation. A brief visit was also made by Miss Elsie Champion, in company with her sister, Miss Agnes Champion, and Miss Wood, who passed through the Free State on their return from a motor trip to the Cape Province.

     On August 6th, at East London, C.P., a son was born to Mr. and Mrs. Norman Ridgway. Mr. Ridgway has now returned to Alpha, and in due course we shall hope to welcome his wife and the latest addition to the Circle.

477

     Recently we have had a new experience. The Wesley Guild, of Ladybrand, sent an invitation to the undersigned, asking for "a reading on any subject connected with the work at the Alpha Estate Mission, or on any religious theme." This is the first time such an invitation has been received during our eleven years sojourn at Alpha. Accordingly, on August 17th a lecture was given, entitled "What the New Church Teaches." It dealt with the main doctrines of the New Church; the relationship of Swedenborg to the New Church; what the New Church is; and concluded with a brief account of how these doctrines were found by the Natives of South Africa. The audience was a small one, but there have already been inquiries for New Church literature.
     F. W. ELPHICK.
Ladybrand, O. F. S, August 22, 1933.

     DURBAN, NATAL.

     Since our last report, the Durban Society has been going along about as usual, although there was a break in the routine during the month of July, which is our winter holiday month. It is interesting to note in passing that while some of the readers of the Life were enduring the hottest summer in many years, some of us here were collecting warm clothes and hot-water bottles to take to the Free State, where the temperature was contrastingly low.

     Our pastor, Mr. Acton, spent most of that month in Zululand, where the native mission assembly was being held. Mr. Elphick also came from Alpha to preside at these meetings.

     It takes so little time for us to get back into harness again, however, that our holiday now seems to be long passed, and we are well away in our school term which will end in December, with one new member in our kindergarten,-Moreen Ridgway,-and with our older girls working hard to pass their examinations at the end of the term.

     Mr. Acton has been preaching a series of sermons on the "Lord's Prayer," which are extremely interesting and stimulating, as are also the Doctrinal Classes in which he is treating the subject of the "Apocalypse." We have been having record attendances at these classes for many weeks, and we hope that the interest and enthusiasm will continue.

     Our chief recent social event was the marriage, on September 2d, of Miss Vivienne Ridgway to Mr. Neville Edley. Miss Ridgway looked very charming and bride like in white satin, and carried a bouquet of aram lilies and Dale blue delphinium. Her bridesmaids were Miss Moira Ridgway and Miss Edley, who wore blue organdy, with picture hats to match their dresses, while Miss Eva Edley made a very charming attendant in white organdy. They all carried bouquets of pink carnations and blue delphinium.

     The reception was held in the garden of the bride's parents, Mr. and Mrs. P. D. Ridgway, where small tables were arranged to accommodate hundreds of guests. The music of a small orchestra made a very pleasing accompaniment to the exchange of greetings, and soloists also added to the entertainment of the guests. There was a sphere of simplicity and sincerity about the wedding which was most delightful. Some of the out-of-town guests were the Rev. and Mrs. Elphick and Mr. Ted Waters, of Alpha.

     On August 13th, Mr. Edley was baptized, and we were glad to welcome him into the Church, for we all feel that Vivienne and Neville are sincerely planning the establishment of one more New Church home.

     The Alpha Circle has a new member in the very small person of Ronald Ridgway, the infant son of Mr. and Mrs. Norman Ridgway. As yet he takes no very active interest in the work at Alpha, but we understand that he can at least give voice to his sentiments, and we hope that his activity will increase with his years.

     Theta Alpha continues its work, and helps in the school activities.

478

Recently the chapter sponsored a visit of the school to a Durban factory that produces patent foods, flavorings, candies, etc., and the children were thrilled when they had the unusual pleasure of being taken into the packing room and told that they might help themselves to sweets! It was like a dream come true! The children are looking forward to similar excursions in the future, and Theta Alpha will do its best to provide them.
     J. M. G.

     PITTSBURGH, PA.

     Our District Assembly opened on Friday evening, September 22, with a reception at the home of the pastor. This gave us an opportunity to meet Bishop Pendleton individually, and was a delightful occasion.

     On Saturday evening a dinner was held in the auditorium at which the Bishop gave a splendid address on the subject of "Life," dwelling upon the distinction between the true life and what is commonly called "man's life," showing that there is one only life, which is the Lord's, and therefore Divine, and that man was created by God to act as a receptacle of His influx.

     At the service on Sunday the text of Bishop Pendleton's sermon was from John 9, concerning the man who was born blind. The Holy Supper was administered, and the rite of Confirmation was performed for Mr. Alexander H. Lindsay.

     A number of members living outside the city attended the meetings and service: Mr. and Mrs. Russell Holland, Mrs. Alice Harrold, Mrs. Edna McElroy, Mr. and Mrs. W. C. Norris, Dr. and Mrs. Renkenberger, of Youngstown, Ohio; Miss Barbara Rhodes, of Greenford, Ohio; and Mrs. Herbert Sharp, of Salem, Ohio.

     Our Sunday School opened on October 1st with a staff of five teachers: Mrs. G. P. Brown, the kindergarten and pre-school group; Miss Nadezhda Iungerich, grades one to four; Miss Freda Schoenberger, grades five to seven; Mr. Bert Nemitz, grades eight to nine; and Dr. Iungerich, the high school and adult group.

     The annual meeting of the society followed the Friday Supper on October 6th. The pastor reported the activities for the past year. He referred to the dependence of centrifugal motion upon centripetal motion, in order to show that satisfactory results are always dependent upon adequate preparation. The treasurer's report indicated a fair prospect of going ahead without incurring any more indebtedness.

     Among recent visitors was Miss Katherine Norris, of Glenview. It is hard to think of Miss Norris as a visitor, as her home was in Pittsburgh for so long. Mrs. Benjamin McQueen, Miss Virginia Junge, Mrs. Felix Junge and family, en route from Bryn Athyn to Chicago, stopped with Mr. and Mrs. G. P. Brown. Mr. George Doering, Mr. Edmund Glenn, and Mr. Norbert Rogers have returned to Bryn Athyn after spending some time in this vicinity.

     A series of sermons by Dr. Iungerich is being typewritten by Miss Florence Kintner, of Johnstown, Pa., and sent to New Church groups in Buffalo, N. Y., Erie and Renovo, Pa., and Columbiana and Youngstown, Ohio.
     E. R. D.

     ONTARIO ASSEMBLY.

     Like so many others before it, the 20th Ontario District Assembly, held at the Olivet Church, Toronto, October 7-9, will be remembered for the continuity of thought running through the addresses and discussions, revolving predominantly around the doctrinal position promulgated in De Hemelsche Leer.

     At the opening session on Saturday evening, Bishop Pendleton's address on the subject of "Life and its Recipients" was a masterly exposition of the Divine functioning, based upon the premise that "angels, spirits and men ate only recipients of life-which is God." Couched in simple, understandable terms, convincing in its appeal to the understanding, it brought to us the truth of Divine Revelation upon this most profound relationship,-that of the Divine to the human.

479

     On Sunday morning, the Bishop's sermon on "Cleansing by Regeneration" was listened to by an appreciative congregation of 150 persons. The Holy Supper was administered to 104 communicants.

     At the Sunday evening session of the Assembly we had an instructive and interesting paper by the Rev. Alan Gill on "Order in the Church," and the discussion linked up to some extent with that of the previous evening. Even more was this the case with the Monday morning's subject, "The Letter of the Word," presented by the Rev. F. E. Gyllenhaal, and which led to quite a prolonged discussion, into which the Bishop entered very frankly, fully and helpfully by his elucidation of points raised by the different speakers.

     The final event of the Assembly was the banquet in the evening, our Pastor acting as toastmaster, and 129 persons sitting down to tastefully decorated tables, entering thoroughly into the enjoyment of the good things provided for their physical sustenance, accompanied by conversation, song, and toast in time-honored fashion. There were three short addresses: Mr. Alec Sargeant on "The Doctrine concerning the Sacred Scripture," Mr. J. H. Schnarr on "The Doctrine of Life," and Mr. F. Wilson on "The Doctrine of Faith." The program concluded with a few appropriate remarks from the Bishop.

     The banquet was followed by a most delightful dance. Mr. R. M. Brown was master of ceremonies, and kept some fifty to sixty couples "tripping the light fantastic" until close to midnight.

     The attendance at the Assembly was excellent throughout, 166 persons signing the roll, though this does not fully represent the number present at the meetings, despite the valiant efforts of Mr. Orville Carter to obtain the signatures of all. The 58 visitors came from the following localities: Kitchener and Waterloo 43; Bryn Athyn 4; Hamilton 4; Brantford 2; Trafalgar 2; Guelph 1; Stratford 1; and Windsor 1.

     Our visitors brought with them the true Assembly spirit, and we enjoyed having them participate with us in what was conceded by all to have been a most helpful and stimulating occasion.
     F. W.

     ACADEMY SCHOOLS.

     The fifty-seventh school year of " the Academy of the New Church opened on September 191h with appropriate exercises for the Bryn Athyn Elementary School, and on the following day for the Higher Schools of the Academy. The latter occasion was marked by an inspiring talk by Bishop de Charms before the faculty, students, and a large audience. He spoke on "The Love of Truth," and showed in an impressive manner how it is the effort of our education on all planes to foster and feed this love of truth in the light of the Heavenly Doctrines.

     The total attendance is exactly the same as last year, the enrollment in the various departments being as follows:

Theological School           2
College                     29
College Special                9
Girls' Seminary                48
Boys' Academy                37
Elementary School           196
                              321

480

WORD EXPLAINED 1933

Announcements.

We are informed by Dr. Alfred Acton, translator, that Volume III (Genesis 35-50) of the English edition of Emanuel Swedenborg's The Word of the Old Testament Explained is to be published in time for delivery by Christmas. Orders may be sent now to the Academy Book Room, Bryn Athyn, Pa. Price $4.00.

481

MARY'S BETROTHAL TO JOSEPH 1933

MARY'S BETROTHAL TO JOSEPH N. D. PENDLETON 1933

NEW CHURCH LIFE
Vol. LIII     DECEMBER, 1933          No. 12
     "The generation of Jesus Christ." (Matthew 1:1, 18.)

     The "generation of Jesus Christ" is twice mentioned in the first chapter of Matthew,-in the first and eighteenth verses. In the first verse it is said, "The book of the generation of Jesus Christ, the Son of David, the Son of Abraham." Then follows a list of the births from Abraham through David to Joseph. This generation, as representing a heavenly series, or the Divine of the Lord in the heavens, was treated of in a former discourse.*
     * See New Church Life, March, 1931.

     The second mention of the Lord's generation in this chapter is found in the eighteenth verse. It is there as a part of the account of His birth into the world. This second generation begins where the first generation ends, and the two are joined together by the espousal of Mary the mother to Joseph. With this second account we are concerned today. It reads as follows:

     "Now the generation of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being just, and not willing to make her an example, was minded to put her away secretly. But while he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, son of David, fear not to draw near unto Mary thy wife, for the one begotten in her is of the Holy Spirit.

482

She shall bear a son, and thou shalt call His name Jesus, for He shall save His people from their sins. Now all this has come to pass that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and she shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us." (Matt. 1:18-23.)

     It is evident that the two generations are parts of one whole, the first carrying from Abraham to Joseph, and the other from Joseph to Mary. Thus it pleased the Lord to represent His Divine condescension on the occasion of His coming into the world in the way of all men, namely, by conception and birth, and yet, not as other men, since He was conceived of the Holy Spirit and born of a virgin.

     The several features of this second account are so many Divine factors, each of which was imperative in effecting the Lord's Personal Advent. That is to say, each of these recorded factors, in their sequence and implication, was Divinely ordained, even as we read in the True Christian Religion, "That God assumed the Human according to His own Divine order." (T. C. R. 89.)

     The first mentioned factor stated in the text refers to the betrothal of Mary to Joseph,-to that Joseph who was the last mentioned in the sacred line of the preliminary heavenly generation, the point being that Mary was joined to this sacred line by her betrothal to Joseph.

     Our immediate concern is not with the Lord's infirm inheritance from Mary, but with the purity of her virginal betrothal to the heavenly Joseph. Virginity is and ever was the immemorial sign of purity.

     We may note that at the time of the Divine conception the betrothal was an accomplished fact. The Child of God born into the world through Mary was conceived after, and, spiritually speaking, through this betrothal. The Lord, however, was born before the betrothal in its merely human implication was consummated.

     Much is revealed in the Writings concerning the generation and birth of the Lord, but today our thought is addressed to the betrothal of Mary to Joseph, as the first given factor in the second account. The meaning of that betrothal is clearly dependent upon the spiritual or Divine representation of Joseph. Nothing is directly said of this representation in the Writings.

483

Nor is it explained why it preceded the conception, nor why the formal betrothal continued until the Child of God was born. The only statement in the Writings which is a direct reference to this relation of Mary to Joseph is as follows: "It was of need for Him (the Lord) to be born of a virgin in legitimate marriage with Joseph." (See the little script, "Concerning the Savior Jesus Christ.") This statement is brief but imperative. That it was "of need" means that it was of Divine order-that it must so be. Even as it was of need that the Lord should be conceived of the Holy Spirit and born of a virgin, so also was it a need of Divine order that this virgin should, at the time, be in "legal marriage" to Joseph; and it was of need also that this marriage should be legal only.

     Clearly this relation of Joseph to Mary represents some unknown Divine sanctity. Clearly also the arcana involved lies concealed both in the name of Joseph and in his relation to Mary, or in that which Joseph, in this relation, represents. As said before, nothing is definitely stated in the Writings concerning the representation of Joseph. Only the need of his betrothal to Mary is insisted upon, and this as a prior requisite to the Lord's conception and birth.

     We know that all names in the Scriptures signify spiritual and Divine things. We may conclude that the name "Joseph" has a fundamental meaning in keeping with his relation to Mary. Fortunately for our quest, there is another and more ancient Joseph of Scripture record, having a Divine significance,-a significance which lies, in the first instance, in the meaning of his name. This meaning, we may note, prevails in all the varying statements in the Writings concerning the representation of the more ancient Joseph, in the many events of his life, as they are recorded in the Scriptures.

     We have ample precedence in the Writings for an informative reference of New Testament names to their Old Testament counterparts, where a more extended exposition of the significance of the name is given. The earlier Joseph, from the day of his birth to the end of his life, is treated of at great length in the Writings, and, as noted, the meaning of the name given him at birth prevails in the celestial and Divine significance of the many representative phases of his life. When this earlier Joseph was born, it is of record that "God remembered Rachel, . . . and opened her womb; and she conceived, and bare a son, and said, God hath gathered my reproach; and she called his name Joseph, saying, Let Jehovah add to me another son." (Genesis 30:22-24.)

484

The verbal meaning of the name "Joseph" is, therefore, that of "gathering" and "adding," and this in the sense of a connecting link or medium. (See A. C. 3969.)

     In the Arcana explanations the fundamental idea of a connecting link or spiritual medium everywhere persists. The varied definitions may be summed under the idea of heaven as an intermediate between the Divine above the heavens and the church on earth. It is a lawful assumption, therefore, that both Josephs represent this heavenly medium, and so also the Divine accommodated to the heaven of angels. It is in this that we may perceive the significance of the betrothal of Mary to Joseph. We know from the Writings that Mary represents the church on earth as to the affection of truth, and we may conclude from the significance of Joseph that Mary would not have been competent to the Divine conception unless she had first been betrothed to Joseph. Hence the imperative need of that betrothal.

     Moreover, we know that, in the descent to conception, the Divine of necessity passed through the heavens, ("bowed the heavens and came down"), even those heavens concerned in the generation of Jesus Christ, and listed under the sacred names from Abraham to Joseph. Also, it may well be that this betrothal or "legal marriage," in being legal only, was significant of the fact that, in descending through the heavens, the Divine, (even as in its ascension), took nothing from the angels, save only that accommodation which enabled the transflowing Divine to pass and to reach a still further accommodation in the world of nature, which was necessary to the conception and birth of the Lord into the world, and this by a virgin of the Jewish race.

     However, in point of reality, though the angels were not proprially concerned in this transflux, yet heaven was engaged therein as a necessary conveying medium. Hence the presence in the Lord at birth of that heavenly Divine medium which is sometimes called His "internal man." This "internal" was therefore present in the seed of His conception; and so the Lord, when born, was indeed a heavenly man,-a celestial spiritual man. This "internal" is described in the Writings as "Human," and as being heavenly.

485

It is said to have been the "only Human in which He could be," that is, in which the essential Divine could reside. It was a Human most near to the Divine Itself. This Human was, in fact, the complex of all celestial good and truth from the Lord with the angels. In the after process of His glorification, this (internal) was put off or displaced. This means that, in the final stage of the Lord's glorification, He put off all that which was assumed in His passing down through the heavens. (See A. C. 5331, 5417, 5459, 5510.) This was, in truth, none other than the prior Divine Human in the heavens which had become unequal to the task of man's redemption. It was because of this heavenly Human which the Lord possessed at birth that He is said to have been, alone of all men, born a celestial man, and also that this celestial was the nearest covering of the Divine Itself in Him. (See A. C. 5689.)

It is clear that this celestial is that which was represented by Joseph, and also that it was involved in the very seed of the Lord's conception, and that it was there as the nearest coveting or containing enclosure of the Infinite Divine Itself. Hence the notation in the Writings of the fact that the seed itself in Him was celestial. It was celestial because He was conceived of Jehovah by way of the heavens. In contrast with this, His celestial seed, it is said that in the seed of every other man there is something infernal. (See A. C. 1438.)

This seed, as to its celestial content, was therefore the Joseph covering which constituted that which is called the "internal man," which was in the Lord from birth. It was in Him as an intermediate, but was undeveloped at birth. It was opened successively by His life as a man in the world, and was that heavenly man known to men as Jesus Christ, in whom alone the Divine of the Father could be. But in the end, and as He glorified His entire Human, as He passed from the world and ascended through the heavens, this "internal man" was transcended to make clear the way for the Lord's entire union with the Father. He therefore, by His glorification, put off not only all that which was from Mary, but also all that was from and of the heavenly Joseph. Herein there must be the sharpest distinction between the man Joseph and his Divine representation. But there is no greater difficulty in this than in the case of Abraham, Isaac, and Jacob, each of whom represented the Lord under some Divine aspect.

486

     It may now be clear why the betrothal of Mary to Joseph was an imperative requisite to the end that the heavenly veiling in the Divine seed might be represented. The Divine, in its passing through the heavens, was that which enabled the conception and ultimate birth, and this to the end that, by a Divine recurrence from ultimates, or by the successive unfolding of the Lord's essential Divinity through the process of glorification, He, even as He came down, so also ascended through the heavens.

     In the way of this ascent He was, as we know, tempted even to the inmost degree. But in this His final temptations were such as we may never know by any parallel with our human experiences. These inmost temptations and hindrances did not arise directly from the hells, acting through the evil adhering to the Mary human, but from something proprial to the angels, and from their finite limitations. It was because of this that the Lord fought against "the whole angelic heaven"; and in so doing, He not only repelled the proprial angelic temptations, but also broke through every angelic limitation, and in finality displaced the former Divine Human in the heavens, and thereby caused His glorified Human to take its place. Let us quote the doctrine touching this point, as follows:

     "Heaven is not pure in the eyes of God. This being the case, in order that the Lord might reduce the universal heaven into heavenly order, He admitted into Himself temptations from the angels also, who, in so far as they were in their proprium, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed. But in so far as they (the angels) are not in their proprium, so far they are in good and truth, and so far cannot tempt. Moreover, the angels are continually being perfected by the Lord, and yet they can never to eternity be so far perfected that their wisdom and intelligence can be compared to the Divine Wisdom and Intelligence of the Lord, for they are finite, and the Lord is Infinite." (A. C. 4295:8.)

     In overcoming the temptations from the angels, and in putting aside every angelic limitation, the Lord ascended clear of the heavens, and into unqualified unity with the Father. This was the Sabbath of His rest. It was the outcome of His birth into the world through the medium of that which was represented by Mary's betrothal to Joseph, who, though a man in the world, nonetheless represented in this betrothal the Spirit of Holiness which filled the heavens, and which descended as the Holy Spirit.

487

This Spirit could descend only upon the betrothed of Joseph. In this, Mary was the bride of heaven, and as such she answered the angel, saying, "Behold, the handmaid of the Lord; be it unto me according to thy Word." (Luke 1:38.) Amen.

LESSONS: Isaiah 7:16-25. Luke 1:26-38. A. C. 10356, 10357.
MUSIC: Liturgy, pp. 481, 497, 726, 708, 637.
PRAYERS: Liturgy, nos. 51, 192.
GUARDING THE FLOCKS BY NIGHT 1933

GUARDING THE FLOCKS BY NIGHT Rev. GEORGE DE CHARMS 1933

     A TALK TO CHILDREN.

     Christmas is perhaps the greatest of all days. It is the day on which the Lord came into the world. Men had looked forward to this day ever since the first promise of it had been given, at the time when Adam and Eve still lived in the Garden of Eden. All through the centuries that followed, that promise was renewed by the Prophets from time to time. It was recorded in the Ancient Word, and the knowledge of it had spread to every race and people in the world. Later it was recorded in the Old Testament, where many signs were given by which the Lord might be recognized when He came. It was prophesied that He would be born in the Land of Canaan, in the city of Bethlehem, of the family of David the King, and that a star would appear on the night of His birth. Men on earth, therefore, knew that the Lord was to come, and looked forward to that event with longing and with hope.

     The angels of heaven knew even more about it. They knew of the long preparation which was being made for it, in the other world. As the time drew near, they loved to speak of it, to tell all who came from the earth that the Advent of the Lord was at hand.

488

They wanted everyone to know about it; and, so far as the Lord permitted, they also imparted the news of its approach to men on earth. Thus they announced to Mary that she was to become the mother of the Lord. They revealed this also to Elizabeth and to Joseph. They told the aged Simeon that he would not die before he had seen the Lord's Christ. They knew when the Lord was born, and their song of joy rang out from one end of heaven to the other, proclaiming the glad tidings "which shall be to all people," and that song was heard by the shepherds in the fields of Judea.

Yet, strangely enough, with all this preparation, with all these repeated announcements of the event, the coming of the Lord, when it took place, was known to scarcely anyone in the world. It was in the middle of the night that the Lord was born. All in the town of Bethlehem lay sleeping through the hours of darkness. No one knew when the Lord came, quietly, secretly, in fulfilment of His promise;-no one knew except Mary and Joseph, who wrapped the Babe in swaddling clothes, and laid Him in a manger, the wise men in a far distant land, who saw His star in the East, and the shepherds who "were in the same country, abiding in the fields, keeping watch over their flocks by night." These shepherds alone were able to behold the "glory of the Lord" which "shone round about them." They alone could hear the angel say, "Fear not, for unto you is born this day, in the city of David, a Savior, which is Christ the Lord." They alone could hear the angel voices singing, "Glory to God in the highest, and on earth peace, good will toward men." They alone were able to find the Lord, and worship Him, on that night of His birth.

Why was this? It was not because the Lord did not want everyone to know. It was not because the angels did not wish all men to hear. But most people in the world did not love the Lord. Had they known the place and the hour of His birth, they would have come, not like the shepherds to worship Him, but only to mock and to destroy. For all the hells were waiting for the coming of the Lord, burning with anger and hatred against Him. It was important, therefore, not only that those who loved the Lord might know of His coming, that they might come to worship Him, but also that His coming should be hidden from all who did not love Him, from all who, like Herod the King, would seek to do Him harm.

489

     The Lord provided for this in a wonderful way. He permitted all who did not love Him to be so busy achieving their own ambitions that they would not listen to the words of the Prophets. He allowed them to keep their eyes fixed upon the ground, that they might not see the light of heaven grow bright with the coming of the Lord. He caused the noise and clatter of their own lives so to fill their ears that they might not hear the song of the angelic host. And He came in the middle of the night, while they were sleeping. Yet the signs were given. The prophets spoke. The star appeared. The angels sang. And those who loved the Lord were led to find Him.

     This is a wonderful thing. And it is just as true at this day, when the Lord has made His Second Coming, as it was when He was born in Bethlehem. The Lord indeed has come. All the heavens rejoice in His Advent. The glad tidings have been proclaimed through all the world. All the signs and tokens foretold in the Lord have come to pass. Yet the Lord provides that only those who love Him from the heart may find Him.

     You children know that the Lord has come. You have learned from the teaching of your parents that He has revealed Himself to the New Church, and that by means of His Revelation He is now present on earth as He could not be before,-present in that "tabernacle of God which is now with men," that He may "dwell with them, and be their God." This you have been told. And yet, while you are children, you do not see how the Lord is present. If, when you are grown, you are to find Him, you must learn now to love Him, from the heart. You must not be like Herod, who thought only of himself and of his kingly power, but you must be like the shepherds "abiding in the fields, watching over their flocks by night."

     In the other world, those who love the things of the Lord's Word, who guard and cherish them, are seen by the angels as shepherds watching over their sheep.

490

The Lord gives us His Word, in which are precious things about heaven, and about Himself,-things which He wants us to love, to protect, to defend, even as a shepherd guards his sheep and lambs from wolves and robbers. The hells today are seeking to destroy these things, even as they were at the time of the Lord's birth so long ago. They inspire evil men, everywhere in the world, to tear them to pieces, to scatter them, to devour them. From such evil men the Coming of the Lord is hidden, and they will never find Him.

But if you keep His sheep; if you watch over all that is innocent, and holy, and precious in His sight; then you will be like the shepherds who saw the glory of the Lord shining through the darkness; to whom the angel spake, telling them where and how they might find the Lord, "wrapped in swaddling clothes, and lying in a manger"; and who heard the heavenly host singing, "Glory to God in the highest, and on earth peace, good will toward men."

And when you are grown up, the Lord will lead you "even unto Bethlehem, to see this thing which is come to pass, which the Lord hath made known unto you." You will see that what you have been taught is true, that the Lord has indeed come, in fulfilment of His promise, to pour out upon men the blessings of heaven, and to establish His everlasting kingdom on the earth.

LESSON: Luke 2:1-20.
MUSIC: Hymnal, pages 111, 115, 198.
NEW CHURCH SERMONS 1933

NEW CHURCH SERMONS 1933

Published monthly, from October to June inclusive, by the General Church of the New Jerusalem, and sent free of charge to anyone who is not a subscriber to New Church Life (at $3.00 per annum).

Apply to Mr. H. Hyatt, Treasurer, Bryn Athyn, Pa., U. S. A.

491

JOINING THE CHURCH 1933

JOINING THE CHURCH Rev. C. E. DOERING 1933

     (Remarks at the Charter Day Banquet, October 27, 1933.)

     The toastmaster, knowing that I have been working on records and statistics of the Academy Schools, suggested that it might be of interest to give you some of the results of my investigations in this field. So I have adopted his suggestion, and shall use the statistics as the basis of my remarks. I shall not, however, present the financial side of the picture, although that is interesting, both as to the number of pupils aided and the amount of money that has been raised and contributed by the various ex-student organizations and by the Academy itself. My interest has been more in the results of our education, in seeing how successful we have been in fulfilling the purposes of the Academy, which, as we heard this morning, is the building up of the New Church.

     I am not here referring to spiritual states, but to church membership; for no one can judge of the states of others, and so cannot tell whether anyone is spiritually a New Churchman or not. But the records do show which of our ex-students have become members of the General Church, and which have not. Of course, all who have attended the Academy Schools have been introduced into the New Church through the gate of baptism; but New Churchmanship is not complete unless New Churchmen organize into a Church to perform the uses of a Church.

     The statistics reveal the fact that a considerable number of our ex-students have not joined the General Church, and consequently are not members of any local society. I am not able to tell you why this is the case, but the condition raises certain questions which we ought seriously to consider.

     Do our young people leave us unprepared to resist the skepticism of the world! Or do they leave us with an attitude affirmative to Revelation and what Revelation teaches? Most young people, at some time in their life, pass through a period of cynicism and skepticism, but if they have a love of truth, and are affirmative to the fundamentals of religion, it is very probable that they will outgrow their skepticism.

492

     Again, let us ask: Are our young people indifferent to the church and its uses? I think not; for many of the non-members take quite an active part in the affairs of the society where they reside. I wonder whether parents, teachers, and ministers have perhaps leaned backward in the idea that the young people must be free to make their own choice, and so have not given the necessary instruction as to how they might become members of the church, or have taken for granted that they would automatically do so.

     In other words, do the young people know the difference between the rite of confirmation and becoming a member of the church; that the rite of confirmation has a spiritual significance, and is a profession that one's faith is that of the New Church, but that this confession does not make one a member of any organization of the church? Do they know, also, that after one becomes a member of the General Church, another step needs to be taken to become a member of any particular society of the Church, according to the procedure that is adopted by that society? The lack of information may account in part for the condition that exists.

     At any rate, the building up of the New Church is the end and purpose of the Academy. This is the purpose expressed in its charter. It is also contained in the statement of Principles adopted by the twelve who met on the 19th day of June, 1876, and formally organized the Academy. "Building up" means organization and joining an organization, for it is only by so doing that church uses can be performed; and this is of order, and makes for order.

     Organization is taught on almost every page of the Writings. Let me quote just one number on this point from the work on the Divine Providence:

     "Heaven is divided into as many societies as there are organs, viscera, and members in a man; and in these, no one part can be in any other place than its own. Since, therefore, angels are such parts in the Divine Celestial Man, and none become angels but such as had been men in the world, it follows that the man who suffers himself to be led to heaven is continually prepared by the Lord for his own place, which is done by such an affection of good and of truth as corresponds.

493

Into this place every man angel is enrolled after his departure out of the world. This is the inmost purpose of the Divine Providence concerning heaven." (D. P. 68.)

     Spiritually, then, everyone must become part of an organization; for the Lord eternally organizes. And as the church is to be heaven upon earth, so it is of order that all who are able should become a part of it, since the church is thereby perfected, and is the better able to perform its uses. And they who join the church receive of its benefits; for each contributes to the sphere of all, and all to each, and the sum total of such spheres is greater and more powerful than the sum of the spheres of the individuals composing it. For the Divine Proceeding of the Lord is present to support and sustain all, since this is what the Divine Providence intends.

     And this is why all who are born in the church, and educated in our schools, should become part of this larger sphere. All need it. While it is true that spiritual life is the essential of the church, and that spiritual loves derived from the revelation given in the Writings make one a New Churchman, nevertheless it is also true that these loves must be organized into a church body, if they are to be preserved from dissipation. The church as an institution provides that protection. And do we not all need every available means of guarding and cherishing whatever spiritual affections we may possess?

     Bishop W. F. Pendleton, in a conversation with me, once remarked: "We all of us need all the helps that Providence offers us, and none of us is strong enough to do without them." Membership in the church is one of the means that help, not only over the critical period of young manhood, but throughout our life on earth.

     When young people leave our walls, they may for a time be making up their minds; and the Writings are very definite as to what they should do: "Let them consult the Word of God as to whether the instruction given by ministers, teachers, and parents, is true, and judge the teaching from that." The advice is not to consult science, or what the science and philosophy of the day teach, but, in the things of faith, to go to the Word of God. There is no other guide. This was the attitude of the Founders of the Academy, who, in the Declaration of Principles which I mentioned before, wrote: "Knowing no other law and no other authority except the Lord Himself in His Second Coming, . . . we, the undersigned, constitute ourselves into a body of the Lord's New Church, . . . that the New Jerusalem may be established in the earth."

494

In conclusion, let me suggest to our church members that they may be able to do much to check the present, shall I say, indifference to joining the church, by their attitude toward young ex-students, by their friendliness to them, and by their own interest in the church and its uses and activities. The Writings say, "Good may be insinuated into another by anyone." (A. C. 6822.) Let our members act with something of the spirit they showed when they were members of fraternities or sororities while in school, and when they had before them the problem of interesting new students in their organization. If the same interest in the development of the church is shown by their interesting young ex-students in the uses of the church as they formerly showed in their student organizations, I believe that the future records will present a different picture.
ACADEMY CHARTER 1933

ACADEMY CHARTER Rev. F. E. WAELCHLI 1933

     (Delivered October 27, 1933, at a service in commemoration of Charter Day. Lessons: Matthew 7:12-29. Doctrine of Charity, Chapter VI:1, nos. 128-131.)

     The Academy of the New Church celebrates three days, memorable in its institution:-Founders' Day, January 12th, 1874; Organization Day, June 19th, 1876; and Charter Day, November 3d, 1877.

     The importance of Founders' Day and of Organization Day can be readily understood. But why should Charter Day be considered of equal significance?

     On the two former days, there was made a covenant of the Lord and His Church; for the Academy is a church of the New Church. This covenant has a charter,-the Writings of the New Church, in accordance with which the Academy performs its uses.

     In order that these uses might be effectively performed, and that they might be established upon a firm ultimate basis, another covenant was necessary,-a covenant between the church and the civil state, by means of a charter granted by the latter. The first charter is spiritual; the second is spiritual and natural;-its spiritual part being the declaration of the purposes (or uses) of the Academy, which are in the main ecclesiastical; its natural part, the guarantee by the State that the Academy shall have perpetual existence, and shall be secure in its powers and privileges in accordance with the laws of the Nation and of the State.

495

     The Academy is a greater, or composite, man. As such, by virtue of its charter, the country has a relation to it, and it to the country, similar to that of a country to an individual citizen, and his to it. The country provides that the Academy may enjoy the freedom of living the life to which it is devoted, in accordance with its declared purposes; that it may be secure in the possession of its property and wealth; and that it may be guarded from injury. The Academy, on its part, as a true citizen, seeks to promote the common good by the faithful performance of its uses. In the Writings these uses are defined in general terms where it is said that in a country, for the sake of the good of the whole, there are "societies-such as consistories, academies, and schools-for various ecclesiastical purposes; and societies for the advancement of knowledge." (Charity 78.) And it is added that such a society is the neighbor according to the good of its use, and that if it performs distinguished uses, it is the more the neighbor.

     In most countries of the world the State recognizes the need of religion,-the need of a spiritual kingdom which it cannot itself supply. The oath of high office is taken in the name of God; likewise as a rule are oaths in courts of justice. Legislative assemblies are opened with prayer. It is acknowledged that there must be churches and other organizations devoted to religious purposes. Our Doctrines imply the perception of this need when, in a passage enumerating the eight things in which the common good of a country consists, they mention as the first that "there be what is Divine there." (Charity 130.) Therefore incorporation is granted to ecclesiastical organizations. By the charter given the Academy, the State recognizes it as a corporation that fills a place of usefulness in the promotion of the common good.

     The charter is granted by the Commonwealth of Pennsylvania in the United States of America. Yet this does not limit the Academy as to either locality or field of usefulness. The Academy exists wherever, throughout the world, there are those who live its uses, co-operate in them, and receive the benefits of them.

496

Among the present members of the Corporation,-the successors of the original Corporation,-there are two who are citizens of countries other than the one in which the charter was granted. Moreover, all ardent members of the General Church of the New Jerusalem, distributed throughout the world, are Academicians. These, while they are patriotic citizens of their respective countries, at the same time find delight in the thought that the Lord in His Providence has so led that, for the good of all nations of the earth, there has been effected in one of these nations the security and perpetuation of those uses of the Lord's Kingdom which the Academy fulfills.

     It would be useful to consider each of the purposes, or uses, of the Academy enumerated in the charter. We shall, however, confine ourselves to one of them,-the third, which is that of "promoting education in all of its various forms." Yet the two preceding uses mentioned must be in mind; for they enter into this third, and determine its quality. These two are: first, "propagating the Heavenly Doctrines of the New Jerusalem"; second, "establishing the New Church signified in the Apocalypse by the New Jerusalem." The education to be "promoted in all of its various forms" is to derive its quality from the uses of "propagating the Heavenly Doctrines" and of "establishing the New Church"; and as the Heavenly Doctrines and the New Church are from the Lord for the sake of leading men to heaven, therefore the end of the education is heaven. In all the work the reigning affection must be the salvation of souls. The use is ecclesiastical.

     But although the Academy, in its educational work, has heaven as its end, it is not neglectful of preparation for life in the world, for a life of usefulness, good citizenship, and patriotism. The State, in granting the charter, doubtless had confidence that this would be so. And the emblem of the Academy's response to that confidence is the flag which waves before the school buildings day by day.

     There cannot be education for heaven unless there be at the same time education for the world. More truly, there cannot be education for heaven except by means of education for a true life in the world,-for a life in accordance with Divine precepts, observed because Divine.

     In the schools of the Academy, thorough instruction is given in the Decalogue, first in simple form, later, repeatedly, in more advanced form.

497

Concerning the Decalogue we read: "The laws of spiritual life, the laws of civil life, and the laws of moral life, are set forth in the ten commandments of the Decalogue; in the first three, the laws of spiritual life; in the four that follow, the laws of civil life; and in the last three, the laws of moral life." (H. H. 531.) In education there are first implanted the laws of spiritual life, which look to the Lord, salvation, and heaven. Then there is descent to the civil plane, with the spiritual interiorly present. And thereafter there is ascent from the civil to the moral, the spiritual still present within; and through the moral the spiritual ascends and returns to itself, and thus to the Lord.

     The four commandments which are of civil life are the universals, and at the same time the generals, of all just civil law. To be imbued with the spirit of obedience to these four commandments is therefore to be imbued with the spirit of obedience to all just law. The young go forth from our schools instructed for law-abiding citizenship. How great herein is the preparation for life in the world! How great is the preparation of the youth who faces the world having, from religion, principles of uprightness, integrity and honesty! And these principles will pertain not only to civil good, but also to moral good, for which there has been preparation by instruction in the last three commandments. Let it not be supposed that the instruction that can be given in the commandments of the second table of the Decalogue is merely general in its character; for many are the particulars of these commandments in their natural sense given in the Writings, even to minute details of application to life.

     There cannot be education for heaven without education for life in the world, even as man cannot receive the life of heaven except by a true life in the world. Concerning this reception of heaven we read:

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

498

Moral and civil life is the active (plane) of the spiritual life." (H. H. 528, 529.)

     The application of this teaching to the work of education for heaven is evident. It cannot be work which is as the building of a house without a foundation, or as the development of a soul without a body. It must be education for "the world's offices and employments." The knowledges ordinarily given in schools to this end must be imparted. But the doctrine tells what must be the purpose in man's engaging "in the world's offices and employments," namely, "that by a moral and civil life there he may receive the spiritual life." Therefore, the education of the young for office and employment must have present within it the instilling of principles of a moral and civil life that is receptive of spiritual life. These principles center in the doctrine of use,-of use to be performed in office and employment for the promotion of the common good, because it is the Lord's will that this should be done.

     The doing of the Lord's will in the life in the world, the doing of His will in all things civil and moral,-this is the great, the all-inclusive truth which is imparted in Academy education. Yet, when the pupil leaves the school, and enters upon the world's life, this truth will in most cases, if not in all, be latent for a time. A good civil life and a good moral life may be lived, and in time the great truth may find its ultimation therein. It is even so with all men who become regenerated. The Lord's Providence so leads that a man, by virtue of there being in him the image of God, may first become a civil and a moral man, and afterwards a spiritual man. This is taught in the following words of doctrine:

     "He who is civil and moral can also become spiritual, for the civil and moral is the receptacle of the spiritual. He is called a civil man who knows the laws of the kingdom wherein he is a citizen, and lives according to them; and he is called a moral man who makes these laws his morals and his virtues, and from reason lives them. I will now tell how a civil and moral life is the receptacle of spiritual life: Live these laws, not only as civil and moral laws, but also as Divine Laws, and you will be a spiritual man." (D. P. 322.)

     For such a spiritual life there must be preparation in the work of education.

499

The commandments of the second table of the Decalogue must be taught as Divine Laws, each of them a Divinely spoken "Thou shalt not." And although, in the life that follows the preparation, civil law will at first be observed largely for the sake of an external good citizenship, and moral law for the sake of an external morality and virtue, yet, because of the instruction that has been given, there abides interiorly the realization that these laws must be lived as Divine Laws, so that there may be regeneration and the attainment of heaven.

     If this latent realization find its way into life, then will man be not only a good citizen of an earthly kingdom, but also a good citizen of the heavenly kingdom. If it does not come into life, he may remain a good citizen of an earthly kingdom, but he does not become a good citizen of the heavenly kingdom. "In the former case, (we are taught), spirit comes into man's civil and moral things, and they live; but in the latter case there is no spirit in them, and therefore they are not alive. Wherefore, the natural man, however civilly and morally he may act, is called dead; but the spiritual man is called alive." (D. P. 322.)

     Throughout the world, in greater or less degree, there is some perception of the truth just given,-of the truth that a good civil and moral life in itself alone is dead, and that there must be what is spiritual within it, in order that it may be alive. Therefore it is that, as has already been said, nations encourage religion, and the teaching of religion to the young. Accordingly, there are many children and young people in the Christian world who receive some instruction in the Decalogue as Divine Law, even though in later life there is little of such instruction given; and among Gentiles there is instruction in similar Divine Laws. In the Christian world, however, the number of children and young people who receive such instruction is rapidly growing less. This is because the perception of the need of religion is waning.

     In all Christian nations there are increasingly many who regard religion as of no value, and even oppose it; and in some nations there is an endeavor to exterminate it. In the public schools of most countries the teaching of religion is forbidden by law; and in other schools, of all grades even to the universities, it is also for the most part absent. Many schools that were once under ecclesiastical control have been secularized.

500

Into education there is coming, more and more, the spirit of the words of the Jews when, rejecting the Lord as their King, they cried out unto Pilate: "We have no king but Caesar!" This condition is viewed with alarm by a consider able number of leaders of thought, among them some educators, and they predict that, unless it changes, it will mean the end of the present civilization, because the end of good citizenship and morality.

In the midst of this state of the consummation of the age, the Lord has made His Second Coming and established His New Church, to the end that mankind may not perish. Also, in the midst of this state, it is of Providence that the Academy of the New Church has been established, having as one of its uses "promoting education in all of its various forms." In education such as the Academy gives there is the possible rescue of what is good in the civilization of this age. It is education for true citizenship and true morality, from true religion. And it can be confidently said that in all the world there is no school that can compare with the Academy in excellence of preparation for a true life in the world, and, indeed, for a successful life in the world, meaning thereby a useful life.

In granting a charter to the Academy, the State had but little realization of what it was doing. It was aware that it was granting powers and privileges to a religious institution, and it undoubtedly felt assured that its educational work would be efficiently done, and would be for the public good. But they to whom the charter was granted regard it as the ultimate safeguard and protection for the performance of uses by an organization of the Lord's Church Specific,-of the Lord's own and true Church,-upon the existence of which Church the welfare of all mankind depends; yea, upon the existence of which the stability and increase of the heavens depends. Moreover, they regard their charter as a guarantee of their right and their freedom to do the work to which the Academy is devoted, which is the establishment, under Divine Guidance, and in accordance with the indications of Providence, of the Lord's kingdom upon earth, wherein there is preparation for citizenship in His kingdom in heaven. This is what the charter means to us today, and this will it mean into all the days in which faithfulness to the Academy's uses endures. For an article of the charter declares: "This Corporation shall have perpetual existence."

501

"THE WORD EXPLAINED" IN ENGLISH 1933

"THE WORD EXPLAINED" IN ENGLISH Editor 1933

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor               Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     PUBLICATION OF VOLUME III.

     Volumes I and II of Dr. Alfred Acton's English translation of The Word of the Old Testament Explained ("The Adversaria"), by Emanuel Swedenborg, were published by the Academy of the New Church in 1928 and 1929, and contained the seriatim treatment of Genesis, chapters I to XXXIV. Our readers will rejoice with us that the third volume of the seven that will be required for the entire work is now in process of publication, to be on sale during the present month.

     The English reader will find many things of striking interest in the new volume. A few of these have been cited in Potts Concordance, chiefly under "Swedenborg," and hence are known to those not familiar with the Latin text. But the whole of the context is now being brought to the student and general reader of the New Church in the form of an excellent English version, beautifully printed in large type, and handsomely bound.

     The contents of Volume III of the English edition carry forward the explanation to the end of Genesis, covering chapters 35 to 50, treating mainly of the Story of Joseph.

502

As is the case with the work throughout, the expositions of the Scripture text are interspersed with doctrinal statements and with many accounts of Swedenborg's experiences with spirits and angels.

     We have before noted in these pages that the Word Explained, together with the Index Biblicus, provides a written record of the revelator's development during the preparatory period in which he was being introduced by the Lord into the internal historical sense of the Old Testament, into a knowledge of correspondences and representatives, and to some extent into the spiritual and celestial senses of the Word, together with experience among the angels and spirits who were associated with the Scripture text. There are thus three general styles of treatment,-expository, doctrinal, and memorabilia or records of spiritual experience,-which three styles later characterized such works of the Writings as the Arcana Celestia and the Apocalypse Explained. Most of the Word Explained, however, is an unfolding of the internal historical sense, setting forth the states of the Jewish Church, and showing how these were related to the states of a genuine church. For we read: "In the Word there is not only a supreme sense, and an internal sense, but also a lower sense, in which the internal sense is determined to the nation named in the letter." (A. C. 4279e.)

     We believe that the contents of the Word Explained will be of special interest and value to the New Church student, and to those long familiar with the Writings. Among other things, it forms a connecting link between the internal spiritual sense and the letter of the Word, since it shows how the Lord was leading the revelator through a study of the letter to a reception of the internal sense, and this during the period subsequent to that of the philosophical works, and immediately preceding the writing of the Spiritual Diary and the Arcana Celestia,

     In Volume III of the English edition will be found many notable statements by Swedenborg as to the nature and purpose of what he was writing, how it was received by him, the kind of spirits and angels with which he was given to associate and speak, personal information about the after-life states of Moses, Solomon, Judas, and others; as well as many remarkable explanations of the Genesis text, in the treatment of which he was led to look ever more interiorly beyond the literal sense and the internal historical sense toward the internal and inmost senses of the Word of God.

503

     By way of illustration we would here cite a few passages from Volume III, furnished through the courtesy of the translator.

     THE REPRESENTATION OF JOSEPH AND HIS BRETHREN.

     1835. The subject treated of in this chapter is Joseph, the chapter describing how he was held in hatred by his brethren, was put into a pit, and was then sold into Egypt, together with the events that followed-events which, one and all, signify what befell and what was to befall the Messiah Himself; for, in the more interior and inmost senses, it is the Messiah who is now meant by Joseph. As to who the enemies of the Messiah are, this will be told later; they are signified by Joseph's brethren; and that they sold the Messiah and treated him in like manner, is well known from the Word of God Messiah. Something similar befell the Messiah at the hand of His enemies; and the like befell Him in every single period from its commencement to its end. That there are six periods or days of the whole reformation, extending from Noah to the end of days, has been told above [n. 1079, 1230]. The like thing happens in every division of each period; the like in the more particular divisions, nay, and in the most particular. Thus, in every individual man, nay, in every individual action of the man, in his every thought, nay-and to many this may seem marvelous,-in every single idea, even the least and most simple; consequently, in the whole man, that is, from the beginning of reformation to its end. For all parts are images of the whole, the whole being composed of parts which are called similar, or which represent the whole, and thus refer to the whole and form it.

     1836. From the above, it can be evident that the life of the Messiah is the verimost pattern of all that happens in the world. All other things refer themselves one and all to the Messiah, as types to their effigy. The reason is because there is nothing that does not regard the ultimate end, and thus the Messiah Himself, since it regards the kingdom of God Messiah. Therefore, all intermediate ends are His types and representations in things spiritual; for there cannot be a single thing that is not representative of the ultimate end. That is to say, men are either representations of Joseph, or representations of his brethren, or representations of Reuben; but with indefinite variety according to each individual's disposition and nature. This variety is as great as is the number of men, and of states and changes of state, and also of human societies.

     1837. It is said that there are such representations, because God Messiah is the All in all. Those who follow Him are images of Him according to their life; and they are represented by Joseph, but with every difference according to the state of each individual; this also is clearly evident from the Word of God Messiah. But those who do not follow Him are representations of His enemy the devil; and, consequently, of the sons of Jacob, but with every difference according to the state of each individual. So also the churches of the Messiah, in general, in special, and in particular, are types of the Messiah Himself in each period and in general, in every single day of reformation.

504

So with other congregations of worship which are not churches but are places of exercise, these likewise being representations, but of the devil and his kingdom.

1838. The reason why this is the case, is because the entire globe is ruled by the providence of God Messiah; thus, all men are ruled for the ultimate end. Providence itself consists in the disposing of mediate ends to the ultimate end; and this Providence is both universal [and singular]; that is to say, it is both in things universal and in things most single. Thus everyone can see in idea, as it were, how the case is and will be in the church, or in the spiritual man and his life, just as he can see the contrary in the natural man.

1847. As to how the devil can bruise the heel of the Messiah, this is done solely by means of men; and it was actually done by means of Jacob's sons at the city of Shechem, and also when they sold Joseph. Their descendants also do likewise; for the devil with his crew leads man as though leading themselves, nor do they know other than that they themselves are men. This, moreover, is the case with all spirits who are adjoined to men, even upright spirits and the spirits of the Messiah. These also, when leading the spiritual man, hardly know otherwise than that they themselves are men. This is well known to me from experience, for the spirits themselves confessed, and I have myself observed, that they know no other than that they themselves are the man. It was different, however, in my case; for I could answer them, and they could thus learn that they were not men. At various times, I have been surrounded by a crew of many kinds and species of spirits, and also by those who died many ages ago; and this to the end that, of the Divine mercy of God Messiah, I might learn what kind of spirits they are and how they act; and might also learn that God Messiah disposes them all and rules them entirely according to His own decision. From the experience of so many months, this fact must needs have become well known to me; and also the fact that some spirits perceive the more minute things in man's thoughts, and at once inspire affections and persuasions according to their own disposition; and this in so marvelous a way that it can never be described; and especially the fact that no evil was ever injected by them, and also no falsity, which was not marvelously turned into good and truth-at which the spirits themselves both marveled, and were indignant and angry. But the testimonies of experience are more numerous than anyone could ever be induced to believe; for they were continued for along period of time-now nine or ten months. As regards men after death, however, the case is entirely different. They are not then the instruments of spirits, as they were when living in the body; and this from a cause of which we shall speak elsewhere; for then they are themselves spirits, and indeed are more perfect.

505

2532. . . .The tenor of Divine providence has ruled the acts of my life from my very youth, and has so governed them that I might finally come to the present end; that thus, by means of the knowledges of natural things, I might be able to understand those things which lie more interiorly within the Word of God Messiah, and so, of the Divine mercy of God Messiah, might serve as an instrument for opening them. Thus, those things now become clear which up to the present have not been clear.

2619. Such, then, is the inmost sense of these words, although they appear otherwise before human eyes at this day, which look only at things outmost, and judge the man from his garment, not beholding his interiors. But this I can assert, that when that which appears in the literal sense is read before those in the heavens who are truly spiritual, and are in such state that they understand natural things spiritually, then they derive no other sense therefrom than the spiritual, so that they do not see and perceive the literal sense, like those who judge man, not from his face and external adornment, but from his internals. To them the literal sense is then as it were nothing. They take hold only of those things which lie more interiorly and inmostly within.
NEW BOOK FROM SWEDEN 1933

NEW BOOK FROM SWEDEN 1933

VKRA SKYDDS;CNGLAR (Our Guardian Angels). By Gustaf Baeckstrom. Stockholm: Bokforlaget Nova Ecclesia, 1933. Paper, 12 mo; pp. 112. Kr. 2:

To the sixteen missionary publications from the pen of the Rev. Gustaf Baeckstrom which have already issued from the Nova Ecclesia publishing house in Stockholm, there comes as the latest addition one more book, the title of which in English would be "Our Guardian Angels." It is astounding that in the course of relatively few years a better array of New Church missionary literature has been produced in Swedish, solely through Mr. Baeckstrom's interest in this field, than is available to the New Church evangelizer in any other tongue. There is now also a Swedish version of The Book Sealed with Seven Seals, by the Rev. Theodore Pitcairn, and this remains practically the only extant sample of General Church evangelistic writing in English, since the late Rev. C. T. Odhner's Brief View, went out of print.

506

     Mr. Baeckstrom's books are addressed to various types of mind, but most of them stress the after-life. While some are far superior to others in literary value, none pretend to do more than give an affectionate introduction to the doctrines of the New Church. In constructing his lectures and books, the busy author has borrowed generously from our New Church literature on each topic, sometimes by almost verbatim transfer of treatments by other writers. No doubt his desire has been to procure, by this method, the maximum missionary appeal.

     In the volume before us, after an introductory argument which dwells upon the needs of the times, ample Biblical evidence is given for the teachings of the after-life, the spiritual world, and the influence of spirits and angels upon human life. The author also treats of the Divine Providence in relation to "chance," and of the danger of seeking intercourse with spirits; and he describes what takes place at Baptism and the Holy Supper. While a distinct statement is made that Baptism introduces into spiritual societies which correspond to the church in which the sacrament is performed (p. 103), yet the author's recognition of the need of distinctively New Church Baptism is not pressed in this connection.

     We hope that Mr. Baeckstrom's circle of readers will steadily increase.
     H. L. O.
BOOKS RECEIVED 1933

BOOKS RECEIVED 1933

     GOD AND THE UNIVERSE. By Rev. Clifford Harley. Written with reference to Sir James Jeans' book, The Mysterious Universe. Manchester: The New-Church Book Room, 34 John Dalton Street, 1933. Cloth, 1/6.

     HEAVEN AND HELL. BY Emanuel Swedenborg. London: The Swedenborg Society, Incorporated, 1933. Paper, pocket size, 6d.

     The text is that of the standard edition of the Swedenborg Society, which has printed 10,000 copies, and is advertising the same in a number of secular journals.

507

Church News 1933

Church News Various 1933

     BRITISH ASSEMBLY.

     Colchester, August 5-7, 1933.

     The opening session of the Twenty-sixth British Assembly, on Saturday evening, August 5, was inaugurated with a brief service of worship, after which the President of the Assembly, Bishop R. T. Tilson, voiced a welcome to all, and invited all present to take part in the deliberations. He expressed regret that the Rev. W. H. Claxton was prevented by serious illness from attending, as in previous years.

     The President then read a letter he had received from Bishop Pendleton, who said: "May I ask that you, in accord with the custom of some years' standing, preside over the meetings of the forthcoming Assembly, and also please take some fitting occasion to give my greetings, and to express my hope that the meetings will, as ever in the past, be a spiritual refreshment to all who may attend, and, as well, that they may encourage our hope for the future strength and unity of the General Church."

     The Assembly also listened with appreciation to Messages of Greeting from the following: Rev. F. E. Gyllenhaal, Toronto, Canada; Mr. and Mrs. Stanley E. Parker, of Deal, England; Mr. and Mrs. Jubb and Miss Shaw, of High Kilburn, York; the Alpha Circle in South Africa (cablegram); the Secretary of the Stockholm Society; Rev. G. A. Sexton, Jersey; and Rev. W. T. Lardge, Ansdell, England.

     In memory of Mr. George F. Poole, who recently passed to the spiritual world, all present arose and stood in silence.

     Bishop Tilson then delivered his Presidential Address on the subject of "Living in Two Worlds." (See New Church Life, October, 1933, p. 428.) The Address was followed by an extended discussion in which eleven speakers took part.

     On Sunday morning the service of Divine Worship was attended by 108 persons. The sermon was delivered by the Rev. Gustaf Baeckstrom, the text being from Genesis 27:34, 38, treating of Esau's pleading for blessing from his father Isaac. At the Holy Supper Service in the afternoon there was an attendance of 69, with 58 communicants. In administering the Sacrament, Bishop Tilson was assisted by the Revs. Gustaf Baeckstrom and Victor J. Gladish.

     In the evening, a portion of the second session of the Assembly was devoted to a brief consideration of financial and other business matters. The. Rev. Victor J. Gladish then presented a paper on the subject of "The Regeneration of the Natural." (See New Church Life, November, 1933, p 449.) Ten speakers contributed to the ensuing discussion.

     The third session was held on Monday morning, when the Rev. Albert Bjorck read a paper entitled, "Plain Statements of Doctrine in the Last Testament." The subject was discussed by five speakers.

     On Monday afternoon there was a short business session of the British Chapter of the Sons of the Academy.

     The Assembly Social followed, and took the form of a banquet, with a program of toasts and speeches interspersed with vocal and instrumental music and recitations. We have since heard many expressions of appreciation of this delightful evening. The caterers served a delicious meal, and our young men acted as waiters.

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The decorations and the entertainment, arranged by Mrs. Rey Gill, were extremely well planned and executed. We must content ourselves with this brief mention of the very fine performance given by our talented friends from London, Colchester and other localities.

     In an excellent series of five-minute speeches, the subjects of "Art," "Music," "Literature," and "Drama," were treated by Messrs. T. E. Waters, V. R. Tilson, J. S. Pryke, and N. E. Williams, in the order named. In addition, there were several responses to toasts, the most notable being those by Bishop Tilson and the Rev. Gustaf Baeckstrom, our guest of honor. All this was under the exceedingly able toastmastership of Mr. Colley Pryke.

     The Assembly is once more indebted to Miss Greenwood for a complete stenographic record of the discussions, several copies of which she has prepared for circulation amongst those who desire to read a full account.

     Prior to the Assembly, a meeting of the New Church Club in London heard a very interesting address by the Rev. Gustaf Baeckstrom, who spoke on "Missionary Work," with special reference to the laymen's part in such work, as illustrated by some efforts made in Sweden.
     VICTOR J. GLADISH,
          Secretary.

     REPORT OF THE VISITING PASTOR.

     The first meeting of a visit to MIDDLEPORT, OHIO, was a doctrinal class on Friday evening, September 22d, at which the subject was the Sixth Commandment of the Decalogue, according to the exposition of the same given in Doctrine of Life, nos. 74 to 79; attendance eleven. On Saturday afternoon, instruction was given to ten children and young people from three New Church families.-At the service on Sunday morning there was an attendance of twenty-two, including ten children. Ten persons partook of the Holy Supper.-After the service all went to the home of Mrs. Lucy Boggess to enjoy a social dinner, which was followed by a business meeting of the Society. In the course of the meeting the pastor read some interesting extracts from the Minute Book of the Society, the first entry being dated May 13, 1860, though for many years preceding that lime the New Church existed and had an active life in this vicinity. At this day's meetings we had the pleasure of having with us Miss Emme McQuigg, of Columbus, Ohio. Another class was held on Monday evening, attendance eleven, at which we considered the interesting teaching in Divine Providence, nos. 212, 213, that there is no such thing as chance or luck, but that the guidance of the Lord's Providence is ever present within.-The attendance on all occasions was most gratifying; and more so still was the affectionate interest shown.

     Several days were spent with the CINCINNATI Circle. Here there has been a remarkable growth, due to the fact that a number of young people from Bryn Athyn have found employment in Cincinnati and now reside there. And may I say that these additions are of good quality, which means internal growth as well as external. On Wednesday evening, Mr. and Mrs. Charles Merrell entertained the Circle at dinner, fourteen being present, and the delightful social time was continued late into the evening. Since that time there has been the addition of another young couple from Bryn Athyn.

     On Sunday, October 1st, a service was held at DETROIT, With an attendance of five, all of whom partook of the Holy Supper. In the evening the same persons were present at a doctrinal class, at which the Sixth Commandment was the subject.-Monday afternoon, at RIVERSIDE, ONT., instruction was given to two children. In the evening a class was held, attendance five, at which we treated of "Writings in Heaven." (H. H. 258-264)-On Tuesday evening another class was held in Detroit, attendance seven, considering the teaching that "there is no such thing as own prudence, although it is of Providence that there should appear to be."-Because of various circumstances, the attendance at meetings was unusually small; yet the spirit was excellent.

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     Wednesday evening, October 4th, a class was held in CLEVELAND at the home of Mrs. Rouette Cranch. Five persons were present, and we read and considered the teaching that doctrine is to be drawn from the sense of the letter of the Word, and to be confirmed by it. (S. S. 53 to 56.) In the presentation of the same it was said that a New Churchman, to the end that he may enjoy enlightenment, needs to see the truths of the Heavenly Doctrines, which are the Word in its internal sense, shining forth from the Word of the Old and the New Testaments.

     Doctrinal classes were held at ERIE, PA., on Thursday, Friday and Saturday evenings, October 5th, 6th and 7th, with an attendance of ten, eleven, and ten, respectively. The subjects were: The Lord alone leads and teaches man through the angelic heaven and from it; the speech of the angels with man; the Sixth Commandment.-Saturday afternoon, instruction was given to four children.-At the service on Sunday there was an attendance of fifteen, including three children. At the Holy Supper there were ten communicants.-The attendance at meetings was the best there has been for quite a long while; and the interest shown made them delightful.

     After three days spent with friends near Erie, I went to NILES, OHIO. Here a child was instructed on Thursday afternoon, October 12th, and in the evening a class was held, at which was presented the doctrine that the internal man must first be regenerated, and then by means of it the external. Of the six persons present, four were from Youngstown, ten miles distant.

     On Friday evening I went to YOUNGSTOWN, and the same evening the first of several meetings was a doctrinal class on "Time in Heaven." At this meeting and also at those following, Youngstown, Niles and Columbiana were represented.-On Saturday afternoon, Mr. William Norris took me on visits to some of the Columbiana members. We also went to Greenford, where we saw the church building, considerably altered, of the General Church society that existed in this vicinity a number of years ago.-On Sunday morning there was an attendance of thirteen at the service. In the evening there was another class, with eleven present, at which the doctrine of correspondences was presented and illustrated.-On previous visits I was at Youngstown for but one day. Last time it was decided that the stay ought to be longer. This time the excellent attendance and the earnest interest indicated that this is to be the plan hereafter.

     From Monday noon until the same time on Tuesday, I was at PITTSBURGH, and, on invitation of the pastor, conducted a class in the evening and addressed the school next morning.

     On Tuesday evening, October 17th, at JOHNSTOWN, PA., a service was held in the Kintner family circle. In the afternoon of the following day there was another service for the Holy Supper. And in the evening we had a doctrinal class at which two friends of the family were present. A missionary talk on the other world was given.

     On this trip the number of persons receiving the ministrations of the church, not including Cincinnati and Pittsburgh, was eighty. Instruction was given to seventeen children.
     F. E. WAELCHLI.

     GLENVIEW, ILL.

     District Assembly.

     The Twenty-eighth Chicago District Assembly opened with a banquet in the parish hall of the Immanuel Church on Friday evening, October 13th. Bishop George de Charms presided, and delivered an address entitled "The Church Specific and the Church Universal." He pointed out that the Church Universal is constituted of the good in all denominations and among the gentiles, and that the Church Specific is the New a Church which has the Doctrines of the New Jerusalem.

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He showed that we, who possess these Doctrines, should not on that account consider ourselves superior to others, nor, on the other hand, be unduly humble; that we should, however, be glad of our great privilege in being of the New Church. At the close of the discussion of the address, Bishop de Charms extemporized with notable effect upon the thought of distinctiveness. He made the difference clear to all and his exposition of the subject held the large audience in rapt and enthusiastic attention.

     On Saturday afternoon, Bishop de Charms spoke to the ladies at a tea, giving an inspiring talk on the "Psychology of Fear." In the evening he presided at a Men's Meeting at which various topics were discussed, including the subject of "Fantasy," presented in a talk by the Rev. W. L. Gladish.

     At Divine Worship on Sunday morning, Bishop de Charms conducted the service, assisted by the Revs. Gilbert H. Smith and W. L. Gladish, and delivered a sermon on the subject of " Divine Providence," from the text of Luke 21:37. The church was filled to overflowing, and a strong sphere of worship was felt. At the close, the sacrament of the Holy Supper was administered to a large number of communicants.

     The Assembly was a delightful occasion, and we were especially glad that Mrs. de Charms could also be present. On Monday evening the Bishop met with the members of Sharon Church in Chicago, and the next day he and Mrs. de Charms began their return auto journey to Bryn Athyn.

     Our pastor inaugurated the fall season of Friday Classes with the first of a series of papers on "The Rites of the Church-Their Uses and Significance." So far in these classes he has dealt with the subject of Baptism, Confirmation or Confession of Faith, and Betrothal.

     With the close of the Century of Progress Exposition in Chicago, we look back with pleasant satisfaction to the fact that its attraction brought to us the opportunity for delightful visits with so many friends who came from New Church homes far and near.
     T. B. S.

     KITCHENER, ONT.

     Thanksgiving Day in Canada this year fell on Monday, October 9th, and as the Ontario District Assembly was held in Toronto over this holiday we had our church celebration on the previous Sunday, October 1st. At 9.45 a.m., the children gathered for their service, and during the singing of the processional presented their offerings of fruit and vegetables at the chancel. Songs of praise and thanksgiving were sung, and a talk by the pastor suitable to the day completed the service. The children's offerings remained on the chancel during the adult service that followed, and, together with a wealth of flowers, added to the delightful sphere of the worship. The Holy Supper was administered on this occasion to fifty-two communicants.

     After the Assembly in Toronto, Bishop Pendleton visited our society. He was accompanied by Mr. Geoffrey S. Childs, and while they were here a delightful supper was held at which the Bishop delivered an address in which he presented very clearly the difference between doctrine and Divine Truth. Seven of our friends from Toronto, not having had "enough Assembly" at home, came up to hear the Bishop's address.

     We have gone back to the old custom of holding our monthly society social on a Friday evening, following a society supper. The new arrangement was inaugurated on October 28th with an attendance of fifty. The Hallowe'en entertainment that occupied the evening after the supper was in charge of the Young People's Class. At these meetings hereafter it is our purpose to have a few short speeches on doctrinal subjects. On the remaining Friday evenings each month, the supper will be followed by a doctrinal class at 8 o'clock.

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This fall our pastor, the Rev. Alan Gill, has begun a presentation of the correspondence of the organs, members and viscera of the human body to the Gorand Man of heaven.

     The local chapter of Theta Alpha held its annual supper in October. Extracts from Bishop W. F. Pendleton's Topics from the Writings were read by various members, and a lively discussion ensued. The chapter is looking forward to an active year, and at present is planning a last outing in the woods for the school children.

     The Ladies' Guild holds monthly meetings at which our pastor gives an informal talk. The Men's Club has held its first meeting, with supper and program of speeches.
     C. R.

     BRYN ATHYN.

     We were favored with fine weather on the morning of Friday, October 27th, when the students of the Academy, the members of the Faculty and Board, and ex-students with their class banners, marched in procession to the cathedral for the service in commemoration of Charter Day. A congregation of about five hundred in all joined in the school worship, conducted by Bishop Pendleton. Dean Doering read the Lessons, and the Rev. F. E. Waelchli delivered an admirable address on "The Academy Charter." (See page 494.)

     In the afternoon our boys were defeated in the football game, but gained a "moral victory" by holding Haverford to a 19-0 score. The Rev. Karl R. Alden presided at a very delightful banquet in the evening, the program losing none of its effectiveness by reason of its brevity. Dr. Doering, in his paper on the subject of "Joining the Church" (p. 491), derived some striking lessons from statistical records. Mr. Raymond Synnestvedt was humorous in treating the subject of "Proportion," and Mr. Fred G. Davis, until recently a resident of Los Angeles, Calif., expressed well the feeling of parents who live at a distance from Bryn Athyn, but who desire that their children may enjoy the benefits of an education in the schools of the Academy. Following the speeches, a number of stereopticon pictures of the Founders and of ministerial groups were shown on the screen. Two new and excellent songs featured the evening,-"The Spirit of Theta Alpha," by Mrs. Torsten Sigstedt, and "Sons of Academia," by the Rev. Hugo Lj Odhner.

     The Faculty Tea on Saturday afternoon and the dance in the evening a were most enjoyable social reunions. For the Charter Day celebration brought many ex-students from a distance, Pittsburgh, Toronto, and New Jersey being especially well represented.

     THETA ALPHA.

     This is to announce a Theta Alpha Essay Contest, to be held in the months of February and March of 1934, for all young people of the General Church under the age of twenty-five.

     To THE YOUNG PEOPLE:-Prizes will be given for the best essays on our prominent church people and the beginnings of our various societies. The essays will be preserved as historical records, to be of great value to future generations.

     To THE OLDER PEOPLE:-Refresh your memories, and help the young people write their essays. Recall the olden days of the founding of your local society. Remember amusing anecdotes and interesting experiences of our outstanding members.

     To ALL:-May it be of interest and great benefit to tell us about one another and perpetuate the stories.

     For further information, address in the Essay Chairman: MISS KATHERINE M. BOGGESS, Bryn Athyn, Pa.

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ANNUAL COUNCIL MEETINGS 1933

ANNUAL COUNCIL MEETINGS WILLIAM WHITEHEAD 1933

     Announcements.

     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from January 29th to February 3d, 1934.

     All who expect to attend the meetings are requested to notify Miss Freda Pendleton, Bryn Athyn, Pa., in order that arrangements may be made for their entertainment.
     WILLIAM WHITEHEAD,
Secretary, Council of the Clergy.