REMOVAL OF EVIL       Rev. HENRY HEINRICHS       1953


NEW CHURCH LIFE
Vol. LXXIII JANUARY, 1953           No. 1
     "In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded." (Ezekiel 36:33)

     "By their fruits ye shall know them." (Matthew 7:20)

     Our purpose is to apply the truth contained in the letter to the subject of the removal of evil, which is meant by cleansing from iniquity. The law, "by their fruits ye shall know them," is one of those self evident truths which need only to be stated to be recognized as true. Consciously or unconsciously, we all use it in the conduct of our lives. It is in the back of our minds, if not in the foreground, when we determine our attitude to things or to persons, or to goods and truths. As it stands, it is a maxim of which the good and the evil alike may make advantageous use. It is recognized as being applicable to all things; and those who regard themselves as practical men often express it in such sayings as "it is results that count" or, "actions speak louder than words." To its general recognition we may in large part attribute the cry after, and the improvement in, efficiency which mark these times.
     In modern times, also, with the establishment of civil liberty and the equality of men in the eyes of the law, at least theoretically, and with the opening of economic opportunity to all, irrespective of their station in life or ancestry, there has come into human affairs and relations in an ever greater degree the recognition of a man's qualifications for any desired situation or endeavor. A Position of responsibility is given to him who is able to carry it, and he is permitted to remain in it as long as he performs the duties that pertain to it in a satisfactory manner; or at least as long as he is able to convince those who delegated it to him that he is able, and does assume and discharge such responsibility. This again is an appreciation of the law: "By their fruits ye shall know them."
     It is the intent of this law-and it is a law written by the Lord-that all men be rewarded according to their works; in the spiritual world according to the works of their spirit, in this world according to their external works. In this world men are, or should be, permitted to remain in a chosen use and to share in its rewards as long as they maintain the use itself.
     The same law operates not only in the external affairs of society but also more universally, and therefore more individually, in the interiors of the minds of men. Indeed it is because the law exists and rules in the minds of men that it does exist in society, where it is but an effect. Moreover, in the individual lives of men, that is, in their mental life, the law is absolute and without exception. In external affairs we may all know of exceptions, in which useful men have suffered through the caprice or malice of others. Not so, however, is it in the internals of men.
     Here the law is seen in this, that men can never see anything as it is in itself, no matter from what plane of creation it is taken-physical, moral, mental, or spiritual. Everything that enters into man by the outward way of the senses, or that enters through the inward way by means of direct influx of life from within, is received according to that which is reactive in man-his loves, affections, and thoughts. Of necessity, everything that affects man goes through a process of accommodation or interpretation; and in this process his loves, affections, and thoughts absorb those things which are agreeable and concordant. The things that are not agreeable, or discordant and inharmonious, he rejects. In this way man exercises his faculty of freedom, and according to his freedom, which is one with his affections and thoughts, he discriminates among things that are pressing for entrance into his mind and heart. That which gains entrance, or is accepted, becomes a part of him.
     This acceptance is necessarily an acknowledgment of that which before was outside of him by the loves, affections, and thoughts existing in his mind at the time. "By their fruits ye shall know them." In reference to the mind of man this means that he acknowledges everything that agrees with his life's love. On this point we derive light from what is taught in the Writings about attitudes-the affirmative and the negative attitude. Among other things, the affirmative is defined as that which serves for the conjunction of the outward and inward man. Attitude is nothing else than the general form of the loves, affections, and thoughts which make up the mind of man. According to the attitude so is the acceptance, or rejection, and the disposition of all things with which man comes into contact; that is, such is the acknowledgment of them.
     It is for this reason that everything that presents itself to us for judgment and decision depends, in respect to the disposition we make of it, upon the acknowledgment which we are prepared to make of that which lies within what we are judging.

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It is on this account, for example, that the materialist finds in nature much that he regards as useless. He finds in nature also much that is useful, beautiful, and good because he acknowledges the things which make his mind in such things. Everything in nature which serves to confirm his beliefs and his ends he finds good and acknowledges. All else he rejects. With him, nature is entirely according to the acknowledgment which he makes of it.
     So it is with all men in respect to all things in the realm of the mind. And we may draw this important lesson. The imperfections and shortcomings which we see in others may not be in them but in ourselves, a truth that is shown in the following illustration. In regarding the body of man, which is the most perfect of all organisms in creation, a materialistic scientist finds parts which he regards as useless because from his standpoint-from his attitude, or the things he acknowledges-he is unable to see or appreciate the uses which they perform; yea, must perform, although he is not wise enough to see it. If the Divine is acknowledged in nature, then also will light be given to see the uses underlying nature; for all things are created by the Divine from use, in use, and for use. And because of the operation of this law of acknowledgment, which is the internal form of the law, "by their fruits ye shall know them," a good man will find the good in his neighbor and an evil man, because of his evil nature, will find only the evil.

     We have traced the presence of this law of acknowledgment in human affairs and given it such prominence because, being universally operative, it must necessarily qualify and underlie man's relation to God and God's relation to man. It is in accordance with this law that God, who is love itself and good itself, regards only the good in man. He sees no evil, has no desire to punish, and condemns no one. Much less does He require the sacrifice of the innocent for the guilty. If man is to be saved, therefore, there can be no vicarious atonement such as is conceived of in the former church; for this would leave man in all his uncleanness, and yet he would be in favor with God, which is an impossibility. There would then be no removal of iniquities; for according to the law we have been considering, nothing can be effected without man's free cooperation; that is, apart from his acceptance of the goods which are from the Lord, or his acknowledgment of them. Salvation, according to this law, requires the free acceptance and acknowledgment, both on the Lord's part and on man's. The Lord on His part, and from His infinite good, is ever ready to accept man, but is unable from His goodness to accept anything that is evil. He is never conjoined with an evil man.

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For man to be accepted by God there must be in him good from the Lord which the Lord can regard, acknowledge, and accept. The good in man must be from the Lord because man has, and can have, no good from himself. Moreover, before man can receive good from the Lord the evil in him must first be removed, for good and evil are opposites. Evil is all that which is contrary to Divine order, contrary to the light and life of heaven, contrary to the image of God as implanted at creation; good is in, and with, all these. And being opposite to each other, good and evil can by no means be together.
     Since man became wholly evil by the fall, the evil must first be removed before good can enter in. It was therefore to cleanse man from evil, and thereby save him, that the Lord came into the world; not to make an atonement in the accepted meaning of that term. For when man is cleansed of evil, saving good can enter. This is what is declared in the words: "Thus saith the Lord God; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded."
     From what has been said it is clear that a man's real life, his distinctive self, is made up of all those things which he has appropriated by acknowledgment of them. This is equally true of the good and of the evil; and I because the acknowledgment is made by his loves and affections, that is, his will, and is of things concordant, therefore everything that has been appropriated has been regarded and acknowledged as good. For such it; the nature of love, whether good or evil, that everything which is in agreement with it is regarded as good. As it is written, the evil man calls "evil good, and good evil; puts darkness for light, and light for darkness; bitter for sweet, and sweet for bitter" (Isaiah 5:20).
     As long as men regard good as evil there can be no cleansing from evil. The first step in the removal of evil, therefore, is that it appear before the mind as evil; that it be seen and acknowledged as such and as opposed to heavenly life and Divine order. It must then be acknowledged as sin against God, and on that account be shunned, put away, and rejected. And it is here that the work of redemption begins, for man cannot from himself shun evils as sins against God. He must do it from the Lord, from His Word. To this end was the Word given, and to the same end the Lord was born into the world-the Word became flesh, and dwelt among us.
     That man cannot cleanse himself from sin is the oft repeated teaching of the Word; and such is also the teaching of the text, in that it says "in the day that I [the Lord] shall have cleansed you from your iniquities." It is the Lord alone who cleanses man from sins. It is the Lord as the Word, the Divine truth, who does this. But He does it in accordance with the law of acknowledgment, in that evil must be recognized and shunned as sin against God.

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The actual way in which man is to be cleansed from evil is often stated in the Writings as follows: he must shun evils and do goods from the Lord, but as if from himself, acknowledging that it is from the Lord. This brings before us the real truth underlying the appearance that man shuns evils from himself; the truth that evil can not, and will not, remove itself because it does not see or acknowledge itself as evil. Hence it is necessary for man to look to the Lord for enlightenment, that from the light of the Word he may learn to know what evils are, learn to see them in himself, and at the same time receive power from on high to remove them from his mind and life.
     We can thus appreciate why the Writings constantly reiterate the teaching that the first thing of spiritual charity is to look to the Lord, and shun evils as sins because they are sins, which is done by repentance. As far as anyone does not know what sills are, he does not see but that he is without sin; but as far as he does know, he can see evils in himself, confess them before the Lord, and repent of them. Because it is against charity, evil must first be removed before the good which man does is the good of charity, and it is removed by looking to the Lord and by repentance. This is further emphasized by the teaching that good and charity are spurious before repentance. Man can do what he believes to be good, and not shun evils, when yet all evil is against charity. Such as is the knowledge of evil, and its removal by repentance, such is the good of charity; whence it follows that the first of charity is to look to the Lord and shun evils because they are sins, and the second thing of charity is to do good.
     This looking to the Lord, which is here spoken of as the first step in the removal of evil, is not a mere intellectual thing to be done only in time of need. It is to be a ruling element in man's life, a habit. It implies the habitual acknowledgment of the Lord as the source of life, of truth, of good, and of power. It implies an abiding faith, confidence, and trust-a faith of love, a living faith. It implies a studious reading of, and a constant meditation on, the Lord's Word, wherein His will is made known, with a view to the discovery of evil in one's self for the sake of amendment of life. It implies the fulfillment of the purpose in giving the Word-to point out the Lord and make Him known, and to point out the evils which oppose, in order that the Lord may be acknowledged and loved and those evils shunned.

     A true looking to the Lord therefore involves the whole of that which is described in the Writings as the state of repentance, the first of which is said to be self-examination. We are to examine ourselves in the light of the pure truth of revelation, and discover our particular evils that they may be seen, judged, condemned, and removed. We are not only to scrutinize our actions and words but are also to examine our intentions and thoughts-examine the desires or ends of the will which we have in view and from which we act, and the things which habitually occupy our thoughts.

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This is necessary because, as the Writings teach, everyone becomes imbued with the end which he has in view and the habits arising from it.
     The regenerating man is to shun evils because they are sins, not for any other reason; for otherwise they are not removed, but are only hidden from the view of others. We can, and should, know that there is every worldly inducement, such as the esteem of men, to do not evil but good. Worldly rewards may be reaped by the doing of good, and even the fear of punishment can be an inducement. The fact is, that it is easier on the civil plane to do good than to do evil; but the shunning of evil and the doing of good for these reasons are not saving. For evil is concealed within, which state is compared in the Writings to that of invalids, whose blood is vitiated by the closing of the capillary vessels, which causes atrophy, numbness of the limbs, and painful chronic diseases (TCR 534). From this way we may see the force of the statement that as far as anyone does not shun evils because they are sins he remains in them.
     Shunning evils is not therefore merely an outward act but must be at the same time an act of the will and thought. For in the will and thought is the being of man's life, and it is there that looking to the Lord and the shunning of evil, which is repentance, must begin. "Cleanse first that which is within the cup and platter, that the outside of them may be clean also" (Matthew 23:26).
     It is such a cleansing that is referred to in the text and that the Lord made possible when He became incarnate. For then He restored the capability of seeing and acknowledging evil as evil, good as good, darkness as darkness, light as light, bitter as bitter, and sweet as sweet. This He did by providing the light, or truth, by which men can search out the evils in themselves and shun them; and in so providing that there can be acknowledgment of Him the Lord has provided all. For when the truth of the Word has effected its work of purification, man's mind becomes a dwelling place of truth; and as the work of purification continues, the mind becomes a habitation of many truths, a city of truth. The waste places of the spirit become a city. "I will also cause you to dwell in the cities, and the wastes shall be builded." Our first text rings clear with the certainty that such purification and rebuilding of the minds of men can take place; and the words that follow it give a sense of the security and the blessedness of the state that results. Amen.

     LESSONS: Ezekiel 36:16-38. Matthew 7:7-29. DP 91, TCR 564:3.
     MUSIC: Liturgy, pages 451, 466, 476.
     PRAYERS: Liturgy, nos. 31, 92.

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SPIRITUAL FISHERMAN 1953

SPIRITUAL FISHERMAN       ROY FRANSON       1953

     A Talk to Children

     Once there was a man who asked Swedenborg why he began to write books teaching people about the Lord. Swedenborg answered that it was for the same reason that simple fishermen were made disciples by the Lord. And he went on to say that he had been a spiritual fisherman ever since he was a young man.
     This must have been a very surprising answer. Swedenborg had been very busy studying and working in the natural sciences, and it seemed far-fetched to connect that occupation with fishing. So the man naturally asked: "What is a spiritual fisherman!" Swedenborg answered that it is a man who fishes in the Word of the Lord. But what does that mean, and what can we find in the Word! Swedenborg said that to be a spiritual fisherman is to seek and find truths in the Word. Yet he himself had been engaged in finding truths in natural science. He had, so to speak, been fishing in nature. And how could that be to fish the Word!
     Perhaps you have heard that the first church on earth did not have a written Word as we have today. The Lord spoke to it through angels, and because of what He taught them in that way the whole of creation was as a book in which the men of that church could see the Lord. And they could read what we may call the Lord's book of nature much better than most men today can read the written Word; that is, they could see the Lord in nature better than most men today can see Him in the Word.
     To see the Lord in nature is to see natural truth, and the Lord chose fishermen to be His disciples because they stood for those who are interested in natural truth, and for those in simple good who are touched by natural truths. As a spiritual fisherman Swedenborg was to find out about natural truths and then show that they agreed with spiritual truths. And just as the disciples left their nets when the Lord called them, Swedenborg left his work in the study of science when the Lord called him.
     As natural truth must be studied in the natural world, so spiritual truth must be studied in the spiritual world. So the Lord opened Swedenborg's spiritual eyes in order that he might be in the spiritual world at the same time as he was in the natural world; and Swedenborg could write down from the Lord how the angels in heaven understand the Word, and could assure people on earth that heaven and hell really exist; a thing which some men did not believe.

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Most of all, he could tell men on earth from the Lord how they must live to become angels in heaven. This was the work for which Swedenborg was born, a work that had never been done before, and that will never be done again. For although the Word had been given through men before, they had not been let into the spiritual world in just the same way as Swedenborg, and the Word written through him is the last revelation given by the Lord. It will come to be understood more and more, but another Word will never be given.
     Now you know that whatever work you would like to do, whatever use you would like to perform when you grow up, you must learn a great many things. You must prepare yourself for the particular work you have in mind. The preparation may be longer or shorter, according to the importance of the work and the responsibilities it carries with it. Because Swedenborg's work was very important and highly responsible his preparation took a long time. It took, in fact, thirty-five years. Of course he did not know himself that all his labor and study in nearly every field of science known at that day was a preparation to become a spiritual fisherman; that the Lord was secretly leading him to find natural truths and teach them in such a way that he might later teach spiritual truths. Not until he was fifty-seven years old, when many men are beginning to look forward to a peaceful and restful time after a life of hard work, was Swedenborg fully prepared for his important task. Then the Lord appeared to him and said that He had chosen him to tell men the spiritual truth of the Word. And from then on, Swedenborg was a very busy man; writing down all the words of the Lord, and all the wonderful things which he was allowed to see in the spiritual world.
     When we read about all these wonderful things it becomes even more clear why simple fishermen were chosen by the Lord as His disciples: and why Swedenborg was called a spiritual fisherman. For we are told in the Writings that the lowest heaven, which is also called the natural heaven, appears at a distance like a sea. In that heaven live those angels who have lived in simple good, and who are known for their obedience to the Lord; those who, when they lived on earth, had only a simple interest in spiritual things. And we are told also that the letter of the Word is called a sea because it speaks of spiritual things in a natural way. The Lord chose fishermen because they were to find and teach such men from the letter of the Word; and Swedenborg was called a spiritual fisherman because he was to find and teach natural truths in such a way that men could see the Lord in them, and then teach spiritual truths from the Lord in such a way that men could understand them as never before.

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     The Lord wants all His children on earth to become spiritual fishermen. That is, he wants us to study His Word, to search out and learn its truths, and then to obey and love them. And if we do that, we shall enter into one of the heavens seen by Swedenborg, and live in it as angels forever.
DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

      (The first in a series of six addresses.)

     1. Natural Charity, Its Place and Function

     According to the teaching of the Writings, charity has so completely disappeared in our day that scarcely anyone even knows what it is (AC 6269:2). This is a hard saying, difficult for many people to understand. Surely we see abundant evidence of charity among those of our acquaintance. The newspapers every day bear testimony to acts of kindness, of self-sacrifice, of devotion to duty, and of concern for the poor and suffering. Organized charities have grown enormously in our own country in recent years, and they are sustained by generous gifts from a large proportion of the population. How, then, can it be said that charity is almost unknown?
     There are, however, two distinctly different kinds of charity. One is spiritual and the other is natural, and each has its specific use and function. Natural charity is indeed well known, and is, perhaps, practiced more extensively than ever before. But it looks merely to the physical, social, and moral welfare of earthly society. Spiritual charity, on the other hand, has regard to what is eternal-to the health and happiness of the soul or spirit that lives after death; and this is the charity that at the present day is so rare.
     It is rare because men are so completely absorbed in the struggle for worldly success and prosperity that they pay little heed to spiritual things. No one can minister intelligently to the spiritual needs of mankind without a true knowledge of God and a true understanding of the Word, for only in the Word are the Divine laws of spiritual life revealed. Genuine spiritual charity, therefore, is a love that inspires men to seek this heavenly knowledge in order that they may learn how to be of lasting benefit to the neighbor-how to promote his spiritual and eternal happiness. This is the kind of charity to which the Writings refer; the kind that is so sadly lacking in our modern world, wherein men are increasingly in different to spiritual truth, while devoting their whole time and thought and energy to the mastery of the laws and forces of nature.

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     While they stress the supreme importance of spiritual charity, the value and necessity of natural charity also is fully recognized in the Writings. Indeed it is there given a broader definition, and is accorded a more exalted place, than is generally acknowledged in the world. "It is believed that charity toward the neighbor consists in giving to the poor, in helping the needy, and in doing good to everyone without exception. Nevertheless, genuine charity consists in acting prudently, and to the end that good may come thereby" (AC 8120). This does not mean, of course, that we should not in any emergency act spontaneously, immediately, to relieve suffering or to save life, without stopping to consider the character of those who are thus benefitted. The reference is merely to the fact, well known, that indiscriminate charity may prove the very opposite of a blessing. Assistance given to criminals only increases their power to injure others. Unscrupulous men can play upon the sympathy and the gullibility of the public to collect large sums of money for their own aggrandizement. Also, any assistance that imposes an obligation upon the recipient and deprives him of his freedom does more harm than good. Unwise help may make a person dependent and destroy his ability to make personal judgments or to act with initiative and responsibility. Genuine charity, therefore, must be exercised with prudence, even when ministering to the relief of physical want and suffering or to the alleviation of mental fear and anxiety.
     The Writings further teach concerning natural charity that it "extends much more widely than to the poor and needy. [For] charity toward the neighbor consists in doing right in every work, and one's duty in every office" (AC 8121). It is obvious that the businesses, occupations, and professions in which men are engaged are the means whereby the vital needs of society are met. For as each one fulfills the duties of his own office honestly, faithfully, and with diligence he contributes regularly to the welfare of society, and many individuals benefit from his labors. To confirm this we need only note how widespread is the injury caused by a protracted labor stoppage. Every use or occupation is a work of charity more universal, more effective, and more constant than the occasional giving of alms. Some may say that this is not rightly to be called charity because one receives a return for it in the form of salary or wages. It is true, of course, that he who thinks merely of what he gets out of his work, and cares only for his own advancement, does not act from a spirit of charity; though even then, in Providence, his self-interest is turned to the benefit of society. But one whose heart is in his work, and who finds delight in the service he performs for others by means of it, exercises real charity.

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     A still further extension of the idea of charity is described in Arcana Coelestia no. 8122, where we read: "The case is the same in all other instances, whether men be in any employment or not, as with children toward their parents, and with parents toward their children; with servants toward their masters, and with masters toward their servants; with subjects toward their king, and with the king toward his subjects. In these cases he who does his duty from a sense of duty, and what is just from a sense of justice, exercises charity." Everyone has obligations outside of his specific occupation-obligations toward his family, his business associates, his friends and relations, his country, and his church. To act in every relation to his fellow men from a love of justice and fair play, from consideration for their feelings, and from a deep concern for their freedom-this is charity. To uphold the civil law in time of peace, and to defend one's country in time of war, even with one's life-this, too, is charity. As we are told in Arcana Coelestia no. 8033, the very essence of charity is "an internal affection which consists in a heartfelt desire to do the neighbor good, this being the very delight of life, and this without any reward." "He who is in charity toward the neighbor," we read, "from [this] internal affection is a charity toward the neighbor in everything which he thinks and speaks, and which he wills and does. It can be said that as to his interiors a man or an angel is a charity when good is to him the neighbor; so widely does charity toward the neighbor extend" (AC 8124). Yet as long as the good that is visualized looks solely to health and external prosperity, to civil peace and security, to social adjustment and moral probity, men may act from this internal affection of good will and still exercise only natural charity.
     Such natural charity is common to all human beings because it arises in part from heredity, in part from religious and social education, and in part from the remains of infancy and childhood with which all men are endowed by the Lord. By heredity everyone has an inborn desire to seek the help of others, and to value their good will, their praise, and their approbation. This, in the first instance, is what impels everyone to conform to the demands of society, and to adopt the modes of speech and action that are acceptable and pleasing to those about him. This kind of charity therefore has its roots in self-interest. Nor is this wrong to begin with, because it cannot be helped. It comes spontaneously, and not as the result of deliberate choice. For this reason it is innocent, and no one can be held responsible for it or be condemned on account of it. This inherited self-interest is the means, under Providence, of introducing all men into the external forms of charity-kindness, consideration, politeness, mercy, generosity, and other virtues.

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Such forms become habitual by practice. They vary according to the mores of the social environment in which one grows up, but they exist with those born in the most primitive tribes as well as with the children of highly cultured parents.
     Heredity also is supplemented by education. Every child learns from parents and teachers certain precepts that become matters of religious and social conscience. No culture is so debased that it does not cherish and pass on from one generation to the next certain concepts of what is right, just, and honorable, as contrasted with what is wicked, abhorrent, and despicable. Every child, even in the lowest stratum of society, and among the most backward races, is given some idea of loyalty to his family, his friends, his class, or his tribe. Every religion, however idolatrous, is based on the acknowledgment of some higher power that must be obeyed, some law that must not be broken. In keeping these laws something of conscience is formed, and by means of this something of innocence is preserved. This is the case even though the teaching may be superstitious, the laws mistaken, and the forms they prescribe crude, cruel, and in themselves the very opposite of charity. Because of this, natural charity is found among those of every religion in the world.
     But deeper and more powerful than either heredity or parental instruction is the tendency to love what is true and good, to acknowledge God as a merciful Heavenly Father, and to accept the teaching of Divine revelation; which tendency is insinuated immediately from the Lord out of heaven with every infant born into the world. It is implanted by celestial angels attendant upon infants when the mind is first awakened to consciousness. By means of this primary impulse the Lord reserves to Himself the first beginnings of all education, providing an opening through which He may operate powerfully from within each one to protect from evil and to lead in the way to heaven. This is just as true of the infant born in the darkest jungles of Africa as it is of one born in a palace. Both first awake in a veritable Garden of Eden, a garden of heavenly love and innocence. And these first impressions remain deeply imprinted upon the memory, to be recalled in later life. They are for this reason called "remains" in the Writings. They constitute the only real source of genuine spiritual charity with any man. In themselves they are spiritual charity. But they do not belong to the child. They are only lent to him, and they cannot become his own except in adult life, and by means of regeneration. They do, however, produce a delight that appears to the child as his own, a delight in the affections of natural charity; that is, of mercy and compassion, of kindness and generosity, of ministering to the welfare and happiness of others. It is this delight, borrowed from the angels, that opens the way to genuine spiritual charity in adult age.

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For this delight of remains is not centered in self but springs from love to the Lord and innocence, that is, from willingness of heart to be led and taught by the Word.
     By means of these remains the Lord is present with all men of every race and every religion. He is present with power to redeem and save, regardless of their faith. The reason is that the vital essence of religion is not faith but charity. In charity there is innocence; and everyone who lives a good life, that is, a life according to what he sincerely believes to be true, can be led by the Lord into heaven after death. This is the plain teaching of the Writings. But if those of every faith can be saved, what difference does it make whether a man's religion be true or false! Are not different religions merely different ways of approach to heaven, one way better suited to one type of person and another way adapted to another type, but all equally leading toward the same goal? It is widely thought in our day that a man's religion is merely a matter of personal preference. But this is tantamount to saying that there is no such thing as religious truth, and that in matters of religious belief one man's opinion is just as valid as another's. This, indeed, is the idea that lies back of the modern Christian concept of religious tolerance. The saying is that there is truth in all religions, and who can have the temerity to claim that any one religion is the true one? The idea that there is no criterion of spiritual truth has led to the belief of many that moral life is the only thing that really matters, and that this can be taught in connection with any religion, or indeed apart from religion altogether. This is the basic argument of those who contend that there is no need to introduce religion into education.
     This is not true. Morality apart from religion can at best produce only natural charity. And natural charity by itself is not sufficient. If there is innocence in it the Lord can indeed be present to redeem and save the individual. But by this alone He cannot effect the redemption of the race. Only because there is with men some remnant of a love for spiritual truth, only because somewhere on earth there is a true knowledge of God and a true understanding of His Word, can the Lord protect from evil those who are in natural charity. The function of natural charity, therefore, is decidedly limited, and we propose to inquire further as to just what those limitations are, and just why spiritual charity is essential to the salvation of mankind.
Title Unspecified 1953

Title Unspecified              1953

     "All parts of the body, even the least, turn themselves toward the common center of the earth, which is called the center of gravity there is another center of gravity in the spiritual world, and this, with man, is determined by the love in which he is; downwards if his love is infernal, upwards if his love is heavenly" (AE 159:3).

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GENERAL CONFESSION 1953

GENERAL CONFESSION              1953

     1. I Believe

     BY THE REV. W. CAIRNS HENDERSON

     The General Confession of Faith which is recited by those congregations which use our Liturgy reads as follows:

     I believe in the Lord Jesus Christ, the almighty and everlasting God, the Maker of heaven and earth, the Redeemer and Savior of the world.
     I believe in the Sacred Scripture, the Word of God, the Fountain of wisdom, the Source of life, and the Way to heaven.
     I believe in the Second Coming of the Lord, in the Spiritual Sense of the Word, and in the Heavenly Doctrine of the New Jerusalem.
     I believe in the New Angelic Heaven, in the New Christian Church, in the communion of angels and men, in repentance from sin, in the life of charity, in the resurrection of man, in the judgment after death, and in the life everlasting.

     It was composed by Bishop W. F. Pendleton as an expansion of an outline in the Academy Liturgy of 1876, p. 112, and was written in imitation of the style of the Apostles' Creed [NEW CHURCH LIFE, 1919, p. 100]. As we have noted elsewhere [pp. 34-35], it is one of fourteen General Confessions printed in the Liturgy, and although it is the most suitable for public worship, others might be used from time to time, both for the sake of variety and in order that it may not harden into a fixed and authoritative symbol in the thought of the Church.
     A creed is at once a confession of faith and a summary statement of doctrine. There is evidently a place in public worship for a united confession, and doctrine must be formed by the church and by the individual man of the church if the Word is to be understood. The Writings do not condemn councils or creeds-deliberations looking to a common understanding of doctrine, or the formal statement of the understanding reached as a creed. What they warn against is putting trust in councils rather than in the Word. What they condemn is the claiming by councils of a binding authority for their findings, and the promulgation of a creed as an authoritative doctrinal formula intended to define what is true and essential and exclude what is false, any deviation from which will bring down the thunders of excommunication. And our General Confession is not such a symbol. It is neither external law nor an instrument of discipline; and its acceptance is not asked of applicants for membership, for whom the only requirement is baptism by an ordained New Church minister.

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     Although the General Confession is designed for recitation by the congregation it is essentially an individual confession of faith. This is made clear by the fact that the opening words are, "I believe" not, "We believe." Implicit in this is the fundamental and unique principle on which is based the organization of the General Church and its concept of the responsibility of its members: the principle that the unit of the church, the church in least form, is the individual-that the church is within man, and the church outside of him is the church with a number of men in whom the church is. Considered spiritually, the church is individual; and when we reflect that it consists essentially in a state of love, a mode of thought, and a way of life produced by acceptance of the Lord's teaching, leading, and government in the spiritual truth of the Word, we may see that it cannot be otherwise. Love to the Lord, charity toward the neighbor, a perceptive insight into the inner meaning of revealed truth, and the spiritual affection of the uses to which that truth leads are the things that make a living church; and the Lord can no more impart them to a group as such than He can lead and govern a group as such. They can be given only in individual human minds, and they become the common possession of a group only when it consists of individuals who have received them from the Lord; just as a group can be led by Him only when it is made up of individuals who have freely submitted to His leading. Thus the church is individual, and this is recognized by the form of the opening words of the General Confession.
     It is a doctrine of the church that all true confession is of the heart, that the articulation of spiritual faith is an expression also of the acknowledgment and love of the truth confessed, and that it is accompanied by a life according to the truth. Yet this does not mean that the General Confession may be used by those only who are in spiritual faith. If that were so, it could never be used at all; for only the Lord knows who has received such faith and no man may claim to possess it. According to the Writings, the first faith with all is historical, or a faith of authority; faith grounded, not in perception of the truth itself, but in confidence in parents, teachers, and ministers. This faith must precede, perhaps by many years, the development of spiritual faith and the confession thereof that comes from the heart. It is the proper faith of childhood, adolescence, and early manhood because it is the only faith then possible, for which reason the Lord then accepts it; though in manhood it should be giving place to spiritual faith. So the General Confession may properly be used by all-children, young people, and mature adults. It may rightly be taught to children who are as yet incapable of spiritual faith. And as a ritual it has power to stimulate whatever affections have been implanted of the fundamental truths which it affirms whenever it is recited in worship.

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HEAVENS TELL THE GLORY OF GOD 1953

HEAVENS TELL THE GLORY OF GOD       Rev. MORLEY D. RICH       1953

     (Delivered at the 39th British Assembly, August 3, 1952.)

     Origins and Definitions. Perhaps the most primary and general statement about heaven is the familiar one in the work Heaven and Hell: "The Divine of the Lord makes heaven, and the angels constitute it" (no. 7). The Divine of the Lord is said to be the good of love and the truth of faith, and these, proceeding as a one, create the atmospheres of heaven in which the angels live and breathe and have their being. And it is according to their reception of this Divine that they constitute and are heaven (AE 23e). In Spiritual Diary no. 4629 it is said that the Divine Human of the Lord makes heaven; but this is not a real difference because, since the Last Judgment, the good of love and the truth of faith from Him have specifically operated in the form of His glorified Human in creating and sustaining heaven. This, we take it, is why the Diary passage continues by saying that by His influx He shapes all things and beings in the heavens to the human form. It is simply a more definite statement than the one made in Arcana Coelestia no. 5110:3 before the Last Judgment: "Everything of heaven strives toward the human form."
     So it is that all of heaven has relation to the Lord, and from this comes its order, unity, mutual love, and happiness (AC 551). And its nature is defined as consisting in mutual love (ibid., 2130:4). Finally, it is said that the universal bond (of the heavens) is the Lord, and hence love to Him. The singular bonds are derived from this, and they are those of ; mutual love or charity toward the neighbor (ibid., 9613). In other words, each and every angel is bound to the Lord, as it were, by a single cord of love, and all are likewise bound to each other by innumerable lesser cords of mutual love. Thus we may see heaven as an infinitely intricate, complex maze or congeries of human relationships by which each angel is willingly and happily held softly in his place, and by the order of which heavenly uses in their excellence are possible.

     The Heaven of Heavens. Now, the first of heaven actually is the first of creation. The words of Solomon, "the heaven of heavens cannot contain Thee" (I Kings 8:27), refer to this inmost or first of heaven. It is, indeed, identified with that inmost region next to the Divine in which are human internals.

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Human souls, therefore, constitute this heaven which is nearest the Lord and which is above the celestial angelic heaven. Furthermore, it is taught that these human internals or souls, by which immortality is conferred upon men, and which thus distinguish them from beasts, are "the habitations of the Lord Himself," since they are composed of the very first finite forms emitted or created by Himself (see AC 1999:3, SD 5548).
     We may reflect that this heaven of human souls is also the very first manifestation of the Divine urge to make a heaven from the human race. We can see this urge in the revealed truth that the twin faculties with which these human souls are endowed are those of rationality and liberty; for after the creation of souls, the Lord proceeds through these two faculties in the effort to bring men's spirits below into those delights of spiritual rationality and joys of true freedom of will that make heaven for them.

     Distinctions and Varieties of the Angelic Heavens. Thus far heaven appears as a simple, a single and uncomplex place. This is because we have been viewing only the universal characteristics of its origin and constitution, and universals always appear to our undistinguishing finite gaze as but general masses or forms, or atmospheres without parts. And yet, we may know from doctrine that there are innumerable varieties and parts within every universal. I, God-Man, we are told, there are infinite things which yet are distinctly a one. Yet, with our natural understanding, we do not see those infinite things; we do not see the innumerable parts and varieties which compose the Divine Human. Generally we view the Divine Human as a general human form having within it infinite love and wisdom; and even though, through revelation, we may be led to perceive more distinctions and varieties in Him than these, still, compared to the infinite variety, we see Him as a most general form or mass. It is not until that infinite variety begins to manifest itself in actuality, that is, in the creation of finite things, that we begin to see that variety and are able to make distinctions. And furthermore, the lower in the scale of creation we go, the farther down in the scale of ultimates we direct our attention, the more complex and numerous appear the parts, varieties, and distinctions. This, indeed, is why it appears to us, due to the sensual limitations of our natural minds, that there is indefinitely greater variety in the natural world than in the natural heaven, more in the natural heaven than in the spiritual, and more in the spiritual than in the celestial.
     And so it is that when we come into the field of the angelic heavens below the Divine and the heaven of human internals, and begin to study their constitution, we enter into complexity and therefore into difficulties.

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This appears plainly when we compare the kingdoms and the heavens, their societies and distinctions, with the human mind-its will and understanding and their three degrees, celestial, spiritual, and natural, together with all the loves and affections, truths and ideas, that dwell therein. Furthermore, we begin to appreciate the task of the revelator in distinguishing, classifying, and expressing these general divisions in natural language.
     For this time, therefore, we would rest content in the preponderant teaching of a great number of leading passages in the Writings. These all teach that there are three discrete degrees of the heavens, each divided; into two kingdoms. In the first or celestial heaven dwell those who are preeminently in love to the Lord, in the spiritual heaven those who are primarily in love toward the neighbor, and in the natural heaven those who are in the love of obedience or, as it is said in some passages, those who are in charity and the truth of faith. Each of these heavens is divided between those of the celestial kingdom and those of the spiritual kingdom. The superficial and somewhat academic confusion which is caused by the similarity of terms in describing the celestial heaven and kingdom and the spiritual heaven and kingdom (see AE 708:2, 3; Coro. 36; LJ post. 303-314) we would leave with this simple suggestion which may serve as a clue to the right reading of these teachings: that the word "heaven" is one which relates to love, to good, to the will, and to liberty, whereas the word "kingdom" refers to wisdom, to truth, to the understanding, to reason, and to truth from good and good from truth.
     But in the conviction that these will be made clear by a consideration of the living human relationships involved we would turn our attention to other distinctions, and this from such passages as the following. "Almost all who come into the other life suppose that there is the same hell and the same heaven for everyone, when yet there are indefinite differences and varieties of both; for no one is ever in a precisely similar heaven to another, just as there is never one man or spirit or angel exactly like another . . . a certain angel computed only the most universal kinds of the joys of spirits, or of the first heaven, at about four hundred and seventy-eight. From this an idea cab be formed of the vast number of the less universal types, and of the innumerable species belonging to each" (AC 457; cf. HH 405). "Uses in the heavens are likewise in all variety and diversity, and in no case is the use of one wholly the same as, or identical with, the use of another, so neither is the happiness of one the same as and identical with the happiness of another" (HH 405). So there are as many kinds and degrees of heavens as there are joys and delights; and as many kingdoms, viewed in this way, as there are human loves, affections, and activities. Furthermore, each man or angel is composed of an indefinite number of different kinds of heavens, into each of which he enters and dwells in his varying states.

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     Thus we have what might be called the general heavens of regeneration, by which we mean the discrete degrees of love to the Lord into which men enter according to the degree of their regeneration on earth. This, indeed, is the heaven which a man never leaves, for it is the state of his inmost ruling love; and this love is constant with him, continually entering in and forming and qualifying all his other heavens, or loves and delights.
     But there are also the heavens, the loves or states of uses, into the active delights of which man enters for a large part of each heavenly day Then there are the heavens of the churches or ages-the Most Ancient, Ancient, Christian, and New Churches; the Golden, Silver, Copper, and Iron Ages and the Age of the Rock. And there are the heavens of the different earths-of races, religions, and even sects; of the conjugial; of nations, geniuses, and even of recreations. Into a specific degree of each of these types of heaven every angel enters actively and consciously at various periods, the delights and awareness of the other types of his heavens being quiescent for the time he is in one or the other.
     For the remainder of this effort, therefore, we shall contemplate the distinctions made in the heavens as to uses, earths, ages, churches, races, and nations. Then, in the light of these, we shall view some of the implications of a day's activities in the heavens, as described in the Writings.
     Finally, we shall attempt to see something of the many heavens involved in the states of the participants and spectators in the recreation which comes at the end of that day.

     Uses in Heaven. Uses, considered as to their essence, are practically impossible to distinguish by natural language. A man's use, inmostly, is the activity of the love and wisdom of his soul, which are composed of parts so intricately and individually arranged as to be different from any other soul. Their activity, therefore, which is his use, possesses a distinct quality which is different from any other. And this activity, passing down from the heaven of heavens into, and through, the angel's ruling love and conscious mind, has an effect and influence upon all the other angels which is unique. This effect, or influence, is his individual function in the Gorand Man.
     But there are such general functions mentioned, as those of government, instruction, and obedience, which are somewhat identified with the celestial, spiritual, and natural heavens of regeneration. And there is also described a number of specific functions within these, such as insinuating goods and truths with men on earth and turning them away from evils and falsities, instructing novitiate spirits and infants, arousing the dead and leading, informing and protecting them, and caring for domestic things (SD 5158). Again there are other functions, such as ministries, studies of life, employments, various family exercises and labors (AE 1226).

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Finally, there are many activities mentioned which certainly imply necessary functions, such as administrations and ministries, courts of justice, mechanical arts and handicrafts (CL 207: 3); libraries (SD 5999); governments, economic and civil and ecclesiastical laws (AE 1120); recreations, sports, plays, and entertainments.

     In one or the other of these each angel performs his distinctive use, and is in his heaven of use while there. As an example, he may be in the celestial function of government, the spiritual function of instruction, or the natural function of obedience in performing the specific activity of raising the dead. And one of these will be performed by him in that activity with the distinctive influence which is the result of the peculiar quality of the activity of his individual soul's love and wisdom. For "every man has eternal life according to his affection of use, because that is the man himself" (Love, xvii:2); and "the life of the love of use is the life of the love of the common good, of the neighbor, and of the Lord" (AE 1226: 7).
     When we come to the heavens of the various earths in the universe we discover some interesting general laws and distinctions. First of all we should observe that, in treating of these, the Writings are referring exclusively to the heavens of regeneration, though there are also references to distinctions of genius.
     We may see first the passages which say that the heavens of the various earths are separate from each other, and that angels must be around or near their own earths (SD 535; AE 726:7, EU 127). However, we come then to those passages which say that the inmost or celestial angels of the various earths are together (SD 552; AC 6701), despite the fact that elsewhere it is said that their angels are separated because of differences in genius. The only possible inference seems to be that it is only in the lower heavens that differences as to earthly genius actually separate the angels, and that those differences are not separative in the celestial heaven of regeneration; just as differences as to race, nationality, or religion do not separate there.
     It becomes evident, therefore, as a general principle, that if we would make distinct divisions as to race, religion, or nationality on earth, we can see them only in the lower heavens of regeneration, not in the celestial. And lest anyone should feel unhappy about the possible existence of such divisions in heaven, we may say that they have not the corrosive, vindictive, and proprial characteristics of such divisions as they exist on earth!
     As for the angels of the lower heavens, then, their individual heavens of delight are closely bound to the genius and state of their own earths.

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And while their celestial angels indeed retain the distinguishing dualities of their own earth's genius and use, they are not prevented thereby from associating with those of other earths. Indeed, when we come to consider the various heavens of the ages and churches, we find ourselves quite closely bound to our own earth. For it seems clear from the treatment of the earths in the universe that few, if any, of the other earths have gone beyond the Golden Age, and that virtually all of their inhabitants are in the state of the Most Ancient Church, either in its prime or in its decline.
     When, however, we begin to survey these heavens we must hold firmly to our principle of considering each type of heaven as a series by itself, as a separate classification of distinct states and qualities. For confusion is heaped upon confusion if we attempt to identify the heavens of the churches and the ages with the heavens of regeneration. As an example of what we mean, and without pursuing this particular type of heavens further, it is written that the Most Ancient Church represented the celestial kingdom of the Lord and that those who were of it dwell together in heaven (AC 483e); and, further, that the ancient heavens are distinct from the heavens after the Lord's advent (HD 3, 4). But on the other hand, it is said that angels from the Most Ancient Church are scattered throughout the heavens in order that the others may enjoy wisdom (SD 5187). Again, it is said that the New Heaven consists of Christians as well as Gentiles, but mostly of children who have died since the Lord's time (HH 318328); and that this heaven is distinct from, and below, the ancient heavens (AR Pref., 612, 876). What, then, becomes of the truth that all children go to the celestial heaven, and of the inference that the New Heaven is not only the new quality but also the very basis and core of all the heavens as now constituted?
     The only possible unifying idea is that the heavens are not distinguished and separated by space and time, or even by the abstractions of a cartographer's compartmentation, but by tremendously varying states of love, affection, uses, functions, and activities-the things beyond lime and space which shift and overlap, combine and mesh and interweave, in ever new kaleidoscopic patterns, combinations, and permutations, the lines of which we can follow in but infinitesimally small part, and this only through the complex relationships of the natural world. So out of simplicity comes indefinite variety, and through that indefinite variety may be seen the underlying, basic lines of Divine and created order.
     Perhaps this will suffice to demonstrate the thesis. As for the various heavens of religions, I shall merely refer you to such passages as LJ post., 126; LJ 50, 56: 5; AR Pref. 3; DP 255e, 326: 10; SD 5260. For the various heavens of the nations you may look in LJ post., 23, 176, 177, which describe the Protestant center of the Christian Heaven, with the various positions of the English, the Dutch, the Germans, and the Swedes-passages which may prompt the very serious, though plaintive question: Is there a heaven for Americans!

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In relation to the heavens of the conjugial, or of conjugial love, I will here mention only one fact which bears relation to the following remarks; namely, the fact that the husband goes to his wife's society in heaven (CL 411:2). And now, in the light of these things, let us interpret a day in heaven as it is described in the Writings (TCR 745; CL 17:2).

     A Day in Heaven. According to the descriptions, the first event of the day is that "from out of the houses around the public places are heard the sweetest songs of virgins and young girls, with which the whole city resounds." The tone of the further description of this leaves little doubt that this singing forms a kind of informal and spontaneous service of worship and praise which exalts and inspires both singers and hearers for the activities and functions of the day which follow. Singers and hearers are, for that time, translated into their particular heaven of worship and of the churches; and the quality of the affection and of the singing will be affected by the religious association and life which each society has received on earth, as well as by their general use, genius, and the age in which they lived.
     "This ended," the description continues, "the windows and also the doors of the houses on the public places are closed, and at the same time those of the houses on the streets, and the whole city is still. Not a sound is heard anywhere, and no loiterers appear; and all, being ready, then engage in the duties of their several occupations."
     Having been, previously to this, in the various heavens of their home, their family, and their conjugial relationship, the wife now goes to her apparent function and its duties in the home, and the husband goes forth to a house on a public place to enter upon his public or forensic use and its duties. The doors and windows are then shut so that there may be no distractions from other heavens, and each one enters into the heaven of his or her particular spiritual use, which appears in, and through, a specific ultimate occupation. The essential use, as has been mentioned, is the individual activity as an influence of the soul. But in order to exert that influence it takes the form of the functions mentioned government, instruction, and works, which are general functions; and specific functions within these, such as insinuating goods and truths with men on earth, turning them away from evils and falsities, instructing novitiate spirits and infants, arousing the dead and leading, informing, and guarding them, as well as conveying goods and truths to their fellow angels (SD 5158). These, it may be suggested, are spiritual-natural, and may be distinguished by the term "functions."

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     Our thought is, however, that even these functions, which are exterior to the spiritual uses, must be conveyed and expressed and effected by means of apparent natural activities, or, as we may call them, "occupations." These have been mentioned before and consist in apparent works and labors connected with the spiritual-natural functions and the spiritual uses within them. Since all these objects appear around the angels as their environment, such as libraries, gardens, courts, palaces, food, and other things, there must also be the appearance of work to produce them, even though they are apparently produced in a moment from the state of the particular angel's goods and truths.
     So each one, man and woman alike, enters into the heaven or delight of his particular use, function, and occupation, and remains in it during the representative state of morning until noon. "At noon," however, "the doors are opened, and in some places in the afternoon the windows also, and boys and girls are seen playing in the streets, their tutors and nurses sitting on the porches of the houses overseeing them. In the outskirts of the city are various games for boys and youths; games of running, games of ball and of tennis, trials of skill among the boys as to which are more and which less ready in speech, in action, and in perception; and to the more ready some laurel leaves are given as a reward. And there are many other games for calling forth the latent abilities of the boys. Outside of the city there are also theatrical performances by players on the stage, representing the various virtues and excellences of the moral life, among whom are also actors for the sake of comparison."
     Leaving aside the many other things mentioned, let us, for the sake of illustrating the complex of the heavens present in any one external activity, consider the giving of such a play. First we might notice that theatrical performances are given outside of the city; a fact which suggests that this activity is somewhat detached from the society itself in order that angels from other societies who are peculiarly gifted as actors may perform for its entertainment. The audience, we may note, is in its particular heaven of recreation. The director and players, on the other hand, are in their particular heavens of use, function, and occupation. Now the director is in his particular heaven of use, which may be that of government. At the same time, the heaven of his regeneration may be quite another than those of his actors or of the audience. The actors might be said to be in that particular heaven of use which is instruction, and this heaven is both internal and external. The leading actors would then be in the internal of that heaven as representing the moral virtues in their purity. On the other hand, for the sake of comparison there would be other actors capable of portraying the lower reaches of the virtues, and, remotely, the evils that are opposite.

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These actors would be of the lower or external reaches of the heaven of instruction, They would be those lower angels whose dormant evils and falsities lie closer to the surface than is the case with the more interior angels. There might also be even elements of exquisite humor, portrayed to infill with that connective quality which is the sign of the rational, and these would be acted by intermediate angels in that heaven of use. Much more, and many more intricacies, might be brought forth from even this single day in heaven, but this much will have to suffice here to illustrate the point.
     There are, of course, many other things which parallel and hence illustrate the constitution of the heavens-the human body, the human mind, and the multitude of occupations and relationships which compose human society in the natural world. Thus a man may be an inhabitant of this; earth, of England, and of London. He may be married and have a home and children. He may be a clerk or bricklayer in his principal occupation, an instructor in a night school or summer school, a governing official in his union, a leading spirit in his chess club, and a good speaker and leader in his church, all at the same time. In each of these many aspects and activities of his life he will be in a particular heaven of function or recreation; though all will be subsidiary to his heaven of spiritual use, and will be qualified by his heaven of regeneration or ruling love, both of which heavens remain constant.

     Conclusion. "By the Word of the Lord were the heavens made, and all the host of them by the breath of His mouth." There is no doubt that the many specific descriptions and distinctive terms used by the Writings to delineate the general and particular divisions of the heavens are for the sake of clarification, and for the instruction and preliminary use of the natural mind. They are given for the sake of the construction of a systematic theology which can act as a vessel and catalyst of regeneration.
     But they are not given as an iron-bound safe in which the human spirit and rational mind of the New Church man may be imprisoned and stifled. They rather furnish the ground, the base, the airfield from which that spirit may soar into its heavens. And this is shown even in their Divinely provided contrasts and apparent, though not real, conflicts; for the human mind may be stirred thereby to battle its way through these to some little sight of the infinity lying beyond and within, of the vital, living and breathing truths and goods which flow from the Lord in a never ending stream.
     "The Word of the Lord" and the "breath of His mouth" are infinite indeed; and that infinity is within written revelation, authorizing it and giving it a Divine perfection the scope of which is quite beyond our natural understanding, except in a limited way. It is that written revelation alone, therefore, that really opens the eyes of the understanding to see something of the wonder of the heavens; which kindles the will of the heart to love their ways; and which opens the lips to exclaim:

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"When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained; what is man, that Thou art mindful of him?" (Psalm 8:3, 4).
SWEDENBORG INSTITUTE 1953

SWEDENBORG INSTITUTE              1953

     The following article, translated from the German by Professor Otho W. Heilman, appeared in the July-August, 1952, issue of DIE NEUE KIRCHE, which is published at Zurich, Switzerland, under the editorship of the Rev. Adolph L. Goerwitz. Although not recent, it is printed here in accordance with our policy of bringing before the readers of this journal matters of interest to New Church men.
     "A Swedenborg Institute. In several of the Swiss-German newspapers after April 24, 1952, appeared the following communication 'A Swedenborg Institute (Academy). A Swedenborg Institute was founded in Basel on April 24th. Its purposes are the publication, dissemination, and exploration of the scientific, philosophical, and theological works of the Swedish religious theorist, Emanuel Swedenborg (1688-1772) Every person of sound mind and legal age can become a member, irrespective of nationality, race, creed, or sex, whose desire it is to further the purposes of the institution. In order to ensure the nonsectarian character of the Institute, the holders of spiritual offices of all confessions and churches [priests or ministers. Ed.] only are excluded from membership. The library of the Institute already comprizes over 100 works of Swedenborg, including more than 30 originals in the Latin language.'
     "To us it seems conceivable that the description of Swedenborg as a 'religious theorist' has been an unfortunate choice, since his whole framework of Christian truth from the words of the Lord Himself in the Gospels is thus abolished by the manner of the appraiser, which takes away the desire of the reader to occupy himself with his theories.
     "On the favorable side to us abroad the regulations of this 'Swedenborg Institute' are seen at a glance, since we find, in paragraph 3, that the purpose of the society is to be furthered: a) by the establishment of a central library; b) by the translation, publication, and dissemination of the original works of Swedenborg.
     "Since ministers have been excluded from membership, we wonder who is going to take care of the translation iii the Institute (Academy), since for such work a special education is necessary; not only a sufficient knowledge of Latin but also a fundamental acquaintance with the Writings, such as now exists with the clergy of the New Church.

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     "From the first 'circular' of this Swedenborg Institute, May, 1952, which the 'Central Secretariat' sent out, we understand that the Institute was established in Basel on April 24th by the following three gentlemen: Bjorn Holmstrom of Stockholm, Max Adam of Basel, and Walter Merz of Courrendlin in Jura. The Institute will incline toward the understanding of the scientific world and at first to the translation and printing of the cosmological work The Principia. We understand further from this circular that its ideas proceed from Mr. Holmstrom.
     "The principal reasons for its establishment are: 'a) the hierarchical structure of the existing Swedenborgian churches; and, b) the hindrance of the dissemination of the teachings of Emanuel Swedenborg by the sectarian behavior of the existing societies and churches.'
     "The members of the New Church in Switzerland, in Germany and Austria, in Italy and Scandinavia, in the French Federation, and in the General Conference and Convention in England and America, do not know anything about the 'hierarchical structure of the existing Swedenborgian Churches.' It may be that what is meant is the orderly ordination of clergymen, based on teachings which, of course, are fought by the originator of the Institute.
     "Furthermore, what is the meaning, according to the originator of the Institute, of the sectarian way of acting of the existing societies and churches! We recognize nothing of this sectarian way of acting in the New Church. Its fundamental beliefs are not merely a deviation from the present church in an unimportant detail, but a new revelation of the religion announced by the Lord in the Gospels. It is strange that the founders of the Institute do not seem to know that. Or do they judge entirely from without, considering a body as a sect up to a certain membership and from then on a church, entirely apart from the content of its belief?
     "It is significant that the foundation of the Swedenborg Institute, which is supposed to disseminate Swedenborg's Writings to the great world on a larger scale than the New Church has been able to, was kept secret; and, up to now, is still for those who spoke in favor of Swedenborg's revealed truth in Switzerland.
     "There are still some questions which necessarily arise with us on the occasion of the founding and the first announcement of the Swedenborg Institute, but for anything further we want to wait for the Lord's direction: 'By their fruits ye shall know them.' And we shall gladly report on its activities as far as they become known to us.

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     "I want to remark, for the sake of clarification, that this Institute has nothing to do with the 'Swedenborg Society,' the proposed foundation of which was announced in our pamphlet some weeks ago in March and April. Both foundations have their origin in the need for a body outside the Church to introduce Swedenborg. But although the Swedenborg Society prefers a non-clerical government, clergymen are in no way excluded from membership. As we have told the readers of this pamphlet, the foundation date was postponed from June 8th until later because of external circumstances."
CANADIAN NORTHWEST 1953

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1953

     A Pastoral Visit

     This year I commenced my trip by plane from Scranton, Pennsylvania. My first stop was in Pittsburgh, where John and Joan and their two children met me. From there I flew to Chicago, where I had lunch with the Cranches and my niece, Carrie Louise Alden; and then to Minneapolis, where I was met by Mr. and Mrs. Robert Coulter. They took me out for dinner, and after a delightful meal Mrs. Coulter said she would like me to give a class, to which I agreed.
     Those present were the Coulters, Grant and Sally Umberger, and Mr. and Mrs. Walter Zick, recent converts to the Church. The class, on "The Woman Clothed with the Sun," went well, and I followed it with more than a hundred slides of the Canadian Northwest and Bryn Athyn. On reaching the airport next morning, however, I found that the plane had already left-a time change which had been noted, but not on the copy of the itinerary in my pocket.

     So I had all morning to wait before leaving for Duluth, where Mr. and Mrs. Boothroyd met me. It was good to see them again, and that evening there was a class at which Mr. and Mrs. Isadore Lunsden and Mr. and Mrs. Richard Dumas were also present. Mrs. Boothroyd had asked for a bird's eye view of the New Church for her friends, so I started with the doctrine of God and then led quietly to others as their connection suggested itself. Mr. Dumas, who has read in the doctrines, was very interested and kept me busy answering his questions. Next day I visited Mrs. Elsie Wilson, the Peony Queen of Minnesota, and saw her beautiful flowers. June 19th was made memorable by Russell Boothroyd asking to be baptized into the New Church. The congregation at the unforgettable service consisted of Russell and Elsie Boothroyd, and she stood up with her husband while he was received into the New Church through baptism.

     Winnipeg was reached the following day. Mr. and Mrs. J. J. Funk (Agnes Friesen) and Paul received me very cordially. Jake held forth on the Writings being the Word, and we laughed about old misunderstandings. He was very grateful for all that Bryn Athyn had done for his children, Henry, Edna, and Ann.

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     About a dozen people attended the class, but Jake was disgusted because I read my I sermon on "The Threefold Blessings." According to him, anyone can read a sermon; but it takes a real minister to preach one! After the service I gave the Easter story with slides, and then slides of themselves and Bryn Athyn folk. It was 10:15 when we finished-two and one-half hours of talking; and when the hotel was reached after a pleasant lunch I quickly fell asleep.
     Before leaving Bryn Athyn I had received Bishop de Charms' permission to call a District Assembly at Dawson Creek, and I now decided upon an experiment, namely, broadcasting four or five short sermons in the area prior to the first public meeting. This could be done quite economically because the Dawson Creek station is a small one but is received by all the people in the Peace River Block whom I wanted to reach; so I wrote to the station to find out what the cost would be.

     On the train from Winnipeg to Broadview I had a fine time. There were five cars of boys going to Officers' Training Camp near Calgary; one from France, one from England, two from Toronto, and one from Montreal; and in a short time we had an orchestra going. The boys sang, and I played for four hours and had a very delightful time.
     Ross and Laura Larter and the boys met me. All the rest of the folks were on vacation, except Jim and Jean Middleton. Ross had a splendid harvest and everything is picking up on his farm. I showed the pictures at Middletons' home and we had church at Larters. In the afternoon I had spent a couple of hours going over the General Church Religion Lessons with the boys who take them.

     In Regina there was time to visit Mr. and Mrs. Robert Clemens, who had offered me the hospitality of their home last year. Mr. Clemens' father has been reading the Writings and has proved an interesting conversationalist. The following day I took the train for Secretan, where I was met by my old friends Henry and Margaret Rempel, who drove me to their home fifty miles away. That evening we had a service to which all the people in the district came and at which the Holy Supper was administered. The following day we drove twenty-five miles over difficult roads to visit Ike and Harriet Loeppky at Coderre. Although we were two hours late there was a delightful service with five visitors, four of whom had never been before. One was the local telephone operator, Mrs. Davis. I gave them the Easter talk with lantern slides, and we concluded with the customary coffee and bountiful refreshments. Lunch was at the home of Pete and Annie Rempel, where we had a service; after which the two couples drove me fifty miles to Chaplin and saw me off on my way back to Regina.

     At noon next day, after breakfast with the Clemens, I took the train for Flin Flon, Manitoba, a ride of eighteen hours. Adventures awaited me. When the conductor saw that I had a sleeper from Melville he put me in the chair car, and as no one else was there I had a good two hours of fiddle practice. Just as I was about to put my violin away a lady appeared and asked me to go on playing. I did, asking her to make the selections. In conversation it came out that I was a Swedenborgian minister and that she was a widow and a Catholic who knew very little about the teachings of her church. At that point the train pulled into Yorkton, where it made a thirty-five minute stop. The Rev. Erwin Reddekopp was there with an invitation to have supper at his house and a promise that he would take me on to catch the train at Canora. Mrs. Reddekopp received me very graciously, and I had the pleasure of meeting Tom Eides, his wife, and their two children, who had met me at Boggy Creek some years ago.

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We reached Canora in time to catch my train.
     Julius Hiebert, Jr., met me at Flin Flon and drove me to his father's house where I was to stay. The only people present at my talk that evening on the Easter slides were Phyllis Vogt and her husband and the old couple; but later in the evening Ernie and Idabelle Funk, who had not known of the meeting, dropped in with two of their children. Helen Hiebert was being married in a few weeks and wanted me to perform the ceremony. This was out of the question as I could not change my itinerary, but I did take the opportunity of having a fine talk with her and her fiancee. Mrs. Julius Hiebert, Jr., who has suffered from acute arthritis for many years, was in the hospital in a very sick condition, so I took my lantern slides down to the hospital and showed them to her there. She was very much pleased with them.
     Next morning I got up at 5:30 and went fishing with Julius, Jr. My line had not been in the water more than thirty-five seconds when I hooked a 5 pound, 32 inch jackfish. I had visions of a very large catch, but this proved to be the only bite and the only fish!
     Old Julius Hiebert and his wife were in splendid condition and, as usual, I enjoyed my stay under their hospitable roof. While in Flin Flon I had the pleasure of visiting with Mrs. Tom Wheeler. Before her marriage to a young boy she had grown up with, she was Theresa Sawatzki from Boggy Creek. She had not been told about our services, but assured me that next summer she would attend them all. I showed her the pictures and she was particularly interested in all the views of Bryn Athyn, the cathedral, and the children. After dinner I took her to Phyllis Vogt's house and introduced her so that she would be sure to get notice of any meetings we might hold in the future. During that day, Julius Hiebert, Jr., and I had many fine talks.

     In the diner on the train from Flin Flon to Roblin I saw a lady sitting by herself at one of the tables. With her permission I joined her and it soon came out that she was a teacher in Flin Flon and that I was a teacher and minister from Philadelphia She confessed that she had never heard of the New Church and asked what its main doctrines were. I mentioned the doctrine of the sole Divinity of the Lord, showing how it distinguished the New Church from other forms of belief and from unbelief; spoke of our acceptance of Swedenborg's claims to have been an inhabitant of two worlds for twenty-seven years; and touched on the extent of the Writings in which he has told us, in every least particular, of the life to come.
     By this time we had stopped at The Pas, where the train waits for fifty minutes, and, our meal being finished, we separated and I went for a stroll on the platform. Then it occurred to me that this would be a good time to write to my wife while the train was not moving. So I went into the chair car, sat down, in the only empty chair, next to the school teacher, and offered her the beautiful leather bound copy of Heaven and Hell which I carry with me. For nearly an hour I wrote and she read; and as she said she would like to read more I have sent her seven gift books. At The Pas we hitched on a couple of cars filled with paratroopers. I knew that there would be some fun back there with my fiddle so I went into one of these cars, and it was only a matter of minutes until we had a sing-song going that lasted for two and a half hours.
     Mrs. Margaret Funk, George and Lona Funk, and Pete Friesen met me at the station. Two years ago I had baptized Earl and Joyce Klassen's first child, and Pete and Margaret asked me if I would go to the hospital and baptize the second baby, who was four days old.

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Pete went with me, and Dorothy Funk who was sharing a room at the hospital with Joyce was also there. Joyce sat while I read the service, and the baby, who was named Robert Earl, was angelic. After the service we took off in Pete's car for San Clara, where the Klassen tribe had assembled to meet me. As they had no way of getting to Boggy Creek we had a service after dinner, the sermon being on the spiritual world.

     At Boggy Creek I had a congregation of 40 as against 25 last year, and they begged me to give them another service the following morning. Rev. Erwin Reddekopp ministers to the groups there and in Roblin and it is my conviction that he has done a great deal toward building up the New Church sphere in these two places. I had supper with Frank and Mary Sawatzski, mother of Theresa Wilson of Flin Flon. After supper she said: "I think Mr. Alden ought to tell us a little Bible story as he did last year." It was too dark to read, so we knelt and said the Lord's Prayer and then recited the 23rd Psalm together. After that I told them the meaning of the feeding of the 5,000 in the wilderness, and how spiritual gifts can always be shared and multiplied indefinitely.

     Next day it was my pleasure to have luncheon with Pete and Mavis Wiens. Pete is a small farmer who still plows with horses and has cows and sheep. He loves his animals, his farm, and his fiddle, and we had some happy moments playing together. Mr. and Mrs. Frank Sawatzski were guests, too, as they were driving me back to Roblin; and Mrs. Mary Lenderbeck, whose husband's funeral I conducted five years ago, was also there. They kept me busy with such questions as: "How do we explain marriage in heaven when the Lord says that 'they neither marry nor are given in marriage'?" They seemed satisfied with my answer. My classes, which Mrs. Harold Pitcairn is sending to the teenagers, have been read and appreciated by many of the parents, those on rebaptism and the second coming being particularly in demand; and it is satisfying to know that they are performing this use.

     Back in Roblin we went to Harry Friesen's junk shop and found him in, and in a most enthusiastic and expansive mood. Then I dropped into the hospital to see Dorothy, Joyce, and the little baby who had been baptized a few days before. Supper was at Pete Friesen's house. He had invited a Catholic neighbor and his wife to meet me, and he had no mercy on a man who might be tired from a strenuous day. "Dyoik, here is Mr. Alden; now ask him what you asked me," was his invitation.
     "Why does it say that the Lord will come to judge the quick and the dead was there a flood . . . why do the godparents at baptism swear to keep the child in the love of the [Catholic] church?" I explained what is really meant by the flood, which Dyoik Titanish seemed to follow, and then read him the baptismal service in our Liturgy. He was much pleased with it and got his wife to copy it down in a notebook. When he asked for the explanation of a particular passage I said that I did not remember but would look it up and write him when I got home. By the time our supper discussion had finished there was practically no time to collect my thoughts before the evening service.
     A surprise awaited us at the home of Dave Friesen. The room was already prepared for worship, and by eight o'clock it was filled to capacity with an overflow in the kitchen. There were thirty-five present, including many little children who behaved beautifully. There was an attention and spirit in the room which I shall never forget
     I drove home with Ike and Margaret Funk, who could not stand it in the city and have rebought their farm.

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We got home at 11:30 p.m., and decided to go straight to bed and get up at 4:00 a.m., so that I could have worship and a little talk with the children before taking the 6:30 train. The service was delightful, and it was a wonderful experience to find a family willing to get up at four o'clock in order to have it.

     From Roblin I went to Saskatoon, Saskatchewan, where Henry Reddekopp, who had recently been ordained by the General Convention, met me. I had planned to rest at the Bessborough Hotel, but that was not to be. Henry said that Mrs. Agatha Wiebe was expecting us for supper, and that he had planned a meeting for me at 8:00 p.m. The supper party, at which Henry's wife, Suzanne, and Mrs. Wiebe's married daughter, Ann, were present, was delightful, but I had risen at four and was not good company!
     I spoke to twelve people at the YWCA in a hall that would hold two hundred-a contrast to Roblin! After the meeting some of us went back to Mrs. Wiebe's home, where I showed pictures for an hour and a half. Next day I had lunch with Mr. and Mrs. Reddekopp and their son Dennis. He had wanted to go on the roof of the Bessborough Hotel, and as we found a member of his father's church who is an engineer there, we were able to go up and look at the surrounding scenery.

     At 5:00 p.m., I took the train for Benton, Alberta, one of those journeys that is very difficult, as the train arrives at 12:30 a.m. Mr. William Evens was at the station to meet me, however. That night we had a service at his farm to which came his son and daughter-in-law, William and Madaline, their two children, and his son Ted. Mrs. Nelson Evens was sick and none of that family were able to come. Next morning we rose at four and drove to Calgary in the rain over gumbo roads. Although the distance is 200 miles the speedometer recorded 218, which meant that, all told, we skidded 18 miles! We found Mabel living in the Evens' Calgary home, and next day we had a Holy Supper service. Then we took in an afternoon and an evening performance of the famous Calgary Stampede.

     Bill, Mabel, and Rose saw me off on my journey from Calgary to Castlegar, B. C. On the train I met a young Salvation Army officer who had just completed his training and was on his way to Trail, a smelting town like Flin Flon, where he was to be stationed. He had never heard of the New Church, and I suggested that its doctrines would be a good subject for breakfast. We met next morning and with him was his wife, Evelyn, also an officer in the Salvation Army and wearing its uniform. We talked at some length, but he was a man with little or no theology and very little imagination; and as we had gone as far as we could we parted when breakfast was over.                              
     When we reached Nelson I found that there was a wait of seven hours. So I spent the day writing letters in the office of the local newspaper, the editor of which was kind enough to supply a typewriter and to put a paragraph about my work in the paper. At 7:30 p.m., I took the train again and was met by Pete Letkemann, who drove me to his home on the mountainside-a beautiful spot overlooking the reaches of Arrow Lake. Pete loves to discuss the doctrines, so we sat up until 1:00 a.m., talking about them, and went on again after breakfast next morning. He reads the Writings, is a member of the General Church and takes NEW CHURCH LIFE, and has a very active mind. He is always trying to convert his fellow workers, but to date his efforts have not been successful.
     There was a real day's work ahead. Pete's mother-in-law, Mrs. Lawson, arrived at ten o'clock, and we began at once with pictures the Easter story with slides first, then the Canadian Northwest and Bryn Athyn pictures.

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At noon we paused for dinner and a rest, then went at the picture's again for another two hours until supper. As soon as the dishes were done I had a service for the four Letkemann children and Shirley Porter which the adults also attended. The two younger children were put to bed, and I then put on my robe and conducted an adult service for Mrs. Porter, Jean, and Pete, with the three older children in attendance. This was followed by the administration of the Holy Supper.
     Jean prepared a lunch, and Pete said that Mrs. Porter wanted to hear me explain the Trinity, so I held forth for an hour more. It was now 11:30; I had to get up at 6:00 a.m., and had been talking practically the whole day; but I felt that it had been well worth while. Pete and Jean mentioned what a wonderful visit it had been, and I felt the same as I left next morning for Renata.

     (To be continued)
REVIEW 1953

REVIEW       MARGARET WILDE       1953

     A BRIEF EXPOSITION OF THE DOCTRINE OF THE NEW CHURCH. By Emanuel Swedenborg. Translated by Rupert Stanley. The Swedenborg Society Incorporated, London, England, 1952. Cloth, pp. 146.

     In his preface to this new translation-the fifth since the original Latin edition was published at Amsterdam in 1769-Mr. Stanley says: "It remains to say that while keeping close to the Latin the aim of this translation has been to express the Author's meaning in clear and simple English."
     No attempt has been made on the part of this reviewer to make a critical comparison between this translation and the Latin original. But it is evident that Mr. Stanley has succeeded in his task. His language is both clear and simple, with no sacrifice of the dignity and the essential ideas of the original. The result is a work eminently readable, which should prove valuable to any who seek a summary of the fundamental doctrines of the New Church and, to quote the Preface, "a searching exposure of the principal falsities of the decadent Christian Church, Roman Catholic and Reformed." A work of this kind, treating as it does of theological ideas, cannot be phrased in the language of the market place, and Mr. Stanley is to be congratulated on the skillful manner in which he has presented in English translation what may be regarded as an almost technical survey of a tremendous field of thought.
     Reference is made in the Preface (page iv) to Swedenborg's own statement in Sketch of An Ecclesiastical History of the New Church no. 8 that there was inscribed on all the copies of Brief Exposition in the spiritual world and on two copies in Holland: Hic liber est Adventus Domini. Scriptum ex Mandato-This Book is the Advent of the Lord.

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Written by Command. One of these two copies, now in, the British Museum in London, bears on its wrapper this inscription in Swedenborg's handwriting. A facsimile of the inscription has been reproduced on page v of the Preface to this translation.
     This edition, bound in blue cloth with gilt lettering, and with the seal of the Swedenborg Society on the front cover, is small enough to slip into one's pocket conveniently. The print is clear and the paper is remarkably good for the times in England. Its usefulness is enhanced by the inclusion of five reference pages which contain a LIST OF REPEATED PARAGRAPHS, an INDEX OF PRINCIPAL SUBJECTS AND PROPER NAMES, and an INDEX OF SCRIPTURE PASSAGES. Footnotes have been kept to a minimum, a distinct advantage in this reviewer's opinion. The Swedenborg Society is to be congratulated on the publication of this new version, and it has found a fortunate translator in Mr. Stanley.
     MARGARET WILDE.
NEW CIRCLE 1953

NEW CIRCLE              1953

     On October 31, 1952, the North Ohio Group was formally recognized by Bishop de Charms as the North Ohio Circle of the General Church under the pastoral care of the Rev. Norbert H. Rogers. In extending warm congratulations to the members of the new Circle on this forward step we would also express regret that information was not received in time for this announcement to be made in the December, 1952, issue, and for the Circle to be given the place in the Directory of the General Church to which its new status entitled it.
CYNIC 1953

CYNIC              1953

     "The King once gave a man who desired to become a husbandman ten acres of ground in the wilderness to cultivate. The man with ardor procured his tools and repaired to his allotted field. Arrived there, he stretched himself out on his back and bewailed his fate. 'What a mockery this life is,' said he, 'I am almost tempted to wish I had never been born. It is cruel and disheartening to think that my abilities and aspirations should be confined to a miserable little ten acre field when the vast, illimitable wilderness lies before me, waiting for able hands such as mine to redeem it and make it fruitful. When I consider what a narrow and contracted sphere of usefulness has been assigned to me a great flood of bitterness comes over my soul.' Then he arose and went forth and became a Cynic" (Anshutz: Fables).

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NEW PERIODICAL 1953

NEW PERIODICAL       Editor       1953


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

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

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary                    Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     We have received the first issue of a new periodical, NEW CHURCH PROGRESS IN THE WESTERN STATES; a mimeographed production "published at Altadena, California, by the Western District, The General Church of the New Jerusalem" under the editorship of Mr. E. A. Davis. The magazine is evidently intended to assist the work of the Rev. Harold C. Cranch in the Western States by providing a medium for instruction and information, and for such work a medium of this kind is almost indispensable. Its varied and interesting contents include notes, a schedule of visits, a sermon and a short doctrinal article, a Sunday School department, stories for children, and pictures for the very young to color. In welcoming this new venture we express the warm wish that its name may always indicate, and its contents foster, New Church progress in the West.
Title Unspecified 1953

Title Unspecified       Editor       1953

     THE GENERAL CONFESSION

     The first of a series of fourteen short articles on the General Confession used in our services is published elsewhere in this issue. The remaining articles will appear regularly throughout the year. To obtain the widest variety of understanding, and to avoid the suggestion of an authoritative interpretation, each article has been written by a different member of the Council of the Clergy. There has been no consultation among the writers, and the articles will be presented with a minimum of editing.

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     It is not the purpose of this series to emphasize the General Confession in any way, to exalt it as a creed, to hold it out as a binding instrument that is either inclusive or exclusive, or even to seek to crystallize it as a doctrinal formation which is to become an object of historical faith. The General Confession is loosely spoken of as "the creed," but in the Liturgy it is called a "General Confession of Faith" and it is actually only one of fourteen such "Confessions" [Liturgy, pp. 197-200]. Although it is the only one that is printed in the General Offices-and this because its poetic and ritualistic form makes it the most suitable for recitation in public worship-any of the other General Confessions might be used instead, as far as content is concerned.
     Although it is taken from the Writings, and is expressed in doctrinal form, the General Confession is avowedly a human formulation of doctrine. It is therefore without authority and is subject to revision or replacement. But in addition to being a confession of faith it is a summary of doctrine, enumerating in a series of simple affirmations the truths which the General Church believes to be fundamental. These affirmations are known by heart by most of the members, young people, and children of the General Church. And the purpose of this series of articles is, simply, to explain in general terms what is understood to be the meaning of each affirmation; and in so doing to review, within a framework that is familiar to all, the fundamental doctrines of the church. It is with this purpose, and in this spirit, that the series is offered to readers of NEW CHURCH LIFE.
IMPATIENCE 1953

IMPATIENCE       Editor       1953

     As we wait upon the events of a new year, it may be useful to recall that impatience is one of the most common evils in human life, and also one of the most grievous. This last may sound exaggerated; but the Writings frequently show that the interior quality of certain things is much worse than can be readily imagined from their outward appearance, and we have their authority for saying that impatience is intrinsically evil-in its origin, its very nature, and its effects. For it originates, we are told, with certain malicious spirits who inflow especially when the body is tired and there is a weakening of self-control; it conceals within it some deadly evils; and it distresses the spirit and the body, although its effects vary according to its degree and the person.
     Impatience is an affection of the natural mind. The rational proposes a certain end to itself, and the achievement of that end is hindered or obstructed by obstacles and seeming impossibility which resist the endeavor of the will to act instantly; the natural mind, which desires, is tormented; and the mind itself regards a single moment as a long delay.

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Thus impatience is unwillingness to tolerate or endure any opposition to whatever one wishes to do or wants to happen. Inmostly it is anger at, and aroused by, obstacles, whether these are erected by other men or are raised in the dispensations of Providence in human affairs, the inescapable facts of a situation, or the operation of Divine laws in nature. And within that anger is the love of dominion; reluctance to wait for obstacles to be removed in an orderly way in the slow but certain dispositions of Providence, an indignant repudiation of the present with everything of the Divine Providence that enters into it, and a longing for imaginary conditions in the future that are entirely self-created. Whether or not we realize it, or consciously intend them, these are the evils within impatience; and chief among them is the implied desire to have one's own way, irrespective of the will of the Lord or the good of the neighbor.
     And the only way in which man can be delivered fully from impatience is by coming into a spiritual love. For then, the teaching is, he is, as it were, not in time and there is no impatience; for this is a corporeal affection, and as far as man is in it he is in time. The affection of genuine love withdraws man from the things of time, which only appears to be something when there is reflection on what is not of the love. Angels have no sense of time, and therefore no impatience or anxiety about things to come; and man does not perceive time in his interior thought, for it is only in exterior thought that the sense of time takes possession and breeds impatience and a sense of boredom with the present. A man may long for an end which he sees may be attained only after death, and if his love is genuine it is satisfied. Only when the lower mind begins to think in terms of time, of what must intervene, does he become impatient. Much of the unhappiness of this earthly life stems from the desire to see the future and to hasten the happening of events, and only the cultivation of spiritual affection and thought can permanently and fully allay that unhappiness.
LET THERE BE LIGHT! 1953

LET THERE BE LIGHT!       Editor       1953

     In the book of creation it is said that light appeared on the first day, although the sun and moon were not created until the fourth; when yet the sun is first and light is from it. And it is implied, as is said in the Gospel through John, that all things are from the light, and were made by it. At one time this apparent discrepancy caused no difficulty in accepting the account as literal truth; for it was held that God created the universe out of nothing by Divine fiat, apart from orderly natural laws and by a pure miracle. But to the rational mind this fact suggests that the real subject of the story is not the creation of the universe, but one in which it is true that light precedes everything else and is that by which all things are made.

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     This is indeed the case, for what is described is the spiritual creation of the regenerated mind; and the first day is the state of preparation which, for the most part, is effected secretly. This preparation is completed when the man of the church sees the teachings of the Word as Divine truth, and his apparent goods as interiorly evil, for the first time; and the birth of this new concept, the first dawning of light on his mental darkness, is what is meant by the Divine command: "Yet there be light!" This light is what creates the spiritual mind. It is not a creation but a proceeding. It is not creatable, but creates the forms that receive it and then infills them with life. Therefore it is not said that God made the light, but that He said, "Let there be light;" an expression of will that denotes proceeding.
     Thus do the Writings explain why the light is spoken of first-and as a proceeding, not a creation-and why the sun and moon are said to have been created after the light had appeared; the sun and the moon signifying love and charity, which are the forms created by Divine light from which illustration and perception are received by the mind. Divine light is therefore the universal of spiritual creation Until it appears there can be no regeneration, for the understanding must first be enlightened to see that the Lord alone is and man's apparent good is not good. This, indeed, is what produces the work of the succeeding days of spiritual creation.
     Yet the Word in the letter is true when it is rightly understood. Thus Swedenborg points out interestingly in The Word explained that although the sun existed as the first creation of all, yet it was without light because without atmospheres to transmit light; and that as soon as atmospheres began to surround it, the work of the second and third days, the sun and moon appeared because light was then transmitted (WE 1). However, the ancient story contains in the letter an even deeper truth. Naturally as well as spiritually, light is the universal of creation. From the spiritual sun, which is pure love, proceeds light within which is heat; and from the natural sun, which is pure fire, heat is transmitted to the earth in the form of light, physically as well as spiritually, light and heat proceed from the sun as one.
     Light is therefore the first of creation, both spiritual and natural, and by all the elements are present in it. Until the uncreate Divine truth went forth from the Lord, having within it the Divine good, there was, and could be no spiritual creation; and until light went forth from the natural sun, bearing heat, there was no natural creation. Thus it is true, both spiritually and naturally, that light precedes all else and is that by which all things are made.

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And from this truth it is evident that men first prepare themselves for regeneration by cultivating a desire to be enlightened by the Lord in essential truths, and this by going to the Word and seeking His instruction in it.
DEGREES OF SPIRITUAL SIGHT 1953

DEGREES OF SPIRITUAL SIGHT       Editor       1953

     A correspondent in Australia, commenting on the fact that the disciples going to Emmaus did not know the Lord until He broke bread, said that it points to the existence of various degrees of spiritual sight [NEW CHURCH LIFE, October, 1952, p. 499]. Our correspondent's conclusion is based soundly on the teachings that since the Lord's body after glorification was not material, but Divine substantial, it could appear only to spiritual sight, and this whether He was recognized or not. The Lord was known in breaking of bread, therefore, not by an opening of the disciples' spiritual eyes, but by their intromission into a more interior degree of spiritual sight. Their spiritual eyes had been opened at the moment when the Lord appeared to join them on the road, and were closed only when He "vanished out of their sight."
     That there are various degrees of spiritual sight is taught repeatedly in the Writings, both plainly and by manifest implication. Thus it is said that the heavens do not appear to spirits except when their interior sight is opened (HH 583); which evidently does not refer to spiritual as contrasted with natural sight, but to an interior spiritual sight. We are told that certain spirits, when in heaven, saw grass and shrubs, but not the gardens and paradises and palaces there, and still less the angels, because their interiors did not correspond (SD 4893). And we are instructed that when one not in heavenly love comes to the angels he sees nothing there with his eyes except something obscure (ibid., 4916). There are descriptions of various experiments conducted with spirits, who saw one thing when their internal sight was opened and another when in external sight (CL 477: 4). Swedenborg mentions an occasion in the spiritual world on which, when the interiors of his mind were opened, he saw a house full of chinks instead of a magnificent palace (AR 962: 2); and records, early in the Arcana, that he has seen clearly in the world of spirits, but obscurely in the heaven of angels because "the sight of my spirit has rarely been opened so far" (AC 1972). And it is observed in another passage that when the inmost sight of the angels is opened they recognize their own image in the objects which surround them (TCR 66). Thus it is clear that there are various degrees of spiritual sight.
     It might be asked, however, under what law of spiritual sight the two disciples saw the Lord, yet did not know Him until He broke bread.

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According to the Writings, those in the spiritual world see with their eyes what agrees with their internal sight (SD 4893). That is, their external sight is determined by the internal sight that belongs to the understanding, and this by the love of the will (AC 10,189:4); so that they see objects according to the form and quality of their mind (CL 477:3). In other words, things which are objects of spiritual sight are seen outwardly as they are conceived of inwardly. And under this law, the Lord appears according to the states of those to whom He reveals Himself (AC 1838, 3235, 6832: 2; HH 55, 79e).
     In the spiritual world thought brings presence; and because the two disciples were thinking about Him, the Lord came to them as they walked. But since, in their inward thought, the Lord was not living but dead, and had therefore apparently been a man like themselves, He appeared to them to be a stranger and no more than a man-although they realized later that they had been affected by His teaching. Even His teaching did not bring recognition; for they were in the spirit, and under spiritual law, and it is of that law that the Lord does not appear by truth alone so as to be known. But when the Lord broke bread, an act significant of the communication and reception of good, then, under the same law, they were introduced into a more interior degree of spiritual sight, and they knew Him. Love opens the eyes. Appropriation of good from the Lord by the interiors of the mind leads to the formation of spiritual faith. And therefore it was that the breaking of bread, the Correspondent of the good of love, effected an instantaneous opening of the interior spiritual sight of the two disciples; not because they were as yet in that state, but because, as representative characters, they were in the spiritual world and therefore were under the laws of spiritual sight.
REVISED CONFERENCE CREED 1953

REVISED CONFERENCE CREED       RUPERT STANLEY       1953

Editor of NEW CHURCH LIFE:
     Just for the sake of clarification I should like to reply to the critical points you raise in the October Issue on the Conference Revised Creed [NEW CHURCH LIFE, October, 1952, pp. 478-480].
     I thank you for your general comments, and am pleased that you are sympathetically inclined towards the revision as a whole.
     As regards your first point: dealing with the first Article in the Creed, you state your preference for the earlier version of this revision which reads: "I believe that there is One God . . . and that He is the Lord and Savior Jesus Christ," saying that this is a more exact statement of the truth than the final rendering which reads: "Who came into the world as our Lord Jesus Christ."

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And you italicize the term "as," which in your opinion weakens the New Church teaching on the Lord as the one and only God. Well, possibly that is so if you are speaking from the point of view of simplicity and definiteness in the formulation of a creed; yet the reason for the qualifying "as" should surely be evident. The one God existing from eternity is not identical with the Lord when in the world: identical as to the soul, yes; but not as to that Human with its infirm and finite vessels whilst the Lord was upon the earth. Hence the need for the "as" which, so far from being a "doctrinal inaccuracy," as you describe it, is to my mind just the very way to express what happened at the Incarnation. And I would remind you that the Writings use such a phrase in this connection; e.g., in TCR 85: "Jehovah God descended as the Divine truth." The Deity, as He is in Himself, cannot descend; it is that which proceeds from Him which appears in the sight of men.
     But I would like to explain why the alteration was made from the 1949 version. It was considered that the first Article of that version compressed too much into one sentence, besides being illogical because it referred to the Trinity in the Lord before mention had been made of the Incarnation whereby that Trinity came into existence. It was therefore decided to have three articles instead of two on the Lord, setting out the principal points in the order in which they occurred: e.g., first, the act of coming into the world; second, the work of redemption; third, the coming into existence of the Divine Trinity in the Lord. Thus, what was implied in the earlier version is here made clearer by being made more explicit.
     Regarding your second point: you question the accuracy of the statement in Article 7 that "those in every nation who believe in God . . . enter heaven;" saying that the precise teaching of the Writings is that those who believe in one God enter heaven. You do not quote any passage, though I have no doubt such passages can be found where Swedenborg is dealing with the Christian idea of three persons in one God. Yet the fact is that people of all sorts of persuasions and erroneous ideas of God, if they are good at heart and acknowledge a Divine Being, can be admitted into heaven after they have discarded their errors in the intermediate world. The statement in HH 319 is that "heaven in man is to acknowledge the Divine and to be led by the Divine"; and although this statement occurs in the chapter dealing with the heathen who, of course, may be polytheists or idolaters, it can also refer to misguided Christians who are brought up in the belief in three persons. Of course, at heart all spiritually minded people are believers in one God because of the "influx into the soul that God is one." Nevertheless, their outer mind may be filled with all manner of wrong ideas which cannot be removed until they enter the other world. And so, as the Article in the Creed is dealing with the state of people in this world, it is safer to use the less restrictive term "God."

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Otherwise it might appear that we were excluding great masses of people from the possibility of salvation. Our original wording of the
     Your third point claims my sympathy. Our original wording of the Article on the Second Advent was more explicit, but so many objected to the inclusion of the name of Swedenborg in the Creed that we were obliged to withdraw it. Nevertheless, the Article is a great improvement on the former Creed in that it definitely alludes to the revelation of the spiritual sense of the Word as the Second Coming of the Lord to man on earth.
     RUPERT STANLEY.
38 Berridale Avenue,
Cathcart, Glasgow, S.4.
Scotland.

     [EDITORIAL NOTE: The Rev. Rupert Stanley, B.A., is Superintendent Minister of the Scottish Provincial Council and Minister of the Queen's Park, Glasgow, Society of the New Church.]
INSCRIPTION 1953

INSCRIPTION              1953

"I'm a pavilion which men pass by.
I stood in Stockholm in my master's yard.
His angels filled me with their harmonies.
And spiritual values flourished in my care.
A mighty man of research, prophet, sage,
He used my simple shelter as a home.
Here he beheld the glory of the heavens,
And here was built a New Jerusalem.
For the spirit now fled I was a shell;
Now I stand forsaken in my grief.
But harp and cymbal filled me, when
God came to visit with our Swedenborg."

     (The above is a free translation of the inscription, composed by Hjalmar Gullberg, on a metal plate standing near Swedenborg's summer pavilion at Skansen, Stockholm, Sweden. EDITOR)

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Church News 1953

Church News       Various       1953

     ACADEMY SCHOOLS

     At a meeting of the Commission on Secondary Schools, Middle States Association of Colleges and Secondary Schools, on November 10 and 11, 1952, the Girls' Seminary was approved for admission to the List of Accredited Schools.

     TORONTO, CANADA

     Episcopal Visit

     The visit of Bishop and Mrs. de Charms was a delightful occasion in the annals of the Olivet Society. They arrived on Wednesday, October 8, in time to attend our regular Wednesday Supper, which accordingly had a far higher attendance than usual. To see the Bishop looking so well and happy after his long illness did us all good, and we were especially pleased that Mrs. de Charms was able to accompany him. The address given afterwards by Bishop de Charms was of keen current interest, dealing as it did with morality in the light of present activities in the world. Among other things, the speaker referred to the efforts of the United Nations toward orderly government, and we can only hope that someday this will prevail. Interesting discussion closed a pleasantly instructive evening.
     Thursday evening was devoted to a meeting of the Joint Council with Bishop de Charms, and a meeting of the ladies with Mrs. de Charms which was sponsored by the Ladies' Circle and held at the home of Mrs. Clara Swalm. The latter event was very well attended and proved to be a happy occasion. Miss Edina Carswell was in top form describing her recent visit to Europe and the British Assembly, her remarks being illustrated by snapshots, pictures, and souvenirs. Mrs. de Charms spoke vivaciously of the Canadian girls in Bryn Athyn and produced a tape recording of their voices giving messages to the home folks, together with a recording of the Kitchener parents' replies, to which Toronto added its quota. A birthday cake for Mrs. Sydney Parker introduced the refreshments, which disappeared rapidly.     
     On Friday evening the Society met to listen with rapt attention to a wise address by Bishop de Charms on "The Proprium" which has since been published in NEW CHURCH LIFE [December, 1952, pp. 561-569]. In answering questions from the floor the Bishop spoke of the place of education in enriching remains and leading children in the way of heaven. He pointed out that education is not a molding but a leading of the mind, and that in the end each man's choice of good or evil is his own. This is the very essence of the proprium. This talk was most interesting and in formative.
     On Saturday our distinguished guests set forth on a tour of various homes, in all of which they were welcomed with delight-even though one call landed them in the midst of a doughnut frying session! No meetings were scheduled for that day.
     Sunday was a very special occasion in that our Bishop was able to be with us on our Thanksgiving Sunday. A joint service opened with a procession of the children to the chancel with their offerings of fruit, and while they remained standing at the front of the church our Pastor gave them a short talk on why we return the Lord's gifts to Him. The Bishop's address to the children pointed out how our gift to the Lord is a sign that we love Him and wish to acknowledge His blessings. Bishop de Charms was also the preacher, his sermon being on the meaning of John's vision of the Lamb (Revelation 5:6).
     On Sunday evening the young people had the privilege of attending a class conducted by the Bishop, and held in the home of Mrs. Ruby Zorn. Later his developed into an informal chat with the Bishop regarding the various activities of the group, and it was a grand opportunity for becoming acquainted. The adults then left to call upon Mr. and Mrs. Frank Longstaff, who were holding open house to welcome their daughter, Grace Gertrude, home from her European trip; and the young folk remained at "Humbercrest" for a party.

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     The school children also enjoyed the visit of Bishop and Mrs. de Charms, who have a very special corner in their affections for the small people-an affection which is most cordially reciprocated. Indeed, if these Episcopal Visits continue to be so successful we shall be in danger of considering them as surpassing the Assemblies! But the occasion matters not when we have a chance to welcome our dear friends, Bishop and Mrs. George de Charms.
     VERA CRAIGIE.

     DETROIT, MICHIGAN

     Mr. William W. Walker, our well known correspondent, became quite sick about a month ago, and as yet he has not been able to be with us. The writer of these notes has been asked to send in reports until he is back with us, which we all hope will be very soon as we all miss him.
     Our activities in October were very few as our Minister, the Rev. Norbert H. Rogers, had to be in Ohio for two weekends and also in Bryn Athyn to give the Charter Day address. Quite a few members of our Circle visited Bryn Athyn for Charter Day this year. It is wonderful to have such a large group now that many of our faithful members can be away and we still have enough people to attend a lay service. In fact, attendances at services and classes have increased considerably in the last few months.

     Episcopal Visit.-From November 7 to 9 we were honored with an Episcopal Visit from Bishop de Charms. On the Friday evening a social was held at the John Howard home. Mr. Walter Childs had written a poem for the occasion called "Song of Detroit." This was his way of introducing our group, but we hope that the Bishop did not believe everything he heard!
     On Saturday afternoon an open discussion meeting was held at the Willard McCardell home. Bishop de Charms answered many questions regarding the future of small groups in the Church, and the meeting cleared up many problems in the minds of most of us here. That evening we all gathered for a very nice dinner and an address by the Bishop. There were many toasts and songs; Sanfrid Odhner, Lee Horigan, and Gordon Smith entertained with vocal refrains, and Mrs. Freda Bradin sang very nice number for us. Mr. Scott Forfar added a spark to the evening by announcing the engagement of his daughter, Jane, to Mr. Vance Birchman-two of our favorite young people. Mr. Rogers then called on Bishop de Charms, who gave us an address on "What is Meant by Proprium!" This was thought provoking paper, as was evidenced by the comments which followed.
     Mr. and Mrs. Harold McQueen were here for the weekend, and we all hope to see much more of them now that Joy and Dan McQueen are settled in Detroit. Guests at our banquet were Mr. and Mrs. Otto Birchman and the Rev. and Mrs. William Beales. Mr. Beales, the Pastor of the Convention Society in Detroit, has been known to us for many years, and we were all very happy to see him once again.
     At the Sunday morning service Miss Jane Forfar was confirmed by Bishop de Charms, who also delivered a wonderful sermon on "Trust in Providence. The administration of the Holy Supper followed.
     The activities of the weekend closed with a most enjoyable social gathering at the Scott Forfar home on Sunday afternoon. It should be mentioned that Mrs. Sanfrid Odhner is chairman of the Hospitality Committee in Detroit, and that anyone coming through town may contact her by calling Lincoln 1-4644.
     FRANCES SMITH.

     DURBAN, NATAL

     An event to which we had all been looking forward with keen anticipation for several months was the arrival of the Rev. B. David Holm to take up his appointment as assistant to the Pastor. Mr. and Mrs. Holm arrived in Durban on August 26th in the Carnarvon Castle, and were met at the docks by Mr. Pryke, several members of the Society, and the children of Kainon School. The following evening they had their official introduction to the Durban Society at a social held in the Schuurman home. In a remarkably short space of time they were taken to the hearts of one and all, and we feel that we are fortunate indeed to have them with us.

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     On the Sunday following the arrival of Mr. and Mrs. Holm we had the rare pleasure of attending a service conducted by two ministers. All of those present were very much impressed by Mr. Holm's sermon on "The Twelve Gates of the New Jerusalem."
     Mr. Pryke has recently had a home built for himself near the church property at Westville, and just prior to moving in he was given a surprise kitchen tea at the home of Gordon and Winnie Cockerell, at which he was the surprised recipient of numerous household articles. Mr. Pryke is now able to look forward to entertaining the members of the Durban Society in his own home.
     Following the recently established procedure of holding a social every three months, Mr. and Mrs. Alf Cooke entertained a large gathering at their home one Saturday evening in October. With a few games which caused a great deal of merriment, and refreshments, a very pleasant evening was spent by all, thanks to the warmhearted hospitality of our host and hostess. The children had a wonderful time at the Hallowe'en Party on the first Saturday in November.
Fortunately, the rain held off just long enough for the braaivleis (barbecue in the United States) in the school grounds, and judging by the hilarity at the games in the hall afterwards the young folk enjoyed themselves to the full.
     At the Wednesday evening doctrinal classes during the past few months Mr. Pryke has been giving a very interesting series of lectures on the subject of the earths in the universe. Four classes recently given by Mr. Holm dealt with resuscitation and the three states of the world of spirits. Out of school young people's classes continue to be held once a month, and those who attend them can be assured of interesting discussions on a variety of topics. A class for young married couples has now been instituted at which Mr. Holm is taking up the principal doctrines of the Church. At the ladies' classes on Thursday mornings the Arcana is being studied.
     There is every reason to feel confident that under the able guidance of Mr. Pryke and Mr. Holm the work of the Church in South Africa, both among the Europeans and the Natives, will go forward with renewed enthusiasm. Evidence of this is already to be seen.
     VIDA ELPHICK.

     CHICAGO, ILLINOIS

     On June 7, 1952, after the Sunday service and a dinner which was served to over 50 persons, we held our semi-annual meeting. It was on this occasion that the Rev. Harold C. Cranch formally announced that he had received a call to serve as Visiting Pastor to the Western States, resident in Los Angeles. At the same time, he read a letter from the Bishop saying that if plans for Mr. Cranch matured, the Rev. Louis B. King would be available for Sharon Church. This was very gratifying, for we knew from his work with us in March that we would be fortunate indeed to have him as our minister. At the dinner before the meeting the Victor Gladishes had a wedding cake to celebrate their silver anniversary, and the Society presented them with a silver serving tray.
     For our New Church Day celebration the adults joined with the Glenview Society in an afternoon service and a banquet in the evening. For the children we used the period of their Sunday School class, as had been done at Swedenborg's birthday, for speeches given by the children, with songs and refreshments interspersed. On Sunday, June 29, we had the privilege of hearing the Rev. W. Cairns Henderson preach and conduct the service. He had been attending the Sons' Meetings in Glenview, and it was most opportune that we could take advantage of this visit.
     We had planned a farewell party for the Cranches after the last Sunday service of the season in July, but Mr. Cranch had to make an unexpected trip to California and the Rev. Elmo C. Acton kindly conducted the closing service. The farewell party was held in August at the Charles Lindrooth home. The plan was to have supper on their lawn, but thousands of mosquitoes had selected the same spot and we had to withdraw in their favor. A farewell donation was presented to the Cranches.
     Our Pastor and his family encountered many unforeseen difficulties in finding a place to live, and we were torn between wishing that we could help them and dreading to see them go. It was on September 2nd, that Mr. Cranch formally presented his resignation to the council, and the middle of that month before the station wagon, with a trailer attached, rolled out of Chicago. We will always through the Cranches, and we wish them every success.

45



     The Kings arrived late in September and Mr. King conducted his first service on October 5th. After the service, Mr. King invited the members present to see the apartment, which had been redecorated by Mrs. Tom Cowood's brother-in-law and then made ready by a clean up party. Wine was served, and we had an opportunity to meet the charming Mrs. King and the five lovely King children.
     A bazaar was held on November 8th. Thanks to our kind friends in Glenview, and the members of Sharon Church who had been well organized by Mrs. Tom Cowood, we cleared about $340.00.

     Episcopal Visit.-November 17-19 was the period agreed upon for the new idea of having a visit to the Society by the Bishop instead of a District Assembly. All agreed that it was a delightful and worthwhile occasion. On Friday, the 17th, there was a dinner attended by about 50 adults at which the Bishop gave an address on "What is Meant by Proprium?" A very interesting discussion followed. Alec McQueen proposed a toast to the Kings as we had not had a formal reception for them, and this was followed by a toast to the Cranches. On Saturday afternoon the Bishop gave a talk to the children on the Tabernacle, illustrated with slides; and on Sunday morning the Bishop preached and administered the Holy Supper.
     VOLITA WELLS

     "THE CHURCH AT LARGE"

     General Convention.-The Rev. Arthur Wilde, Pastor of the New York Society, died on December 8, 1952, in his 83rd year. Dr. Wilde, who had planned to retire at the end of December, came to this country in 1923 from England, where he had served as Pastor of the Argyle Square Society, London, and as Editor of MORNING LIGHT, now THE NEW-CHURCH HERALD. At the time of his death he was General Pastor of the New York Association, President of the Connecticut Association, Honorary President of the Swedenborg Foundation, and Editor of THE SWEDENBORG STUDENT. Perhaps his best known literary work is his Summary of The Christian Religion.

     THE NEW-CHURCH MESSENGER reports that new instructors at the Theological School, Cambridge, Mass., this year are the Rev. Edwin G. Capon, who teaches Theology, and the Rev. John King, who instructs in Scripture Interpretation. From the same periodical we learn that as the preliminary enrollment of full time students at Urbana Junior College was considered too small to justify the engagement of a resident faculty, the trustees authorized President Edward F. Memmott to inaugurate an Adult Education Evening Program. This has proved so popular that the enrollment now exceeds 200 men and women; and it is mentioned that 18 courses are being taught, including Art, Beef and Hog Feeding, Photography, Bookkeeping, Fundamentals of Electricity, Stenography, and Wildlife Conservation.

     General Conference.-A recent issue of THE NEW-CHURCH HERALD describes the opening of the new session of the New Church College, London, England. According to the Minutes of Conference, there are 7 students in residence this year. The Principal, Rev. Arthur Clapham, conducted the opening service, and the preacher was the President of Conference, the Rev. George T. Hill.
     It is announced in THE NEW-CHURCH HERALD that the appointment of a permanent Editor of THE NEW-CHURCH MAGAZINE Will become the responsibility of the next Annual Meeting of Conference. However, provision is being made to issue the next three numbers of the Magazine.
     Early last fall the Rev. R. A. Preston was inducted into the pastorate of the Failsworth Society. Failsworth, one of the larger Conference Societies, had been without a pastor for three years.
     The Rev. A. J. Stanhope has retired from the pastorate of the Bristol Society after a period of 17 years, and from the active ministry in which he has served for 40 years. Mr. Stanhope is a brother-in-law of the late Right Rev. Robert J. Tilson.

     Canada.-It is reported that with the transfer of the Rev. Peter Peters to the Gulf State missions, Lay Leader Erwin D. Reddekopp, formerly serving only the Manitoba field, has, by arrangement with the other missionaries in Western Canada, taken over most of Alberta as well, making his headquarters in Edmonton, Alta.

     West Africa.-The Rev. Harry Hilton of South Manchester accepted the invitation of the Overseas Missions Committee to fly to West Africa.

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He was to leave in December and would be away for three months.

     Burma.-An interesting report from this troubled country states that missionary work is continuing, although the unsettled state of the country makes travel difficult and sometimes dangerous. Regular services are being held in several centers.

     Mauritius.-The Rev. and Mrs. C. V. A. Hasler left England late last year for Mauritius, where Mr. Hasler will do missionary work at the invitation of the two societies there.

     CHANGE OF ADDRESS

     The address of the Rev. Frank S. Rose is now 13 Beverly Road, Colchester, England.

     CORRECTION

     Dewy Odhner, whose baptism was reported in the December, 1952, issue, p. 599, is the son, not the daughter, of Mr. and Mrs. Oliver R. Odhner. Regret is expressed for the error made.
CURRENT CALENDAR READINGS 1953

CURRENT CALENDAR READINGS              1953

     The Word: "That the tables which were the work of God were broken by Moses when he saw the calf and the dances, and that by command of Jehovah other tables were hewn out by Moses, and on these were afterwards written the same words, and thus that the tables were no longer the work of God but the work of Moses, whereas the writing was still the writing of God, involves a secret as yet unknown. The secret is 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 that people had not been such as it was" (AC 10,453: 3).

     The Writings: "The feast of the passover signified the celebration of the Lord on account of deliverance from damnation, which is effected by regeneration; and in the highest sense a recalling of the glorification of the Lord's Human, because deliverance is from that. And because the first state of regeneration is a state of ignorance, the beginning of that feast was at even, when the sun had set" (AE 401:29).
WANTED 1953

WANTED              1953

     Theological students in the Academy of the New Church require the following books, which are now unobtainable through the usual channels: The Science of Exposition, W. F. Pendleton (2 copies), Index of Swedenborg's Scripture Quotations, Searle (3 copies). Would anyone willing to sell copies for which they have no further use please communicate with Mr. Jan H. Weiss, Bryn Athyn, Pa.

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ANNUAL COUNCIL MEETINGS 1953

ANNUAL COUNCIL MEETINGS              1953




     Announcements.





     BRYN ATHYN, PA., JANUARY 26-31, 1953

Monday, January 26
     8:00 p.m. Consistory.

Tuesday, January 27
     10:00 a.m., and 3:30 p.m. Council of the Clergy.

Wednesday, January 28
     10:00 a.m., and 3:30 p.m. Council of the Clergy.

Thursday, January 29
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Headmasters' Meeting.

Friday, January 30
     10:00 a.m. Council of the Clergy.
     3:30 p.m. Board of Directors of the Corporations of the General Church.
     3:30 p.m. Educational Council Committee. (Headmasters)
     7:00 p.m. Society Supper.
     7:45 p.m. Open Session of the Council of the Clergy.
               Address by the Rev. Harold C. Cranch.

Saturday, January 31
     10:00 a.m. Joint Council of the General Church.
     3:30 p.m. Corporation of the Academy of the New Church.

Sunday, February 1
     11:00 a.m., and 8:00 p.m. Divine Worship.
ONE GOD 1953

ONE GOD              1953

     "The unity in which there is a trinity, or the one God in whom there is a trine, does not exist in the Divine that is called the Father, nor in the Divine that is called the Holy Spirit, but in the Lord alone. In the Lord alone there is a trine, namely, the Divine which is called Father, the Divine Human which is called the Son, and the Divine proceeding which is called the Holy Spirit; and this trine is one because it is of one person, and may be called a triune" (AE 1106:4).

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LIGHT AND SHADOW 1953

LIGHT AND SHADOW       Rev. WILLIAM WHITEHEAD       1953


NEW CHURCH LIFE
VOL. LXXIII FEBRUARY, 1953           No. 2
     "And it shall come to pass in that day, that the light shall not be clear, nor dark; but it shall be one day which shall be known to the Lord, not day, nor night; but it shall come to pass that at even time it shall be light. And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be." (Zechariah 14:6-8)

     In this ancient prophecy, delivered by Zechariah, the coming of the Lord is foretold in images based on the going and coming of the natural sun. The Jews computed the divisions of their day, not in hours, but in watches; first from evening to morning, and then from morning to evening. Only in the Fourth Gospel do we find a reference to the Roman practice of reckoning time from midnight to midnight.
     The prophet is speaking representatively of the spiritual darkness that had descended on his people-a darkness which had almost extinguished all light and leading for the ancient world; a darkness so deep that the soul of man, which in the beginning had been endowed with the potencies of a life made in the image and likeness of God, had become a slave to life's lowest cupidities. Man's body had triumphed over his spirit.
     Yet, as is characteristic of the natural world, few acknowledged that they were in darkness, or realized the enormity of the evils that were abroad. Hatred, malice, and all manner of evils were rife in the Jewish world; lying in wait for the neighbor, ready to crucify whatever opposed its natural desires. In the surrounding pagan world the darkness was scarcely less deep. Evils were lauded as signs of life, false ideas as the summit of intelligence; and both falsities and evils were praised as delightful, garlanded as things of art and beauty. The repulsive had become beautiful to men; the darkness was made their day.

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In the midst of things diabolical, men insanely thought that they had found their heaven. The will to do good had vanished; the very ability to see the truth had disappeared. In the terrible words of the Gospel, the light shined in the darkness, and the darkness comprehended it not.
     The Jewish religionists themselves, although interiorly the most evil of men, had nevertheless made a pseudo light of their darkness by placing the essentials of salvation in the rituals of their church; in its external organization, its priesthood, its sacrifices, its rigid manners and customs of thought and life. For externalism, that enemy of every church and every spiritual dispensation, had again become mighty in the land. Even the representative rites which had been permitted to preserve a certain connection between representative and essential truth and good had sunk into sheer idolatry.
     Save for a few wise men, and the states of the simple, the Divine light could no longer penetrate to the human race. The church was farther removed from what was celestial and spiritual than any of the churches which had preceded it. The knowledge of God was dead; and the church lay, unresisting, in the shadow of death.
     This prophecy of Zechariah deals with the last time of the church and also with its first time; the last with those among whom the church ceases, and the first with those among whom it commences (AC 7844). Yet both the "evening" and the "morning" represent the first day of a new church, because it is always evening when the Lord comes. That is the time of vastation and little faith; the time when the need for Him is great and urgent, when there is ignorance of truth and knowledge of falsity, when the light that might be in the internal man is struggling desperately with the worldly and corporeal things in which man's life is immersed; a time when knowledges that should be clear and distinct are confused and obscure, when the light that we have is neither clear nor dark.
     This twilight zone of the human soul comes for all men and all movements, even as it came to the children of Israel, "at the going down of the sun, at the season when that [they came] forth out of Egypt" (Deuteronomy 16:6), when they were commanded to sacrifice the passover in the evening. This interval between the setting of the sun and the ending of twilight, beloved of poets and prophets in all ages, represents the mingled states of the old day that passes and of the new day that is still to arrive. It represents also that state of quiet withdrawal from the noise and dust of the external day in favor of clearer and deeper thought and life. But it may represent, on the other hand, a brooding over, and confirmation of, the evils and falsities of the past; the beginning of that state of suicidal destruction which is represented by the Egyptians as they perished in the sea-that state of the cold, self-absorption of evil which is interested only in itself and is unqualified by any will to do good to others, even as a conventional act for the sake of appearances.

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     The truth is, that the human consciousness of advancing or retreating lights and heats within the mind and heart is a universal law of experience with both angels and men. For in the broadest sense, evening represents every preceding state. When there is genuine progress every preceding state seems obscure, dimmed by immaturity, unworthy of the better light which follows. Likewise, morning is every succeeding state because it seems, and may truly be, a state of dearest light, or of truth through the knowledges of faith. When a man, or a church, succeeds in advancing from proprial things-in triumphing over them, in reducing the things of experience into conformity with the Divine will-then the Lord is said to come. The morning comes. The twilight of the obscure and confused state melts more and more directly into the warm shadows of a new day's dawn.
     Herein is the promise of light and flame for the man of the church in every dispensation of the Divine Providence. At the very time when the general state portends not only obscurity but also deep darkness, a season of special light begins that is to culminate in the morning of a new day. In a day known only to the Lord, undiscoverable by human foresight and predicted only by inspired prophecy, there comes a new state, "not day, nor night." And it comes to pass that "at even time it shall be light."
     At the time of the first coming of the Lord this light was an historic verity. It appeared in the very midst of the Jewish and pagan darkness. "The Word was made flesh," and dwelt among men, "full of grace and truth"; thus fulfilling the words of Zechariah in regard to the new spiritual heaven and church represented by the "morning." Yet although the Lord Jesus Christ came into this world, taking upon Himself all the things of nature from first to last, even appearing in all the things of the evening of the Jewish Church, "the darkness comprehended it not." Spiritual darkness can never comprehend what is of spiritual light. Genuine knowledge must be of things which we actually see with the eyes of the mind as well as those of the body. And that Divine life which ever seeks to be the light of men-opening their understandings from its own person, revealing the truth that makes them free, flowing into all obedient wills-is hidden from the eyes of those who choose to remain in the blindness of their earthly birth.
     That we have arrived at another evening time in the life of the human race will be clear when we look dispassionately at the state of the world today. Our knowledge of nature, and of man as to his material life, has increased enormously; but our knowledge of God has dwindled to a mere sentiment.

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Man has become so absorbed in himself, in his own story, that the story of Christ is relegated to the library of beautiful myths for children and the unlearned. In a profound sense, this spiritual darkness has come because the mind of man has been trapped by his worship of material things, his preoccupation with his own material welfare, his self-imprisonment in the things of nature. Thus has he lost not only the potential love of God and of His church but even a sufficient sense of his moral and spiritual responsibilities to his fellow men.
     We are witnessing the spectacle of a world in which men and nations are moved by fear and greed for power and possessions; a world which is preparing, as never before, to loose war and destruction upon the neighbor, and which would even wipe out the last vestiges of the Christian religion among men, regardless of those spiritual remains which are the last citadel of the simple. That spirit of peace and good will in which neighbors should dwell that they may together perform uses to mankind is being lost in the growing noise of great engines of destruction. Men are afraid, and nations are afraid, of the inhuman society they have made.
     All this is because the mind of man is once again without the light of its sun. He has lost the Word of God, and without it the best word of man is insufficient for the needs of his soul. Without a genuine religion man cannot achieve genuine charity in society, even for purposes of external order. Indeed, without a creative, spiritual conscience he can establish only a temporary order based on duress and force, and even on those methods of intimidation, bribery, and social fear and hatred which have turned a goodly part of the modern world into a similitude of a fatherless hell.
     What mankind sows in darkness it indeed reaps in tenfold darkness. What wonder that man today, despite all his material prosperity, is distressed by a deepening gloom, and seeks some means to save the freedom of his spirit. Yet in these very cries of protest and despair may lie the hope of yet a newer day, another coming of the light. For although Divine truth may be driven, as it were, into its most exterior forms, down to the very plane of natural truth and good, there is hope for the soul of man as long as there are men to stand up for what is just and right and what is of human mercy and forbearance, as long as there survives the love of truth for the sake of truth itself, and as long as men cherish their God-given heritage of liberty and rationality as a thing above the needs of the flesh.
     This is because, in the Divine mercy, even the earthborn desires of the natural man, nay, even the very fallacies of the senses, may be used by the Lord to turn him to what is more deeply and genuinely true and good. The Lord does not ruthlessly quench man's childlike desires, or break his half formed mind. He does not quench the smoking flax, or break the bruised reed.

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It is the Divine will that man shall be lifted up and aided to build himself, as of himself but through the Divine creative energy alone, into the image and likeness of God.
     That is the reason why He who came into the blind, repellent world of the ancient Jews came, even as Be comes in unknown ways today, veiled in natural lights; putting on the natural degree, even to the darkest and most ultimate things of man's heritage. Thus the Divine truth and the Divine good are now adequate and competent to the spiritual salvation of all men in all the ages of time, so that now there is no such thing as a state into which a man or a woman may fall from which the Divine mercy cannot save, as long as life lasts in this natural world. Nevertheless, the darkness of man's understanding in the beginnings of the New Church will differ but little from that experienced by those earnest seekers after truth who know nothing of the Church, but who grope in such fitful light as has, in the Divine Providence, been provided for them.
     The New Church man's first understanding of Divine truth is, perforce, more or less obscure, is bound up in the limiting appearances of the letter. Only slowly do we begin to be aware that there is an internal man. We still incline to think that the goods we do are from ourselves; are still apt to believe that the truths we see are from our own intellectual ability and from no other source. We may even pride ourselves upon our past spiritual progress and rest contented with these laurels of evening time, as did the Jews of old.
     Yet the state of those who actually receive the Lord in His coming can be with those only who will ever press on to see and receive as Divine the light given each day for their own state and use. Each and every moment of the man who is being regenerated must proceed from evening to morning, from the external man to the internal, with all the perplexing obscurities and struggles of these acting and reacting states. There is no royal road to heaven, no easy way to receive the ministries of angels. Only by the faithful performance of duties humbly done to God and the neighbor in the fields of human service, only through alternations of state in which fear and peace are mingled, only through change and the conflicts which change brings, can we glimpse the glory of perfection that gives incessant striving to the heavens.
     Indeed this underlying law of alternating states is shared by men and angels in the daily experiences of earth and heaven. The reason for this is clear. Until heat and light meet forms that may react, they are as if they were not. Light cannot be seen until it is interrupted. Until it meets reaction in ultimate forms it flows on invisible in interstellar space. So is it also with Divine truth, which requires objects in which it may dwell and without which it is as if it were not-an invisible abstraction emanating from God, but unknown and without use for the elevation of man.

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     True, the appearance may often be that the members of the New Church are but engaged in a preoccupation with the mere scientifics of our faith-a work of faith alone. And evil spirits may tempt us to despair, for our actual day by day religious life will ever lag behind our scientific knowledges of spiritual truth. Yet we are assured that if we turn in simple faith to the Divine Word, obeying its commandments of life, science is now the appointed means to help us to rise, even as the misuse of science caused man to fall. Certain it is that upon man's positive knowledges of the Lord in His Word as now revealed his whole spiritual character must be builded, and that upon them his salvation rests as its basis and containant.
     To acknowledge in faith and life the coming of this Word, the Word that was lost and is found, is the very axiom of all spiritual life and the beginning of a new day in the history of man's soul. No enthusiastic movements, no external pieties that pretend peace when there is no peace, no invention of man's governing, can take the place of the truths of Divine revelation. No building up of external organizations, cultures of natural social good, or elaborate systems of ecclesiastical splendor, can make a spiritual church. Only the resolute turning to the living waters of Jerusalem can make a spiritual church.
     Clear and positive knowledges of the Lord and His kingdom, and of ourselves and our sins against God, and the neighbor, are the first scientific requirements of this new life. And upon the basis of these knowledges the rational mind of man, now sick even unto the point of spiritual death, may be rescued and healed. Nay, the soul of man may now be nourished and builded up, to whatsoever degree of life we are capable, both in this world and in the world to come. Thus it has been provided in the Divine Providence that we may turn to the Word now revealed in the second coming of the Lord, that the falsities which ever seek to close the rational may be dispelled, and that the spiritual things of the church and of heaven may be confirmed.
     When a man so acknowledges that the Lord has come again in His Divine truth, then is the dawning of a new day. And when he not only believes in Him but also obeys His commandments, light grows from more to more. The sun of the spiritual world shines upon him and his understanding is flooded with the truth. The heat of that sun kindles within him a love for his neighbor, and even love to the Lord. Life becomes as a morning in springtime; and as the heat and light of the natural sun awaken the seeds hidden in the earth into a life of beauty and rich fruitfulness, so through a man's awakened mind and heart the Lord creates an abundant and blessed series of uses and affections.

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     Thus man advances in wisdom to more interior life, and when the evening and its shadows come he is not afraid. He knows that the Lord stands within all shadows, waiting to hold and guide with His almighty hand. Thus, when that ultimate shadow, death, arrives, he knows that his natural parts will but fall into the dust from whence they came, but his spirit will step forth into the morning of a greater life-a life in which will unfold an unending horizon for those uses to which he gave his love and faith while he was in the natural world. And so for him it shall come to pass that "at even time it shall be light." Amen.

     LESSONS: Zechariah 14:1-11. Revelation 21:22-27. DP 24-26.
     MUSIC: Liturgy, pages 480, 568, 501.
     PRAYERS: Liturgy, nos. 74, 32.
DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

     2. How the Lord Saves Those in False Religions

     The Lord is present with those of every religion in the world-present with power to save. Regardless of their faith, He saves all who live a life of charity. Religions differ in matters of doctrine, and in many respects their teachings are mutually contradictory. They cannot all be true, although they may all contain some remnant of truth. Because there is only one God, one Divine Creator and Savior of mankind, it follows that there can be only one true religion. For God does not contradict Himself. He cannot teach one thing as true to some, and the very opposite of it to others. He must act everywhere in accord with His own Divine nature. Religion is the bond or covenant between God and man. It is the way God operates for man's salvation. It is the law according to which man must live if he is to come into heaven. It is essential, therefore, that man should know that law in order that he may keep it, and no one can possibly be saved who does not know it and keep it. How, then, does the Lord save those who belong to false religions, who are ignorant of the Divine law, and who for that reason cannot possibly keep it?
     The answer to this question is given us directly in the message which John the Evangelist was commanded to write to the angel of the church in Smyrna, as recorded in the second chapter of the Apocalypse. This message, we are told in the Apocalypse Revealed number 91, is "concerning those who are in good as to life, but in falses as to doctrine." Of such as these the Lord says: "I know thy works, and tribulation, and poverty (but thou art rich)."

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The Lord searches the hearts of all men. However mistaken his religious faith may be, every man is free to live according to what he believes to be true and good. This is all that can be asked of any one; nor does the Lord condemn any man for ignorance which he cannot help. He judges every one "according to his works," that is, according to the love and the intention of his heart.
     Nevertheless, if a man does not know the truth but unwittingly accepts falsity instead, supposing it to be true, he cannot possibly lead a life that is really good in the sight of God. Truth is nothing but the way in which alone good can be accomplished. If a man does not know this way but follows instead a wrong way, however sincerely he may long to do what is good, he will not succeed. Because of spiritual poverty, that is, because he does not know how to achieve the good which he loves and for which he strives, his efforts are doomed to disappointment, frustration, and failure.
     This is just as true in the realm of religion as it is in the field of scientific investigation and discovery. In the search for the cure of disease, for the control of any of the forces of nature, indeed for the answer to any scientific problem whatever, any one who through ignorance strives to attain his objective in the wrong way will inevitably come up against a dead end. For the same reason, one who mistakenly follows the dictates of a false religion will be led into a cul-de-sac from which he cannot escape. Nor can the Lord, even with His infinite power, prevent this. He cannot arbitrarily make falsity to be true. He cannot cause a wrong road to lead in the right direction. If, therefore, the Lord is to save those who adhere to any false religion, He must do so, not by means of their mistaken beliefs, but in spite of them. He must do so by leading them out of their errors and into the way of truth. And this He has the power to do with every one who is willing to be so led.
     The Lord saves those of false religions, therefore, not by means of their mistaken beliefs, but by means of their innocence. With all who are in innocence salvation is assured, for the Lord does not condemn the guiltless. Because they can be saved in spite of their ignorance the Lord says to them: "I know thy poverty (but thou art rich)." They are destined for the reception of rich blessings when they have been led to relinquish their false ideas, and to accept the truth. This is a slow process because it must be accomplished without compulsion, in full freedom, and this requires infinite patience and tenderness. Religious ideas insinuated in childhood are deeply loved and cherished. They become matters of conscience, and spiritual life and happiness itself seem to depend upon them. Only when it is clearly seen and acknowledged from the heart that they are wrong, can one be liberated from them.

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When this comes to pass, every one who really loves the truth, and who has clung to these religious concepts merely because he has thought they were the truth, will freely relinquish them in favor of what is now seen for the first time to be the real truth.
     Such a liberation, however, is extremely difficult during the life of the body. It is impossible with those who, feeling perfectly satisfied with their traditional beliefs, never even open their minds to anything else. Even many who become dissatisfied, and who are seeking the answer to questions that their accustomed religion leaves unanswered, find it hard to accept alien ideas because these can be transmitted only by means of words; for words acquire their meaning from use and custom, and they denote one thing to one person and quite a different thing to another person. For this reason many who are well-disposed, who are trying to live up to the best they know, and who at heart are innocent of any desire to oppose the will or the law of God, remain in their false ideas of religion throughout life and cannot be released from them on earth. Indeed their liberation may take a long time even in the other world. Such are meant by the "souls" seen "under the altar" as referred to in the Apocalypse, chapter 6. Of these it is said that "they cried with a loud voice, saying, How long, O Lord holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" They could not be set free until the Lord had made His second advent, and had opened the hidden secrets of His Word, exposing thereby the falsities by which they had so long been held in bondage.
     But such is the mercy of the Lord that, however long it may take, everyone who in heart sincerely loves the truth and lives according to the best he knows will at last be led to see the truth. Wherefore the Lord said to the angel of the church in Smyma: "Fear none of those things which thou shalt suffer: behold the devil shall cast some of you into prison, and ye shall have tribulation ten days: Be thou faithful unto death, and I will give thee a crown of life" (Revelation 2:10).
     That this liberation is effected, not by means of false doctrines, but solely by means of innocence that makes man teachable and willing to "hear what God the Lord doth speak," is evident from the fact that by no means all those who belong to false religions are saved. For the Lord says also to the angel of the church in Smyrna: "I know the blasphemy of them which say they are Jews and are not, but are the synagogue of Satan" (Revelation 2:9). By the "Jews" here are meant those who at heart love the truth; and by the "synagogue of Satan" those who for selfish and worldly reasons confirm themselves in falsities and refuse to accept the truth, even when it is clearly seen to be such. Men may be loud in their profession of their belief, and meticulous in their observance of all the requirements of their religion, for a variety of motives.

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They may do so from mere habit because it is the line of least resistance, without bothering to consider whether their religion is true or false. And at the same time they can lead a life of selfishness and pride, of greed, of cruel domination over others, in complete contradiction of their faith. Yet this inner spirit of evil may remain entirely hidden from the eyes of men. Some, on the other hand, may cling tenaciously to religious ideas, however false, because they are their own, the possession of their family or their nation, and because to do so gives them a sense of merit, as being the chosen people of God. Others again may conform to religious customs in order to win the approval of others, to enjoy a standing in the community as righteous and God-fearing, even while at heart they are contemptuous of others who do not live up to the same rigid code. All of these may live in natural charity. They may cultivate every moral virtue. And doing so they may not only deceive others, but they may deceive even themselves into a confident belief in their own goodness.
     Only the Lord can search the hearts of men. He alone can distinguish with assurance between those in any religion who are sincere, innocent, and salvable, and those who are inwardly self-centered and unwilling to yield to His Divine leading. While, therefore, "the Lord's hand is not shortened that it cannot save" whether men be born Christians or Jews, Buddhists or Mohammedans, in cultured races or among the most primitive of idolators, still, this does not mean that all religions are equally valid. What men believe in regard to God, or the life after death, or the life of religion, is by no means a matter of indifference. Although, as we are taught, "the church of the Lord is not here, nor there; but it is everywhere . . . wherever men live according to the precepts of charity," and therefore "is scattered through the whole world" (AC 8152), only those who at heart are in the love of spiritual truth, even though they know not what it is, only these belong to that universal church. It is the spirit of sincerity, an attitude of internal humility, a willingness to learn and a ceaseless desire and search for truth that opens the gates of salvation for those who are in false religions.
     It is important to realize however that even with these natural charity, sincere though it may be, cannot overcome the deeper evils inherent in human nature. Natural charity is but a cloak that hides our inner feelings from the sight of others, and often, as we have said, even from our own sight. By means of natural charity, by well-established habits of politeness, consideration for others, kindness and generosity, we learn to check our impulses to display self-will, anger, jealousy, greed, and the love of power. We check these impulses but we do not root them out.

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They smoulder and burst forth under emotional stress, or whenever the opportunity offers to achieve our secret ambitions without sacrificing our reputation or the protection and good will of others. However carefully we may sublimate our motives in our own minds, that which is, after all, behind morality or natural charity is what men have called enlightened self-interest. Thus it cannot remove the love of self from the hidden recesses of the mind and heart.
     Yet no one can come into heaven unless he has conquered the love of self, and has replaced it with love to the Lord, with charity of heart, and an unselfish regard for use. All men are born with a deep-seated tendency to the love of self, and nothing can remove that love from within except a life according to the spiritual truth of the Word. This is the way, and the only way, whereby the Lord can redeem and regenerate man, and imbue him with a new heart and a new spirit. Nor can the Lord do this without man's free cooperation, that is, by man's active endeavor to learn the truth of the Word, to understand it, to acknowledge it as the Divine law of life, and willingly to abide by it. The cause of all the evils that plague the human race-the cause of war, and crime, and injustice-does not really lie, as so many believe, in external conditions of poverty, want, disease, and natural ignorance. It lies in the loves of self and the world that dominate the secret hearts of men. And only as men learn to understand the true Law of God, and observe it with the whole heart, can these evils be abolished, that the promised kingdom of God may be established on the earth. Men long for international peace, for mutual understanding and good will, for prosperity and contentment, and a sense of security. But none of these things can be permanently achieved so long as evil loves rankle within, however men may put on the outward appearance of mutual love and tolerance. Without detracting in the least from the importance of efforts to relieve human suffering, we hold that no political or economic or social philosophy of life based on enlightened self-interest will suffice.
     Victory over evil can be achieved only by the Lord, and only as man willingly opens the door to the entrance of the Lord into his heart by a humble approach to His Word, with prayer for guidance and enlightenment. It is by a life of true religion, that is, a life based on the knowledge and understanding of spiritual truth, that redemption, regeneration, and salvation are effected. There is no other way. If the redemption of the race is ever to be achieved men must wake from their spiritual indifference. They must learn to seek spiritual truth with the same earnest devotion, the same willingness to set aside personal opinions and traditional ideas, as they have adopted in the search for scientific truth. The spirit of religious tolerance must be one of tolerance for human weakness, but not one of indifference to religious truth. Religious falsity will never lead to the accomplishment of lasting good.

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NECESSITY OF SWEDENBORG'S INTRODUCTION INTO THE SPIRITUAL WORLD 1953

NECESSITY OF SWEDENBORG'S INTRODUCTION INTO THE SPIRITUAL WORLD       Rev. FRANK S. ROSE       1953

      (Delivered at the Thirty-Ninth British Assembly, Colchester, August 4, 1952.)

     When the Lord was on earth, He told a parable of a certain rich man, whose disregard for the poor destined him to a place in Hades. This rich man, on discovering that the spiritual world was a very real place, pleaded with Abraham to send Lazarus to his father's house so that the five brothers of the rich man might be forewarned. In reply Abraham said: "They have Moses and the prophets; let them hear them." The rich man responded: "Nay, father Abraham: but if one went unto them from the dead, they will repent." And to this Abraham merely remarked; "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (portions of Luke 16:19-31).
     People have not changed very much in the centuries since the Lord told this parable. Swedenborg was well aware of the fact that people would not be persuaded by his repeated testimony that he had come back from the dead. And so he writes: "I know that few will believe that any one can see things that exist in the other life, and bring therefrom any report respecting the state of souls after death, for few believe in the resurrection, and fewer of the learned do so than of the simple some go so far as to say openly that if any one were to rise from the dead and they were to see, hear, and touch him, then they would believe. But if this were done, it would have to be done for each individual, and still no such person as denies in heart would be persuaded by it the Sadducees openly denied the resurrection, but did better than those at the present day who say they do not deny it because it is according to the doctrine of faith and yet do deny in heart; so that they say what is contrary to what they believe, and believe what is contrary to what they say. But lest they should confirm themselves further in this false opinion, of the Lord's Divine mercy I have been permitted, while still in the body in this world, to be in the spirit in the other life and to speak there with souls who had risen not long after death as very many say that they will believe if any one comes to them from the other life, it will now be seen whether they will be persuaded against the hardness of their hearts" (AC preface to Genesis 16).
     It is clear that Swedenborg had no illusions about how the Writings would be received. He wrote from command and not from caprice.

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He included the descriptions of the spiritual world from a sense of duty, not merely because he thought that they would attract people to the New Church. That this is so is indicated in Count Hopken's Testimony concerning Swedenborg as recorded in Tafel's DOCUMENTS: "I know that Swedenborg has related his memorable relations in good faith. I asked him once why he wrote and published these memorable relations which seemed to throw so much ridicule on his doctrines, otherwise so rational; and whether it would not be best for him to keep them to himself, and not to publish them to the world? But he answered that he had orders from the Lord to publish them, and that those who might ridicule him on that account would do him injustice, for, said he, why should I, who am a man in years, render myself ridiculous for phantasies and falsehoods?" (Docu. II, p. 416; cf. Docu I, p. 66).
     The direct command to make known the various things seen and heard in the spiritual world (TCR 771) was but an echo of the words of Genesis: "Let there be light" (Genesis 1:3). The Lord wills that men should understand, and not, as some believe, that they should be in ignorance of the truth. And it is in order that the man of the New Church may not wander about in shade that he has been given the means of understanding the spiritual world (TCR 771).
     Man was born to live in heaven, and it is supremely important that he be given the opportunity of preparing himself for this eternal home (AC 1775; cf. AE 1094:1). In all things the Lord looks to the salvation of men. This is, of course, true of revelation. The basic reason, then, why the spiritual world has been revealed, is that a knowledge of that world is necessary to man's salvation. We are asked in the Writings: "How can one who never thinks about heaven, hell and the life after death, shun evils as sins? Such a man does not know what sin is" (AE 936:2).
     If this point were obvious, the question as to why it was necessary for the spiritual world to be revealed would not arise. But, people say, "Could not a man refrain from stealing without knowing about the spiritual world? couldn't he love his neighbor without believing that there is a heaven and a hell!" The Ten Commandments are the Ten Commandments whether there is a spiritual world or not, it is proposed.
     This question seems to bother a great many people when they first learn about the New Church. The whole subject of the spiritual world seems too vague or too complicated to discuss. And on top of this it seems to be quite impractical and theoretical in nature.
     The difficulty begins with a misunderstanding of the nature of evil. Evil may be defined as a perversion of order. In itself it is not a substance; it is not a thing; it is not a bad habit; it is not even the sum total of all that is annoying to us. Evil is much more subtle than that.

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It follows us around in careful disguise for it appears in men as an attitude of mind. It is an attitude that seeks to destroy the order which the Lord has placed in the universe.
     According to certain physicists, the universe of itself tends to slip into chaos and confusion. The sun tends to cool elf, things tend to decay and to settle into meaningless masses. Hereditary evil may be compared to this in that it is a natural tendency to enjoy disorder. Take the case of the poor housekeeper who must constantly struggle with the tendency to leave the house in a mess and enjoy it that way. Her problem is to come to know what order is, and from a sense of duty to impress that order on the house whether she likes it or not. And this, of course, means that there must be some standard, and some means of distinguishing between what is of order, and what is of evil.
     This makes the problem of regeneration sound simple, but it is complicated by the fact that there are many different degrees in creation. There can be no order that does not account for these several degrees. Ideally, the Lord must be at the head, the heavens below, and the world under the feet. When man places the natural world above the spiritual world, or when he places his own will above the Divine will, he perverts order, and as it were creates evil. The great struggle of life is to effect a proper balance and subordination among the various degrees of life. In order that this struggle may be carried out intelligently and freely, the Lord has seen fit to reveal things about Himself, about the spiritual world and about an orderly life in the natural world.
     Consider the confusion that has arisen among Christians because of a misunderstanding of what evil is. All the stress was laid upon a correct external without any regard for the necessary ordering and arrangement of the degrees of life. And so baptism was mistaken for salvation, drinking for intemperance, and misconduct for evil. With a great mass of people religion became a ritual. The church prescribed the narrow external path which her members must follow, and regeneration was measured by the ability of the individual to follow that path without wavering to the right or left.
     But now the Lord has shattered the fable that the church can prescribe what her members shall do, and has given back to the individual the responsibility of ordering his steps according to his own conscience. This responsibility would be meaningless unless the Lord had presented the doctrines of true order in a rational form. Now men can study the teachings about the spiritual world and can attempt to effect a balance in their own lives between mind and body.
     The answer to our question, then, is this: The spiritual world has been revealed in order that men might shun evils as sins.

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We note in this answer that the purpose is not a new one. And as a matter of fact, the Lord wills from eternity that man should not only know and understand the spiritual world, but as Spiritual Diary 2542 words it: "should reach his (full) age, be ignorant that he lived in the body, and so, his body being thrown off, immediately remove into heaven." For man was created so that even while living on earth he might at the same time live among the angels in heaven (AC 1880: 4; cf. SD 2541). This being the case, our thoughts turn to the question, not as to why the spiritual world has been revealed, but why it was hidden from men for so long a time.

     In the beginning, men enjoyed some intercourse with the spiritual world. However, when evil increased, the dangers of this intercourse increased. Finally the door between the two worlds was closed, with only an occasional messenger to remind the one of the other's existence.
     The Writings give us the general requirement for intercourse with spirits when they teach: "Man in his spirit is able to see things that are in the spiritual world if he can be withdrawn from the sensual things which are from the body and be elevated into the light of heaven by the Lord" (AE 543:5; cf. AC 4622). This suggests that sensuality is what prevents communication between the two worlds. In appearance, the Lord blinded the eyes of men. But evil is what blinds men to the truth, and it was the increase of evil in the world that closed the communication with heaven
(AC 5964). Men became sensual. They became so enthralled with the natural world and its delights that they turned their minds away from the spiritual world. They were reluctant to admit that the natural world which they loved so much could be taken away from them. For this reason they could not have accepted a spiritual world that was anything but a more perfect natural world. So it is that we find the Mohammedan heaven differing from the natural world only in that the black eyed women are more numerous and less rebellious than their earthly counterparts. Men who reached heaven enjoyed feasting and drinking, and reclined on soft couches for the remainder of their days.* This was not a spiritual world, but just another idealized sensual world.
     * The Koran, Sura LV.
     Had men been taught more about the spiritual world in revelation they would have seen it in this same light, and so would have taken all that is spiritual out of it. But the Lord's hands are not shortened that they cannot save. As soon as men had become so immersed in evil that they would not acknowledge a spiritual world, the Lord began a gentle leading that would one day bring them out of this their darkness into light. The letter of the Word became almost silent about the after life, disclosing only enough to preserve the innocent in the hope of immortality.

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This was what made it possible for there to be two camps among Jewish scholars the one believing in a life after death and the other firmly denying it.
     When the Lord came on earth He gave comfort to those who would not give up the hope of eternal blessedness. But the teachings were not explicit and they left the Christian world with little more than wishful thinking about what the spiritual world might contain. Indeed, the Lord had many things to tell them that they could not as yet bear. Eventually ignorance turned into denial, until, at the time of Swedenborg a belief in the spiritual world had almost entirely disappeared.
     Conditions today are not much better. J. Paterson Smyth describes contemporary belief in these words. "The Lord is risen, but the people do not know it. There is no death, but the people do not believe it men pass into the Unseen as stupidly as the caterpillar on the cabbage-leaf, without curiosity or joy or wonder or excitement at the boundless career ahead. . . . instead of the thrill of adventure we have the dull grey monotony of aged lives drawing near the close, and the loneliness of parting is intensified in the hearts of the bereaved as the beloved one crosses the barrier . . .what is the matter with us, Christian people! Do we not know? Or have we lost our beliefs? Or has imagination grown dulled by too frequent repetition of God's good news?" (J. Paterson Smyth: Foreword to The Gospel of the Hereafter).
     This denial even in the face of the Lord's teachings was again the result of sensuality. The evil loves that place the body above the spirit will not admit that the spirit is immortal and that the body must perish. And so, in order to shape doctrine to suit themselves, men have either denied the life after death, or have suggested that when the body dies men wander about in the air longing for the material body. The great and wonderful day of the Lord will come when men can once again be joined with the flesh and can live in the kingdom of God on earth to eternity. Many religious sects dangle in front of their people the tempting thought that only members of their baptism will be privileged to come back into their physical bodies when the graves are reopened.
     The reason why the spiritual world remains concealed, then, is that men are in evils that close their understanding. It is of the Lord's mercy that men have remained ignorant of the spiritual world, because these same evils would have led them to profane the truth had they known it.
     The world is not regenerate today any more than it was when the door between heaven and earth was first closed. And so it is a change in regard to the possibility of profanation that makes it possible for the spiritual world to be presented to men once more. As a matter of fact, it is because men are more deeply immersed in evil that it is now possible to reveal that world without danger of profanation.

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Profanation comes when a thing is first accepted and later denied. As long as men had some love, even that called natural good, they could have received the truth interiorly and so could have profaned. But at the present day, the Writings assure us, there is scarcely any faith because there is not any charity (AC 3398:4).
     The turning point came at the time of the last judgment. To quote: "The Divine truths that lie interiorly stored up in the Word could not be made manifest until after the Last Judgment had been accomplished; and for the reason that before that judgment the hells had prevailed, while since that judgment the heavens prevail; and man is placed in the middle between the hells and the heavens; consequently so long as the hells prevail the truth of the Word is either perverted or despised or rejected; but the reverse takes place when the heavens prevail. From all this it can be seen why Divine truths are now first disclosed and the spiritual sense of the Word revealed" (AE 957:2; see also AE 1094).
     The predominance spoken of, we assume, is the predominance of either good or evil in the world of spirits. As long as hell ruled there, men would have been led to profane by the sheer pressure of influx from that world. With heaven now prevailing, the world of spirits tends to withdraw man from such profanation. In this whole history we see evidence of the fact that the Lord from eternity wills that man shall understand the spiritual world. Even when men had closed heaven to themselves, the Lord preserved some hope of an after life with simple people all over the globe. At His first coming, He made the first bold statements that gave authority to the persistent belief that man would live forever. And now, with the state of the world so consummated as to make profanation unlikely, if not impossible, and with order established in the world of spirits, the Lord presents His teachings about the other world once again.
     But note, the Lord in the Writings speaks to the intellect of man. He pictures the spiritual world in doctrinal terms. He does not invite men to experience the spiritual world as Swedenborg did. For men through evil have rendered themselves incapable of complete communication with that world, and they must work and study to understand it in a rational way and prepare themselves for it.

     Having presented what we consider to be the primary reason for the revelation of the spiritual world, we can turn to a few of the lesser reasons. There are a great many that might be mentioned, but we will confine our discussion to four: 1) to prevent denial; 2) to restore communication between heaven and earth; 3) to provide a confirmation of truth in the light of heaven; and 4) to supply man with truths delightful to his mind.

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     The world, as we have said, plunged itself into darkness. It necessarily followed that even men who would have welcomed the truth found it inaccessible to them, and therefore they had to wait in hope or sink into agnosticism and atheism. The Christian Church has failed to hold intellectual people within its ranks. The answers which the questioning mind seeks have not been found. As a result, men have been slipping away from a dependence upon revelation, and are turning to the productions of their own intelligence to satisfy their desire to know, understand, and enjoy life. These men, like those bound in the pit, have been at the mercy of the hells. The Lord conquered the hells in order that such men might be freed from their bondage, and might be led away from a denial of the truth.
     To effect this liberation the Lord has presented Himself in a rational form. He has supplied men with evidence of the spiritual world, and has given the philosophic principles upon which an understanding of that world must be based. Having these teachings before him, man can accept or reject the truth on its own merits. An important use in the revelation of the spiritual world, then, is its use to prevent denial. As is said in the work on Influx: "Lest, therefore, from ignorance of that world, and the uncertain faith concerning heaven and hell resulting from it, man should be infatuated to such a degree as to become an atheistic naturalist, it has pleased the Lord to open the sight of my spirit" (Infl 3).
     As to the second reason. Man was created with a soul and a body. He has his own spiritual and his own natural world. Without these two he would not be a man but either a beast or a breath of wind. His whole life depends upon the interrelation of these two. This is even more significant in the grand man. The spiritual world and the natural world are interdependent. One cannot exist without the other (LJ 9).
     Now the effect of evil is to block the influx from the spiritual world, the drastic results of which may be concluded from this passage: "Without communication by means of spirits with the world of spirits and by means of angels with heaven, and thus through heaven with the Lord, man could not live at all; his life entirely depends on this conjunction, so that if the spirits and angels were to withdraw, he would instantly perish" (AC 50). The conjunction, between the two worlds is by means of the Word, for the Word is the general receptacle of spiritual and celestial things (AC 1775, 9378: 2). With the revelation of the spiritual world and the spiritual sense of the Word, a communication of men with angels has been provided, and thus a conjunction of the two worlds effected (Inv. 43-44).
     This is not the time to discuss the nature of the communication between the two worlds.

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Suffice it to say that the man of the New Church can come into an understanding of spiritual things, and can come into thoughts that correspond to the thoughts of spirits and angels. It is by means of such an understanding of spiritual truth that the communication is effected, and therefore it is not necessary for all men to see and converse with the departed to this end. As our perception of the real meaning of the Writings and what they disclose about the spiritual world becomes clearer, this communication will become more powerful. And so the effectiveness of the Writings to restore this communication depends at least in part on the quality of the men who are of the New Church (AC 10287). [As to the statements in the Writings with regard to this renewed communication see: AC 1880: 3, 931, 4545: 7, 8972: 2; SD 2390.]
     A third important effect of Swedenborg's introduction into the spiritual world was that he was enabled thereby to confirm what was revealed to him in the light of heaven. Indeed, it is clear that the spiritual sense of the Word could not have been opened except by means of a person who could be present in both worlds at the same time. As is said in the Arcana Coelestia number 67: "It has been granted me to know the internal sense of the Word and the most arcane things contained therein which never before came to the knowledge of any one, nor can they come unless they know how things are in the other life, for very many things which are in the internal sense of the Word regard, mention, and involve them, therefore it has been conceded to open those things which for many years I have heard and seen" (AC 67; cf. LJ 42; SD 200).
     Swedenborg often acknowledges his indebtedness to his spiritual experiences in unlocking for him the correspondences of the Word. To cite but one example, he writes: Bears "are those who read the Word and do not understand it . . . that these are signified by 'bears' was clear to me from the bears seen in the spiritual world, and from some there who were clothed in bear skins, who had all read the Word, but had not seen any doctrinal truth therein" (AR 573; cf. AE 781: 19; SD MIN 4772). The reason for this is fairly obvious. All appearances in the spiritual world are correspondences of the states of spirits and angels. Since the Word is written according to correspondences it is, in one sense, comparable to a description of the spiritual and not of the natural world. A man with a sound knowledge of both worlds would be able to understand the meaning of the Word in a way not possible to a person acquainted only with one of them.
     In addition to this, there were other things to be learned in the spiritual world that are inaccessible to men. For example, we read: "That conjugial love was the love of love with the most ancients and the ancients . . . cannot be known from history because their writings are not extant. . . therefore it has pleased the Lord to open those ages by leading me to the heavens where are their homes that I might derive from them orally what marriages were with them when they lived in their times" (CL 73).

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     The man of the New Church can benefit a great deal by the countless illustrations available to us in the descriptions of the spiritual world. We even find Swedenborg confessing that philosophic reasoning was not proof enough when he says: "That man lives a man after death and that then the male is male and the female is a female . . . I have hitherto sought to confirm by such things as are of the understanding . . . but because from infancy man has acquired the faith from parents and masters, afterwards from the learned and the clergy, that he will not live a man after death until the day of the last judgment . . . it was necessary that these same things be confirmed by documents of self experience" (CL 39).
     In other places we find the assertion that a thing is true because it has been made known by living experience. And throughout the work True Christian Religion we find illustrations drawn from incidents occurring in the spiritual world. These relations, appealing as they do to the imagination, give added weight to the doctrines. The theologians remind us that it is impossible for us to judge the spiritual state of another, but we still persist in making unconscious judgments on the people around us. However, our confidence in this ability to analyse others cannot help being shaken when we learn how Swedenborg discovered some of his most respected friends in hell. Then too, we wink at some of our own misdeeds and petty hatreds, not realizing how serious they are. A brief study of the vastations inflicted as a result of these evils can remind us to fight the temptation now while it is still relatively simple. We could multiply illustrations, but the salient point remains that the Writings contain a great mass of material that appeals to the imagination as well as to the rational mind.
     The fourth reason for the revelation of the spiritual world is that man may have truths that delight his mind. The whole of the Lord's kingdom looks to use. Aside from the preparatory use of regeneration, the Lord's operation looks to the increased happiness of angels through conjunction with Him.
     So it is that the Lord supplies all uses with their delights. He gives our food a variety of flavors so that it may delight as well as nourish us. With the truths revealed in His Word He brings the mind refreshment. The almost insatiable curiosity of human beings is permitted by the Lord. To satisfy this curiosity the Lord allows His creatures to explore the natural world, to philosophize about those things which are unexplorable, and to dream about those which are beyond the realms of philosophy.
     With the Writings the Lord has opened to man some of the long lost mysteries of the spiritual world. He has given him descriptions of that world from things seen and heard.

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He has provided the basic truths with which to explore further into the secrets of that existence. Now man can share with his Creator another aspect of this marvelous universe. He can once again enter into thought about a realm that, although hidden for a time, is now revealed. For the Lord does not will that His subjects be in ignorance. He desires for man an ever more perfect knowledge of creation, and so, when it is possible and useful, He opens to him hidden treasures. With the truths thus revealed, man can help himself along the road of regeneration, and in them he can find unending delight.

     What we have said concerning the necessity of Swedenborg's introduction into the spiritual world does not begin to cover the subject, but perhaps this treatment has supported the statement that: "The manifestation of the Lord in person, and the introduction by the Lord into the spiritual world, both as to sight and as to hearing and speech, surpasses all miracles" (Inv. 43; cf. AC 1880: 3; see also Coro Miracles iv).
     We now stand at the threshold of a new day. We uncertainly finger the pages of a marvelous revelation. Our task is to come to understand that revelation so that we may use it for what it was intended. We must seek to know what is evil and what is good so that we may shun evils as sins against the Lord. We must accept this our responsibility, willingly and intelligently, to the glory of the Almighty God who made both the heavens and the earth.
GENERAL CONFESSION 1953

GENERAL CONFESSION        GEORGE DE CHARMS       1953

     2. -in the Lord Jesus Christ

     Inmostly considered, the quality of any religion is determined by the idea of God on which it is founded; and the distinguishing mark of the New Church is the concept of the Divine Human now revealed for the first time in the Heavenly Doctrine of the New Jerusalem. This is an idea of God that is utterly new. It is an idea that could not have been conceived by any human mind before the Lord had made His second coming.
     Men indeed have always pictured God in the human form. This is because in most ancient times He appeared to them in spiritual vision as the Angel of Jehovah. Also it was foretold by the Prophets that in the fulness of time a "Savior" would be born who was to be called the "Messiah" or the "Anointed One."

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Yet no one knew in what manner this would come to pass.
     The early Christians saw in Jesus Christ the fulfillment of this ancient prophecy. Because He claimed to be the Son of God, and one with the infinite Father, they worshiped Him in simple faith as God. But they could not understand how He whom they had known on earth as a man of flesh and blood could in very truth be the Divine Creator of the world and the omnipresent Ruler of the universe. They continued, therefore, to think of Him as a man in a finite embodiment, and they abode in the expectation that He would shortly return in the flesh to establish an eternal kingdom on the earth.
     As generations passed, however, and the return of the Savior was inexplicably delayed, Christian faith in His Divine nature became confused by reasonings based on the literal appearances of the Gospel narrative. Some rejected altogether the testimony of the Scripture concerning both the virgin birth and the resurrection of Christ, proclaiming Him to have been no more than mortal man endowed with an unusual degree of insight and moral wisdom. Others, clinging to the idea of His Divinity, tried to reconcile the apparent contradictions of the Scripture by dividing the Godhead into three distinct persons; the Father, the Son born from eternity, and the Holy Spirit. These three were said to be one in essence; yet the Father was pictured as a God of wrath, and the Son as a God of mercy who, by the passion of the cross, made a vicarious atonement for the sins of all mankind. Thus the crucifixion became the central theme of orthodox Christian worship, and the idea of two separate persons in God was perpetuated by the custom of addressing all prayers, not to the Lord Jesus Christ, but to the Father for the sake of His Son.
     In marked contrast to this irrational idea of God stands the truth now revealed in the Heavenly Doctrine, that God is one both in essence and in person, and that Jesus Christ is God Himself made visible in Divinely Human form.
     We may now understand that it was Jehovah, the infinite Creator of the universe, who formed for Himself a finite embodiment in the womb of Mary. This body was to be called the "Son of God" as the angel openly declared at the Annunciation, saying 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" (Luke 1:35). Into this human born of Mary there was derived by heredity a tendency to all the evils into which the human race had fallen.
     That this would be so is foretold in Isaiah, where it is written concerning the Messiah to come: "Surely He hath borne our griefs and carried our sorrows He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed" (53:4, 5).

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Because of this heredity, the Lord could be tempted. He could approach the hells and do battle with them without destroying them. Indeed He underwent a lifelong series of temptations and victories, culminating in the passion of the cross, whereby He overcame every tendency to evil inherent in the maternal human. Doing so, He refuted every human error and put off every finite limitation, thus glorifying His Human and making it infinitely perfect, insomuch that after His resurrection and ascension Jesus Christ was no longer a finite being, but became Life itself, infinite love and infinite wisdom, altogether one with the Father. Yet He remained, as never before, visible both to men and angels, a Divinely Human God. He it is who now speaks to us in the Writings of His second advent, revealing to our finite understanding the mode of His universal presence in all creation, the laws of His Providence, and the nature of that eternal destiny toward which He leads all who in love hearken to His Word and strive to keep His commandments.
     It is the acknowledgment and worship of this Divinely Human God that we confess when we say: "I believe in the Lord Jesus Christ, the Almighty and everlasting God, the Maker of heaven and earth, the Redeemer and Savior of the world."
MRS. CHARLES E. DOERING 1953

MRS. CHARLES E. DOERING       Rev. WILLARD D. PENDLETON       1953

     (Extracts from a Memorial Address, Bryn Athyn, Pennsylvania, December 7, 1952.)

     We think of death, therefore, not as an act of destruction, but as an act of the Lord's Divine mercy whereby the spirit of man is introduced into the genuine delights of his life. This mercy is particularly evident in the case of those who have been brought low by old age or by some incurable infirmity. With such, further days on earth can mean only a continuance of physical failure, or suffering. In such cases the body has become a heavy burden, a dead weight upon the spirit. But by way of death new life is given, and in the words of Scripture we say in our hearts that "in this I shall know that Thou hast done mercy" (Genesis 24:14).
     It is in the light of these teachings that we think of Mrs. Charles E. Doering, who has now entered into the other world. The spirit of this occasion is one of gratitude to the Lord that she has now been released from a world in which she could no longer participate in the uses with which she was associated for so many years.

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Indeed, to speak of the uses with which she was associated is to speak of things that are close to the hearts of all of us-the church, the schools, and the daily life of the society. In all of these uses she was faithful, patient, and understanding. All who knew her were affected by her quiet and unassuming devotion to her many duties and responsibilities. As the mother of a large family and a member of the church community her unselfish devotion to use was a support to many, particularly to those who knew her as a wife, a mother, and a friend.
     It is, then, as a wife, a mother, and a friend that we think of her today, for it was through these human relationships that the delights of her life were formed. With her husband she shared in the delights of New Church education, and together they took a leading part in the formation and development of the Academy schools. It was in this "work of immeasurable extension and use"* that the loves of her life were centered, and it is into the interior delights of this use that she is about to enter; and as the Writings state, these and the other delights of her life can no longer be "dulled by the cares [and anxieties] of the world," but will "be turned into the delights of heaven, and become in every way perceived and felt . . . and brought forth into evident sensation" (HH 401).
     * William Henry Benade. Laying of the cornerstone of the Cherry Street School.
     It is therefore with understanding and a deep sense of fulfillment that we accept the passing of Mrs. Doering into the spiritual world. Surely we would not have it otherwise. Yet in the departure from this world of those who have served so many years among us, of those whom we have come to associate so intimately with the uses of the church on earth, there is a deep sense of separation. This feeling of separation, however, is according to order, for it is an expression of love, a sign of the affection which we had for the departed. The truth is, that words are inadequate, that memorials say little; it is only in our hearts that we can express what we truly feel. Yet upon deeper reflection we know that death does not divide. By way of influx we are intimately associated with those whom we have known and loved in this world. We are not conscious of their personal presence, nor they of ours; but there can be a communication of states, that is, a communication of affections and delights.
Title Unspecified 1953

Title Unspecified              1953

     "In order that every man may live to eternity that which is mortal in him is taken away. The mortal in him is his material body, and this is taken away by death. Thus what is immortal in man, which is his mind, is unveiled, and he then becomes a spirit in human form" (DP 324:3).

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CANADIAN NORTHWEST 1953

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1953

     A Pastoral Visit

     (Continued from the January Issue)

     My next stop was at Renata, where Mr. and Mrs. Henry Friesen entertained me; and with studying, writing letters, teaching Sunday School, and preaching it was a busy one. The practical applications of the commandments were taken up in the children's classes. In view of conversations and study of the situation I decided to try informal doctrinal classes instead of church services with the adults, giving ample opportunity for the people to ask questions. The four classes were on The God We Worship, The Life Beyond, The Spiritual Sense of the Word, and The Life That Leads to Heaven. The informal presentation worked well and there was a full attendance of New Church people, and always one or two visitors at every meeting. Among many pleasant visits there was one with Jake Friesen, who has recovered the use of the arm shot in two by a bear rifle three years ago and is again able to play the violin. He is a bachelor and lives alone in a cabin at the foot of the mountain, and one of his great hobbies is violin repairing. I spent one morning going over the Religion Lessons with one of the girls and marking her answers, and spent the last day of my stay with Billy and Marie Rempel and their five lovely children in the superb log cabin which Billy has built half way up the mountain. We rose at 4:00 and had picked 7 crates of cherries by breakfast time.

     After the last class I took the boat up Arrow Lake. We arrived at Nakusp a little after supper time. Norma Funk, now Mrs. Olson, lives there with her husband, a young lumberjack, in the finished portion of the house he is building. They invited me in and her husband showed me every courtesy. I took them to a movie, and we then went back to their house where they saw the slides of Bryn Athyn, the cathedral, and the Aldens. They were both very pleased.

     From Nakusp I went to Revelstoke and then by transcontinental bus to Kamloops. As has happened before, the passengers were bored with travel and ready for any diversion; so out came the fiddle, and with the aid of a lady who led the singing we had a jolly time all the way. It was raining hard when the bus pulled in to Kamloops-the first rainstorm I had encountered on the trip-and who should be waiting at the bus station but my old friend Leslie McClean, who had come back a day early from his vacation to meet me? It was 7:45 p.m., and we went out to his house as soon as I had checked in at the hotel. I showed the children my Easter slides, and did all my tricks for them, and they went to bed tired, but happy. Then Joy and I played for half an hour, and Leslie and I discussed many angles of the doctrines.
     At midnight he said he supposed it was too late for a service. But I replied that it was not, and we arranged an altar. Up to this point I had not eaten since breakfast, so Joy's sandwiches and tea after the service hit the right spot. At one o'clock, their time, I returned to the Plaza Hotel and crawled into bed, to get up again at 4:00 a.m. When I rang for a bell boy to help with my bags who should appear but Leslie, who had got up tool.

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My train was an hour late, so we had breakfast together and then walked up and down the platform discussing the great principles of the New Church. Leslie was most appreciative, and I have hopes that he and his wife will one day be fine members of the Church.

     The train took me down to Vernon, B. C., where old Mr. Angus McDonnell now lives in a home for the aged. He was the same sweet character, but was lost in an institutional environment. I had a long talk with the Medical Superintendent, explaining that Angus was not the victim of hallucinations but was merely re-creating in his own life what he had studied in the Writings, which led to my giving him a synopsis of Swedenborg's views and to his expressing a desire to read Divine Love and Wisdom.

     The train at Vernon had attached to it the sleeper that I would take all the way out to Chilliwack, so I had a wonderful sleep that night. We reached Chilliwack at 6:30 a.m., and Abe, Alma, and Gertrude Harms were at the station to meet me. After breakfast and a friendly chat we went out to see the new, million-and-a-half dollar high school, a splendid building. The Craigie family, with the exception of Mr. Craigie who had to work, arrived after lunch with the intention of taking me to Vancouver with them in their new Pontiac, which was a great relief as I did not fancy the 67 mile ride in the bus. We decided to look at pictures in the afternoon, and after eating supper downtown we returned for a service at which I preached an extemporaneous sermon and administered the Holy Supper. After service they brought in a birthday cake which served for Gertrude, Abe and Alma's daughter, and for me, as we have a common birthday. I had written an occasional poem for the Chilliwack people which we all sang, and we had a jolly time together.

     Gwen Craigie asked me to drive the car back to Vancouver. It was a lovely ride, and at 11:30 p.m. we reached the Craigie home, where Alec was waiting in genial mood to receive us. We sat up and chatted until one o'clock; and next morning, according to our Vancouver custom, the ministerial breakfast was served in bed, Alec coming in with the tray. Imagine being served breakfast in bed by a bank manager! The morning was spent in a long and enjoyable talk about the church, and at one o'clock they drove me over to Joe and Ceri Pritchett's home for dinner, which was a grand meal. Here again the reception was cordial and we discussed all the affairs of the church. Then we called together on the Rev. and Mrs. John Zacharias and returned to the Craigies' house where we were soon joined by Elden and Margaret Fairburn. After supper, a meal filled with exhilarating conversation, I asked if anyone had read my article in NEW CHURCH LIFE on "The Lord's Glorification." No one had, so I read it to them then, and there followed the best discussion I have ever had on one of these trips. The questions kept flying right up to the moment when I had to rush for the boat to Victoria.

     Joe and Ceri Pritchett, who will soon be returning to Toronto or going to England, took me to the boat, and I went straight to bed and to sleep. Next morning I got to Mr. and Mrs. Fred Frazee's house in Victoria before they were up, and we spent a pleasant day together. The following day we left for Nanaimo, 100 miles north, where I had agreed to baptize Bill Harms and Mrs. Frank Tonkin's baby girl. Bill Harms' request for baptism was one of the joyful surprises of the trip, and in the evening we had a lovely service at which the double baptism took place. Mrs. Tonkin entertained the Frazees and myself at the hotel the following day, and we had a sparkling social time before taking the bus back to Victoria.

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     There was an interruption in my planned trip when a letter arrived from Mrs. Sterling Smith saying that her husband, who is my wife's brother, had had a cardiac thrombosis. I made arrangements to fly to Oakville, Washington, but on account of delays caused by cloudy weather missed a connection and had to finish the journey by bus, which meant that I reached the Smith farm at 4:30 in the afternoon instead of at 9:00 in the morning. The Mellmans of Portland, Oregon, who had been advised that a service would be held, had arrived at 11:00 and had been waiting all day for a New Church service. This was not held until the evening. Mr. Smith, fortunately, was on the mend.

     Next day I flew back to Vancouver by way of Seattle to keep a preaching engagement in the Rev. John Zacharias' church. Elden Fairburn met me at the airport and we spent a pleasant day at his home. The service at Mr. Zacharias' church was in the evening, and the little church, which had been dedicated only last winter, was quite full. Ceri Pritchett played the organ and she and Joe sang a beautiful duet for an interlude. After the service the president of the society expressed the thanks of the group and we then went downstairs to the recreation room where the ladies served coffee and sandwiches. Then I showed them slides, first of the Convention people they knew in Roblin, San Clara, Robson, Renata, and other places, and then of the cathedral and the school in Bryn Athyn. They were interested and delighted, and the president assured me that I had a standing invitation to preach for them any time I visited Vancouver. The Craigies then took me home and we talked until well into the morning.
     During the afternoon of the following day I had a class with Faith Craigie and Jerry and Patsy Fairburn. The group was too small for singing, but I read them the story of Samuel, gave a talk, and showed them the Easter slides. We went over to Fairburns' house for supper. The group was a small one-the Fairburns, the Craigies, and myself-but what we lacked in numbers we made up in spirit. After a service at which the Holy Supper was administered we had a social evening discussing the things of the church.

     The four-hour plane trip from Vancouver to Fort St. John passed very happily, and who should meet me at the airport but my old friends Marshall Miller and his wife, whom I have managed to miss for the last two years? They drove me the 49 miles down the Alaska Highway to Dawson Creek, B. C., where I stopped for a few minutes to greet Marjorie Miller Peters and then went to the radio station to see if everything was ready for my broadcasts. It was, and the announcer was very cordial. Those who wish that they had lived in the pioneer days of the Church should have been in Dawson Creek last summer. We had all the excitement and fun of putting over what promised to be something unusual.
     That night we had supper at Marjorie and John Peters' house, and the following afternoon we had an inspiring service there with a double baptism. Sharp at 8:00 p.m., I appeared at the radio station for my first broadcast. All of our New Church people here and in Gorande Prairie listened to it-the largest New Church audience I have ever had in this part of the world. After telling who Swedenborg was, and what I was doing in Dawson Creek, I spoke of the forthcoming District Assembly and then outlined the six distinctive doctrines of the New Church, explaining especially the central doctrine of the Trinity. The possibilities in broadcasting led me to propose that a 15 minute tape be sent to Dawson Creek once a month for nine months, so that regular and consecutive instruction might be given-a proposal that was adopted by the Assembly.

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     Next day I went out with George and Mary Shearer to visit Grady Moore and Mike Kerchuk, a rough but beautiful ride of 30 miles over just-dried gumbo roads. We found Mike ploughing with seven horses, a rare sight these days, and went over to Grady's while he unhitched his team. Grady gave us his usual cordial welcome. Mike soon came over, and with the help of Mary we set up an altar under the trees and there we had service. I preached on the Holy Supper and then administered it to Grady and Mike. Then we had a tasty picnic lunch which Mary had prepared, and the two bachelors enjoyed it greatly.
     We left about four o'clock and drove back to the city where, after supper, we looked up Alvin Nelson, one of the Ground Birch bachelors who is now living in town. He received us cordially and promised to attend the Holy Supper service the following evening. Next day I prepared and gave my second broadcast and then had supper with George and Mary Shearer, after which George went about six miles out into the country to get Leona Miller Wilson. There were just five New Church people, including Alvin Nelson, at the Holy Supper service, but there was a wonderful sphere.
     The First Peace River Block District Assembly has already been reported [NEW CHURCH LIFE, October, 1952, pp. 460-461], but I wish to quote part of the account which I sent to Bishop de Charms:
     "The Dawson Creek Assembly was out of this world! It was an unqualified success, and it did something for these people which only those who know them very intimately can appreciate. It filled them with zeal and a burning desire to see the New Church go forward and progress in depth in their own hearts, and spread to those outside the Church who so badly need the Church's message. Although we did not have one hundred percent attendance we had a representative from every possible place, and all who were present felt sorry for the poor people who had not made the necessary sacrifices to come.
     "Jean Viola Evens Miller came down 120 miles from the north, from Hudson Hope; Alvin Nelson, a pal of Grady Moore, came in 32 miles from his cabin in the bush at Ground Birch; Stephen Heinrichs represented the Heinrichs family; the Ed Lemky family and grandmother Lemky came up from Gorande Prairie; and all the Dawson Creek people came, with one exception.
     "Some of the husbands who are not yet members of the Church spoke to me appreciatively after the meeting. George and Mary Shearer and I drove Leona Wilson to her home, where we spent a happy hour with her and her husband."
     I would like to take this opportunity to thank all the people in Dawson Creek and Gorande Prairie who so generously contributed their labors to make the Assembly a success.

     The following day I took the train for Gorande Prairie, where I was met by members of the Lemky family. It was a great pleasure to hear those who had been at the Assembly telling those who did not go what a good time they had missed! The first meal was at Ed Lemky's home, where we had the pleasure of having John and Mother Lemky as well as the family. After dinner, Ed and I played for an hour, accompanied by Loraine on the piano. Then I left for the Lemky farm 12 miles out in the country. That night we had a doctrinal class on the opening chapters of Heaven and Hell. Questions were encouraged and we had quite a delightful time. The next night we had another informal doctrinal class and I found that the system worked very well. I had luncheon at Art and Eva Lemky Patterson's farm the following day, then a doctrinal class at John's in the evening.

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On Sunday afternoon we had our service, followed by the administration of the Holy Supper; and on Monday I visited the home of Mr. and Mrs. Oscar Mackle.
     The condition of the roads made it impossible to visit Eugene and Mary Lemky Geboury. That evening we had service at Mrs. John Lemky's town house, where I now took up my residence. The following evening I had my first Gorande Prairie broadcast, which was followed the next evening by my second broadcast. Before my last broadcast We had a service at 8:00 p.m., at Gorandma Lemky's home, and on Saturday I had a class there in the morning. Everywhere we went there was talk about the Peace River Block Assembly of the General Church, which we were going to have in 1953! Already they have picked out a suitable hall. The thought of the Assembly has aroused something that has never before been felt here. Now all is hope and promise, and they are all doing something about it.
     While I was out at the farm I had the pleasure of baptizing Ellery, the infant son of Herbert and Emily Lemky. Our meetings in Gorande Prairie were greatly enhanced by the addition of Mr. and Mrs. William Esak. Mrs. Esak, the former Marjory Woodward, has been coming to our meetings for more than ten years, and it was with great happiness that we welcomed her husband and their two redheaded children.

     A number of the Lemkys were on hand to see me off on the plane for Edmonton, Alberta, on Saturday afternoon. Dr and Mrs. Christopher Madill met me at the airport, and after supper we called up Mr. and Mrs. Jack Raymond and invited them to come round for a musical evening. Mrs. Raymond plays the piano beautifully, and we enjoyed playing and singing the old songs together.
     On Sunday morning, after an early walk, I attended the Convention church and heard the Rev. Peter Peters preach his farewell sermon in Edmonton. The Raymonds had invited the Madills, Mrs. Robinson, and myself to dinner at their beautiful home, and we spent a musical afternoon there. I managed also to work in a short call on Major and Mrs. Frank Norbury. Mrs. Norbury was able to see me, but the condition of her health made it impossible for her to play her beloved piano. In the evening we had a service at the home of the Madills, which the Rev. Peter Peters attended. There were about 14 people present, and after the service I showed them the Easter and Bryn Athyn slides and pictures of various Canadian groups. Finally, at 11:30 p.m., I was driven to the airport, where I bearded the plane for Minneapolis. I arrived there at 6:00 a.m., and after going through the United States Immigration and Customs Services was free to board the plane for Chicago.

     Only one incident worthy of mention occurred on the way home. I got my favorite seat, took out my copy of Heaven and Hell, and was soon lost in its contents. A lady sat down beside me, complained to the hostess that there was no arm rest between us, and said loudly: "They don't care how familiar passengers get on this plane!" She then went to sleep until the hostess woke her up for breakfast.
     "I see," she said to me, "that you are reading a book called Heaven and Hell. Which do you like best!"
     "Heaven," I replied.
     As we talked over breakfast it came out that I was a Swedenborgian minister and that she was a Mormon. We fell into an interesting discussion of the points of disagreement between the New Church and the Church of the Latter Day Saints; and in the end she gave me her name and address and I agreed to send her Swedenborg's Four Doctrines, while she promised to send me some Mormon literature.

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     "Since last September I have flown some 100,000 miles," she said. "I was just out crowning a girl at the University of California, and now I am on my way to the University of Toronto to crown a girl there."
     For the first time I looked at her rather critically, and said: "Just who are you, that you go about crowning young ladies?"
     "I? Why, I'm 'Miss America,'" she answered.
     "What magazine has your picture in it?" I asked her.
     "HOLIDAY, for August," she replied.
     Just then the plane landed in Chicago. I followed "Miss America" down the gang way, and a moment later met my niece, Miss Carrie Louise Alden. I pointed out "Miss America" to her; and when we were able to purchase a copy of the August issue of HOLIDAY some time later there, sure enough, was a picture of the girl from Utah with whom I had discussed the Mormon religion. Of course the climax to the whole trip came when, a few hours later, my plane glided into the airport at Scranton, Pennsylvania, and I found waiting for me my dear wife, and my daughter, Ersa Marie.
WALL 1953

WALL              1953

     "Once upon a time two sheep dwelt very securely in a beautiful place; they had plenty of sweet water and tender herbs, and around their domain was a wall of adamant to protect them from their neighbors, Messrs. Wolf and Tiger and their kindred. Now the latter gentry, owing to the country in which they lived being very low and flat, could not see over the wall, and were unaware of what was within; while on the contrary the denizens within the wall, being favored with a mountain in the midst of their country, were enabled by ascending it to see the country outside their wall easily.
     "There had long been a difference of opinion between the two sheep about the inhabitants beyond their wall. The younger of the two, being of a somewhat sentimental character, contended that they should throw down their wall and let all their neighbors have free access to their beautiful country; that the very sight of such a country would change the wolfish and tigerish natures into peaceful and orderly ones.
     "One day the younger of the sheep said that he would go outside and by his example reform the wolves and tigers and make them herb-loving animals. So he departed and was never heard of again, and the wise old sheep saw no change in the outside inhabitants beyond a somewhat increased friskiness, as though they had just had a good dinner" (Anshutz, Fables).

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REVIEWS 1953

REVIEWS       Various       1953

ARCANA COELESTIA By Emanuel Swedenborg. Third Latin Edition, Volume II (nos. 1886-2759). Edited by Philip H. Johnson, B.A., B.Sc. The Swedenborg Society Incorporated, London, 1952. Cloth, pp. 492.

     The Swedenborg Society is to be congratulated on its publication of the third Latin edition of Arcana Coelestia, the second volume of which was printed recently. This volume is of special interest because the original manuscript has been thoroughly examined in preparing it.* Swedenborg wrote the first volume while still in London and, as with all his works, made a clean copy for the printer in London. Upon completing this he seems to have destroyed the first draft, and the printer did not preserve his copy, with the result that we have no manuscript for the first volume, containing nos. 1-1885. The rest of the work was written in Sweden but printed in London. As Swedenborg wrote each volume he made a clean copy to be sent for the printer, and again the printer's copy is lost. However, Swedenborg retained his original manuscript, Perhaps because of the hazards of the mails from Sweden to England, and it has been preserved among his papers. Its existence did not become known until after Dr. John Friedrich Immanuel Tafel had prepared the second Latin edition in the 1840s, but the Editor has used it extensively in preparing this third edition.
     * The reviewer regrets that he has not had access to the manuscript of Arcana Coelestia while preparing this review.
     There are considerable differences between the manuscript which Swedenborg first wrote and the original printed edition, although they are all of a minor nature. These arose in two ways. Either Swedenborg made a change when he copied his manuscript for the printer, or else the printer made the change. No doubt Swedenborg did make some changes, as, for instance, in no. 2715. The last 8 lines do not occur in the manuscript, and the printer certainly could not have added them unless they had been included in the copy that had been sent to him.
     On the other hand, there is much evidence to show that according to present standards the printer was careless and introduced many omissions, wrong reference numbers, and various inconsistencies into the printed edition. In his second edition Dr. Tafel corrected many of these minor mistakes, painstakingly noting every change he made. Since he did not have the manuscript he had to rely on his own judgment as to what changes were necessary, and it is a remarkable confirmation of his work that the majority of his corrections agree with what is written in the manuscript. This also is an indication that the printer must have introduced many of these errors.

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     It is the intention of this present edition to enable the Latin reader to know exactly what was written in the manuscript and what was printed in the first edition. For this purpose the Editor has made a minute examination of the manuscript, and has compared it both with the original edition and with the second edition prepared by Dr. Tafel. We believe that the right policy has been adopted in this third edition in basing the text itself upon the original edition but introducing many improvements from the manuscript. Any such change, we are told, has been noted either by a footnote or in a list of corrections at the back of the volume. A well chosen system of notations has been adopted, so that when the reader has learned the significance of the comparatively few signs used he may discover exactly what was written in the manuscript and what was printed in the first edition. Thus he is in a position to determine for himself the best Latin text-an additional responsibility which will be placed upon future translators.
     The result of the careful work done in searching the manuscript and in preparing this present edition gives a much improved text which probably reproduces more closely what Swedenborg actually wrote in his final draft than do either the first draft or the first printed editions. It is evident from this publication, however, that there is a question concerning the exact reading of the Latin text of this important work of the Writings. This need not disturb the members of the Church, for any such question does not at all affect the meaning of the doctrine taught but simply the clarity and preciseness of its expression. We would recall that similar doubts, indeed more serious ones, arise concerning the exact text of the Hebrew and Greek Word, and that there is greater uncertainty in checking the correct text of either of these. In every case the Divine Providence has preserved the means of discovering the right text; but this can be done only by careful study and research, such as is done in the volume before us.
     Swedenborg, like the Prophets and Evangelists before him, was fully inspired in giving the Word of the Lord to man, but in expressing it he wrote more fully as of himself than any previous revelator. Frequently he complains of the inadequacy of natural words to express spiritual ideas; and he has to give special meaning, with his own definitions, to many of the words and phrases he uses, as in the case of "truth Divine in the Lord's Human Divine" and "Divine truth in the Lord's Divine Human" (AC 2814). Thus it is not surprising to see from the manuscript how he hesitated between various expressions; writing "internal sense" and then crossing it off to write "spiritual sense," or changing from the use of ab, from, to ex, out of, and then back again to ab; in other cases rewriting phrases, sentences, and even paragraphs in a slightly different manner; and making frequent additions in the margin or on separate pages.

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The notes in this present volume call attention to many of these things, and thus enable us to have a fuller comprehension of the nature of Swedenborg's inspiration.
     As we have indicated, all the discrepancies between the printed edition and the manuscript regard clarity and perfection of expression rather than the actual teaching. That the English reader may judge of this for himself we shall give a few examples, translated from the Latin footnotes, the English references being to the Standard Edition.
     In no. 1990, after the words, "that so He might still adjoin the Infinite Divine to man now so far removed," the manuscript adds: "for to be removed and alienated from the Divine is to perish." And in the next line, after "otherwise man would have perished," the addition is made: "not that man can ever perish and not live after death, but he can be in hell, that is, be damned." This is then deleted in favor of the phrase: "with the death of the damned."
     The following addition is made at the end of no. 2276. "By those to whom there has been little of combat are signified they who have not undergone temptations, but yet have acquired to themselves a heavenly life through the exercises of charity."
     There is a longer addition at the end of no. 2450. "There are many things which pertain to every truth whatever, besides the fact that all truths have a certain connection with each other; the things that pertain are confirming things from the Word, from the doctrine which is therefrom, also reasons through which the rational induces and concludes that it is so; things from scientifics are also added, through which the rational illustrates its ideas; all these things pertain to truths, as far as they confirm them. But with the evil these things become nothing, and either are not seen, or are perverted, or denied." This passage might well have been inserted in the text itself with an appropriate sign, rather than being placed as a footnote. Such additions will present some interesting problems for future translators.
     In no. 2663, after the words "but in the internal sense there is one, namely, the Lord in respect to the Divine," there is added this explanation: "in the sense of the letter there is speech between them; in the internal sense there is perception of the Lord; for perception cannot be otherwise expressed in the historicals of the Word than by speech."
     There is an interesting omission in the quotation from Genesis 24 at the beginning of no. 2702. "And they digged another well, and for that they strove not" is, in the manuscript: "And they digged another well, and they strove over that also and he journeyed thence, and digged another well, and for that they strove not." It would seem that either the printer, or Swedenborg himself in copying, looked down after writing the first "another well" and upon looking up continued from the second occurrence of the words, omitting what intervened-a slip easily made.

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     In several instances the Editor has made textual changes in quotations from the Old Testament, without the support of either the manuscript or the original edition. In the quotation from Daniel in no. 2336, both the manuscript and the original edition have "seven weeks and seventy and two weeks," but the new Latin text has "seven weeks and sixty and two weeks." As the Editor points out, this agrees with the Hebrew and also with the other three places where Swedenborg quotes this passage, in one of which (AE 684) he actually gives the internal sense of the "sixty and two." It is thus evident that the "seventy and two" was not intentional and that the Editor is justified in making the change with the appropriate note. For what is the use of perpetuating such slips, especially since it is quite possible they were introduced by the printer? The English edition has followed Dr. Tafel's suggestion and changed it to "sixty and two," but makes no note of the change.
     The Editor has evidently examined very carefully the Hebrew and Greek of passages which are quoted from the Scriptures, and he has a number of instructive notes regarding them. These include references to the meaning; of the original language, to Schmidius' Latin translation which Swedenborg frequently used, and to all the places where Swedenborg himself quotes the passage. Another indication of the careful scholarship expended upon this work is the notes regarding Swedenborg's usage of peculiar words, and comments on the meaning of certain difficult passages, as at pages 68, 218, 221, 245, 268, and 297.
     An example which calls to mind the precision of Swedenborg's verbal expressions is found in no. 1914: 3, where it is said: "What it is to think from intellectual truth cannot be explained to the apprehension, and the less so because no one but the Lord ever thought from this affection and from this truth." This seems to lack his usual care, for there is no antecedent for "from this affection." But a note explains that there was first written: "What it is to think from the affection of intellectual truth cannot be explained because no one but the Lord ever thought from this affection and from this truth." This is verbally consistent, but in the printed edition the first "affection" is omitted.
     There is a note on page 202 stating that most of no. 2249 "was very different in the manuscript and finally deleted. A new version was then written on a separate sheet, but the first edition differs considerably from it (see Appendix volume)." From this, and from pp. 232, 256, 410, 434, 442, and 445, we learn that an appendix volume will be published containing the longer deleted and unfinished passages. This will be a useful volume for future students.

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We wonder, however, if it will include all such passages; for we are told that "there are two drafts of nos. 2494-2516. The differences between them are not great. Important ones will be noted in the following pages, otherwise notes refer to second draft." In these 22 numbers, however, there are only 3 references to the reading of the first draft. We trust that all of it will be published in the appendix, for the Latin reader should have all available information, and as far as possible should be placed in the same position as the Editor to determine whether differences are important or not.
     There are a great many short deletions in the manuscript, some of only a sentence, a phrase, or even a word, which the Editor has not noted. These have little interest for the average reader, yet we believe they should be available. Often they bring out the particular shade of meaning which is intended in the passage as finally written. We should like to have seen these inserted as brief footnotes, but since this has not been done they could be included with the longer passages in the appendix.
     We highly commend the way in which the work is published. The Society has used its standard Latin binding, green with gold lettering, with the Society's seal on the front cover. The paper is of good quality and a clear type has been used. We appreciate all the following innovations in the printing. The quotations from Scripture are placed in indented paragraphs, as is done in most recent English translations; the subdivisions of the longer numbers introduced by Potts in his CONCORDANCE are inserted in the margin; paragraph numbers are placed at the top of the page, and page numbers at the bottom; and the phrase from Genesis or Exodus which is to be explained is set within single quotation marks, as are the individual words which are explained later in the passage. All these changes make for more ready reference and easier reading.
We do object, however, to the small type which is used for the sections between the chapters. It is clear, but so small that to read several pages of it will strain many eyes. Dr. Tafel set these passages in italics, and if there is any reason for a different type it should be one that is easy to read. We presume the smaller type was used to save space, so that the whole work could be printed in 8 volumes as was the original; but in the volume before us there is only a saving of perhaps 6 pages, which is insignificant in a volume of 490 pages.
     As in the first volume, there has been no attempt to follow strictly either the first edition or the manuscript in regard to punctuation, capitalization, or spelling, but a consistent modern usage has been adopted. This results in greater smoothness of reading. There seems little doubt that the printer adopted his own customs in these matters, and we see no good reason why the forms he introduced should be continued. Dr. Tafel made extensive changes in all these matters.

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However, it would be interesting to know how far the Editor was able to follow the manuscript in its punctuation. We are promised in the appendix a list of the usual spelling of words in the manuscript, though we are told that Swedenborg was not consistent in his spelling. Neither was he consistent in his use of capitals, except for the word Ecclesia, church, which he always capitalized, which practice is followed in the present edition.
     The Swedenborg Society is to be congratulated on this publication, and the Church is deeply indebted to the studious and careful work of the Editor. Translation into many languages will depend upon this work, and it will have great influence in the future. We are glad to note that it has been prepared with such great study and care. Further, it is gratifying to know that the Swedenborg Society has received substantial help from the Swedenborg Foundation and the Academy of the New Church in this important work, for it is of benefit to the whole Church.
     A. WYNNE ACTON.


THE SWEDENBORG EPIC. The Life and Works of Emanuel Swedenborg. By Cyriel Odhner Sigstedt. Bookman Associates, New York, 1952. Cloth, pp. 517. Price, $4.50.

     This is a Swedenborg biography which should have wide appeal and use in the English-speaking world. It is as complete as the general reader could ask; it is well documented; it is objectively written; and it is readable. More than that, it is impressive in its cumulative effect. It carries conviction that this was the man and this the method used in a Divine act which we call the Second Coming. This reviewer cannot see how a New Church man could read this book without joy, or a non-New Church man without effect.
     The author's point of view is approximately that of a good friend serving as an impartial referee between Swedenborg and an indifferent or hostile world. 'That she succeeds very well on the whole is a credit to her willingness to let the story tell itself with the aid of much magnificently marshalled evidence. If toward the end, and chiefly through documentary comment, she permits herself the luxury of showing a partisanship, this reviewer, for one, is human enough to applaud. After all, the critic who witnesses, even in retrospect, an epic of vast human importance successfully played on the world's stage owes it to her audience to say how it impressed her.
     The book, well bound and printed, and equipped with preface, table of contents, bibliography, notes, references, appendices, and index, not to mention a number of pictures, and end-papers showing a map of southern Sweden, is organized into three main sections of 43 chapters, plus an epilog. Naturally, the overall organization is chronological, with logical or topical treatment of chapters.

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Parts I and II, Investigation of Nature (1688-1734) and The Search for the Soul (1735-1744), take up slightly less than half the book, the greater share of attention being devoted to Part III, The Kingdom of God (1745-1772).
     Documentation is more than adequate, scholarly, and often interesting in itself. The reader will do well to keep a marker in the back section to facilitate his turning to the chapter notes. In many cases he will find a reference to Dr. R. L. Tafel's Documents Concerning Swedenborg, published in London, 1875-1877. But much valuable research has since been done by him whom Mrs. Sigstedt calls "this indefatigable one-man institute," the Right Rev. Alfred Acton, as well as by others, not least among whom is the author herself. The number and variety of the appendices bears out the author's purpose, stated in the Preface, to make her volume "a storehouse of information."
     In the same place she states her purpose further to be "to present Swedenborg as he appeared to his contemporaries, and as nearly as such a thing is possible, autobiographically;" and to cover the ground thoroughly, "leaving interpretation to the wisdom of other scholars." In this reviewer's opinion this purpose, well carried out, has produced a volume which is as close to a definitive biography of Swedenborg as we now have. Moreover, its objectivity avoids the twin offenses of scaring off strangers and telling friends what they should think.
     Not only does this book enable us to see Swedenborg whole and plain but it also does us the service of allowing us to become acquainted with many contemporary figures in Swedenborg's world. Count Anders von Hopken, Queen Ulrica, Charles XII, and many others of the mighty, as well as Karl and Marie Wessel, his servants, Robsahm, a devoted neighbor, and the Shearsmiths, his London landlords, all change from dull names to people you know as you read The Swedenborg Epic. And Emerentia Polhem turns out to be not the only girl whose hand Swedenborg sought, at least if a father's letter describing him as one of several suitors of his daughter is to be believed. In any event, there is little evidence that Swedenborg ever approached brokenheartedness in either of these relationships. He seems always to have had too many projects in hand to brood much, and he must have had a sense of destiny singling him out from family life.
     The picture of Swedenborg as a recognized dweller in both worlds during his later years is one of the interesting facets of his career presented in Mrs. Sigstedt's volume. While he took precautions to keep his work from being disturbed, Swedenborg apparently made no effort at concealment of his ability to pass in and out of the spiritual world as the Lord willed.

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Not only did he precisely report the Stockholm fire from a distance of 300 miles, but on another occasion he saved Mr. Bolander's cloth mills, while dining at his home, by reporting a fire that had broken out in them; and he was always willing to carry messages between those living on earth and the departed when some use was to be served thereby.
     We have remarked on the author's willingness to let the story tell itself and the happy results of that restraint. However, there are a few places where this good intention slips a little. Sometimes the results, in the form of useful generalizations, are commendable; at other times they seem to this reviewer a little frilly. It seems to us better to keep saying "Swedenborg" than to introduce such expressions as "our philosopher," "our scholar," or "our Swedenborg." And it remains a question whether biographer's license covers such expressions as "his feathered darlings" and "Queen Christina enticed the profound and original thinker [Descartes] to her own rough, boreal shores, where, after a few months, the great scholar died of pneumonia" (page 9). This last is more kittenish than accurate. According to the ENCYCLOPEDIA BRITANNICA, the French Resident at the Swedish court, Chanut, did the enticing by trying to interest Christina in Descartes' philosophy. Actually, the Queen seems to have joined the Swedish climate in presenting to Descartes a cold shoulder. At least, the only time she could spare for lessons from him was at 5:00 a.m., three times a week. Possibly these items are evidences for the contention that the best style for biography is no conscious style at all. And, by and large, this is what Mrs. Sigstedt may be congratulated upon having done.
     It may be supposed that the author feels that she was able only barely to touch upon many phases of her vast topic. This is also the reviewer's feeling toward the book he is attempting to evaluate. However, one thing should be mentioned-the great skill with which the author condensed the highlights of the various works of Swedenborg. When you can take 725 pages of Arcana Coelestia and present a fairly clear and complete idea of their contents in six of your own you have accomplished something!
     One thing that emerges from Mrs. Sigstedt's pages is a picture of book reviewers in Swedenborg's day as a blind, opinionated, windy lot. That things have improved since then is this reviewer's pious hope.
     RICHARD R. GLADISH.



     RECEIVED FOR REVIEW

THE SERMON ON THE MOUNT. By Richard H. Teed. "The New Church in Australia," Melbourne, Victoria, 1952. Cloth, pp. 89. Price, $1.00.

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NEW CHURCH LIFE. A FIFTY-ONE YEAR INDEX (1900-1950) Issued by The Academy of the New Church Library, Bryn Athyn, Pa., 1952. 2 Volumes, mimeographed, in accropress binder. Pp. 505. Price, $5.00.

     (EDITORIAL NOTE: Because of the space already given to reviews in this issue, a review of the Revised Standard Version of the Bible is being held over until March.)
CURRENT CALENDAR READINGS 1953

CURRENT CALENDAR READINGS              1953

     The Word: "Moral truths are those which the Word teaches concerning the life of man with the neighbor, which is called charity; the goods of which, which are uses, in sum have relation to justice and equity, to sincerity and rectitude, to chastity, to temperance, to truth, to prudence, and to benevolence. To the truths of moral life also pertain things opposite" (Wis. xi: 5a).
     The Writings: "When those who had been of the spiritual church, and until the coming of the Lord had been detained in the lower earth and there infested by those who were in faith separate from charity (who have been treated of in the preceding chapters) were liberated, they were not at once taken up into heaven, but were first brought into a second state of purification, which is that of temptations these things were represented by the sons of Israel not being at once introduced into the land of Canaan, but being first led into the wilderness, where they remained forty years, and in the meantime underwent various temptations which are described in the books of Moses" (AC 8099).
AMERICAN SCENE 1953

AMERICAN SCENE              1953

     According to surveys made recently for THE CATHOLIC DIGEST, 99% of U. S. people profess belief in God. 32% attend religious services every week, 32% never go to church, and the range between varies considerably. 73% say they have a preference for the Protestant, Catholic, or Jewish faith; and it is estimated that out of every 10 Americans, 7 are Protestants, 2 are Catholics, and 1 is either Jewish or has no preference.
     A recent issue of SOCIAL STUDIES notes that Bible reading in public schools is required in 12 states and the District of Columbia, not permitted in 11 states, specifically permitted in 7, and tacitly allowed in 18.

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TRUTH ABOUT EVIL 1953

TRUTH ABOUT EVIL       Editor       1953


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

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

Editor                    Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary     Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     The New Church man may not be accused of prudishness if he excludes from his reading list current fiction which thinly disguises a frank delight in salacity as a passion for realistic reporting of the present scene or reconstruction of the past, and which cannot purge its near pornography by entering a plea of verisimilitude. But one may question the nice mindedness which balks at reading what is taught about evils in Divine revelation. We have heard of some, for example, who closed Conjugial Love at the end of Part I because they did not wish to read about the things mentioned in the following pages. Adultery is an ugly word and an ugly thing. But the same may be said of all evils. And for clarity of thinking, if nothing else, we must distinguish between evil so presented as to delight and stimulate evil desires and the revealed Divine truth about evil, its inner nature, and its real effects upon man. An unknown cynic has said that to the pure all things are impure; and only a false, puritanical conscience could rebel against reading truth revealed by the Lord because it is about something that is evil itself.
PREJUDICE 1953

PREJUDICE       Editor       1953

     Among the forms of judgments against which the Writings warn us is pre-judgment, more familiarly known as prejudice. Prejudice is an offense against that justice which should accompany all judgment. On the one hand, it means a leaning toward one side of a question from considerations other than those belonging to it, especially without just grounds and before sufficient knowledge has been gained to warrant any judgment; on the other, it implies an inclination in favor of, or against, a man which is not determined by his character but by personal feeling or some overriding loyalty-be it racial or national, political, or social; and in each instance judgment precedes the evidence.

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     The effects of prejudice may be seen in the practice, honored by time if by nothing else, of trying criminal cases in the newspapers before they come to court; and full expression is achieved when actions are judged, not by their intrinsic nature, but by who performed them, and a deed warmly defended in one is hotly denounced in another. But the real evil in prejudice would seem to be that it closes the mind against that to which it should be open, and opens it to that against which it should be shut. The prejudiced mind is not willing to hear or wait for the truth lest the truth should controvert its biassed interpretation of the facts. Yet it is eagerly receptive of rumor, gossip, scandal, negative report, and unfavorable indication; for concealed within it is a predisposition to believe the worst, and a willing that the thing or person against whom it is directed shall fail. Charity, on the other hand, holds all men in good will. It tries to judge of persons and things as they are in themselves; and although it is discriminating, it wishes well to all men in their useful undertakings, and suspends judgment until the facts are in and there is a basis in evidence.
PRAYING IN SECRET 1953

PRAYING IN SECRET       Editor       1953

     In the Sermon on the Mount the Lord counsels the disciple to "enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret" (Matthew 6:6). Every student of the critical period in Swedenborg's life which immediately preceded the opening of his spiritual eyes must have been impressed by the striking manner in which, consciously or not, he obeyed this teaching. He was undergoing spiritual experiences which he did not understand; he was suffering temptations so severe that he felt he must yield or become insane, and yet willed not to succumb; and he was being led to an awareness of the inner evil of his nature such as no other man has ever felt or faced. Yet no hint of that inner turmoil appeared in his outward life, which was as before that of a busy scholar and author; and it was only in the secrecy of his closet and in the pages of his private journal that he made confession of sin before the Lord.
     At one time it was only the morbidly religious who made insistent and ostentatious confession of sinfulness before the world; but the popular, unscientific interest in psychoanalysis and psychiatry has bred in some an unwholesome delight in a kind of spiritual and mental disrobing in public that is as embarrassing for the spectator as it is useless to the exhibitionist.

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When occasion warrants the New Church man may modestly state that he is indeed in evils-and leave it at that! For it is no part of the life of regeneration to enumerate one's evils before men, to dissect them out loud with clinical precision, and to hold out cross-sections to the public gaze. The Writings solemnly enjoin confession before God, but nowhere require confession before men. Their teaching, like that of the Gospel, is that men should confess, humbly and fully, to the "Father which is in secret" when they have entered into their chamber and shut the door, but maintain a proper reserve before the world. That is what most people in the Church do, and this fact is one of many which show how impossible it is to make spiritual judgments; for the man who is criticized for evils about which he seems to do nothing may be fighting in secret terrible battles against dreadful odds.
CONCEPT OF DIVINE LAW 1953

CONCEPT OF DIVINE LAW       Editor       1953

     It is a commentary on the state of the race, perhaps, that we most readily think of laws as existing mainly to stop people from doing certain things. 'This may be partly true of the criminal code-though its real purpose is to protect and preserve the life, freedom, and property of the law-abiding citizen; but there are enabling acts passed to create and maintain public services, and laws enacted, with or without penalties, for the sole purpose of making it possible for people to do things. Of these last the rule of the road at sea and the various highway codes are good examples. It is only the fact that such laws have been established, and are obeyed by most seamen and drivers, that makes it possible for ships to pass safely through crowded waterways and for vehicles to reach their destinations by heavily traveled roads. In these cases, the loss of individual license means freedom for all.
     When we turn to the so-called "laws of nature," which are really Divine laws operating in nature, we meet another aspect of the subject. These, of course, are not statutes enacted by the Creator or imposed on His handiwork by the will of science. The textbook expression of a natural law is simply the formal statement of what has been observed as the consistent behavior of natural bodies, objects, or phenomena. Here there are no penalties or sanctions; and we may not even properly speak of the heavenly bodies, for example, as obeying the law of nature. For obedience implies choice and the possibility of disobedience, and as nature acts according to the order impressed upon it at creation, and is not free to depart from that order, these two factors are not present.

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Furthermore, and for the same reason, the laws of nature cannot be broken by man, as can those enacted by legislative bodies, because they are ordered activities; though man may break himself in trying to violate them.
     These ideas may help us to grasp the concept of Divine law presented in the Writings. The laws of conduct revealed in the Word are not restrictive, punitive statutes, though they so appear to the evildoer. Their real purpose is to make it possible for men and women to do things; to enter into true freedom, to perform spiritual uses, and in their performance to achieve true and lasting happiness. When men insist upon the right to act from whim or caprice, the price of their so-called freedom is the bondage of others. But to the extent that men obey the Divine law from understanding and appreciation of its purpose, and love of the end in view; all men are free and may go about their lawful occasions in safety and with confidence that they may reach their goal.
     Similarly, the laws of order, the laws of the Divine Providence revealed in the Writings, are not statutes enacted by the Lord but Divine statements of the unalterable course and tenor of the Divine Providence. When it is said, for example, that it is a law of the Divine Providence that man should not be compelled to think and will, and thus believe and love the things of religion, by external means, there is more involved than the prescribing of a course of conduct. The deeper truth is that the Divine Providence operates in such a way that man cannot be so compelled, and that if men would perform uses they must act with this fixed law instead of against it. The fact is, that the laws of Divine order cannot be broken, but that men can destroy themselves in trying to violate them. When the laws of flight were learned and rightly applied, the flight of heavier-than-air machines became possible; before that, men crippled and killed themselves in attempting to fly. And so is it also with the laws of Divine order. They cannot be violated with impunity, and they have now been revealed that, by applying them, men may achieve the purposes for which they were created.
PRESENCE AND CONJUNCTION 1953

PRESENCE AND CONJUNCTION       Editor       1953

     "Man has thought from light and thought from love; thought from light causes the presence of man in heaven, while thought from love is the cause of the conjunction of man with heaven; and the reason is that love is spiritual conjunction. The result of this is that when the thought of man's light becomes the thought of his love he is introduced into heaven as to a marriage; and as far as love in thought from light plays the chief part, so far that man enters heaven" (AE 1099:2).

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Church News 1953

Church News       Various       1953

     LONDON, ENGLAND

     Absence of regular news notes for some time past is not evidence of a moribund state because, as we shall show, considerable activity and no little change in t circumstances have been the recent experiences of the Society. The long period between the regrettable breakdown in health of the Pastor, the Rev. Kenneth O. Stroh, the decision enforced by his state of health to resign the pastorate, and the coming of a new Pastor was in many ways a strenuous one. In retrospect this period did not seem to have weakened the Society, since on the arrival of the Rev. Morley D. Rich and his family all the normal activities of the Society were in operation, ready for him to take over. The Society is grateful to its Secretary, Mr. Stanley Wainscot, for this favorable position, he having been deputed by the Pastor to take over the general management of the Society during the Pastor's illness. That the Society responded well to its temporary leadership is not simply a token of an extraordinary enthusiasm, but can be taken as a normal response to well directed enterprise on the part of the temporary leader; and it is felt that a tribute to the Secretary for his work in this period is but simple justice.
     The new Pastor arrived, earlier than had been thought possible, on Friday, May 2nd. The Society had previously arranged a spring social for the following evening, and this was quickly transformed into a reception of welcome for Mr. Rich and his family, all of whom were able to be present. The formal part of the reception was intended to take up only a very short time, it being considered that opportunity to mix with the friends informally would be the best way to reach an understanding; more or less as guests are entertained in the living room, but friends are accorded the freedom of the kitchen. However, an unplanned outburst of unrestrained hilarity made it even shorter than was intended; and our latest accomplishment, square dancing, sent the Pastor and Mrs. Rich circulating more quickly than ever amongst those assembled.
     Thanks to the generosity of the General Church a house is now available for the Pastor of the London Society. The speed with which Mr. and Mrs. Rich turned it into a home was remarkable when, as the whole world, except Great Britain, knows, it was done in a country the inhabitants of which are suffering considerable privations aggravated by all manner of shortages That Mantilla Croft is a comfortable home is well known to many of our American friends who visited England during the summer and were able to enjoy its hospitality. Many members of the Society have also found in the Pastor's home a welcome which has done much to cement into friendship the acquaintance first made at the spring social.
     From the first Sunday of the new pastorate the congregation has shown a marked increase in attendance, which has averaged 60, with high water marks of around 80 and 90. Such a response would have been impossible if the Society had become moribund, and former Pastors will be pleased to know that the work they did has borne such fruit. The Rev. Alan Gill must be happy to know that his assistance during Mr. Stroh's illness has played its part in maintaining high morale.
     A children's service running concurrently with the morning service is now a regular feature of activity. The children retire to the old school room after the second lesson and receive instruction suited to their years. The doctrinal class is being held at Swedenborg House this season to see if this more central location will b, more suitable for friends residing at a distance from the church building. The Chadwell Heath group meetings have been arranged to take place bi-weekly instead of once a month, and the monthly service and class at the home of Mrs. Briscoe at Finchley have been continued.

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Other signs of activity are to be seen in the accession of some 14 new names to the membership roll; and, most remarkable of all, we have already had two weddings, and two more are scheduled to be solemnized within the next month or two.     
     Last summer was notable for the number of American visitors to Michael Church. The Bishop's representative to the British Assembly, Dr, Odhner, visited with Mrs. Odhner in July, and preached on the Sunday before the Assembly. He and Mrs. Odhner had lunch with the Society after the service, and in the afternoon Dr. Odhner gave an address. During the following week receptions for our visitors were given in North London, Chadwell Heath, and South London, at which Dr. Odhner gave interesting and instructive addresses and answered many questions. We are afraid it was a strenuous week for our visitors, but we certainly enjoyed having them among us.
     Among other visitors during the summer were Miss Celia Bellinger, who came several times to church; Mr. and Mrs. Edwin Asplundh and Miss Anne Pendleton from Pittsburgh; three lady explorers, Joyce Bellinger, Zara Bostock, and Pearl Linaweaver, who toured Europe and Britain with Rosalie Stroh, once a visitor but now, we hope, a confirmed resident; Miss Elaine Cooper; Miss Edina Carswell and Miss Corona Carswell; Mr. and Mrs. William R. Cooper; and Mrs. Kingdon and Billy Kingdon, who called in on us before summer ended. More recently, Mr. and Mrs. Pritchett from Canada have favored us with a visit. There has also been an increase in opportunities for visits from our Colchester friends, and from a number of members of the Rev. Frank Rose's "Open Road" Society, including Mr. Rose himself, who has preached in Michael Church at the invitation of the Pastor. The festivals of New Church Day and harvest were celebrated, and these occasions, together with that of Dr. Odhner's visit, provided the main highlights referred to above.
     From this record it will be seen that the Society is very much alive, and if its present rate of progress is maintained we hope that serious efforts toward becoming self-supporting will result before long in greatly increased financial support as a natural result of the redoubled interest and attendance. As a final word it should be noted that, as members of the Church are already aware, the Pastor has announced "open house for members of the armed forces passing within reach of London. He has already had visits from some of these young men and hopes to see more of them. Michael Church friends are prepared to support the Pastor in this field of use, and other friends visiting England are asked not to regard this invitation as given exclusively to members of the "army of occupation" or, as we say, "visiting forces.
     PERCY DAWSON.

     FORT WORTH, TEXAS

     There is much to report from our fast-growing little Circle since news from it last appeared in print. From a total of 11 adults and 6 children we now stand at the nice big total of 19 adults and 11 children, which latter includes all ages from 8 months to 18 years. This increase is due to the fact that we now have 4 new families living in our midst, all of whom have been welcomed to our ranks. Mr. and Mrs. Art Williamson with their children, Beverly, Marcella, Kristin, and Brad, have moved to Fort Worth from Bryn Athyn. Mr. and Mrs. Herbert Schoenberger and their daughter Nancy, and Don and Miriam Haworth, are now living in Dallas, Texas, but come over to church and class every week; and Miss Sonia Hyatt of Bryn Athyn is now living in Fort Worth and is regularly present at all our activities. May we add that there are still a few places for rent or sale in town, and that any and all new members are invited to come down and settle here!
     Our larger membership, plus a goodly number of visitors in recent months, have really made some of our services seem more like those of a society than a circle. Add to this that we have had one birth, one Baptism, and one Confirmation; also one engagement-that of Miss Nancy Schoenberger to Mr. Philip Howard of Bryn Athyn.
     In October we were honored by having the Rev. Ormond Odhner come for a two-day visit. As his visit coincided with that of four out of town visitors all meetings were well attended. He gave two classes on "The Church," making clear that there is a vast difference between going to church and having the church within us. We also gathered, 25 strong, for a Circle dinner at the R. T. Pollock home, and it is the consensus of opinion that if numbers increase much more something will have to be done toward securing a hall for future meetings and dinners.

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The Sunday service was a full one, including a Baptism, a Confirmation, and the Holy Supper.
     Now that we have so many children to be instructed the women of our Circle have started a regular Sunday School class for them, which they attend while we are having the Sunday sermon. The ladies take turns, teaching for two Sun or days each, and the little ones seem to be raining much from this class. Because of the range of ages, teaching is aimed mainly at the middle group of 7 to 11 year olds; but the little ones listen, and or color pictures from the Word, and seem to absorb much of what is said and done. Our oldest Sunday School member, a 11-year-old boy, is being taught separately by the men of our Circle as his needs were deemed to be different from those of the younger children. The need for special instruction of our children has long been felt, and it is gratifying to us all to have finally a good working plan of teaching.
     Before giving news of all our recent visitors may I apologize for not mentioning in the last report that our very good friends from Bryn Athyn, Kenneth and Bea Synnestvedt, were here for several days, and that we are still grateful to Kenneth for the fine job he did of putting our tape recorder in good running order. Last summer, Mr. and Mrs. Winfred Hyatt were down on a visit to their son, Capt. Duane Hyatt. The Cyrus Doerings gave an informal party for them and the Art Williamsons, who had just arrived in town. All members of our group were there and all had a good time. In October we welcomed kith and kin from Chicago in the persons of Mrs. Olga Pollock and her daughter, Mrs. Helen Brown, and two small children, Nancy and Randy. Mrs. Betty Bruser and five children were visiting her parents, Mr. and Mrs. Schoenberger, for a week or so, and Betty and the three oldest children joined us for Sunday service. Our most recent visitors were Mr. and Mrs. Thee Rothermel from Toronto, Canada, and these charming people were indeed welcomed by all of us. They expressed amazement at the size of our group and were quite pleased to be able to attend church. Passing through town on quick trips were five more easterners, Mr. Evan L. Synnestvedt and Capt. and Mrs. Arthur Schnarr and two children.
     Though the holidays are upon us at writing they will be long past when this is read. But it is the hope of all of us here for our many friends that the joyful season of Christmas will long live in memory.
     RAYE POLLOCK

     HURSTVILLE, AUSTRALIA

     Services were held regularly throughout the year, thanks to our able Leader, Mr. Lindthman Heldon. So also were the Sunday School classes, under the admirable supervision of Mr. Ossian Heldon.
     We have to report the passing away, on June 3rd, 1952, of Mr. George Morgan, who died quietly while sitting in an easy chair, resting after his day's work. Our Leader conducted an impressive service at the funeral home and afterwards officiated at the interment. On October 29th, Mrs. Helene Morgan followed her son George into the spiritual world at the age of 73. She had ever found great solace in the reading of the Writings, and her face will be greatly missed by all of us who loved her.
     Swedenborg's birthday was celebrated on Sunday, January 27th, with the usual banquet. The delightful meal and the table decorations were a credit to the Women's Guild. Instead of having a paper on some phase of Swedenborg's life or works, as is customary, we listened to the reading of the Rev. Harold C. Cranch's Paper "Orientation to a New Church Life in a Changing World," which aroused great interest and a lengthy discussion All agreed that the materialistic and pseudo-scientific teachings which hold sway in the educational institutions of today are greater menace to the New Church than are those of the consummated church, and that a study such as is outlined by Mr. Cranch would be most useful in meeting this evil. A number of toasts were proposed in which honor was paid to Swedenborg and his services.
     We were very happy to receive Mr. and Mrs. Fred Fletcher back into our little fold after their absence of twelve months while on a trip to England. At reception they gave an interesting account of their journey and showed pictures of the people and places they visited. The unstinted kindness and friendship they met with, especially in London and Colchester, made a lasting impression upon them, and showed the value of contact with members of other societies of the Church, especially on the part of those isolated as are here. Alas that there is not more of it!

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     At the next meeting of the Sons, Mr. Fletcher, on behalf of the Colchester Sons, presented our Chapter with a gavel and base which were deeply appreciated. These gifts were made by the Appleton brothers in Colchester; but many had a hand in the finishing, lining, and polishing, and the silver plaque and inscription were the work of Mr. John Cooper. The gavel itself was made from part of an oak beam taken from a demolished house that had stood for 200 years.
     Considerable activity had been going on prior to the Sale of Work which was held on Saturday, October 11th. Many articles were offered for sale, and games helped to swell the proceeds; and it was a great surprise to learn that the net receipts came to about ?70, the more so when it is realized that nearly all of this was extracted from the pockets of out own members.
     At our annual meeting, which was postponed until September 30th, all the officers were reelected. Heavy expenditures are in the offing and there was considerable discussion of finances.
     On Sunday, October 16th, the Sons held their usual annual banquet. The tables filled to repletion with good things were a credit to them. Papers on "The Founders of the Academy," "he History and Growth of the Academy," and "The Academy as it is at Present" were read by Messrs. Ossian, Lindthman, and Norman Heldon, respectively, and many points that were new to us were brought to light. Mr. Norman Heldon had also laid out on a large board a scale plan of Bryn Athyn which helped us to a better comprehension of the physical aspect of Bryn Athyn.
     ALFRED KIRSTEN.

     THE CHURCH AT LARGE

     General Convention.-The Rev. Louis G. Hoeck, Pastor Emeritus of the Cincinnati Society and General Pastor (Emeritus) of the Ohio Association, died on December 16, 1952, in his 89th year. A native of Paisley, Scotland, Mr. Hoeck practised law in Glasgow from 1884 to 1892 before entering the Theological School at Cambridge, Mass. After holding other appointments he went to Cincinnati in 1907, and served the society there until his retirement in 1938. In addition to his pastoral duties Mr. Hoeck was President of Urbana Junior College for two years, and for several years was President of the Eclectic School of Medicine. A well known writer on civic and religious subjects he was also an accomplished musician, and for a number of years was a member of the Cincinnati Civic Orchestra.

     Although no official announcement has been made, the Cincinnati parish paper has given notice that the next annual meeting of the General Convention will be held in the church there. Dates have not yet been announced.
     Mr. Dan C. Pedersen of De Forest, Wisconsin, has been engaged by the Illinois Association to undertake missionary work in the Madison-Rockford-Milwaukee section.

     General Conference.-The next annual meeting of the General Conference will be held at the church of the Radcliffe, Lancashire, Society from June 15th to 19th. The Rev. George T. Hill, M.A., pastor of the Accrington Society, is the President of Conference this year.
CREATION 1953

CREATION              1953

     "The universe, which is an image of God, and hence full of God, could be created only in God from God; for God is esse itself, and that which is must be from esse. To create that which is from nothing, which is not, is a mere contradiction. Nevertheless, that which is created in God from God is not continuous from Him; for God is esse in itself, and in created things there is not any esse in itself. If in created things there were any esse in itself this would be continuous from God, and that which is continuous from God is God . . . every created thing is by virtue of this its origin a recipient of God, not by continuity, but by contiguity. Its conjunctivity is by contiguity" (DLW 55, 56).

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LET NOT MAN PUT ASUNDER 1953

LET NOT MAN PUT ASUNDER       Rev. NORBERT H. ROGERS       1953




     Announcements.






NEW CHURCH LIFE
VOL. LXXIII          MARCH, 1953           No. 3
     "Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." (Matthew 19:6)

     Our age has an urgent need to ponder this Divine teaching concerning marriage, for it is an age strongly characterized by the prevalence of moral irresponsibility and broken homes, as the high incidence of divorce plainly indicates. Thoughtful men of all races and creeds have become increasingly alarmed. They have noted the close similarity between present conditions and those existing in the Roman era just prior to its collapse. And they give repeated warning that unless the modern trends are checked, and indeed reversed, that is, unless there is a return to stability and a sense of permanence in marriage and in the home, western civilization, for all its advances, glories, and excellence, is doomed.
     These warnings are not without substance. They are not merely the imaginings of unhappy and embittered men, whose real object is to spoil other people's enjoyment of life. For our civilization is based upon the truly Christian marriage, thus upon the concept of a Christian home. This, rather than the individual, is the foundation of the race and nation, and the backbone of the state. For not only is it the seed-bed of future generations-of future populations and citizens-but it is also the fountainhead of national virtues and character. It is in marriage and in the home, and not elsewhere except as the product of what exists in marriage and the home, that individuals learn the need of suppressing selfish desires for the sake of others.
     Here they learn the vital necessity of order in all phases of life and happiness. Here they learn the need of conforming to set and tried laws, and the justice of punishing those who deliberately transgress those laws. Here they learn the importance of mutual service and help, of mutual regard and respect.

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And here, in marriage and in the home, individuals learn the necessity and meaning of fidelity, honesty, unity, love, faith, and charity. And having come to see their need, having become used to them, they expect and demand similar characteristics and virtues of their communities and nations, and are trained, as it were, to be law-abiding and useful citizens. The connection is so close that it has been truly said that as is the sanctity of marriage and the stability of the home, so is the integrity of the nation and its strength, and so is the condition of the civilization.
     The perception of this fact and relation has been considerably obscured in our times. Despite the resolutions and pronouncements of the churches, despite the warnings of thinking men, despite the efforts of governments, nearly all the popular influences and ways of life act against marriage and the home. The so-called march of progress leads to what is ephemeral rather than to what is permanent and real, making the family an impossible burden, and marriage and the home an incidental in man's existence rather than one of his most vital centers. The emphasis is not on responsibility and use, but upon the individual's being entitled to the good things of life for himself, and his natural selfishness is thereby encouraged. He is led to look upon marriage for the most part as a means by which he may gain happiness for himself. He is consequently made unwilling to subordinate his own pleasure for the sake of his consort and in the interests of his offspring; nor is he prepared to withstand the stress and strain of adjustment inevitably connected with the merging of two separate lives into one. He is led to consider the routine of family life as humdrum and most uninteresting, the expense of maintaining a home as depriving him of resources which could be more pleasantly and profitably invested, and the labor of housekeeping as being excessively heavy and little short of slavery, and as preventing the proper development of the mind. Thus when the first flush of romance is passed, there come disillusionment, bitterness, collision, and the effort to dissolve the union.
     Man's regard for the sanctity of marriage and the permanence of the home is not heightened by his being continually encouraged to find his relaxation and pleasure outside the home, and this so often in ways and under conditions which sap his energy, injure his physical well-being, and strain his nervous system, and which glamorize the disorderly and urge him to throw off restraining bonds. Economic conditions and standards also have an undermining influence. They have made short-term leases and rented lodgings, which for various reasons are unsuited to the establishment of a stable family life, far more practical and desirable than the ownership of a soundly built house and of a well ordered garden. Higher standards of living have turned many luxuries into necessaries of life, and have raised the general costs of living.

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Thus both husbands and wives are frequently required to earn wages to maintain themselves; and when this is not necessary, there is still very often a sense of economic insecurity which discourages couples from establishing a home and undertaking the expense of rearing and educating a family. Indeed, children are regarded as a liability; their numbers are restricted for the sake of convenience and in favor of factory products.
     Learned men have contributed to the general slackening of the marriage bonds, and to society's indifference to moral laxity and disorder. For they have popularized the theory that man is but a human animal, who like other species is naturally polygamous and given to casual mating; and that marriage is merely a human invention which in the past was surrounded with a variety of taboos largely in order to protect women, who had scarcely any other means of livelihood.
     These are but a few of the things which combine together to undermine marriage, making a mockery of the words: "What therefore God hath joined together, let not man put asunder." Under the circumstances, it is surprising indeed that there are not many more broken homes.
     Many of those concerned with the situation see a remedy in having stricter divorce laws enacted. But divorce is only the effect, and not the cause of the evil. Stricter laws, therefore, would not cure it, but would simply hide the symptoms. Nay, they would make the evil even more serious by encouraging it further to disregard law and order. For however grave an indictment of our age the high incidence of divorce may be, the fact that divorces may be secured with relative ease enables some idea of the lawfulness and order of marriage to be retained among many. It preserves the idea that marriage is a binding contract which should be dissolved only by the recognized laws of the land, and not something which can be lightly disregarded at any time. Scarcely more than this can be expected in an age when there is generally no knowledge concerning the Divine and heavenly things involved in a true marriage, when thus there is no concept of what a true marriage is, of its origin and orderly progression. This does not justify divorce. It but enables us to understand one of the reasons why easy divorce laws have been permitted in the Providence of the Lord

     Many vital truths concerning marriage have been revealed by the Lord to His New Church. It behooves the members of this church to study those truths with care, not only that a true concept of marriage may exist on earth, but also that their marriages may be truly conjugial and blessed, which can take place only in so far as their thoughts and life are according to those truths.

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And this involves rejecting the false philosophies and evil practices common to the age, as well as sincerely endeavoring to apply the principles of the church in spite of environmental influences and obstacles.
     Ignorance and external influences, however, are but contributory causes of the failure of so many marriages. The primary cause is expressed in the Lord's answer to the Pharisees: "Moses because of the hardness of your hearts suffered you to put away your wives" (Matthew 19:8). It is the hard core of proprial loves which inclines man to defy the law of the Lord and to harm the neighbor in his continual effort to gratify himself alone. This is, fundamentally, what sunders the marriage union.
     The Lord has created man and woman perfectly complementary beings from inmosts to outmosts, from their souls even to their external forms. He has so created them that they may be conjoined together on every plane of life, and that from being two separate individuals they might become wholly one human being in thought and life, understanding and will. He has ordained this union, and has provided that from their very inmosts both shall be mutually inclined one to the other.
     When a man and a woman, perceiving this mutual inclination, turn to each other, as it were, in the effort to be conjoined according to the orderly means provided by the Lord, conjugial love flows in from the Lord. This love is first received into their souls, which it conjoins; and thence it flows down to conjoin their minds, in so far as goods and truths from the Lord are present in them. Finally, it descends into their externals, purifying and cementing the conjunction of their bodies.
     In appearance, marriage begins from externals and proceeds inwardly to unite the interiors more and more. And according to this appearance we are taught that "conjunction is inspired into the man by the wife according to her love; and is received by the man according to his wisdom. That this conjunction is effected successively from the first days of marriage; and with those who are in love truly conjugial it is effected more and more inwardly to eternity" (CL 156). But actually, as we are taught in the same number, "conjugial love conjoins two souls and hence two minds in one . . . (and) regarded in itself (it) is a union of souls, a conjunction of minds, and an effort to conjunction in bosoms and hence in the body." Marriage thus begins in the inmosts of a husband and wife, and descends in an orderly manner to their outmosts. And as it descends the husband and wife become actually more and more one, feeling themselves to be no longer twain but one flesh.

     We are further taught in the Writings that true marriages are not made by man, but by the Lord alone. For man has no direct knowledge or control over the interiors of his mind, much less over his soul.

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He therefore has not the ability to bring his soul into a union with the soul of another. Man can only control the externals of marriage. He can consent to merge his life with another; he can be in the endeavor to enter into a conjugial marriage. But he cannot effect that marriage. Only the Lord has the power to do this. Only He can join together a man and a woman who seek to cleave to each other. Because of this it is not lawful for man to put asunder what is of the Lord's doing and not his own. It is to act against the Lord, which is to do evil.
     Man cannot make a true marriage, but he can act to prevent the orderly descent of conjugial love, without which a true marriage cannot be properly established and made permanent. That is, the evils and falses that are in him act to cut off the flow of conjugial love and to obstruct the conjunction between himself and his consort; this according to their number, grievousness and activity, but especially according to the degree that the man finds delight in them and favors them. By so doing the man seeks to put asunder what the Lord is joining together. Nay, more, for the evils and falses with him profane and adulterate the pure love flowing in from the Lord. This is the sin against marriage against which man is warned for his own sake.
     In so far as a true marriage has begun to be effected in his interiors, it is not lawful for man to seek to dissolve his external marriage. But in so far as no interior marriage has taken place, or in so far as such a marriage has already been destroyed, the severing of external ties is but the natural outcome and expression of what already exists, and is therefore of no great importance. Nevertheless, man is given but one valid cause for divorce, namely, adultery. The reason is that no man knows what his internal state is. He cannot know, therefore, whether there is a beginning of marriage with him or not. Even though it may appear to him that evils and falses of all kinds are rampant in him, even though he cannot perceive in himself the least of what is good and true, he cannot be sure that nothing of marriage conjoins him interiorly to his partner. For it may well be that beyond the reach of his conscious knowledge there may exist the goods and truths which make a marriage possible. And it may well be that the Lord, in His wisdom, foresees that the man can and will overcome his evils in due time, and has united his soul to that of his partner. Lest, therefore, they commit a most grievous sin, married partners must enter marriage with the conviction that they are Divinely intended to be conjugial partners; they must resolve to put away whatever may hinder the establishment of a true marriage with them; and they must assume, in spite of all temptations, that a holy marriage has been effected inmostly with them.
     But this is not possible when adultery has been committed. For it is an evil so gross and completely opposed to everything good and true, holy and pure, in marriage that it profanes and destroys it utterly.

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It is an ultimate act that is so in accord with the disorders of hell that it gives power to evils and falses to shut off altogether the possibility of conjugial love descending from inmosts, and indeed of remaining there; thus it wrenches apart whatever interior conjunction there may have existed. Furthermore, no Christian in his right mind willingly commits adultery unless he has altogether ceased to have any respect or desire for a true marriage, unless he so cherishes his proprial lusts that he rejects the Lord and the teachings of His Word. His act is but a final confirmation of his more interior evils. It is the expression of his will. For these reasons adultery is an external indication of an interior state. It is the only external indication that there exists an interior separation between married partners, and therefore it alone is a lawful cause of divorce.
     It is to be clearly known that external things in themselves are not sins which profane what is holy and pure, but the interior evil loves, affections and intentions that qualify man. These are what put asunder what the Lord has joined together, in so far as they are confirmed in the life. Thus all who seek a conjugial marriage are enjoined not only to refrain from acts which are contrary to marriage and interfere with its uses and delights, but also to cast away every false imagining from their minds and to shun every evil from their will. They are to strive to make their own the truths of faith and the goods of charity the Lord makes known to them. Above all, they are to look to the Lord that He may lead them along the way of life, and bless their marriage with love truly conjugial. Amen.

     LESSONS: Matthew 19:1-9. Arcana Coelestia, nos. 10,167-75.
     MUSIC: Liturgy, pages 446, 455, 508, 444.
     PRAYERS: Liturgy, nos. 81, 114.
DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

     3. Natural Charity with Those who Belong to the True Church-Its Function and Use We have endeavored to show that the message to the angel of the church in Smyrna, when spiritually understood, describes how the Lord operates to save those who belong to false religions. But that message applies with equal force to those who belong to the true church-the church where the Word is, and where by means of the Word the Lord is known and worshiped.

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     That it does so apply is plainly taught in the work The Apocalypse Explained. As is well known, Swedenborg wrote two separate works, both of which were designed to expound the spiritual meaning of the Book of Revelation. The first, written in 1759, was entitled "The Apocalypse Explained." This work was not published by Swedenborg himself, but was discovered in manuscript among his effects after his death. It was later published by his followers, and was found to comprise six volumes. But in 1766, Swedenborg rewrote this work and published it in a form greatly condensed, and under the title of "The Apocalypse Revealed."
     It was certainly providential that the manuscript of The Apocalypse Explained should have been preserved and made available to the Church. Not only does it contain the exposition of many parts of the Old and New Testaments not elsewhere mentioned in the Writings, but it supplements the teaching of The Apocalypse Revealed and opens to us a much broader picture of the Lord's second advent, and of the New Church to be established by Him. Its value is well illustrated in the present case. For as we have seen, The Apocalypse Revealed teaches in regard to the message of the Lord to the angel of the church in Smyrna that it is "to and concerning those who are in good as to life but in falses as to doctrine" (AR 91). Speaking of the same message, we read in The Apocalypse Explained no. 112, that it "signifies for remembrance to those within the church who wish to understand the Word but do not yet understand, and are therefore as yet but little in the knowledges of truth and good, which nevertheless they desire at heart."
     Both these teachings are essential to a rational view of the Lord's providence in the work of man's salvation. From the first, we learn that the Lord is present with all men everywhere in the world, regardless of their religion; also that He has power to save every one who at heart is sincere and faithful to whatever he believes to be true. And from the second, we learn that the same Divine law of salvation applies to those who belong to the true church, and who therefore have access to the spiritual truth of the Word. As human beings these are no different from any one else. They have the same inherited tendencies to evil as do those born and raised in false religions. Both are born into complete ignorance, and must acquire knowledge by instruction and experience. With both all knowledge is at first superficial, being based on sensual appearances and fallacies. In spite of the best possible religious instruction, children within the church, as well as those outside of it, absorb many false ideas and mistaken notions, because they are not prepared to understand spiritual things. Even though on reaching adult age they will have access to an unlimited ocean of spiritual truth in the Heavenly Doctrine, a lifetime of devoted effort will enable them to learn only a few of these truths.

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Still fewer will they come to understand in such a way as to be able to apply them wisely to the complex problems of their lives.
     Because of this, those who are born and raised within the church are as truly in need of the Lord's infinite patience and mercy-are just as dependent upon His Divine protection and guidance as are those in false religions. The Lord says to these also: "I know thy works, and tribulation, and poverty (but thou art rich) . . . fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." And since it is just as possible for those within the church as for those outside of it to profess their religion with the lips while failing to live according to its teachings, only those who with sincerity of heart cultivate the spirit of charity can be saved. Wherefore the Lord says to the members of the church also: "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan."
     All men must first be introduced into natural charity before they can possibly receive spiritual charity from the Lord. The reception of spiritual charity depends upon the opening of the spiritual rational mind, and this cannot even begin to take place until adult age is reached. Therefore the charity into which the children of the true church are introduced is in no respect different from that into which other children are introduced. As we have pointed out, it is derived from three sources. In part it arises from the inherited love of winning the praise, the good will, and the help of others. In part it arises from social and religious training in the external forms of charity which may be practised from some mere habit, or from selfish and. worldly motives far removed from the true spirit of charity. And in part it arises from heavenly affections insinuated in infancy and early childhood by attendant angels, which affections do not really belong to the child. They do not remove or overcome his innate love of self, but merely serve to produce a balance that makes it possible for him to choose these heavenly affections in adult age in preference to the delights of self-will.
     Of course, children raised within the church can be taught the genuine truth concerning the Lord and heaven and the life of religion, so far as that truth is known and understood by parents and teachers. But the children can understand this teaching only in a natural manner. They cannot possibly think of it spiritually. They can learn religion only through the stories and the parables of the letter of the Word, or by means of the appearances of the spiritual world as they are described in the Writings. But children cannot think abstractly, or apart from time and space and person.

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Their thinking is pictorial, in terms of concrete objects with which they have become familiar by sense experience. The Old and New Testaments are couched in terms adapted to the mental capacity of children and youth. It could not be otherwise because these revelations were given in the childhood and youth of the race. And this is why it is said of the Lord while He was on earth: "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them" (Matthew 13:34). So also in the letter of the Word charity is described as mercy toward the poor, the lame, the halt or the blind, because, as we are told, "they who were in external worship were to exercise charity toward such as were so named, and they who were in internal worship toward such spiritually understood; thus the simple might understand and do the Word simply, and the wise wisely; also that the simple might be initiated by means of the externals of charity into its internals" (AC 7263).
     So it is that all children must begin by learning to show compassion toward the physically suffering, and toward those in natural poverty or want, that by this exercise of natural charity they may be prepared to receive spiritual charity in adult age. Nor does any one come suddenly into the exercise of spiritual charity when adult age is reached, even though he knows from true doctrine what spiritual charity is. This transition is necessarily slow and gradual, as he grows in spiritual intelligence and wisdom through trial and temptation. Spiritual charity is the product of a regenerate life, and it can be received only so far as the evils of self-love and love of the world are overcome and rooted out from within. It follows that the charity which is exercised by the members of the church, even in adult age, is to a large extent natural charity and is not essentially different from that which is common to the members of false religions. Spiritual charity, as it is described for us in the Writings, is an inspiring ideal for which we must constantly strive. But it is an ideal difficult of attainment, and it takes but little self examination to demonstrate that we continually fall short of that ideal.
     In all this, however, there is an illustration of how important, indeed of how indispensable, natural charity is, as well as how very limited it is. We should have a clear understanding of its Divinely intended use in order that we may value it for its real purpose. The teaching is that "charity without (true) faith, such as is with children and with upright Gentiles, is only ground in which faith may be implanted" and from which it may grow, "if not in the life of the body, still in the other life" (AC 2839). The seed of spiritual charity is the spiritual truth of the Word, and this can be revealed only to those who belong to the true church. But even with these, this seed can take root that it may spring up and bring forth fruit in no other ground than that of natural charity. With all those whose natural charity is sincere, even though they have no knowledge of spiritual truth, the Lord can keep the mind from being closed against the reception of that truth by a willful denial of it.

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Such can at last be given to know spiritual truth, and they will then receive it gladly because at heart they are animated by a love of truth. But natural charity based on false teachings that are mistaken for the truth cannot enable a man to penetrate the outward appearances of truth and good, nor to distinguish the counterfeit from the genuine. Thus this charity cannot protect a man from becoming the unwitting tool of evil and designing men who seek to turn his deeds of charity to their own personal benefit, or to the attainment of their selfish ambitions.
     Nevertheless, natural charity as it exists in a world of false religions is of tremendous use and value. It serves to check the obvious evils of society when they exceed all bounds. It can bring about temporary reforms when the conscience of mankind as to what is just and right has been roused by overt evil. But it is not enough to prevent the gradual accumulation of evil practices under the guise of good, bringing bad; new forms of vice and crime until they increase to a point where they threaten the destruction of society. This is because natural charity has no power to remove the love of evil at its source. The Lord protects the innocent. He guards the spiritual life of all who are sincere in their endeavor to live a life of charity. But if they do not know what genuine charity is they cannot exercise it. If they are imbued with false ideas concerning charity, and in consequence persist in trying to exercise it in the wrong way, the Lord cannot prevent them from suffering the consequences of their mistakes. He cannot prevent disappointment and failure to achieve the ends they seek. Only after their faith in these wrong concepts has been shaken by frustration can they be brought to a point where they are willing to accept the truth. And only then can the Lord liberate them from bondage to their mistaken ideas.
     But this is the important thing for us to realize: Natural charity is the means in the Providence of the Lord whereby the way to salvation is kept open, both for the individual and for the race. In the individual it preserves an interiorly open mind, a teachable state, a willingness to hearken to the Word of the Lord And in the world of men it preserves a degree of external order, and of freedom, without which all possibility of spiritual life, and indeed all possibility of natural life, all social organization, all peace and security, would be destroyed. For this reason we must protect natural charity. We must cooperate with all men everywhere who are seeking to strengthen it, knowing that it is an indispensable prerequisite to the protection of society as well as to the life of true religion.
     Yet we must also note with particular care the fact that natural charity is not in itself the answer to the ills of mankind, as so many in our day suppose it to be.

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Nor is it sufficient for salvation to those who belong to the church. All men who know, or are able to know, the spiritual truth of the Word have a greater responsibility than others in the sight of the Lord. Spiritual truth reveals to them evils of which those in false religions are completely unaware. To retain that innocence without which salvation is impossible, every man is called upon to live up to the best he knows. For this reason the members of the true church are called upon to meet and overcome deeper temptations than are required of others. As the Lord said to those Jews who had heard His teachings: "If ye were blind ye should have no sin: but now ye say, We see; therefore your sin remaineth" (John 9:41).
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. WILLARD D. PENDLETON       1953

     3. -in the Word of God

     We are taught in the Writings that "the knowledge and consequent acknowledgment of God are not possible without Divine revelation" (TCR 11). Many at this day would deny this, arguing that they acknowledge a God whose existence is implicit in creation. But the Writings are not speaking of an invisible deity-an Ens Universi which exists as a postulate of human reason; they are speaking of the Lord Jesus Christ, the one God of heaven and earth (ibid.). He it is who neither can be known nor acknowledged except by way of Divine revelation. As the Lord said to Pilate: "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth."
     It is, then, not so much the idea of God that men deny as it is the credibility of His witness. Even as the Lord said to the Jews: "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head" (Matthew 8:20). By the Son of Man is meant the Divine truth, the Word made flesh, the authoritative doctrine of the Divine Human. He it is to whom all Divine revelation testifies, and He it is who is "rejected of men" (Isaiah 53:3). The evidence of this lies in the fact that at this day many profess to a faith in God, but few will admit to the credibility of Divine revelation in any authoritative sense.
     It is true that men speak of revelation, but the reference is to the religious experience of the individual. In this sense, and this sense alone, does modern thought give credence to revelation. Yet the Writings state that "no one has religion except from revelation, and with us revelation is the Word" (AE 963:2); also, that "the Lord does not reveal Himself elsewhere than in the Word" (AE 36:2); and also, that "immediate revelation is not granted to man except that which has been given in the Word" (AE 1177).

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These and countless other passages in the Writings bear witness to the faith of the New Church-the faith which is expressed in the section of the General Confession under consideration, where it is said: "I believe in the Sacred Scripture, the Word of God, the Fountain of wisdom, the Source of life, and the Way to heaven."
     It is understood that this statement of our faith in the authority of Divine revelation is not binding upon the church. The same confession may be made in other words, and in other ways. As a general statement, however, it is both definitive and complete. Not only does it identify the Word of the Lord with the Sacred Scripture; that is, with the Old Testament, the New Testament, and the Writings, but it also acknowledges that these three revelations, which constitute one Word, are the only source of wisdom with the angels of heaven, and the men of the church. As all wisdom looks to life, so the Word, which is the fountain of wisdom, is the only source of spiritual life; and as the Lord gave the Word in order that all men through Him might be saved, so it is that His Word is the only way to heaven.
GEORGE A. MCQUEEN: 1860-1953 1953

GEORGE A. MCQUEEN: 1860-1953       ALEXANDER MCQUEEN       1953

     George Alexander McQueen was born in Colchester, England, on September 12, 1860. His family, of the Clan MacQueen, had moved south early in the 19th Century; his great-grandfather, Alexander, fell fighting at the head of a Highland regiment at Waterloo. His father and grandfather, for both of whom he worked in his youth, were musicians and makers of musical instruments. Their motto, handed down for generations, was "Faithful and true."
     George's birthplace had been the home of two noted sisters, Jane and Ann Taylor. Jane wrote "Twinkle, twinkle, little star"; both sisters were interested in education, at the very elementary level. George often remarked that this was the only type of instruction he received in his school- days; but he did learn to read, and he was to keep on reading, and writing, for the greater part of a century.
     When George was fifteen his father died, and the boy became the sole support of his mother and her three younger children. He earned a little by helping in his grandfather's shop, but more was needed.

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Then, from a borrowed book, he studied Pitman's shorthand, and just before Christmas, 1877, he received a certificate, appointing him "a qualified teacher of the art," and signed "Izak Pitman." Soon he was conducting an evening class. Shorthand proved to be a threefold blessing. It brought what he had sought, a modest addition to his income; it brought him also a wife, one of his pupils; and it led him to the New Church. In June, 1880, he read Isaac Pitman's Emanuel Swedenborg, the Spiritual Columbus, a little book which quoted from the Writings. Within three months, George McQueen was potentially a New Church man.
     There was no New Church in Colchester. Hindmarsh and others had lectured there, but had not been well received. The little town of Brightlingsea, ten miles away, was more fortunate, with a flourishing society under the General Conference. On his 20th birthday, Sunday, September 12, 1880, George McQueen went on foot to Brightlingsea. With him walked "Eb" Finch, one of several young men whom he had already interested in the New Jerusalem. The ten-mile walk seemed short; the two men seemed to tread on holy ground; they were about to visit a New Church for the first time. From the McQueen shorthand diary we learn that "Mr. Whitehead preached." A note inserted later, in red ink, declares: "We had entered a new world."
     Then came a period of intensive reading, and on Sunday, April 10, 1881, the first organized meeting in Colchester, a "T.C.R. Class" at McQueen's house. In 1882 the Rev. Joseph Deans of Brightlingsea helped with a series of public lectures, and two members offered to help finance a church building. The building did not materialize for 42 years-how full of meaning is that number! But they were building better than they knew, for they had laid a corner-stone of truth.
     On Sunday, April 16, 1882, George McQueen took part in the first New Church service of worship in Colchester history. It was held in the evening, at the Shaftsbury Hotel. The record states, "Dr. Becker preached; I was appointed to fill up vacancies." Dr. C. O. G. Becker, a retired German army officer and physician, was acknowledged to be the most learned member of the group. Lay-preaching was taken for granted, and some of the laymen did remarkably well. McQueen, who worked "12 hours a day and 14 on Saturday," composed sermons in his spare time.
     Physical separation from the former church came on Sunday, May 28, 1882. McQueen resigned from Lion Walk Congregational Church in the morning, took tea with his future wife, and with her attended a New Church service in the evening. At about this time they were baptized.
     In April, 1884, Colchester was shaken by an earthquake, and four churches were damaged.

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Some preachers blamed the New Church; McQueen and others countered with lectures on spiritual earthquakes, which do indeed represent "a change in the state of the church."
     May 24, 1885, George A. McQueen was married to Emily Martha Cockrell, his shorthand pupil, now his co-worker in the church. The ceremony was performed by the Rev. Charles Griffiths, in Stockwell Street Chapel, loaned by the friendly pastor of the Congregational Church.
     In 1887 the NEW CHURCH MONTHLY was first issued. It was edited, and at times largely written, by G. A. McQueen. He set the type and printed it on a hand press. With its successor, the NEW CHURCH STANDARD, this publication performed a use in the church for several years. Its founder was a life-long contributor to NEW CHURCH LIFE.
     July 10, 1890, at the C. J. Whittington house in London, G. A. McQueen was introduced into the Academy of the New Church by Vice-Chancellor W. F. Pendleton. He also accepted a badge of membership for his wife, who was unable to be present.
     In 1891 came another resignation, this time from the Conference. Then followed several years of progress in church work, but steady decline in material prosperity. By May, 1895, faced with the prospect of bankruptcy, McQueen went to seek work in London. The outlook was dark; there seemed to be no openings. Then one evening he attended a social gathering at the Burton Road church, and sat next to an American visitor. When the two men got into conversation, their meeting seemed to be a miracle. Here they were-George Alexander McQueen of Colchester, with sales ability, seeking work, and George Alexander Macbeth of Pittsburgh, seeking a London sales manager. In half an hour a deal was made, with far-reaching results. Once more McQueen had reason to remember Swedenborg's motto: "The Lord will Provide."
     In April, 1897, G. A. McQueen and his wife became members of The General Church of the New Jerusalem. At about this time they moved to London, and to the Burton Road church, where they met two old friends, Pastor R. J. Tilson and Headmaster Edward C. Bostock, both destined to become bishops. A later move found McQueen helping to organize a General Church society in London, with the Rev. Andrew Czerny.
     In 1907, the McQueens sailed for America, locating first in Pittsburgh, where they were received with great kindness, and then in Glenview, where they were welcomed into the life of Immanuel Church, and where for years George McQueen served as treasurer. One of his Glenview projects was the founding of a weekly meeting for the reading of articles in NEW CHURCH LIFE and other publications.
     In March, 1929, when Mrs. McQueen went into the other world, her partner felt that the end of his world had come. And then he waited, four and twenty years.

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Declining years, perhaps, but years enriched with uses and with joys. There were letters to write to friends in distant lands; there was pleasure in hearing from those friends; there was pride when news came from an Assembly in London that he had been honored in a toast as "the man largely responsible for the bringing of the General Church to England." There was time for reflection; time to think not only of his wife, but of their eleven children; some of them had entered heaven as infants, others had stayed on a little longer, still others surrounded him in his old age. He could think, too, of his seventeen grandchildren, and, more recently, of his eighteen great-grandchildren.
     Time came when a tired, bewildered old man began to say, "When are we to have Christmas?" The long weeks passed. At last came Christmas, 1952. Then he rose from his bed, and sat for hours in an armchair, watching his great-grandchildren as they received their gifts, and enjoying every moment. Then he was tired again, and went to sleep.
     Not very long ago, in a letter to his firstborn, he had written: "I am astounded when I consider what I have passed through in my lifetime-such a mixture. We know, however, that we are but instruments in the Lord's hands. We see His Providence after things happen, and should have more confidence in His promises. But it is a continual struggle with me; it always has been."
     On January 10, 1953, the struggle was resolved in peace. The tale had been told, a tale of use, and love, and loyalty. George McQueen had passed from this world in his 93rd year. Resurrection services were conducted by his friend and pastor, the Rev. Elmo C. Acton.
LORD'S HUMILIATION 1953

LORD'S HUMILIATION              1953

     "As the Lord had from the beginning a human from the mother, and put this off successively, therefore while He was in the world He had two states, which are called the state of humiliation, or exinanition, and the state of glorification, or of union with the Divine which is called the Father. He was in the state of humiliation so far as, and when, He was in the human from the mother . . . in the state of humiliation He prayed to the Father, as to a being distinct from Himself underwent temptations, and suffered the cross, and prayed to the Father not to forsake Him; for the Divine could not be tempted, still less could it suffer the cross" (Lord 35:3).

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SOME LITTLE KNOWN FACTS CONCERNING SWEDENBORG'S MEMORABILIA OR "SPIRITUAL DIARY" 1953

SOME LITTLE KNOWN FACTS CONCERNING SWEDENBORG'S MEMORABILIA OR "SPIRITUAL DIARY"       Rev. ALFRED ACTON       1953

     I. The Manuscripts

     According to Swedenborg's Index, the Memorabilia were contained in seven different manuscripts as follows:

     1. The Word Explained. The beginning of the Memorabilia consisted in the indented passages in The Word Explained. By far the greater number of them are included in the Index, though not quite all. The first of these passages to be indexed is no. 459* including the unindented portion. It was written in the early part of December 1745, eight months after Swedenborg had received his commission as Revelator.** This, then, is the date of the commencement of the Memorabilia.
     * Preceding this, there is one other indented passage, no. 317, but this is not included in Swedenborg's Index.
     ** See below, no. III.

     2. The Lost Pages. The Index also includes the spiritual experiences written on the end pages of the manuscript volumes, 2, 3 and 4 of The Word Explained (Codices 60, 61 and 62). It would seem that in the first manuscript volume (Codex 59-nos. 1-1713), Swedenborg entered his spiritual experiences only in the indented passages. In the subsequent volumes, however, (Codices 61, 62 and 63*) he entered them in the blank pages on the end pages of the volumes; but when the experience was applicable as illustrating the text that was being expounded he referred to it in some such words as "See the end of this Tome at the sign," and then he would add some sign.** Sometimes he would also indicate the nature of the experience, as in nos. 3032, 3592, 4477, 5336.
     * The spiritual experiences written on the blank pages of Cod. 63 (Tom. IV) are referred to in Swedenborg's marginal notes; see The Schmidius Marginalia, p. 18.
     ** There are nine such references in The Word Explained, namely, nos. 1772, 2227, 2531, 3032, 3592, 3994n, 4477, 5336, and 5384.

     Evidence of the existence of these pages is afforded by a fragment cut off from one of them which was discovered in England many years ago. This fragment is dated February 8, 1747, thus one day prior to the date when Swedenborg abandoned The Word Explained.*

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It constitutes a part of no. 28 of the Memorabilia, and treats of spirits who are meant by Gad. No. 29, which is not preserved, deals with spirits who are meant by Asher.** That this fragment was taken from Tome III (Codex 61) and not from Tome IV containing the comment on Isaiah and Jeremiah, is evident from an entry made by Swedenborg in his copy of Schmidius' Biblia Sacra reading: "Concerning Gad and Asher, see experience, Tome III.*** Being no. 28 of the Memorabilia, this fragment constitutes part of the lost pages containing nos. 1-148.
     * See W.E. no. 8263.
     ** See Index, s.v. Gad and Asher.
     *** Hyde supposed this referred to W.E. no. 7542 seq. (Bibliog. p. 114), but these numbers are purely doctrinal and make no mention of spiritual experiences.

     Swedenborg continued writing his experiences on the end pages of Tome IV (Codex 63) until he left Stockholm for Holland, on July 24, 1747. Either before his departure, or subsequently, he removed from Codices 60, 61 and 62 the end pages which contained his spiritual experiences and attached them to the eight leaves or sixteen pages (treated of in the subsection that now follows) which contain nos. 149-204 of the Memorabilia. The first of these pages is numbered 64. Presumably, therefore, the pages extracted from Codices 60, 61 and 62 amounted to sixty-three pages.

     3. The End Pages of the Index Biblicus. The sixteen pages above referred to were formerly the end pages of a volume of the Index Biblicus,* the contents of which had been copied into another volume. The first of these pages contains the last entries of the Index Biblicus, Zea, Zelus, Zona-which are crossed off-the other fifteen pages being blank. On these fifteen pages, Swedenborg wrote the paragraphs subsequently numbered 149-205, the first entry being dated 1747, Aug. 19 O.S.** and the last Oct. 11.
     * Codex 6, being the Index of Isaiah and Jeremiah.
     ** That is, Old Style or the Julian Calendar observed by England and Sweden. All the other countries of Europe, except Russia, had adopted the New Style or Gregorian Calendar which was eleven days in advance of the Julian.

     4. The Index Biblicus Volume (Codex 4). For the continuation of his Memorabilia, Swedenborg took a manuscript volume (Codex 4) in which he was entering his Index Biblicus. The first half of this bulky volume was laid out to receive the entries of this Index, and most of the indexing had already been done. But since the indexing was still going on, for, as will be shown later, Swedenborg was entering, that is, was indexing Ezekiel 24, and he could not be sure how many pages it would finally occupy, therefore, instead of continuing his Memorabilia in the middle of the volume after the last entry of the Index, he started on the last page with no. 206, dated October 13, 1747, and worked backwards toward the middle of the volume, where he ended with no. 972, dated February 24, 1748.

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     5. A New Folio Volume. Having filled the blank pages above referred to, Swedenborg now took an unused manuscript. Here, for some reason that is not apparent, he commenced in the middle of the volume, where he entered no. 973, dated February 25, 1748, and proceeded to the end of the volume where he wrote no. 1789, dated April 1, 1748. He then turned to the first page of the volume and, commencing with no. 1749, went on to no. 3427, written in the middle of the volume." No. 3422 is dated "1747, 24 Oct* but, as I shall show in Section III, this is clearly an error for Oct. 2 or, more likely, Oct. 4 [New St.]. The next five paragraphs (nos. 3423-3427), which conclude the volume, are marked "in via" indicating that Swedenborg was then on the way from Amsterdam** to London.
     * This description is based on the original Catalogue prepared by Swedenborg's heirs (3 Doc. 781). The improbability that Swedenborg would start writing in the middle of an unused volume, suggests that there were two volumes, and that when Swedenborg had them bound, the binder bound them in the wrong order.
     ** See no. 1879.

     Nos. 3, 4, and 5 described above are the "three books" referred to by Swedenborg when he says: "All the things that are written in these three books are matters of experience" (no. 2894). In 1790, at the direction of Augustus Nordenskjold, the "three" books were bound together in a single volume,* which is now Codex.**
     * Doc. 836.
     ** Acton, Introduction to the Word Explained, p. 131.

     6. The English Folio Volume (Codex 3). Arrived in London, Swedenborg, for the continuation of his Memorabilia, took a new folio volume of over five hundred pages (Codex 3). This, with the "3 books" above referred to, makes the four books referred to by Swedenborg in no. 3753 where he says: "There are also spirits who, for the ultimate of their order, have my books, which are 4 in number, wherein I am writing this, some one book, some another."
     Swedenborg commenced this volume with the paragraph subsequently numbered 3428. It was dated "1748, 2 Oct." [Old Style], and the entries are continued practically every day until December 1. On the 23d of the preceding month he had changed his lodgings," and on the 29th or 30th of that same month, he commenced the Arcana Coelestia. After that date, the entries in Codex 3, with very few exceptions, are short, often consisting of no more than a few lines. Moreover, many days are skipped without a single entry. Thus, from December 1st to September 15th, when Volume 1 of the Arcana was published, Swedenborg's entries averaged a trifle over one-third of a page* a day, while in the corresponding period preceding December 1, 1748, Swedenborg's entries averaged almost three and a third pages a day.
     * In this article, by "pages" I mean the pages of the printed Latin text. To refer to the pages of the manuscript would be misleading, as the amount of writing on each page greatly varies.

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     Volume 1 of the Arcana was published in September, 1749,* and about the 16th of that month Swedenborg left London for Holland. I give this date as the date of his departure from London because the entry of Sept. 15 is the last of the serially dated entries in the Memorabilia. In all the subsequent entries, dates occur very rarely.
     * London Magazine 1749, p. 436.

     On leaving London, Swedenborg went first to Amsterdam, where he asked his friend Joachim Wretman, a prosperous Amsterdam merchant, to receive all his letters and parcels coming by post, and to forward all letters to an address which he would communicate to him. He had previously instructed his publisher and others to address him care of Mr. Wretman.
     From Amsterdam Swedenborg went to Aix-la-Chapelle (now Aachen) where he wrote the second volume of the Arcana. The entries in his Memorabilia during his nine or ten months stay in Aix-la-Chapelle fill only forty-eight printed pages and are all undated. The paragraphs were subsequently numbered 4390 to 4544. These entries filled only 151 of the 500 pages of Codex 3, leaving 349 pages yet to be written on.

     7. The Quarto Volume (Codex III). Swedenborg left Aix-la-Chapelle in the summer of 1750 for Stockholm. There, when he would continue his Memorabilia, the volume which he had been using in Aix-la-Chapelle was not immediately available. Either it had not been unpacked, or, which seems more probable, it had been shipped together with copies of volume 1 of the Arcana from Aix-la-Chapelle by sea, and had not yet arrived. Be that as it may, when Swedenborg resumed the writing of his Memorabilia, he used a small quarto book (Codex III) of somewhat over 150 pages.* In this volume, only two of the paragraphs are dated, the penultimate paragraph being dated "the night between the 18th and 19th November, 1751." Having filled his quarto volume, Swedenborg now turned back to the English Folio Volume which he had already used for his entries up to p. 151. The last written page contained only a few lines, but instead of continuing on that page, he commenced on page 152, and continued using this volume until the end of the Memorabilia in 1765. In these entries there are very few dates. It may be noted, however, that the fourth entry is dated January 11, 1752, thus two months after the date of the penultimate paragraph in the quarto volume.
     * This volume is now known as the Minor Diary.

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     II. The Numbering of the Paragraphs

     Swedenborg did not number the paragraphs at the time he wrote them. This can be plainly seen in the manuscript, where the paragraph numbers frequently overlap the initial letter of the paragraph. The paragraph numbers were added when Swedenborg was making the Index. The numbering was done very hastily, and frequently Swedenborg would mistake a prominent line or some other feature for the beginning of a new paragraph when, in fact, it was the middle of a sentence. He seems to refer to this numbering when he wrote: "I was extracting the numbers by which I had designated the things which were excerpted" (no. 3935).*
     * This is a literal translation and differs from the translation in the English edition.

     I. The Numbering and the True Sequence of the Paragraphs. The numbers do not always indicate the order in which the paragraphs were written, or the sequence intended by Swedenborg. Sometimes he would leave one-half or three-quarters of a page blank and continue on the opposite page, and then, when at the bottom of that page, would continue with paragraphs on the blank space referred to. Yet he numbered the paragraphs in the order in which they appear.

     A conspicuous example of this difference between the numbering and the true sequence is seen in nos. 149-204. As noted above (I:3), these paragraphs were written in a fascicle of sixteen pages which constituted the end pages of a volume of the Index Biblicus which Swedenborg had copied out. Swedenborg commenced writing on page 5 with the paragraph which he subsequently numbered 153. He continued to page 15, which contains the paragraph subsequently numbered 198 "1747 Sept. 5." After writing this paragraph, one-third of page 15 was left blank. His next entry was dated September 14, but for some reason (judging from the style of writing, the reason seeming to have been because he was in a great hurry), instead of continuing on page 15, he turned back to page 3 and there wrote what later became no. 152, the last few lines of which were on page 4. For his next entry, September 15, he turned back to page 15 and continued on page 16 where he wrote five paragraphs, the last being dated "1747, Oct. 9." This filled both the page and the manuscript; but in the latter, page 2 was still blank. He therefore turned to that page and there wrote the three paragraphs dated October 9 and 11 and now numbered 149 to 151. The paragraphs were later numbered in the order in which they occur, from 149-205. The order in which they were written, however, is 153-199, 152, 200-204, 149-151. Any new edition of the Diary should print the paragraphs in the order in which they were intended. That Swedenborg numbered them differently should have no weight in this respect, for since some considerable time elapsed between Swedenborg's writing the passages and his numbering them, it is not surprising that he took no note of the order in which he had written them.

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     III. Indexing the Memorabilia

     1. The Two Indexes. To understand what follows, it should be kept in mind that the sequence in which the Memorabilia were written is as follows:

     Nos. 1-4544; then nos. 4545-4792 in the Quarto Volume*; and then nos. 4545-6110 in the London and Aix-la-Chapelle Folio. Thus nos. 4545-4792 are duplicated.
     * Called the Minor Diary.

     There are two Indexes, a large and a small. In making these Indexes it was Swedenborg's custom to number a certain number of paragraphs and then to index them. This is shown by the fact that the quarto volume (Codex III) is numbered from 4545 to 4715, but the larger Index covers only up to no. 4644. In like manner, Codex 3 is numbered from 3428 to 6096, but the smaller Index covers only up to no. 6093. The larger Index embraces the indented paragraphs of The Word Explained, nos. 1-4544 (all that was then written in the London and Aix-la-Chapelle volume at the time when the larger Index was made) and nos. 4545-4644 of the quarto volume, the latter number being the last to be indexed in the larger Index.
     The smaller Index takes in almost the whole of Codex 3, namely, nos. 3428 to 6093,* and then continues with the whole of the quarto volume. It may here be added that Swedenborg sometimes added a fraction to his paragraph number, -1/2, -1/3, -1/4, in order to give more specific references in his Index.
     * The last paragraph of Codex 3, if numbered, would be no. 6110.
     Thus nos. 3428-4544 of the folio volume, and nos. 4545-4644 of the quarto volume were reduplicated. In the case of these duplications, however, the entries in the smaller Index as compared with those in the larger Index up to no. 4122** are very short and are invariably indexed under a single word only. Moreover, many numbers are bunched together, and many are skipped over.
     ** See below under Dates.
     In writing the smaller Index, Swedenborg took first the folio volume containing nos. 3428-6110-the end of the Memorabilia. This he indexed up to and including no. 6093-no. 6096 was probably the last paragraph written at the time. He then turned to the quarto volume.*

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But here he found that nos. 4545 to 4644 had already been used to designate passages in the folio volume already indexed. Therefore, to avoid confusion, in entering the paragraphs of the quarto volume in his Index, Swedenborg cited the pages of his manuscript, and not the paragraph numbers, although the latter had been written in, from 4545 to 4715. This is the reason why the remaining paragraphs of the volume, which would have been 4716-4792, remained unnumbered. There was no need to number them.
     * That Swedenborg indexed the quarto volume after the folio, is shown by the fact that in the Index, all references to the quarto volume come at the end of the entries.
     Swedenborg does not seem to have noticed that even so there was duplication; for in the smaller Index, nos. 4545-4644 are used to designate the paragraphs in the folio volume, while in the large Index, the same numbers are used to designate paragraphs in the quarto volume. Dr. Tafel, in his Latin edition, avoided this confusion by preceding these numbers in the larger Index with the words "Diarium Minus."

     2. The Two Indexes Compared. The smaller Index is distinguished from the greater part of the larger by the fact that all its entries are short and, for the most part, are entered under a single word only. The same is true of the latter eighth of the large Index, that is, after no. 4122, Dec. 8, 1748. This is to be expected; for during the making of the smaller Index and the latter one-eighth of the large, Swedenborg was busily engaged on the Writings. The smaller Index is also unique in that a great many of its entries are underscored, though for what reason is not apparent.

     3. The Date when the Indexes were Made. In Section V:3 it will be shown that the larger Index was completed up to no. 4810 by November 28, 1748, and it is probable that Swedenborg continued the indexing until December 9, when he indexed up to and including no. 4122; for while the entries up to no. 4122 are very full and are indexed under several headings, after no. 4122 they are very short and, for the most part, are indexed under one heading only.
     The last entry in this Index is no. 4644 of the quarto volume (Codex III),* but the paragraphs are numbered up to 4715. Bearing in mind that Swedenborg numbered his paragraphs immediately preparatory to indexing them, this would suggest that he made his last entry in the larger Index at the time he wrote no. 4715. This was probably in the spring of 1751, when Swedenborg was writing volume III of the Arcana. The paragraph that would have been numbered 4725 was written on April 9, 1751.
     * The Miner Diary.
     As to the smaller Index, which consists of 136 pages as compared with the 1007 pages of the larger Index, this may have been written at various times, but it is not improbable that it was commenced and completed in a single period. Its last entry is no. 6093; and since no. 6027 is dated March 5, 1762, and no. 6097, December 30, 1763, the smaller Index must have been completed by the last of these two dates.

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     The last paragraph to be numbered by Swedenborg is 6096. This, therefore, was in all probability the last paragraph that was written at the time Swedenborg completed his smaller Index. Apparently something prevented him from completing the Index. After no. 6096, the work continues for some paragraphs which, if numbered, would reach to 6110. They were not numbered because Swedenborg did not prepare them for indexing.

     IV. Dates in the Memorabilia

     Very few of the indented passages in The Word Explained are dated, though when undated the date can sometimes be determined by the context. The first of these indented passages to be included in the Index is no. 459, the second is no. 475. This was written about the middle of December, 1745; for in that passage, Swedenborg states that he has spoken with spirits "now for a period of eight months almost continuously except during the journey from London to Sweden." From no. 1003 we learn that this journey lasted for a month. In the same number, which is dated January 29, 1746, Swedenborg states that the beginning of his speech with spirits was in "the middle of April, 1745." Eight months from that time is the middle of December, 1745.* This, then, is the date when Swedenborg commenced his Memorabilia.
     * The "eight months" must include the month of his journey, for no. 1003 was written on January 29, nine months after April 15.
     As to whether the lost paragraphs, nos. 1-148, written on the end pages of Codices 60, 61 and 62, were dated, this cannot be determined with certainty, but the fact that the fragment on Gad and Asher is dated (Feb. 8, 1747) would suggest that they were.
     On July 24th, after having written what were afterwards numbered 1-148, Swedenborg left Stockholm for Holland. The first paragraph he wrote there in his Memorabilia is dated August 19, 1747 Old Style, because Holland had adopted the New Style, which was eleven days in advance. He continued to write "Old Style" after his dates until November 24, 1747 (no. 267), but that he did not then drop it, is seen from the fact that he repeats "Old Style" in nos. 461-467 (Jan. 11, 1748). Naturally presuming that the Old Style was retained throughout the volume (nos. 149-3427), I was greatly perplexed by the fact that the last dated entry in the volume is October 2, 1748 (no. 3422)* or possibly, October 4.

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If Swedenborg left Holland on October 2 (or 4) Old Style, how then account for the fact that his first entry in the volume written in London, where the Old Style was still used, is dated October 2 (nos. 3428-3440)? This long perplexed me, and the perplexity was resolved only recently when I noticed that the entry for April 12 is immediately followed by another dated April 23-an interval of eleven days-the difference between Old Style and New. Throughout the volume now in question, there are very few intervals between the dates of more than two or three days. There is only one interval of eleven days (nos. 202-203), and this is marked Old Style.
     * This is not strictly correct, for no. 3422 is dated "1748, 24 Oct." It is followed by five undated paragraphs (nos. 3423-3427) marked "in via," i.e., on the way from Holland to London. "Oct. 24" is clearly an error, for on October 24, New Style or Old, Swedenborg was in England and had continued his Memorabilia in a new volume. To assume that "Oct. 241" was correct, would be to assume that, after entering his spiritual experiences in ninety-three pages of his new volume (nos. 3428-3671, Oct. 2-Oct. 23, 1748), Swedenborg then turned back to the old volume, made a single entry in a space conveniently left blank and then returned to his English volume and, using a different style of handwriting, made further entries also dated Oct. 24 (3670-3678). Probably the "Oct. 24" in the Holland volume was meant to be October 4, Swedenborg omitting to cross off the "2." In the Memorabilia there are innumerable cases where Swedenborg forgets to cross off words, and several cases in which his dates are obviously wrong-and sometimes he corrects them.
     Clearly, then, on April 12, 1748, Swedenborg, without noting the fact, changed from Old Style to New Style. Therefore the October 2 (or 4) at the end of the volume, being New Style, was equivalent to September 21 (or 23) Old Style. Naturally, therefore, having arrived in England where the Old Style was still in use, Swedenborg could continue his Memorabilia on October 2.
     From nos. 149-4389, that is, from August 19, 1747, to September 15, 1748, when Swedenborg left England for Aix-la-Chapelle, the paragraphs are consecutively dated, but from then on, dates are given very rarely. In some cases, however, the dates can be determined by the context.
     In the Aix-la-Chapelle entries (nos. 4396-4544), there is only one passage where the date of writing can be thus determined, namely, no. 4422. There Swedenborg writes that he had received a letter informing him that "in two months no more than four copies [of Arcana Coelestia] had been sold." Since the Arcana was published in September, 1749,* this passage must have been written at the end of November or early in December.
     * London Magazine, 1749, p. 436.
     The quarto volume, which followed the Aix-la-Chapelle writing, contains only one date (n. 4791), but the date of two passages can be determined, namely, no. 4725 and no. 4752. No. 4725 brings in an interesting point. In Sweden, after the death of a king or queen or of some prominent person, the body lay in state for several days, to be viewed by the public. It was then set aside (bisatties)* in a vault and was buried some months later. Thus Bishop Swedberg died on January 26, 1735. After three or four days, his body was set aside in a vault. The funeral and burial were on January 29, 1736.
     * The English translator ignores this word.

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     In the passage in question, Swedenborg says that King Frederick of Sweden was with him "on the 15th day after his death, and on the same day he heard that he was being buried, bisatties."* This was on April 9, 1751. King Frederick died March 25, 1751, was set aside April 9 and was buried September 21.
     * The English translator ignores this word.

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     In no. 4752, Swedenborg states that he spoke with Polhem on the day the latter was being buried. Polhem died on Friday, August 31, 1751.* He was buried Monday, September 3, 1751.
     * This would be Monday, September 11, New Style.
     Several later passages in the Memorabilia give clues as to the date when Swedenborg was writing.
     No. 4564: Swedenborg spoke with Silfwerstrom on the day he was buried. George Johannes Silfwerstrom died April 3, and was buried April 6, 1752.
     No. 4618: Swedenborg speaks of being in company with spirits from eight to nine years. Eight years and six months from the middle of April, 1745, is October 15, 1753.
     No. 4727: Swedenborg speaks with Christian Wolff in the spiritual world. Wolff died April 9, 1754.
     No. 4788: Swedenborg sees Boneschold (not Bondschold) in the spiritual world. Gustaf Boneauschold died in 1754.
     No. 4825: Swedenborg speaks with Cedercreutz in the spiritual world. Herman Cedercreutz died November 24, 1754.
     No. 4851: Swedenborg makes mention of Lars Benzelstierna in the spiritual world. He died June 11, 1755.
     No. 5099: Swedenborg speaks of meeting Eric Brahe, ten hours after his execution. Brahe was beheaded at 9.45 a.m. July 23, 1756.
     No. 5493 states that Erland Broman was called to judgment on the fourth day after his death, i.e., January 23, 1757, for he died on January
     No. 5600 speaks of Aulaeville (not Aulaevil) in the spiritual world. Peter Aulaeville died February 14, 1757.
     No. 5833: Swedenborg speaks with the pope "lately deceased," namely, Benedict XIV who died May 3; 1758.
     No. 5841: Swedenborg spoke with "the last pope" [Benedict XIV] three weeks after his death, that is, about May 24, 1758.
     No. 5863: Swedenborg speaks with Vice-President [of the High Court of Appeal] [Johan] Rosenstolpe. He died July 28, 1758.
     No. 5976: In the spiritual world, Swedenborg speaks with Frederick Gyllenborg, who died August 25, 1759.
     Nos. 5988 and 5993: In the spiritual world, Swedenborg speaks with Zinzendorf, who died May 9, 1760.

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     No. 6000: Swedenborg speaks with "a spirit who had been King of England, a month after his decease," i.e., about November 26, 1760, for George II died October 26, 1760.
     No. 6033 speaks of the King of England (George II) one and a half years after his death. This would be April, 1762.
     The last date in the Memorabilia is found in the last number of the work, no. 6110: 73, namely, April 29, 1765. The Memorabilia therefore extends from December, 1745, to April 1765-nineteen years and five months.

     V. Swedenborg's Activities as Reflected in the Memorabilia

     There are many passages in the Memorabilia from which we can see what Swedenborg was doing at the time. Thus, in no. 28, the fragment on Gad and Asher,* he informs us that on February 8, 1745, he was writing in the margin of his Schmidius' Bible "something concerning Jacob's blessings of his sons, Gen. Chap. 49."
     * See Section I:2.

     1. Reading the Word. Swedenborg tells us that when heaven was opened to him, he read the Word many times.* Traces of this consecutive reading can be seen in the early pages of the Memorabilia. Thus, on December 13, 1747, he is reading the Psalms (no. 335). On January 26, 1748, he is reading John (no. 581); on the 28th, Jon 19 (no. 594). On February 7, he is reading Revelation 20 (no. 674). Having finished the Book of Revelation, he commenced re-reading the Word. By May 9th, he has reached Leviticus 23 (no. 1909). On the 10th, he is reading Leviticus 26 (no. 1934); on the 15th, Numbers 10 (no. 1961**); on the 19th, Numbers 25 (no. 1995); on the 23d, Deuteronomy 1 (no. 2054). On June 7, he is reading Deuteronomy 27 (no. 2229); on the 10th, Joshua 3 (no. 2289); on the 27th Judges 17 and 18 (no. 2411). On July 14th, he is reading I Samuel 9 (no. 2472); on the 16th, II Samuel 12 (no. 2621). By August 11th, he has reached II Kings 8 (no. 2791).
     * Documents, 261.
     ** No. 1961 follows after no. 1959.

     2. Indexing the Bible. The index here referred to is Index Biblicus, Codex 4*-the latest of the Bible indices. There, not only is the Word indexed, but its spiritual sense is explained.
     * See Section I:4.
     On August 19, 1747, Swedenborg was entering Isaiah 11 in his Index Biblicus (no. 154).*

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On the 29th, he was "excerpting," to use his own words, "the things contained in Isaiah 34" (no. 189). On the 31st, he was writing "something concerning the internal and external man," that is, he was entering Isaiah 36 in his Index** (no. 190). While indexing Isaiah 37, to quote his own words:*** "These things were said and shown me today by a golden hand and by the motion of my hand without a previous will, in order that these words that are being read might be understood."
     * See Iungerich, The Schmidius Marginalia, p. 91. The fact that Swedenborg is still making entries in Codex 4 while writing his Memorabilia, makes it clear why he commenced writing the memorabilia on the last page of the volume and worked toward the middle. See above, Section I:4.
     ** See ibid., p. 173.
     *** Ibid., p. 175.
     On October 6th, he entered Isaiah 66 in his Index (no. 204). On the 25th, he was indexing Jeremiah 30 (no. 220). In the course of this indexing, he writes:* "See what was seen 1747, October 24 X 25,** from mercy, when an image of the Last Judgment and these several details occurred." On October 9th, he was engaged in indexing Ezekiel 7 (no. 243).*** On the 12th, he indexed Ezekiel 13 (no. 245), and on the 13th, he was "explaining," that is, expounding in his Index, the spiritual sense of Ezekiel 16 (no. 246). On November 14th, he was engaged on Ezekiel 18 (nos. 249-250, describing the stupid spirits who argued with him).**** On the 28th, he was indexing Ezekiel 24.*****
     * Ibid., p. 379.
     ** The reference is to Memorabilia, no. 220. This is dated "1747, the night between 21 and 28 Oct.," but the figures are clearly an error for 24 and 25.
     *** Ibid., p. 481. There Swedenborg writes: "See what was seen on Oct. 9, 1747" as to a tumult of the sea. October is clearly a slip for November. See Memorabilia, no. 243.
     **** See Schmidius' Malginalia, p. 519, where, in his exposition of Ezek. 18: 22, Swedenborg writes: "This [is written] in the presence of spirits who were dumb; Nov. 14, 1747 Old Style. Afterwards they murmured some objections."
     ***** See Schmid. Marg., p. 528. There Swedenborg says that he experienced anguish while he was writing [his comment on Ezek. 24].
     On November 25, 1748, Swedenborg writes in his Bible Index "1747, 25 - Old Style." The name of the month is cut off, and Dr. Iungerich, following Dr. Tafel (3 Documents, 964), supplies September. It should, however, be November: "Meanwhile things were written by me concerning the neighbor, that they should not hold the neighbor in hatred" (no. 2111). This indicates that he is entering Leviticus into his Index.* It may be noted that in the Bible Index, the usual order in which the citations occur is Isaiah to Malachi, the Psalms, Revelation, Exodus to Deuteronomy.
     * See Index Biblicus, s.v. Proximus.

     3. The Writing of the Larger Index to the Memorabilia. It should first be noted that when Swedenborg was indexing his Memorabilia, he occasionally added a paragraph, usually crammed into whatever space was available. Sometimes also he dated these additions.

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Thus, no. 792 is dated "1748, 15 Feb.," but the next paragraph, unnumbered, is dated "1748, Sep. 8." This indicates that on September 8th, Swedenborg was entering no. 792 in his Index. So no. 970, dated 1748, 24 Feb., is followed by an unnumbered paragraph dated 1748, 12 Sep.; and no. 995, dated 1748, 25 Feb., is followed by 995 1/2 dated 1748, 12 Sep., indicating that these numbers were being indexed on September 12th.
     It does not follow, however, that every paragraph added later indicates that it was added at the time of indexing. It may have been added soon after the paragraph was written, and even on the same day. But it may be taken for certain that when a paragraph added later is dated, the date indicated the time of the indexing.
     On August 21, 1748, Swedenborg was writing about the representative church (no. 2877), that is, he was indexing no. 110. We can therefore be justified in supposing that he commenced indexing nos. 1-109 and the indented portions of The Word Explained in the beginning of August, 1748.
     On August 22, he was cursorily reading "concerning the interiors of the Word, as to what the names and expressions signified" (no. 2885), that is, he was indexing nos. 114 and 115.
     On September 2, he was indexing no. 485 on the subject of general influx (no. 3033). On the 3rd, he indexed no. 531, as is clearly suggested by Swedenborg's own words in no. 3049. On the 12th, as already noted, he indexed from nos. 970 to 995 1/2, and on the 14th, no. 1048. His statement on September 22, that "things were written concerning things to come" (no. 3256) indicates that he was then indexing nos. 1463-1466. A day or two later he was "extracting what I had written concerning spheres" (no. 3338), that is, he was indexing nos. 1534-1538. On September 26, as he himself tells us (no. 3356), he was entering no. 1577 in his Index. He also tells us (no. 3417) that on September 30 he was indexing nos. 1719-1720. All the above dates are New Style, but after the beginning of October, when Swedenborg left Holland for London, he uses Old Style.
     In London, on October 2, he was "extracting" a passage concerning love as represented by heat (no. 3444), that is, he was indexing nos. 1855-1862. On the 5th, he was indexing nos. 1944-1945 concerning man's proprium, that it is nothing but evil (no. 3474);* and on the next day he was indexing no. 1948 concerning liberty (no. 3495). On October 17th, his Index has reached nos. 2346-2351, for on that day he says that he was writing "concerning the antidiluvians, that they had hardly any remains" (no. 3593).** On the 19th he was indexing nos. 2455-2456 "concerning spirits who did not know there is an internal man" (no. 3616). On the same day he indexed nos. 2473-2474 on faith and good works (no. 3617).

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On the 27th, he was writing about the Jewish Church, that its externals signified things internal (no. 3738), that is, was indexing no. 2877.
     * See Index s.v. Indoles at nos. 1944-45.
     ** Index s.v. Dolus.
     On November 4, he indexed nos. 3118-3119, on the vileness of things natural (no. 3852). On the 7th, he was writing about spirits who progressed to the ninth use (no. 3901), that is, was indexing nos. 3267-3286.*
     * Index. s.v. Usus. The translation in the English edition is very different.
     On the 9th, he writes: "It was observed, when I was taking out those things, whereby they used deceit that they might destroy me, and infuse adulteries, namely, when I was taking out the numbers by which I designated the things that were excerpted," etc. (no. 3935).* This refers to the indexing of nos. 3534-3536. On the 17th, Swedenborg speaks of having written concerning good works (no. 3979). He was then indexing no. 3617. On the 19th, he indexed nos. 3656-3665, concerning the Pontiff and David (no. 3997). On the 28th, he was indexing nos. 4000-4010, on the influx of the Lord's life and on Providence (no. 4095).
     * This is a literal translation.
     This is the last definite indication in the Memorabilia concerning Swedenborg's work on the larger Index, but it is highly probable that during the time that he was writing the early pages of the Arcana, he continued the Index up to and including no. 4122, which was written on December 8,1748; for up to this point the Index entries are very full and are given under several headings, but after no. 4122, they are very short and, for the most part, are entered under one heading only. Swedenborg was too busy writing the Arcana to devote much time to indexing, or even to writing out his spiritual experiences.
     The rest of the larger Index covered from no. 4123 to no. 4544 of the Folio volume, and no. 4545 to no. 4644 of the quarto volume, a total of 166 pages.
     The Index from the beginning of August to December 8, 1748, covered 1200 pages of the Memorabilia, not including the lost pages or the indented passages of The Word Explained. The rest of the larger Index, nos. 41234644, covers 166 pages and was probably written before April 9, 1751, the first ascertainable date after no. 4644. This is indicated by the fact that Swedenborg numbered the paragraphs up to no. 4715 with the intention of carrying his Index to that paragraph. For some reason, he was interrupted and stopped indexing at no. 4644.

     4. The Writing of the Smaller Index. Nothing definite can be ascertained concerning the time when Swedenborg wrote the smaller Index. It may have been written at various times, or at one time as a whole. Certainly it was completed some time in the autumn of 1763.

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The last paragraph indexed is no. 6093, and the last numbered paragraph is no. 6096, while the paragraph which, if numbered, would have been no. 6097, is dated 1763, 30 December.

     5. Personal Incidents. Here and there in the Memorabilia, Swedenborg mentions sundry personal incidents in his life in the country where he was residing. Thus, in Holland, on February 23, 1748, alter having written concerning spirits who correspond to one part or other of the viscera of the human body, he read in his Animal Kingdom "concerning the viscera of the body and the causes deduced therefrom" (no. 955).
     On March 3d, he declared for whom his Animal Kingdom had been intended (no. 1145). On the next day he wrote a letter (no. 1166).
     On August 13th, he saw an insane woman on the street in Amsterdam (no. 2808). On the 27th, he purchased cheese* at an Amsterdam shop (no. 2954).
     * The Latin text reads costum (an aromatic plant) which the English translator renders ointment. The true reading is caseum (cheese).
     On September 24th, Swedenborg dreamed concerning his lost writings and the fireplace where they were burned (no. 3296); and on the 25th he recalls what he had written in the Animal Kingdom concerning the lungs (no. 3321).
     In London, on October 10, 1748, he attended a service, apparently a funeral service, at St. Paul's Cathedral (no. 3520). He was then living in two rooms, in one of which were his books, and there he was accustomed to do his writing (nos. 3605, 3608).
     On November 23, he changed his lodgings (flyleaf of Codex 3-the folio volume commenced in London; see Section I:6).
     On February 17, 1749, he "took some words from my Collection to insert in what I am writing," namely, thee Arcana Coelestia (no. 4143)
     On August 24, he was "collecting seeds" (no. 4372), presumably for his garden in Hornsgatan which he had left in charge of a gardener.
     At the end of November, 1750, Swedenborg, in Aix-la-Chapelle, received a letter from Lewis the publisher of the Arcana Coelestia, informing him that only four copies of that work had been sold in two months (no. 4422).
     On September 3, 1751, he was present at the funeral of Christopher Polhem (M 4752).
     On April 6, 1752, he was present at the funeral of George Johannes Silfwerstrom (no. 4564).
     In the spring or summer of 1752, he spoke with some persons in a church in Stockholm, about man's life after death. They believed that man does not rise until the day of the Last Judgment, and then in his earthly body. Swedenborg vainly instructs them, they not knowing that he spoke from experience (no. 4568).

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     In the spring or early summer of 1759, Swedenborg in London heard, probably from Lewis, that many persons had looked into the books on Heaven and Hell, etc., and, not being pleased with them, had turned away (no. 5931).
     In London, Swedenborg took lodgings with an "organista," probably an organ builder,* who was opposed to the Moravians (no. 5990).
     * The Swedish for organist is the same as the English.
     In the spring or summer of 1760, in Stockholm, he spoke with a woman who had been a fellow traveler (either from London to Gothenburg, or from London to Stockholm), on things of interior wisdom which he had written in the Apocalypse Explained, and she "understood them clearly" (no. 5997).

     VI. Countries in which Swedenborg wrote the Memorabilia

     The indented passages of The Word Explained and nos. 1-148 of the Memorabilia were written in Sweden from December, 1746, to August, 1147. Nos. 149-3427 were written in Holland from August, 1147, to October 4 (Sept. 23 Old Style), 1748. Nos. 3428-4389 were written in England from October 2, 1748, to September 15, 1749. Nos. 4390-4544 were written in Aix-la-Chapelle from September, 1749, to the summer of 1750. Nos. 4545-4792 of the quarto volume (Codex 111)* were written in Sweden from the summer of 1750 to near the end of 1751. Nos. 4545-5850 were also written in Sweden from 1752 to about the middle of 1758. From about no. 4851 to about no. 5970 was written in England from the summer of 1758 to July, 1759; note the use of the English word "that" in no. 5950. Some of the paragraphs after no. 5950 may have been written in Holland while Swedenborg was en route from London to Gothenburg, where he arrived in July, 1759. From about no. 5971 to about no. 6027 or beyond, was written in Sweden, from July, 1759, to March 5, 1762.
     * See Section I:7.
     From about no. 6050 to no. 6095 or further was written in Holland. The rest of the work was written in Sweden.

     VII. Is "The Spiritual Diary" an Appropriate Title?

     1. Historic Account of the Titles. The manuscript of the Memorabilia has no title. Of this we call be sure, although no. 1 is among the lost pages; for this no. 1 was a paragraph written at the end of Codex 60,* and it was long after writing it that Swedenborg marked it no. 1.
     * See Section I:2.
     In his references to the work, Swedenborg uses different expressions. I have found eight such references.

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     1. "Things written and dictated at the end of the present Tome" Codex 60 (WE no. 1772).
     2. "Concerning Gad and Asher, see Experience, Tome III (Cod. 61) at the end" (Marginalia in Schmidius' Biblia at Gen. 49:20).*
     * See Iungerich's The Schmidius Marginalia, p. 35.
     3. "See the Annotations concerning the spirits around me in Tome IV [Codex 62] at the end" (ibid., at Gen. 9:12).
     4. "See what was seen, 1747, Oct. 24 X 25" (Ind. Bib., s.v. Pax at Jer. 30:6-8).*
     * Ibid., p. 379. The reference is to Mem., no. 243.
     5. "See what was seen Nov.* 9, 1747)" (Ind. Bib., s.v. Male at Ezek. 7:7).**
     * The text has "Oct." but this is clearly an error, as seen in Memorabilia, no. 220, which is the passage referred to.
     ** See ibid., p. 481.
     6. "My Collection" (Mem. No. 4143).
     7. "Collections" (De Dom. no. 36).
     8. "Collections from the Spiritual World" (Ath. no. 123).

     In the original catalogue of Swedenborg's manuscripts, drawn up by his heirs, the work is called Memorabilia. In Pernety's Catalogue and likewise in Chastanier's, it is called Collection of Memorabilia. In the first official catalogue made by the Royal Library in Stockholm, it is listed as Memorabilia.
     Dr. Tm. J. F. Tafel, the editor of the Latin edition, was the first to give the work the title Spiritual Diary, but to three of his seven "Parts" he added the subtitle, or Memorabilia, and to two, the subtitle, or Collection of Memorabilia. In this the English translators have not followed him. In the Potts' CONCORDANCE and in contemporary literature, the work is usually referred to as The Spiritual Diary, though sometimes the title Memorabilia is used.

     2. Is the Work a Diary The Memorabilia consists of 2,026 printed pages. Of these pages, 1,288 or seven-elevenths of the work, are dated consecutively, while in the remaining 736 pages, being four-elevenths of the work, the dates are few and far between. This gives a strong appearance of a diary, but the appearance becomes somewhat less striking if the sequence of the dates is observed. From August 19, 1747, to November 31, 1748-about which latter date Swedenborg commenced writing the Arcana Coelestia-that is, 469 days, there are only 94 days on which Swedenborg fails to make an entry; indeed, the number is probably much less, since there are many undated passages.

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In striking comparison with this is the fact that from December 1, 1748, to September 15, 1749,* that is, 290 days, there are 102 on which Swedenborg makes no entry. To put the matter another way, from August 19, 1747, to November 31, 1748, Swedenborg wrote an average of a little over 2 1/2 pages a day, while from December 1, 1748, to September 15, 1749, he wrote an average of a trifle over one-third of a page a day.
     * This is the last of the continuous dates. The rest of the work contains only a few scattered dates.
     After September 15, 1749, when Swedenborg left London for Aix-la-Chapelle, all appearance of a diary vanishes. Not only are the dates few and far between, but there must have been weeks, and even months, when Swedenborg made no entry. Thus, from September 15 (no. 4389) to November 19, 1751 (no. 4791 of the quarto volume), Swedenborg's entries amount to an average of only five pages a month, and from September 15, 1749, to April 29, 1765 (no. 6110 is the end of the Memorabilia), he wrote an average of only four pages a month, and, excluding the year 1757 with its lengthy accounts of the Last Judgment, his average entries were only three pages a month.
     Contrasting the entries made before Swedenborg commenced the Arcana with those made afterwards, from August, 1747, to November 31, 1748, Swedenborg entered an average of 74 pages a month; from December 1, 1748, to April 29, 1765-during which time Swedenborg wrote Arcana Coelestia, Heaven and Hell, and four other works, Apocalypse Explained and several small works-his entries average 46 pages a month, or, excluding the year 1757, a trifle over 3 1/2 pages.

     3. Why did Swedenborg date part of the Memorabilia and not all? The question arises, Why did Swedenborg begin the Memorabilia by dating his entries after the manner of a diary or journal? and why did he stop dating them? One can only conjecture, but the conjecture may approach probability.
     Whenever Swedenborg traveled, it had been his practice to keep a journal. He had kept such a journal during his travels from 1710 to 1715. This he left in Hamburg,* and apparently it was never more recovered since all trace of it has been lost. The journals of his travels in 1722, 1733, and 1736 are still extant. In 1743, he commenced a journal of travels, but it soon merged into a journal of dreams. And now, in 1746, when his spiritual eyes had been opened, he continued his old practice and wrote his spiritual experiences also in the form of a journal-though interspersed with many passages containing doctrinal instruction.
     * Acton, Letters and Memorials of E.S., p. 94.
     After September 15, when the first volume of the Arcana Coelestia was published, that is, after the publication of his first work as revelator, he felt that his spiritual experiences were no longer to be recounted in a form suggestive of a personal journal, but were to be written as an exposition of the doctrine of the New Church, especially the doctrine concerning the spiritual world. That is my conjecture.

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     4. What is the Appropriate Title of the Work In considering the question of an appropriate title for the work under consideration, one should certainly ask himself the question, What title would Swedenborg have given the work had he designed to publish it! As pointed out above, he refers to it as "my Collections," "Collections from the Spiritual World," and "what was seen"-titles which are in no way suggestive of a diary or journal. The question I have just propounded can, I think, be answered with some degree of assurance if consideration be given to Swedenborg's practice when relating phenomena in the spiritual world. Whenever he relates such phenomena in detail, he invariably uses the word memorabile. Moreover, he uses the same word when, in the course of a doctrinal exposition, he turns aside, as it were, to relate some illustrative incident in the spiritual world; his usual expression being, "and here I will relate this memorabile," or words to that effect.
     This consideration, and consideration also of the fact that after the publication of the Arcana Coelestia Swedenborg abandoned the journal form, should give much weight to the suggestion that in future editions, the title "Spiritual Diary" should no longer be used, and that in its place a title should be adopted which would be in harmony not only with Swedenborg's practice but also with his own references to the work, as given above. "Memorabilia from the Spiritual World," "A Collection of Memorabilia from the Spiritual World," "Memorabilia, Being Things Seen and Heard in the Spiritual World"; any one of these titles would be in such harmony.
     One objection raised to abolishing the title "Spiritual Diary," is that references in the collateral literature of the Church, and in the Potts' CONCORDANCE are practically all to "The Spiritual Diary," and to change the title would cause bewilderment and confusion.
     I think that no weight should be attached to this objection. Attention should be focused on the question, What is the most appropriate and descriptive title? If the title "Spiritual Diary" is not a suitable title and we still retain it in a new edition, a future generation may justly complain that we have still further hampered its freedom of choice. For the immediate future, however, a concession might be made by adding in parentheses the words "Spiritual Diary."
     I have not touched upon arguments that have been advanced against the title "Spiritual Diary" and its implications, because I prefer to rest the suggestion of a title solely on its intrinsic merits.

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REVIEWS 1953

REVIEWS       Various       1953

THE SERMON ON THE MOUNT. By Richard H. Teed. Acacia Press Pty., Ltd., Melbourne, Australia. Cloth, pp. 89. Price, 7/6 or $1.00.

     The Rev. Richard H. Teed is a New Church minister, formerly Pastor of the Melbourne Society and still Editor of THE NEW AGE, an Australian New Church magazine founded in 1887. In NEW CHURCH LIFE for December, 1952, there is an extract from an editorial in THE NEW AGE on "Our Uses: A Revaluation" (pp. 569-570). This may serve to introduce Mr. Teed to those who do not know him and what he has written.
     In a "Foreword" Mr. W. R. Horner, another staunch Australian New Church man, whose "Comments from Australia" appeared in NEW CHURCH LIFE for October, 1952 (p. 499), says that The Sermon on the Mount is an interpretation based on the Writings of the New Church and an explanation of "some of the most difficult of the teachings of the New Testament in simple language which is at the same time deep in thought and convincing in application."
     We agree with the "Foreword." The book states clearly and briefly, with a most commendable directness, the genuine truths of all the difficult passages with which it deals. What is said is obviously based on the doctrine of the Writings, though there is no documentation except for the references under the titles to the verses in Matthew which are explained by Mr. Teed. The omission of documentation is pleasing as nothing obtrudes that interferes with the continuous thoughts awakened by the text, and it results in a page more attractive than one having abbreviations and numbers enclosed in parentheses. Certain studies urgently require documentation, but the book under review, although professedly explanatory and rational in form, is also of a devotional character and is uplifting in thought.
     There are twelve short chapters, each one about seven pages long. None exhausts either the subject or the reader. Indeed every chapter leaves the reader with an appetite for more of the clear and suggestive thoughts which the author so generously provides, and with a feeling of gratitude for his explanations The treatment is reverent, temperate, direct, and simple. It at once enlists the sympathy of the reader and leads him affirmatively from page to page; and it flows smoothly, logically, and truly rationally from beginning to end. Indeed the author has a happy style and the ability always to use the best word. The only word we would question is "teased" (p. 28): "The Lord one time told His disciples to cast their net on the right side of the ship, and they would find a useful haul of fish.

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He would not have teased them by stressing such a point had there not been a hidden meaning in thus turning to the right side."
     We are tempted to give samples of the treatment in some of the chapters, but must be content with strongly recommending the book to all New Church people as one every reader will enjoy and benefit from, and also as a book that can be given to anyone not in the New Church who is earnestly seeking the truth. And we warmly thank the author for the stimulating and satisfying thoughts he has provided in so clear and pleasing a manner, and for the way in which he has presented the internal sense within the genuine truths of the very words of the Lord's Sermon on the Mount.
     FREDERICK E. GYLLENHAAL.


NEW CHURCH LIFE 51 YEAR INDEX, 1900-1950. Academy of the New Church Library, Bryn Athyn, Pa., 1952. 2 vols., dittoed. Pp. 705. Price, $5.00 per set. Limited edition.

     A General Index to NEW CHURCH LIFE, Vols. I to XIX (1881-1899) was published by the Academy of the New Church in 1901. Since that date, only the yearly Index has been offered to the New Church public. The story of this second General Index can best be told by quoting the Foreword in full.
     "This index to the NEW CHURCH LIFE is merely a copy of the card index which has been maintained in the Academy Library since 1922. The years 1900 to 1920 were indexed by the Rev. David H. Klein, and the work was continued by the Rev. L. W. T. David, Mr. E. J. Stebbing, and the Librarians, Miss Freda Pendleton and Miss Lois Stebbing. The ditto masters for the present volumes were typed by Academy student workers, Miss Audrey Brickman and Miss Beatrice Sharp. Corrections of the proof sheets were incorporated in the ditto master sheets by Mrs. Hobert Smith and Mrs. Alfred Ellis of the Academy's Secretarial Staff, who also supervised running off and assembling the pages (this latter task was primarily the responsibility of Miss Naomi Gladish, another student worker).
     "This work has been done in the hope that the invaluable contents of fifty-one large volumes of New Church collateral literature published in the NEW CHURCH LIFE may be more accessible, especially to the ministers of the General Church and to interested laymen who do not have an opportunity to use the card index in the Academy Library. This simple publication is therefore essentially an effort by the Academy Library to extend its usefulness to the General Church."

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     Every student in the General Church will be lastingly grateful for this publication, and there is no doubt that the hope expressed above will be realized. What the Foreword does not mention is that this fine school project was inspired by Professor Eldric S. Klein, Dean of the College of the Academy, who also undertook much of the editorial work. The present limited edition of 50 sets is being handled by the Academy Book Room, and the price of $5.00 per set, plus postage, represents only the actual cost of the materials used.
     THE EDITOR.


     RECEIVED FOR REVIEW

LA DOTTRINA SULLA SACRA SCRIPTURA (The Doctrine of the Sacred Scripture), By Emanuel Swedenborg. Translated by Giorgio E. Ferrari. Casa Editrice "Atanor," Rome, Italy, 1952. Paper, pp. 204.
PEDAGOGUE 1953

PEDAGOGUE              1953

     "He was a kindly man and fond of talking to the youngsters whom he taught-fond of getting away from the dry routine of the three R's and letting his imagination and tongue roam free. He got on this strain one day and talked to the boys about the New Age; he told them how, over one hundred years ago, the first Christian Church had passed away; how at that time there had dawned upon the world a brighter, better, and purer era; he told them that this was proved by the wonderful advance in science and arts and by the wonderful spread of education; that it was proved by the wonderful advance men had made in goodness and purity of life. Men were better now because, since that time, there had been an ever-increasing and powerful influx of truth into the minds of all, and by means of it all men, even the heathen, saw clearer and clearer what was good and true. 'And now boys,' concluded the gentle old pedagogue, 'let us resume our studies.'
     "'Hurrah,' shouted one urchin, springing to his feet and hurling his books across the floor. 'How do you ever expect to learn anything if you discard your books?' asked the old man. 'By influx,' replied the boy. 'If men can get spiritual truth that way, why can't a boy get school truth, which is much easier, in the same manner?' The pedagogue rose with a sigh and, taking down his birch rod, proceeded to convince the boy that theory and practice were by no means the same thing." (Anshutz, Fables)

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DISEASE AND EVIL 1953

DISEASE AND EVIL       Editor       1953


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

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

Editor                    Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary          Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                    Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     In Biblical times sickness was regarded as punishment for sin, and in various forms this punitive theory of disease has survived to the present day. We know from the Writings that all causes are in the spiritual world, and that evil is the real cause of disease. If there were no evil, disease, and suffering and death by disease, would not exist; and it is possible that when diseases first appeared they did so in men who were in the particular evils to which they corresponded.
     Yet we may not say now that our sicknesses are an index to specific evils in ourselves, or draw conclusions as to the states of others from a knowledge of their mental or physical diseases and of their correspondences. If a certain evil were to cease, it is reasonable to suppose that the disease corresponding to it would eventually die out; yet this does not mean that those who suffer that disease are in the corresponding evil, or even that appropriated evil is the direct cause of their sickness.
     Diseases now are rather among the ultimate signs of the general weakness and corruption of the human race as a whole. Generations of hereditary evil have resulted, in ultimates, in the multiplication of bacteria and pests, and at the same time have rendered men susceptible to mental and physical disorders; and we are therefore taught that diseases do exist among men from natural causes, without reference to their individual spiritual states. Spiritual judgments are impossible, and they may not be attempted on the basis of health or sickness.

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WE TOO ARE EXPENDABLE 1953

WE TOO ARE EXPENDABLE       Editor       1953

     During two world wars the young men of the General Church in every land involved showed that they well understood the form their patriotism should take when their country was threatened by aggressors. If the free world should again suffer military attack, we may have full confidence that there will be the same ready response from the young men of the Church the world over. But in times of uncertainty it is easy to become confused in our thinking; and there is one idea which occasionally emerges cautiously that must be seen clearly for what it is.
     This is the idea that the New Church is so small, its young men and women are so few, and they have so much more important uses to perform to mankind through the Church, that there should not be the same call for them to undertake military service as for others who do not have those uses. And if it were once seriously entertained, it would then be but a step to the conviction that it is a duty of charity and a spiritual obligation to avoid military service and concentrate on the upbuilding of the Church!
     But this idea cannot be sustained by impartial reference to the Writings. In passages which recent years have made familiar to every reader we are show-n plainly that the New Church man has a duty as well to his country as to his church, and are left in no doubt as to the form that duty should take in time of a defensive war. And in The Doctrine of Charity we are assured that the real work of upbuilding the church on earth, the regeneration of its individual members, need not be interrupted by military service, but can be done in the armed forces as well as in civilian life. It is not our purpose to imply that the idea we are discussing finds more than occasional expression. But it is our purpose to ask: If such ideas found general acceptance, how far could the Lord build His church with a generation that believed in them anyway!
SUPERSTITION 1953

SUPERSTITION       Editor       1953

     Among the freedoms potentially restored to mankind by the Last Judgment is freedom from superstition. It is almost impossible for us to put ourselves in the place of the Greeks and Romans who sought the revealed will of the gods in the flight of birds, the entrails of slaughtered beasts, and other omens or portents. It is equally difficult for us to recapture the irrational, abject attitude of mind toward the unknown which characterized the dark ages: ages in which men did not live in a rational world of cause and effect, since the logical course of events might at any moment be interrupted by magic, witchcraft, demons, or spirits mischievous or benevolent; ages in which the hostile air was filled with malignant powers to be placated and evil influences to be warded off; ages wherein night was a time of terror in which the curious might see things that it is not lawful to utter.

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     According to the Writings, superstition takes the place of faith in the end of the church with those who are only in externals; and because the spiritually dead church is still with us, there are many who have refused to be emancipated from its thralldom. Thousands now give to astrology the complete devotion and unswerving obedience that men once gave to the worship of God. Fortune-telling and alleged revelation of the future boom in every time of crisis. The words "magic" and "mysterious" have a powerful if harmless effect in advertising that yet cannot be entirely without significance. Good luck charms, talismans, and sacred medals are in wide use. And many people evidently prefer a mysterious, awe-inspiring explanation of certain debatable celestial phenomena observed in recent years to one that is simple and rational!
     Superstition thrives on credulity and unscientific observation. It substitutes blind trust in external objects and actions for spiritual confidence in the Lord and His providence, slavish adherence to custom for the exercise of liberty and rationality; and it may engender a false sense of security, as it undoubtedly vitiates the human will and understanding. An athlete who relies on a talisman could perform just as well without it, except that: he is convinced that he cannot! The more we can enter imaginatively into the irrational, fearful world of the superstitious, the more may we be grateful that the Writings have delivered us from it by introducing into a rational world of light, of cause and effect, in which the unknown has become the known. And the more may we be convinced that we can have no part with superstition in any form, since it is directly opposed to the essence of the faith of the New Church.
REVISED STANDARD VERSION 1953

REVISED STANDARD VERSION       Editor       1953

     In a pre-publication article printed last September [pp. 443-444] we outlined the history of the Revised Standard Version and commented on the principal claims made for it. The new version has now been out for some months, but it should be said at once that there has not yet been sufficient time for the thorough study that should precede an authoritative pronouncement; study both of the text and of the manuscripts.
     When we approach a new version of the Bible there are certain things about which we should be clear. In the first place, we must remember that the Authorized Version is not the original Bible, or even that of all Christians, but is the translation out of the original tongues most commonly used by the Protestant part of the English-speaking world. Its authorization was only by King James I, who, as head of the Church of England, ordered it to be made and then appointed it to be read in the churches of that denomination.

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And the fact that the Academy edition of the Word uses the text of the King James Version does not mean that the General Church authorizes, or unqualifiedly accepts, that text. There are many gross errors in it; and in point of fact, our ministers sometimes amend the translation when reading it in worship. Swedenborg did not use the Authorized Version, and we should not be misled by its name into thinking that we are bound to, or by, it.
     In the second place, we must realize that no translation of the Word can carry over everything that is inherent in the original. When the Writings refer to the inspiration of the syllables, the very letters, and even the jots and tittles, they are speaking of the Hebrew; and not even of the Chaldee script in which the Hebrew Bible is printed today, but of the original Hebrew letters. The kind of conjunction with the Lord and heaven effected through the forms of the letters is therefore lost when the Word is translated into any language. Yet this does not mean that there is no conjunction through translations, for the meanings of the words as well as their forms are correspondences
     According to the Writings, the presence of the Lord with man is by means of the sense of the letter of the Word, which sense is also the source from which doctrine is to be drawn and by which it is afterwards to be confirmed. A translation of the Word is therefore good and genuine when the meaning of the original words is properly rendered, nothing being added or omitted; so that it calls up in the mind the same ideas that are evoked by the reading of the original, and other ideas are not substituted. For then, when the letter is read by those who are in a holy state, their ideas correspond to those of the angels and consociation with heaven is effected.
     The question posed by this new version is not whether it is a genuine rendering of the Word into English; for there will surely be no dispute among us that such a translation can be made by one only who is familiar with the internal sense and has a knowledge of correspondences, and who, above all else, believes unequivocally in the sole Divinity of the Lord and in the full Divine inspiration of the Word. Only such a man, or group of men, can render fully the sense of the letter of the Word of God. The question before us is rather: How far does the Revised Standard Version succeed better than the Authorized and Revised Versions in conveying the same ideas as those which are conveyed by the original? How far can genuine doctrine be drawn from, and confirmed by it; and to what extent may there be consociation with heaven through it?
     This new version is not a modernized translation. In language and style it is still, for the most part, the version of 1611.

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Departures from that version, each of which required a two-thirds majority vote in the committee, occur only where it was thought that more ancient manuscripts showed inaccuracies, and where changes in the English tongue have rendered words archaic or altered their meaning. Our interest is mainly in the first kind of change; and it should be emphasized that a discrepancy between a more ancient manuscript of recent discovery and the received text does not inevitably mean that the latter is corrupted. A still more ancient manuscript may yet be discovered which will vindicate the received text, and show that the error is in the manuscript now regarded as authoritative.
     A sampling of the Revised Standard Version has shown, as might have been expected, that in some instances the change made results in a rendering closer to the Writings than that of the Authorized Version; in others, the rendering is definitely less satisfactory; and in yet others it is neither better nor worse from the standpoint of the internal sense. The strongest criticism has been directed against the substitution of "young woman" for "virgin" in Isaiah 7:14. Hebrew scholars have long contended that the disputed Hebrew word, almah, does not mean a virgin but a young woman of marriageable age; that the word for virgin is bethulah and that it occurs elsewhere in Isaiah, indicating that the prophet was familiar with the distinction; and that the change was made when the Hebrew was rendered into the Greek of the Septuagint, from which Matthew quoted the prophecy. We would point out only that almah, by definition, may mean a young virgin as well as a young woman who is not; that if the new version is correct here it is not inconsistent with the idea of Messianic prophecy becoming more and more definitive-seed of the woman, born of a young woman in Israel, born of a virgin in Israel; and that the absolute authority of Luke 1:27, that the angel was sent to a virgin whose name was Mary, is sufficient to settle the question. Of far greater seriousness is the removal from the text of the ascription which closes the Lord's Prayer, the first eleven verses of the eighth chapter of John, of John 5: 4, and of the concluding portion of Mark, chapter 16; all of which are printed only as footnotes.
     On these grounds alone we could not consider the Revised Standard Version as a complete translation of the Word, useful as it will be for study. But there is yet another reason why we should hesitate to substitute it for the Authorized Version in worship. With all its imperfections, that version was made when England's language and literature were at the height of their power. Our affection for the Word is deeply involved in it; and in worship there is value and protection in hearing the Word in a kind of English that we now associate only with it. However, this review is not intended to be the last word. It is hoped that other ministers may contribute their views to this journal.

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Church News 1953

Church News       Various       1953

     OBITUARIES

     Mr. Michael Eckhoff

     In Michael Eckhoff a remarkable Norwegian New Church man has passed into the other life. Mr. Eckhoff was born on November 27, 1873, and was thus almost 80 years old at the time of his death. For many years he was the city architect of Stavanger, and for some time he was the chief of the fire department. He was an unusual seeker after truth, and long ago became convinced of the truths of the New Church by reading the English translation of the Doctrine of the Sacred Scripture. His great interest in life was to spread the knowledge of the New Church. Much of his spare time was given to the translation of the Writings, and he rendered into Norwegian Heaven and Hell, The New Jerusalem and its Heavenly Doctrine, and several minor works. He had just finished a translation of the first part of Conjugial Love when the call to the other world came-a task he had been most anxious to complete when he felt that his strength was diminishing. His daughter, Mrs. Berner, is now making a clean copy for the printer so that it will be ready when means for its publication are available.

     Michael Eckhoff loved the truth and always wished to do the right thing. He was very considerate and helped others willingly and unselfishly. Faithful and true, he learned that the real purpose of life is to live for others and try to make them happy, to forget one's self in serving others, and he was a happy man. He had a child's confidence and trust in his Heavenly Father, and his last speech, on his golden wedding anniversary, was on love toward the neighbor.
     GUSTAF BAECKSTROM.

     Mr. James Johnston Forfar

     There passed away into the spiritual world on December 1, 1952, the Durban Society's most beloved member, Mr. James Forfar. He had only recently retired from business and had been in indifferent health earlier in the year, but since July there had been a decided improvement in his condition which resulted in his renewing his normal activity in the Society. It therefore came as a great shock when the news became known that he had died within 15 seconds of having
a heart attack while sitting in an optician's chair in town.
     Mr. James Forfar first came to Durban soon after the turn of the century, and was introduced to Mr. and Mrs. A. S. Cockerell, founders of the Durban Society, by the writer's father, the late Mr. G. E. Pemberton. Subsequently he married the fifth daughter of the family, Miss Laura Cockerell. After their life-time of over fifty years together, our heartfelt sympathy goes out to Mrs. Forfar in the great loss she has sustained.
     The Durban Society will greatly miss "Uncle Jack," as he was affectionately known to us all. For years he had virtually been the leader of the Society, and having been on the Pastor's Council practically as a permanent member he has always been able to give wise advice and assistance to our Pastors when needed. Not only in church matters, however, was Uncle Jack a tower of strength, for his advice and help were sought from a wide circle of relations and friends. He was profoundly respected, too, in business circles; which was reflected in the remark of one old Jewish competitor, who said that he felt that he had lost his best friend. Other men in the business world drew attention to his lovable character, his aristocratic nature, and his honorable life.
     Although Uncle Jack was never a great conversationalist on New Church doctrine he was a regular reader of the Writings, and his life was undoubtedly governed by the knowledge and inspiration he received from them. Undoubtedly he was a man of the church, unstintingly giving his services to all its activities. Such a stalwart of the church is difficult to replace.

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Only by continual striving can others who follow attempt to emulate his life as a true Christian gentleman.
     L. G. PEMBERTON.

     STAVANGER, NORWAY

     Despite the distance, the journey there takes a day and a night, I visited Stavanger several times before the last war; each time giving a public lecture, performing some baptisms, and administering the Holy Supper. During the German occupation, however, Norway was closed to me.
     On the occasion of these visits, much help in making arrangements was given by Mr. Michael Eckhoff, an early receiver who with the whole of his family had left the Stavanger Church as early as 1915. He was the only member of the family who really accepted the New Church until his daughter, Mrs. Borghild Berner, finally joined him, and last year these two applied for membership in the General Church and joined the Oslo Circle. I was invited to go to Stavanger for Mr. and Mrs. Eckhoff's golden wedding anniversary in August, but could not go until early in September, when the relatives who attended the celebration were still there.
     As a guest in the hospitable home of Mrs Berner I spent three days visiting relatives and friends of Mr. Eckhoff; and on Sunday, September 7th, the first New Church service in Stavanger was held in the home of Mr. and Mrs. Berner with 25 persons present, some of them specially invited relatives and friends. Among the latter there were three persons who have subscribed to our magazine, NOVA ECCLESIA, for a number of years. Others were more or less interested, or just friendly, but all were convinced that the State Church was dead. The sermon, on I Samuel 3:1-10, was favorably received. The room, especially the altar, was richly decorated with flowers left over from the golden wedding. There was no organ or piano but a young boy, hidden from the congregation, played solo trumpet, and anything more solemn I have scarcely ever heard in a service. He played again at an evening service, at which seven of those who had attended the earlier service received the Holy Supper. On the way home I visited our people in Oslo, where a service and some meetings were held in private homes.
     Little did I think that I should soon return again, but on October 31st I was back in Stavanger to conduct the funeral service for Mr. Eckhoff at the crematorium. This was the first New Church funeral service ever held in Stavanger and it seemed to make a great impression on some of the 150 people present. When I put flowers on the coffin instead of dust, as is usual, someone said: "This is not a burial but a festival of resurrection." An old man who took some part in the service as a kind of lay leader thanked me several times and, much moved, embraced me. Five days later he himself suddenly passed into the spiritual world. The following day, a Sunday, a memorial service was held in Mrs. Berner's home and was attended by 16 relatives and friends.
     Mrs. Berner has now taken charge of the stock of Norwegian translations of the Writings made by her father, and with the help of another New Church friend has been advertising two of them in a daily newspaper. Mr. Eckhoff himself did much missionary work in his quiet way. "But the main thing," someone said, "was his own funeral.
     GUSTAF BAECKSTROM.

     GLENVIEW, ILLINOIS

     To one who has been writing the news notes of the Immanuel Church Society over a period of fourteen and a half years there comes the realization that "times change and we with time, but not in ways of friendship." Yet there is a similarity in our activities in any given portion of the year. Church celebrations, national holidays, births, baptisms, confirmations, engagements, weddings, deaths, all come and go with relentless regularity, year after year.
     For several years now the Immanuel Church has prospered spiritually under the able leadership of our Pastor, the Rev. Elmo C. Acton. Mr. Acton is tireless in his work, of which there is very much! We are fortunate in having such a leader, and thankful that we have. These few words of appreciation would surely not be complete without mentioning the sterling qualities of our Assistant Pastor, the Rev. Ormond Odhner. In addition to catering to the needs of other groups he conducts classes and occasional Sunday services, and also teaches in our school.
     At a society meeting last fall, Mr. Odhner addressed us on the subject of "Education as the Work of Charity for all in the Church," emphasizing that it is the responsibility of all members of the Church to assist in the work of New Church education.

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Mr. Acton has been giving us a series of classes on the work Divine Love and Wisdom. The Glenview Chapter of the Sons was fortunate in having the Rev. Louis B. King address its members at the October meeting. The subject, presented in the light of our doctrines, was the laws governing permissions. At a recent Theta Alpha meeting, Miss Helen Maynard spoke to the ladies about the library, pointing out the great use it has served for so many years and how sorely it is in need of additional equipment. It was decided to set up a program of events such as handiwork and bake sales, the proceeds from which will be used for the improvement of our library. To date, several such occasions have started us off in the right direction.
     Each year, it seems, more of our people are fortunately able to get to Bryn Athyn to join in the celebration of Charter Day. This time, 24 adults and 5 children were present. We are glad to report also that two of our young men, Donald Alan and David Gladish, are now back home wearing civilian clothes after two years in the army.

     Episcopal Visit.-During November we greatly enjoyed the Episcopal Visit which Bishop de Charms made to Glenview. His stay here included a Wednesday evening address on the subject of the South African Mission, in which some of us heard for the first time certain phases of this important work. We were particularly interested as, many years ago, our Pastor had figured prominently in the work of the Mission. On another occasion the Bishop read a paper on "What is Meant by Proprium!" (NEW CHURCH LIFE, December, 1952, pp. 561-569). He also preached at our Sunday morning service on the 16th, and addressed a meeting of the Men's Assembly that evening. The Bishop also had an opportunity to visit at a number of our homes. We like these Episcopal Visits!

     Christmas.-At a doctrinal class on Friday, December 19th, Mr. Acton's subject was "The Spiritual Significance of Christmas," a most useful preparation for our celebration of the First Advent. Christmas carolers sang at each home the night before Christmas-always a touching happening for older folks. Our Park Superintendent, Mr. Oswald Asplundh, had hung many lights on a large fir tree at the entrance to the Park, and at night it looked beautiful.
     Our Christmas celebration consisted of three meetings. On Sunday afternoon, December 21st, we met in our assembly hall to see tableaux. They were truly inspiring! One depicted John the Baptist, and the young man enacting the part sang "The Voice of One Crying in the Wilderness." Another showed the Word appearing in the clouds, and this scene was made so realistic with the help of suitable lighting effects that the audience was deeply moved. After the tableaux, all the children of the congregation received gifts from the Immanuel Church. The children's service was held on December 24th, and on Christmas morning, at 11 o'clock, the adult service. The whole celebration was suitably climaxed by the Holy Supper being made available at the following Sunday morning service.

     During October, November, and December four new babies put in an appearance and nine infants were baptized. Two confirmations and two engagements complete our 1952 statistics.
     HAROLD P. MCQUEEN.

     PHILADELPHIA, PA.

     A children's Christmas service was held at the Advent Church on December 24th in the afternoon. The children were delighted to find the worship room beautifully decorated with greens, poinsettias, and numerous candles. The Rev. Geoffrey Childs told the dramatic story of the wise men and Herod's deceit, and spoke of the true meaning of the gold, frankincense, and myrrh. It was hard to tell afterwards what the youngsters loved most-Mrs. Childs' singing of "Calm on the Listening Ear of Night," the flute solo by Kent Queman, or the representation which they viewed at the close of the service. But all were agreed that they loved the whole service. The true sphere of delight in worship was keenly felt by all who attended. Refreshments were served afterwards in the Childs' living room, and our minister distributed gifts from the Advent Church to the children.
     Although this Christmas occasion was the most special event of the year many other events made 1952 a memorable year. The new home of the society has proved to be valuable in many ways, a most important one being the participation in church uses of every age group.

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The children have had the treat of attending social affairs with the adults; and an opportunity to serve the church by planning for these affairs or helping to tidy up afterwards has helped the younger set to feel a responsibility for the external uses of the church which may become the basis for a genuine affection for its internal uses. In November a "Sunday after church dinner" was most successfully arranged by Mrs. Childs and Miss Anne Carroll. A pre-Christmas sale organized on the initiative of Miss Edith Hansen was the source of much merriment and also gave a boost to our treasury. The white elephant sale was really impressive-beads and necklaces of half a century ago relies left by the Rich family, an airplane propeller, a Mexican baseball bat, exquisite embroidery donated by one of our oldest members, all sold at prices that astounded the youngsters. Where in their lives had they ever seen such bargains sold at five and ten cents? November also provided us with a visual trip to England and Sweden. Mr. William R. Cooper's slides and narration were presented with so much finesse that we actually felt that we had been in those countries.
     We report with pleasure that the Society has four new members-Mr. and Mrs. Foster Brancalasso (Collene Starkey) who have settled nearby, and Mr. and Mrs. Arthol Soderberg who have moved back to Philadelphia, where they were active members of the Advent Church in former years. We should mention also a young lady, Clarinda Anne Alden, who was baptized on October 19th.
     On Charter Day we had the pleasure of a visit from our good friends Mr. and Mrs. Harry Furry and their son Bob. We have also had the pleasure of hearing guest preachers when our minister is visiting the Circles under his charge. These have been the Rev. Messrs. Karl R. Alden, who administered the Holy Supper, Fred E. Gyllenhaal, and W. Cairns Henderson, and Candidate Roy Franson.
     The average attendance at services since September has been 39, and attendance at doctrinal class has been steady at around 17. We had a particularly interesting series on the Last Judgment which included the geography of the world of spirits and the genius of the peoples-all accompanied by original illustrative diagrams of the sections of that world. These classes stirred our minds and taught us much about states and the reality of the spiritual world, and they were always followed by lively discussions as to which section one might live in temporarily. We are now hearing a series of classes on the laws of the Divine Providence.
     The new year brought us a powerful practical sermon for New Church men on how we might partake of the Divine truth, or sup with the Lord. Mr. Childs' text was: "Behold, I stand at the door and knock." The following Sunday the entire service was conducted by Bishop de Charms and the Holy Supper was administered. This society did not want to remember the hot summer, but it does not want to forget an enlightening series of sermons on the seven churches of the Apocalypse.
     ANN RENN.

     THE CHURCH AT LARGE

     General Convention.-The Rev. William R. Woofenden, who came to New York as assistant last September, has been chosen to fill the vacancy caused by the death of the Rev. Arthur Wilde, Pastor of the New York Society since 1923.
     Mrs. Cyriel O. Sigstedt, author of The Swedenborg Epic, was the principal speaker at the supper held on January 30th by the Boston Chapter of the Swedenborg Fellowship in commemoration of Swedenborg's birthday.
     In a symposium on "Homeopathy and the New Church" THE NEW-CHURCH
MESSENGER has reprinted an address on "Causes of Disease" by Dr. Donald G. Gladish which was read before the Bureau of Homeopathic Philosophy and published in THE HOMEOPATHIC RECORDER.

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NOTICE 1953

NOTICE       NORMAN H. REUTER       1953




     Announcements.



     Concerning the Frederick Emanuel Doering Trust Estate

     The F. E. Doering will and appended codicils make available certain monies "for the purpose of educating such male children who are citizens of the Dominion of Canada as are selected by any minister of the General Church of the New Jerusalem in Canada, in consultation with my Trustees [Royal Trust Company, Toronto], provided, however, that such applicants shall embrace the faith of the New Church and shall be acceptable to my Trustees."
     From the spirit of the whole will it appears evident that Mr. Doering's desire was to aid qualified male Canadian students in receiving a New Church education that they "may be imbued with and continue in the faith of my father."
     All parents of male children who are citizens of the Dominion of Canada, and who embrace the faith of the New Church, desiring to benefit from this Trust Estate during the school year of 1953-1954, are asked to communicate with either the Rev. Norman H. Reuter, 14 Willow Street, Kitchener, Ontario, or the Rev. A. Wynne Acton, 2 Elm Grove Avenue, Toronto 3, Ontario, before April 1, 1953.
     NORMAN H. REUTER.
CURRENT CALENDAR READINGS 1953

CURRENT CALENDAR READINGS              1953

     The Word: "That Joshua denotes fighting truth is evident from the fact that he was commanded to fight against Amalek, that is, against the falsities from interior evil. This war must be waged by truth made fighting through the influx of Divine truth . . . as this truth was represented by Joshua, therefore he was also made the leader over the sons of Israel after Moses, and brought them into the land of Canaan, and fought with the nations there" (AC 8595).

     The Writings: "The third and fourth state of that church [the Ancient], which was that of its vastation and consummation, is described in various places in the Word, both in its historical and prophetical parts. The consummation of the nations round about Jordan, or round about the land of Canaan, is described by the destruction of Sodom, Gomorrah, Admah, and Zeboim (Gen. 19); the consummation of the church of the nations within the Jordan, or in the land of Canaan, is described in Joshua and in the Book of Judges by the expulsion of some and the extermination of others. The consummation of that church in Egypt is described by the drowning of Pharaoh and the Egyptians in the Red Sea" (Coro. 41).

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NO KING BUT CAESAR 1953

NO KING BUT CAESAR       Rev. ORMOND ODHNER       1953


NEW CHURCH LIFE
VOL. LXXIII          APRIL, 1953               No. 4
     "And he saith unto the Jews, Behold your King! But they cried out, Away with Him, away with Him, crucify Him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no King but Caesar." (John 19:14, 15)

     "We have no king but Caesar." With these words the Jewish Church came to its end, discarding even the hope of a worldly Messiah. With these same words the selfish and worldly man condemns himself to hell, renouncing any other goal than such peace as the world can give him. But with these same words also, the regenerating man makes burning, bitter, soul-searing acknowledgment of his own spiritual worthlessness, and at last allows the Lord to be glorified in him.

     The Jewish Church had never been more than a representative of a church. It was impossible for the Lord to raise it up into any true, genuine, and unselfish worship. But by threats and by promises of natural rewards He could bring it to play, for many centuries, a necessary part in external acts of worship that foreshadowed the Lord to come and the true worship and church that would then be established.
     It was in the very nature of the Jews to think of heaven in terms of earth. Worldly riches, honor, glory, and power were their constant ideals. The very hope of their religion was a Messiah who would lead them to victory over all nations, make them the greatest and wealthiest of all people, and miraculously rule over them in a kingdom that would have no end.
     It was no more than could be expected, therefore, that they should reject Jesus, the Prophet of Nazareth of Galilee, for He did not in the least fulfill their ideal. "My kingdom is not of this world," He said. And what use had they for any other?

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The Lord ripped off their masks of hypocrisy, and showed them to be what they really were-whited sepulchers, beautiful without, but full within of dead bones and all uncleanness.
     When, in their rage against the Lord, they cried to Pilate to crucify Him, and he answered them, "Shall I crucify your King?" the answer they gave condemned them openly as the hypocrites they were. "We have no king but Caesar." They renounced even their belief in a worldly Messiah; proclaiming their utter apostasy from the faith of their fathers, and ending all pretense of belief in any spiritual truth at all.
     "We have no king but Caesar." They denied even the false religion they had so fraudulently upheld before. They not only admitted that worldly wealth and power were their only aims, but now insisted that they needed not the help of any Jehovah or Messiah to achieve these things. The Jewish Church ended, there and then; and was left behind for ever as the Lord rose from among it, the living dead.

     "We have no king but Caesar." So also says every man in his heart who, consciously or unconsciously, rejects the salvation offered by the Lord. He, too, has no king but Caesar; no authority higher than earthly knowledge and experience; no law other than the law of man; no order but external order; no peace save that of the world.
     So is it that the unregenerate man crucifies the Lord within himself. Thus does he destroy the remains of love to the Lord and toward the neighbor implanted in him in infancy and childhood; or, rather, thus does he appear to destroy them; for, actually, nothing of evil can ever harm anything of good. He appears to destroy them, but really they are raised up unscathed-drawn back into heaven by the Lord; and only the unregenerate man himself is left behind to die in his sin.
     Caesar, in his day, was much a king, powerful above any man before or since, for the whole known world bowed before him. His riches defied description; the laws of his order were enforced everywhere by legions of soldiers. Obviously he had no religion, but he lived very well without it. Already he had been proclaimed a divinity, and as their ease of life increased his depraved successors would announce themselves to be gods; but not really gods that the hearts and minds of men must love and obey. The decline of all previous empires could be forgotten. Caesar reigned supreme. Learn to live with him, and the heart's every desire was satisfied. None could see four centuries ahead to that miserable day when the empire would crumble before the barbaric Hun. And if they could, why concern one's self at all with what would happen four hundred years later? "We have no king but Caesar."
     Caesar is not mentioned in the Heavenly Doctrine, but in the spiritual sense he evidently signifies external authority and order-the rule of human, mortal government.

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Of the absolute necessity of such government the Writings treat at length. It must be honored, for without it there can be no external order, and external order is the only plane on which internal, spiritual order can be established. It is the very basis and foundation of heavenly life. The Lord Himself therefore commanded: "Render unto Caesar the things that be Caesar's."
     "But unto God," He added, "render the things that belong to God." For human government and the external order it assures can also be snares for the unwary in the hands of the devil. Its laws appear to come from human reasoning alone, and the order it establishes gives rise to the unregenerate hope that nothing else is needed.
     The origin of the more important civil and moral laws is now lost in antiquity, but it is known that such laws as, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, existed long before their revelation to Moses. It would appear, therefore, as though they were devised by men. But men do not make laws. Men only discover them. The Divine is the only origin of all true law-scientific, civil, moral, or spiritual.
     So is it also with all the laws working for the good of humanity that have been enacted in historical time. Apparently they have been made by man; but the truth is that all law has preexisted man, for law is order and order is Divine. A new law is but a discovery of the application of Divine law to a new plane of life, if it is a true one. And yet men seem to devise it by their own ingenuity; and humanity, mortal humanity, may therefore be claimed to be its author.
     And so is it also with the external order that human government can establish, in so far as it is enlightened and in so far as its laws are obeyed. It is an order of such perfection that the natural man could desire no more. Its past breakdowns and failures can all be forgotten. None can look ahead and see for certain that it will break down again, and in time of Peace and plenty the hope is undying that this time it will succeed for ever.
     The unregenerate man can see no need for any king but Caesar.

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Caesar gives him all that he wants. Why trouble about any Messiah who offers a kingdom beyond this world's understanding or desire? In times of difficulty it is easy to turn to a Messiah. Perhaps He can show the way to worldly wealth and honor. But in periods of prosperity and peace, why trouble? He can give nothing more. And even if the spirit senses something of its enslavement to worldly ideals, why should that cause concern? It has everything it wants except nominal freedom, and its masters seem friendly and enlightened.
     The unregenerate man is he who seeks only reputation, honor, or gain for his deeds; and it matters not whether those deeds be honest or dishonest, externally good or externally evil. If desire for personal reputation and honor, recompense and reward, worldly or sensual pleasures, motivates man's life he is unregenerate; and just as surely as did the Jewish priests-the archtype of unregenerate man-he, too, will crucify the Lord within himself.
     When it is convenient, when his selfish and worldly ideals will apparently be served by his so doing, he will pay lip-service to the idea of a Messiah, as did the Jews. When man cannot gain his desires by his own efforts, or when disaster threatens, it is easy to turn to God; for perhaps God can give him the riches, honor, power, and freedom that he wants. But when the unregenerate man finally understands what the Lord offers him, when he sees that it really is impossible to serve both God and mammon, when he clearly understands and faces the decision that must be made, he, too, will say of all that the Lord would give him: "Away with Him, away with Him, crucify Him . . . we have no king but Caesar."
     Caesar alone can satisfy unregenerate desire. Only the world can give man personal reputation, honor, and glory in payment for his services. The Lord neither can nor will. What the Lord offers is a thing not of this world. It is even beyond this world's understanding or desire. What the Lord offers is the opportunity to lead a decent, useful life, with no motive of personal recompense at all, and to find happiness in that alone. What the Lord offers is simply that.
     Forget yourself. Shun evil and do good with no thought of what you personally can get out of it, but simply to do the will of the Lord in service to your neighbor. That is heaven, that is the kingdom of God, that alone is offered you by Jesus, the Prophet of Nazareth of Galilee. In that alone is heavenly joy.
     It is true that heaven is frequently pictured in terms more attractive to the natural man; but these, as anyone can see, are only incidental descriptions of the appearances taken on by life in heaven. Heaven itself is a life of completely unselfish service to the will of the Lord and the welfare of the neighbor. That is all that revelation has ever promised would come with the advent of the Messiah.
     And this is what the unregenerate man finally sees, when the Messiah comes in His Word and shows him that He really means the statement: "My kingdom is not of this world." Not one whit will the Divine truth deviate from its steadfast purpose to establish a spiritual, not a natural kingdom, in spite of all that earth and hell can do to it.
     "My kingdom is not of this world." When the unregenerate man comes to see this truth and understand it, be his understanding of it clear or vague, it is to him a horrible truth and he rejects it.

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The Lord offers him no personal security, no wealth or glory of earth at all, no reward after death for deeds done on earth. Instead, the Messiah simply says: Shun evil and do good with no thought of personal reward, but only to do the will of God in service to the neighbor. That is heaven, and in that alone the happiness of heaven consists.
     The unregenerate man, however, does not want this. He seeks reputation, glory, honor, and gain for his actions. And when he finally comes to understand what it is that the Lord is offering in His kingdom not of this world, he, too, inevitably will turn his back even on any false religion he may have had, and will cry out against Him: "Away with Him, away with Him, crucify Him . . . we have no king but Caesar."
     It is Caesar, the world and its power, who promises him all that he really wants. It is Caesar, furthermore, who can actually give him all that he wants. And the inevitable downfall of Caesar's empire is too far distant to cause concern.
     Man today cannot nail the physical body of the Lord to the cross of Calvary. But he can, just as sinfully, crucify the Lord within himself-can kill within himself all remains of love to the Lord and toward the neighbor, all remaining states of heavenly life. And this, with terrible certainty, is exactly what he will do at last. He, too, will crucify the Lord, reenacting in every detail the spiritual counterparts of that most ghastly and depraved of mortal deeds.
     For everything that is good, however, there is no death, but only resurrection. All that is good in an unregenerate man is raised up by the Lord into heaven; and only the man himself is left beneath, to die in his sins.

     The account of the events leading up to the crucifixion was not given, however, to enable us to condemn others, be they ancient Jews or modern men. Evil men condemn themselves, and need not that we should condemn them. The crucifixion was the last thing necessary to make possible the Lord's glorification in the fallen human race; and burning, bitter, soul-searing acknowledgment of its counterpart within our own hearts and minds is necessary also, that the Lord may be glorified in us who would be raised up with Him from the spiritually dead into heavenly life everlasting.
     The salvation of man, we are told, is the glorification of the Lord; and no man can be saved and given heavenly life who still believes that within himself, as his own, is anything at all of genuine good and truth. Such a man relies on himself and on other men, and not on the Lord Jesus Christ, as his god.
     He who would make the Lord his God, then, must come to see-not just intellectually, but with burning, heartfelt conviction-that all that is his own, all that is of his proprium, wants no king but Caesar.

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He must come to acknowledge that only what is of the Lord in him can keep him from crucifying the Lord his God; if, that is, there be anything of the Lord in him.
     Until that acknowledgment comes to be of the heart and life God cannot be glorified in us, for not until then is Jesus the Christ acknowledged as Divine. Until that acknowledgment comes to be of the heart and life each one of us is in danger daily, when faced with a final choice between good and evil-if that choice has not already been made-of crying out, as did the chief priests of Judaism: "Away with Him, away with Him, crucify Him . . . we have no king but Caesar." Amen.

     LESSONS: John 19:1-16. John 20:1-18. Apocalypse Revealed, 527.
     MUSIC: Liturgy, pages 470, 546, 556.
     PRAYERS: Liturgy, nos. 37, 86.
LORD IS RISEN 1953

LORD IS RISEN       Jr. Rev. GEOFFREY S. CHILDS       1953

     An Easter Talk to Children

     When the Lord was crucified His disciples were sad. They almost wished that they might die themselves. For they had looked on the Lord as a great leader. As they saw the wonderful miracles He did during the years they followed Him, as they saw how more and more people were believing in Him, their loyalty to Him had become stronger and stronger; and they had thought that He was going to become a king upon earth.
     Then came the great day that we now call Palm Sunday, when the Lord rode into Jerusalem like one who was about to be proclaimed king. The people in Jerusalem and on the road leading to the city received Him as a great prince was received. For they spread their garments on the road, and, cut down palm branches and spread them on the way, making a royal path for the Lord to ride upon. And they shouted joyfully: "Blessed be the king that cometh in the name of the Lord."
     But it was not long after this that the Lord was crucified. And then the Lord's enemies laughed at His followers, just as they had scorned Him. Where is your great king now! they thought to themselves. And the disciples had no answer to such taunts. Their king was dead.
     How did the disciples feel when this happened?

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Suppose that our country was occupied by an enemy army, and that we wanted to fight this enemy but were afraid to do so. Then suppose that we found a great leader, one who could conquer the enemy and make of us a great nation. And suppose that we came to love and trust this leader, and then, just as it seemed that the beginning of victory was in sight, he was betrayed by one of his own men and put to death. You can imagine how sad we would feel; and that was just how the disciples felt when their great leader, the Lord, was crucified.
     The Lord had said that He would rise again, but the disciples had forgotten His promise because they did not really understand it. They thought that He was a great and wonderful leader and teacher; different from any other man of whom they had ever heard. But they still did not understand that He was God; and that is why, when the Lord died, they gave up all hope of seeing Him again. They knew that when a man dies he leaves this earth forever; and so they mourned and wept because their leader was gone and they had no one to follow.
     And then a great miracle happened, the greatest miracle that could have been hoped for if the disciples had still had hope. For on the first day of the week, the third day after the crucifixion, Mary Magdalene and the other Mary started off from Jerusalem to go to the sepulcher in which the Lord's earthly body had been laid. They wanted to do the only thing by which it seemed they could now show their love, to care for the body of their dead Lord. And their only wonder was as to how they would be able to get into the cave-like sepulcher, for they knew that a great stone had been rolled across the opening.
     What they did not know was that there had been a great earthquake. "For the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. And his countenance was like lightning, and his raiment white as snow." The women had not felt this earthquake. They had expected to find the stone still covering the mouth of the sepulcher. So you can imagine their fear and wonder when they saw the stone rolled away, and a dazzling angel from heaven sitting upon it! Imagine how we would feel if an angel suddenly appeared before our eyes-an angel whose face was like lightning, and his garments white as snow! We would be afraid, and filled with great wonder. But the angel said to the women: "Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for He is risen, as He said."
     That was the wonderful message the angel had been sent to give. The Lord was not dead. He had risen, and was alive for evermore! And as the women hurried back to Jerusalem to tell the disciples this glad news, they met the Lord Himself. They fell down on their knees, and worshiped Him. It was then that these women knew for the first time that the Lord was not just an earthly king; that they began to know Him as the one God of heaven and earth.

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For a man could not have been seen on this earth after his death. Only the Lord could so appear.
     Soon the disciples, too, saw the Lord, and they also believed in Him. They began to realize how mistaken they had been; to see that He was not just an earthly king, but God Himself, and that His kingdom was not to be an earthly one but a kingdom in the hearts and minds of men and women on earth. Then was their mourning changed to rejoicing; and even when they no longer saw the Lord, their sorrow had been changed into gladness.
     That is why we celebrate Easter, because on that day the Lord showed that He is the God of heaven and Lord of all the earth, our Heavenly Father and our Savior. The message that the shining angel spoke to the women is also a message for us. That is why it is written in the Word, so that we, too, can hear it. "Fear not ye. He is not here: for He is risen, as He said."

     LESSON: Matthew 28:1-20.
     MUSIC: Liturgy, pages 548, 552, 557.
     PRAYERS: Liturgy, nos. C4, C15.
THIRD USE OF THE CHURCH 1953

THIRD USE OF THE CHURCH       Rev. HAROLD C. CRANCH       1953

     (Delivered at the Open Session of the Council of the Clergy, Bryn Athyn, Pa., January 30, 1953.)

     The Lord's love is for the salvation of all men. All the power of His Divine Providence looks to this purpose. Creation was for this end, so that all good uses, those inherent in the forms of nature and those entered into and performed by men, must all look to this one use of furthering the salvation of mankind. If we should analyze it, we would see that all the uses which man or the church can perform enter into some aspect of this one universal use of the Lord, and further it.
     This is taught in many places in the Writings. So we read: "The love of doing uses descends proximately from love to the Lord, because the Lord's love is to do uses to the community and He does these through men who are in love to Him" (AR 353). "Although it is said that these things are uses, because through man they bear relation to the Lord, still it cannot be said that they are uses from man for the Lord's sake, but from the Lord for man's sake, because in the Lord all uses are infinitely one, and there are none in man except from Him.

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For man cannot do good from himself, but from the Lord, and good is what is called use . . . thus the uses which the Lord performs for Himself by means of men are that from love He is able to bless" (ibid., 335). "Love to the Lord is the love of doing uses. It does not look to self, but to others outside of self" (ibid., 426). "The Lord is with those only who do His commandments, thus [perform] uses" (ibid., 335e). And lastly: "[Use] to be use must be for the sake of others . . . use for the sake of self is also for the sake of others, since a use for the sake of self looks to one's being in a state to be of use to others" (ibid., 308). The Lord's universal purpose or end, therefore, even through the uses of men, is to provide for the salvation of all (DLW 167-172, DP 332).
     The Lord has given many aids to help man to attain salvation. Chief among these is the church. It cannot be overemphasized that the church as an organization is genuine only to the degree that it faithfully obeys the Lord's will to promote the Divine use of saving souls. This use it must promote according to its understanding of the way and the means as revealed in the Word.

     Now there are three essential ways by which the church promotes the salvation of mankind. The FIRST promotes the spiritual welfare of the individual member. It is the pastoral use-developing doctrine to feed adult minds, forming the internal church, inspiring and molding the uses of men into true order and perspective, and preserving the purity of doctrine derived from the Word. The SECOND is educational, involving all that is meant by New Church education-the development of spiritual character, preserving and protecting our children for the church, building strong centers of doctrine and life. The THIRD use is missionary-evangelizing the world, making the truth known in order to gather the remnant to form the church, to expose falsities in ourselves and in our entire civilization wherever they may be found, and to promote truth, order, and use in so far as we can.
     These three uses are all commanded by the Lord. A few quotations from the Word will suffice to demonstrate this. As to the first use, the Lord taught: "If ye continue in My Word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free" (John 8:31, 32). He charged Peter to feed His lambs and His sheep. He promised: "I will give you pastors according to Mine heart, who shall feed you with knowledge and understanding" (Jeremiah 3:15). He taught that the church is to lead men into true order; saying that "the church of the Lord exists where the genuine doctrine of the Word is the rule of life" (AC 6637), and that "it is not doctrine, but the soundness and purity of doctrine, that establishes the church and faith and a life according to it that establishes and makes the special church in the individual" (TCR 245).

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     As to the educational use, the Lord said: "Suffer little children, and forbid them not, to come unto me" (Matthew 19:14). "Lay up these My words in your heart and in your soul and teach them to your children" (Deuteronomy 11: 18, 19). "What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent!" (Matthew 7:9, 10). The internal sense shows the spiritual responsibility of each parent for the education and instruction of his children; the Writings demonstrate that the purposes of the Lord in the New Church require a new culture and civilization which can be brought into being only by a new education.
     The third use, evangelizing the world, was also commanded by the Lord. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you" (Matthew 28:19, 20). "Behold, I send you forth as sheep in the midst of wolves; be ye therefore prudent as serpents, and harmless as doves" (ibid., 10:16). "The harvest truly is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest" (ibid., 9:37, 38). When the Lord gathered His disciples He said that He would make them fishers of men (ibid., 4:19), that they would gather men into the church (AE 513: 15). Isaiah prophesied: "Out of Zion shall go forth the law, and the Word of the Lord from Jerusalem. And He shall judge among the nations" (Isaiah 2:3, 4). Jonah was sent to the Assyrians, to turn them from their evils (Jonah 1:2, 3:2). The essential evangel teaches that if men will turn from their evils, the Lord will forgive and lead them to heaven. So the Lord told the apostles that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem (Luke 24:47). The events of the Nineteenth of June, 1770, show that evangelization is to be continued in the new dispensation, as do the teachings that the doctrines are to correct falsities and destroy evils. All from the Christian world as well as the Gentiles were invited to enter into the doctrines and form the New Church (AE 948:2, 331:5; Inv. ix; Coro. Iv). So the new revelation was to be published by the press that the knowledge of the New Church might spread throughout the world, the field for genuine Christianity being the world itself (Matthew 13:37, 38); and John was given the vision of an angel flying in the midst of heaven, having the everlasting gospel to proclaim unto them that dwell on the earth (Revelation 14:6).

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     These three uses all existed in the church from the beginning, but they lacked organization in method and goals. Although the Lord used these early efforts to begin the New Church, men were not really successful until they began to draw from the Writings at a later period the principles that should apply. So in the early days, despite the efforts of a few real students of the Writings, many perversions came into being. Isolated passages led to the formulation of doctrines which encouraged spiritism, celestialism, permeation, denial of the eternity of the hells, and like abuses. Difficulties arose because they did not give Divine authority to the Writings. Not until the development of the Academy movement was the Divinity of the Writings presented as a formative doctrine of the church. Men were to go to Divine revelation to study and compare its teachings, not to confirm ideas of their own, or to build theories on a few isolated statements, but to learn the Lord's will; and because of this position, every step taken, and every principle applied, were dictated by the study of the Heavenly Doctrine.
     These early efforts led to many important developments in the thought of the church-the full Divinity of the Writings, the true office and use of the priesthood, the state of the Christian world, the need for education within the church, and the beginnings of a doctrine and philosophy of education which has developed to the present day. Thus was organized the first use of the church, drawing forth principles of life and of application from the Word; and the purity of doctrine was protected by constant study and revaluation. To keep this use we must have an enlightened clergy to lead the church by truth to the good of life, and we must have a dedicated laity to bring spiritual principles to fruition in daily life. A Council of the Clergy was begun, in which to discuss and study the important developments of the church, gaining greater light by exchanging the ideas of many minds thinking from the enlightenment of the priestly office. To this is added the protection of open discussion with the laity in Assemblies, in open meetings, and in the joint meeting with the Board of Directors, when the minds of clergy and laity together are directed to the developing doctrines and uses of the church.
     Education, our second essential use, had to be formulated and organized from the Divine truth of the Writings. Before the Academy, the New Church saw the need for such an education. But the vision was weak, and every attempt failed because there was merely added a little New Church doctrine to the old education. There could be no success until it was seen that this education had to be new throughout to build a new civilization. The Lord's parable still applied. They could not add new cloth to an old garment, for in the New Church all things were made new.

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The principles, purposes, and methods of our education were to be drawn from the new revelation, and the Writings were seen to be filled with instruction on this subject. Since that mode of operation was established, education has prospered. And to keep it living from the Word we have the Educational Council, a meeting of professional teachers, professors, and headmasters to exchange the ideas they have derived from the Writings in the enlightenment of their use from study, research, and experience.
     But now we come to the third vital use of the church commanded by the Lord: "Go ye into all the world, and preach the gospel to every creature" (Mark 16:15). Missionary work has been done. All that we now have would have been impossible without it. The first New Church men could not have been born into the church, or educated into it during their formative years. They answered the Divine invitation-the evangelizing work of the Lord Himself. Later, others were attracted through the zeal of these first converts, and some of our greatest priests and educators were Rained in this way. But gradually this missionary zeal changed. Churches were formed, and required more of the priests' time. The developing use of New Church education took a great many of the most dedicated and best trained men in the priesthood.
     So the work declined. It was never organized, either as to techniques, or as to principles and philosophy. There was no planned protection of this use, or any council of workers for the exchange of inspiration, information, and experience. And so we have only a few general ideas on the use of external evangelization. The particulars have not been searched out and made available. A few able men have had notable success in introducing the church, but their lessons have not been consolidated. Often their efforts did not produce any lasting results, because they led to a personal following instead of a more lasting loyalty to the Divine truth itself. Meanwhile the church has consoled itself for the evident failure of missionary work with the teaching that the church would at first be with the few while provision was being made for its spread to the many (AR 547; AE 732: 2). But two ideas may be drawn from that teaching. The first, that it would be with the few, is comforting; but the second, while provision is made for its spread to the many, is somewhat of a challenge. Are we preparing for its spread? In at least one essential way We are; for we are building the centers of a New Church culture, are active in cultivating New Church education, and are establishing a genuine worship of the Lord and developing the genuine doctrines of the church.
     But as an organization we are not active in consciously preparing ourselves or our centers for any real influx of new members, for carrying on any organized missionary work, or in developing a philosophy and technique to guide our workers.

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There seems to be the general feeling that this is the Lord's work, and that He will do it in His time.
     It is the Lord's work. That is what is meant by His providing for the spread of the church to the many. And He will do it in His time. But for this generation, now is the time when we can cooperate to this end; and we are part of the means if we are true to our trust. For the Lord performs uses through men, and it is just as true that New Church education is the Lord's work-a very important part of building the church. But the Lord has placed that use in our hands. He gave its principles in a new revelation, to be drawn forth by study and research; and this work prospers only as we go to Him in the Word, seeking His will and wisdom to guide us. From this, New Church education is not only a reality for our children but is also a living force, a technique of church establishment in all our uses.

     However, our life as a church is dependent on our whole obedience to the Lord's will. This was embodied in the reply of the Jews when the Divine commandments were given: "All that the Lord hath spoken we will do" (Exodus 19:8). The establishment of worship and education are part of our effort as a church to hear and obey. But there are other Divine commands we have not heard as yet, or else have not obeyed as fully as we should. We are not responsible for those not yet seen. As the Lord plainly taught: "If ye were blind, ye would have no sin." Others we have seen and entered into to some extent, varying with the times and enthusiasms of our members. If we have seen these uses as Divinely commanded, yet have excused ourselves from entering into them as fully as we might, we are in danger of falling to some extent under the second half of the Lord's statement: "Ye say we see, therefore your sin remaineth."
     We cannot afford to give up or weaken a single one of the uses we have already begun. Some of these uses are unique in the universal New Church. But without weakening or neglecting our present uses we should enter wholeheartedly and intelligently into the use of evangelization; that is, if we see that there is a need, and that it is the teaching of the Lord. Our present uses must not suffer in any way; but if this use is the will of the Lord, and our other uses are also, there can be no conflict. There would be only the necessity for a true evaluation and coordination, for each use would aid the others. And we enter intelligently into a use by applying it to our present circumstances. It might mean only drawing forth principles and developing techniques that every pastor may apply as occasion presents itself. It may mean employing the graduates of our theological school not otherwise placed as missionaries, until they can be placed.

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It may mean concentrating on a few places, and plowing deep there, rather than sowing seeds of truth broadcast without any cultivation. But these things have to do with techniques and opportunities. The important thing is to see if the use itself is Divinely commanded, and whether we will then undertake it. If we do, then the means will be found, workers will be raised up, techniques will be developed, and the use will go forward. True acceptance of the use gives a state of mind that brings perseverance and success. So far, while the use has been recognized, we have depended on other organizations to do this work, or have said it is being done by our individual members, or that the time is not ripe. Yet as to this last the Lord gave an answer, for He said: "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest" (John 4:35).
     We cannot depend on other organizations of the New Church to do the work of introducing the new gospel to men when we differ as to the very basis on which the church is to be founded. Nor can we place confidence in their work; for although they are devoted to this use of external missionary work, they have shown every year for the last half century a declining membership. Something is wrong with their work, and we believe it is the result of their attitude toward the Writings. We therefore cannot depend on them to do our work of evangelization and still feel that this third use of the church is being done properly and to our satisfaction.

     How do we recognize the need for missionary work From early Academy days we have realized a need for evangelization Our charter reads, in part: "The Academy of the New Church shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church." The missionary aspects of this were put off because of the lack of men and money and the need to concentrate on the pastoral and educational uses, but they were referred to from time to time in articles and addresses throughout our history.
     In 1925, attention was directed to this use more powerfully than before. Publicity given to the cathedral led to a series of missionary services. These engendered a great deal of enthusiasm. In that first year, Bishop N. D. Pendleton gave an address, "Emerging from the Wilderness," in which he stressed that in providence this work had been thrust upon us and we had no choice but to enter into it to the best of our ability (NEW CHURCH LIFE, 1925, pp 689-698) In 1926, Pastor Baeckstrom spoke on the missionary work he was doing in Sweden. His remarks were enthusiastically received. In 1928, various pastors reported on their work in church extension and in building societies to the General Assembly in London. Missionary radio work conducted in Chicago by the Rev. Gilbert H. Smith aroused a new wave of interest which continued for a few years but ceased when the work itself had to be abandoned.

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Our principal recognition of the need for external evangelization seems to be in providing for visiting pastors who, by the very nature of their use, are called upon to do much introductory work. There is a very legitimate question whether this recognition is enough. And this leads us to consider: is there a real need for external evangelization in the New Church, and are we Divinely commanded to answer such a need?
     If this use is presented in the Word then we are Divinely commanded to do it to the best of our ability. Our church is a general church, founded upon the unqualified acceptance of the Divine authority of the Writings and the realization that this acceptance must be the real basis of the church. We are obligated by that position to perform all the essential uses of the church, and to found them on this clear perception. No other organization can do this for us.
     Whether evangelization is commanded in the Word, particularly in the Writings, can easily be seen. Many passages have already been given, and if we keep in mind that the Lord's love is to save all men, then we need but read that salvation is now possible only because the New Church is being established to see that evangelization of the new revelation is commanded. This is emphasized further by the teaching that men must worship the Lord as God, or at least not confirm themselves in an idea of three separate persons, to be saved; for this is taught only by the New Church, but it is needed by everyone. It can be seen in the fact that the new revelation was to be spread abroad by means of the press (TCR 779; cf. AC 9353-54); in the prophetic beginnings of the church in the spiritual world (TCR 4, 108, 791); and in the many teachings that the whole Christian world is invited to this church and exhorted to receive the Lord worthily (Coro. iii-iv; AE 331: 5, 948: 2). In Matthew we read "This gospel of the kingdom shall be preached in all the world, for a witness unto all nations" (24: 14); which the Writings explain to mean: "that this should first become known in the Christian world" (AC 3488:8). It can be seen in the fact that the judgment on the falsities of the former church must be continued on earth to prepare for the New Church, which is possible only from the newly revealed truth; a fact which emphasizes that missionary work is not confined to the Gentiles but should be done first among Christians. It is implied also in the statement that "this new church, which is called the holy Jerusalem, will first begin with a few, will afterwards be with many, and at length be filled" (AE 732). That the remnant of good from the former church must be gathered to form the nucleus from which the external of the church will be formed is clearly taught in the explanation of these words in Matthew 24:31: "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" (see AC 4060:8, 9).

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     Many of our New Church men and women have become discouraged about missionary work before it is begun because of many quotations from the Writings which show that when a new church is raised up by the Lord to replace a consummated church it is transferred to the Gentiles. This has occurred in every other church, and will occur in the New Church. These quotations are important, and we do not intend to minimize them. But unless they are understood we are apt to do a great disservice to the New Church; for a new church is always raised up among the remnant in the former church, and nourished and protected for a time in its midst, until it is ready to be transferred to the Gentiles, and the remnant must be drawn together first. So the Christian Church was established with the Jews in the Holy Land, and the apostles were told to tarry in Jerusalem before they went forth to evangelize elsewhere. Also, the Lord said that He was come to save the lost sheep of Israel. So while it is true that the New Church will be transferred when the time is right, it cannot be transferred unless it has first been formed among the remnant. During this process the new, unprotected church is sheltered from her enemies in the wilderness, where God has prepared a place for her, where she may be nourished until she is strong enough to go forth to conquer and build.
     Another quotation considered an unanswerable objection to any hope for successful missionary work is this: "I have had various conversations with angels concerning the state of the church hereafter. They said that they know not things to come, for the knowledge of things to come belongs to the Lord alone; but they know that the slavery in which the man of the church was formerly has been taken away, and now from restored freedom he can perceive interior truths, if he wills to perceive them . . . but that still they have slender hope of the men of the Christian Church, but much of some nation far distant from the Christian world" (LJ 74). This seems decisive, and yet there are four or five factors which must be considered before we allow it to become so discouraging that we fail to do what the Lord has commanded us to do in the Word.
     The Lord has placed all sorts of guards before the Word to prevent too light usage of its contents, just as He placed the cherubim to keep the way of the tree of life after the fail. Appearances of disagreement in the Word protect man's freedom and encourage study, prayer, and meditation to discover the full teachings of the Lord.

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To me, this is one of those appearances, and much of the difficulty is resolved as we consider this teaching in the light of others.
     Firstly, the angels do allow us some hope for the Christian world, even though small. Secondly, they admit that their judgment is fallible and the future of the church is known to the Lord alone. It is well to remember that the inmost temptations of the Lord on earth were induced by the angels, and were such as to bring the possibility of His attaining His Divine purpose, man's salvation, into doubt. Thus, in the Lord's first coming, they had slender hopes that men would accept in freedom the salvation which the Lord offered; just as they have slender hopes now that the men of the Christian world will accept the salvation offered by His second advent (see AC 4295:2). Thirdly, there are many direct statements which show that although the angels perceive the present state of the Christian world quite clearly, and are correct as to the difficulty of a widespread acceptance of the New Church in Christian countries, still, it will be established and will grow first with the remnant of the simple good, and the children within and without the church there (AC 1610), and eventually will cover the whole earth, even the most perverted of Christian lands.
     Our prime interest now is how this affects missionary work, and external growth by its means, among Christians. About this we read: "It is said that the woman fled into the wilderness where she hath a place prepared of God, and afterwards that she received the wings of an eagle and flew to her place, which signifies that the church that is called the New Jerusalem is to tarry among those who are in the doctrine of faith separate while it grows to its fulness, while provision is made for it among many. But in that church there are dragons who separate faith from good works, not only in doctrine but in life; but the others in the same church who live the life of faith, which is charity, are not dragons, although they are among them ... from this it is clear that the church consisting of those who are not dragons is meant by the earth that helped the woman ... these reasons [about faith alone] are only with the learned leaders of the church, and are not known by the people of the church because they are not understood by them; therefore it is by the latter that the New Church . . . is helped, and also grows" (AE 765:2).
     Here the Lord gives the spiritual meaning of the prophecy of the church's establishment. He says that it will grow from those of the old Christianity, grow from the few into some fulness, before it is transferred to the many. This emphasizes strongly that what is considered few from one viewpoint might become quite large, even to some degree of fulness, from another (see Topics from the Writings, pp. 56, 57).

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     So let us summarize our reasons for not being discouraged by this opinion of the angels, even though agreeing with its essential teaching. 1) Only the Lord knows the future. 2) He guards the truth of the Word from too light usage by apparent contradictions and difficulties. 3) The angels had some hope even for Christians. 4) The church must be started by the remnant before it can be transferred. 5) The direct statement of the Lord is that the church will be founded with the remnant-with the few in the Christian world-and will grow to some degree of fulness from the simple good there before it is transferred to the many. 6) The New Church is destined to endure forever, and to cover the earth, so that eventually it will encompass all peoples (Coro. lii; TCR 787-789). From these considerations I believe that we are justified in considering evangelizing the Christian world a valid, even a vital use of the church, and feeling that there is a need to enter into it intelligently and to the best of our ability.

     Despite our past reluctance to enter into missionary work as an organization we have been, perhaps, the most successful of all New Church organizations in Christian lands in adding new members from the former church. Why is this? The answer is simple. We have been faithful to the uses we have seen. We have applied the doctrines to the activities of the church. Therefore we have built up strong centers, and an educated and devoted laity. From this strength, individual priests and laymen have been inspired with intelligent zeal to answer the questions of friends and inquiring strangers. We also manifest the examples of New Church schools and New Church homes. To an ever increasing extent we are embodying New Church principles and ideals in our church and community life. There is tremendous power in such orderly and high principled examples of what our religion has given to us, a power that is seen and a sphere that is felt by all who have an open mind. Many of these people have become part of us. These same ideals have inspired those who have married out of the church to find partners who appealed to them because they had similar qualities. Many such partners have thus become strong, loyal members. If the church has been successful to some degree in this field, even before it has been openly and systematically espoused, how much more powerful and full will this use become when it has been openly accepted as an essential one, and when its principles and their applications have been formulated from the Writings!

     But if we accept this use, what can we do now? First of all, we can continue to develop and protect our first two uses. There must be no change, nor detraction from them. They are the first part of evangelization, for they build the strong internal from which all external work and uses take their form.

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But as an organization we could begin the third use of evangelization. We must develop the doctrinal principles, applications, and philosophy which should rule the work done in this field. We know the tremendous gain to our educational use from such studies as Conversations on Education and The Growth of the Mind. We need also such works as "Conversations on Evangelization" and "The Growth of the Church"! These studies must be made. It is not enough to say we will approve of this use when the right men come along-men gifted in missionary ability and zeal. We must give them training, tools to work with, and spiritual, moral, and natural support. Let us compare this to our use of education. It is a tremendous help to have gifted teachers. But we also give them all the training that our studies in New Church education and the educational practices of the world make possible. And when we require further help from an untrained teacher we look for one with a gift for teaching, but we also give as much help and direction to that gift as possible. An inspired and gifted teacher is a wonderful help; but a willing worker who has been thoroughly trained can produce a competent job.
     So with the work of building the church by evangelization. It must be a constant and continuous use performed, if not by inspired men, at least by men dedicated to the work of the ministry employing all the arts and techniques the church can give them. This was clearly stated by Bishop W. F. Pendleton in Topics from the Writings when he said: "There is to be evangelization by teaching and preaching, first by individuals, and then by speakers trained and prepared for this use, or all else that is said in the Writings about teaching and preaching will go for naught. The whole world knows the importance of expert work in every line of human endeavor. Is the New Church to be an exception to this rule? The question answers itself to a thinking and reasoning mind. And the work of the evangelist should not be temporary and hitting, but constant and continuous, that the work may take on the form of a permanent endeavor and establishment" (p. 197).
     The early Academy had a saying that was quoted several times by speakers in the past. It was: "We cannot do missionary work now, but when we do come to do it, it will be done right." This I believe. The full acceptance of the Divine authority of the Writings, the effort to go to them and find their teachings, will lead to our discovery of, not just what is expedient, but what the Lord intends us to do and what means we should employ. Then the results will be what the Lord intends; for He works through the uses of men, and we will then offer Him men who are earnest in their efforts to do His work according to His will. And He has given us several ways to learn. We draw principles from the Word.

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We study the experiences of devoted workers to develop further means for successful applications. We would establish committees or councils in which to exchange our findings and inspire one another in the use. We would refuse to be discouraged, for the use itself would be founded on the solid foundation of the Lord's Word. We can, and will, succeed if we remember that this is the Lord's work, and we but serve in His use. "Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain" (Psalm 127:1). But as we labor in the Lord's work we can remember another sure promise-that the New Church will be established throughout the earth and will endure to eternity. And we can be strengthened, knowing that it is still with the few, but that we are doing our part in providing for its spread to the many.
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. MARTIN PRYKE       1953

     4. -in the Second Coming of the Lord

     The Most Ancient Church, which was the human race in its prime, moved towards a decline when men first began to place sensual things before spiritual things, and so inverted the true order of creation. From that moment it was necessary for the Lord to provide drastic remedies if mankind was to be saved from the fruits of its own folly. He foresaw that, without Divine intervention, the power of the hells would become so great than man would lose his free will and be quite incapable of warding off the infernal attacks.
     It was foreseen by the Divine that it would be necessary for Him to assume a human body of flesh and blood, to become God incarnate, and that even after this it would be necessary for Him to come again in a further revelation of His Divine Human. But this could not take place at once; and so it was provided that a preparatory period, that of the Ancient and Jewish Churches, should intervene.
     This preparation consisted in the provision of Divine revelations, the Ancient Word and the Old Testament, so that there might remain a vision of God on earth, and it also consisted in the provision of a promise, a prophecy, that the Lord would indeed come into the world and redeem mankind. This was the prophecy of the Messiah, which began at the time of the tall itself and reached to the final warnings of John the Baptist.

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     For centuries the Jews eagerly awaited the coming of the Lord; but they had mistaken the prophecies and looked for the wrong kind of Messiah. They looked for an earthly king, one to raise up the Jewish nation to be rulers of the world. Their mistake did not arise from any error or shortcoming in the prophecy but from their own sensuality, which caused them to think materially about that which was spiritual. They could conceive of no other kind of Saviour. Thus when the Lord came into the world and taught the Jews He was rejected by them, and finally suffered the supreme temptation of the cross.
     When the Lord was in the world He said: "I have yet many things to say unto you, but ye cannot bear them now," and in many other ways skewed that He would return to reveal those further truths concerning Himself for which the world was not as yet ready. The prophecies of the second coming, as of the first, were numerous; and, like the former, they have been widely misunderstood because of man's perversity. The Christian Church failed to learn from the error of the Jews; following the same path, it has pictured a material coming and a material kingdom, believing that the Lord's New Jerusalem is to be established here on earth-peopled by the saved who would rise in the body from their graves.
     Now we know and, in our Confession of Faith, declare abroad our conviction, that the Lord has indeed made His second coming already. He has not made it as the former church foresaw, and, for this reason, He has again been rejected by the vast majority. He has not come again in a body of flesh and blood, for this was done once and for all when He assumed the human from Mary; instead, He has come again in a body of Divinely revealed truth, in a revelation which will appeal to the rational needs of man to eternity, given through the Divinely prepared and inspired mind of Emanuel Swedenborg.
     Thus the New Church declares its belief that the Lord has made His second coming; not that He will make it, or even that He is making it. We know that it has been made, even as it was promised and prophesied, and we know that the New Jerusalem, the fruit of His coming, is now being established on earth.
     Just as the Christian Church was set apart from the Jewish Church, not because it worshiped another God, but because it believed God the Messiah had effected His incarnation whilst the Jews denied He had done so; similarly the New Church is set apart from the former Christian Church because it believes that the Lord has made and effected the promised second coming.
     The New Church is a new era, and not, as many have thought, simply a reform movement in the previous era. It is vital that we recognize this, for without this acknowledgment we waver in our conviction concerning the reality of the second advent and of the inspiration and authority of the Writings.

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     Thus our avowal of a belief "in the Second Coming of the Lord" implies a belief in the New Church as a new dispensation and the crown of all churches. It involves our clear recognition that the Lord has come again, and for the last time, to lift man out of his fallen condition, to free us from the bondage of false dogma which has persisted in the Christian Church, and to establish His kingdom anew-the New Jerusalem.
DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

     4. What is Spiritual Charity, and Why is it Essential to the Redemption of the Race!

     The Writings teach throughout that all men, regardless of their religion, are saved by the Lord if only they live sincerely according to whatever faith they have. This being the case, why, we may ask, should we be in the least concerned whether our religious beliefs are true or false! Religion, after all, is a matter of life, and the essence of a religious life consists in obedience to the dictates of conscience. But let us consider: every man's conscience is formed according to whatever he believes to be the will of God. But what really is the will of God? To this question every religion gives a different answer.
     Some Christians hold that religion consists in observing the formal requirements of the church-in attending services, repeating prayers, partaking of the Sacrament, confessing to a priest, and making ritual atonement for one's sins. Other Christians contend that such "works" are not saving, but that faith in Jesus Christ is the only requirement of religion. All who confess their faith in the vicarious atonement of the cross suppose that they are cleansed of all sin by the blood of Jesus. They therefore are under no compulsion to observe the rites and ceremonies of the church, except as an outward sign and testimony of their faith. Still other Christians believe that neither doctrine nor ritual is essential, because God requires no more of any man than that he live a good moral life, obeying a philosophy of his own. The religions of the Gentiles are still more various. The Jew denies Christ altogether, but meticulously observes the Law of Moses as interpreted by the rabbis. The Mohammedan prays to Allah, and follows the teaching of the Koran. The Buddhist seeks to acquire merit through successive incarnations until he attains nirvana; while the primitive savage practices black magic, and sacrifices animals, or even human beings, to propitiate the spirits of darkness.

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Each of these in his own way is fulfilling the only requirement of individual salvation, namely, that he live sincerely according to what he believes to be the will of God.
     It is obvious that such conflicting ideas of religion cannot all reflect the Divine will as to how man should live. In the kingdom of God there must be definite laws applicable to all its citizens. These laws must be designed in the infinite wisdom of God to provide for the freedom, the welfare, and the happiness of all who become citizens of the kingdom. In order that they may be intelligently obeyed these laws must be known and understood. Any one who breaks these laws, whether he does so wilfully or through ignorance, cannot fail to bring punishment upon himself, disorder upon the kingdom, and unhappiness upon those who dwell therein. If this is true, then it must follow that, although the Lord does not condemn those who innocently break the laws of His kingdom through unavoidable ignorance, He must protect the kingdom against the inevitable consequences of their mistakes. He must insist that before they become citizens they must learn to keep His law. A life according to one's individual conscience, therefore, will not lead one to heaven unless the conscience is founded upon the truth. Ignorance and error, however sincere, cannot save. Only those who are willing to "hear what God the Lord doth speak" can at least be led out of error into truth, and thus prepared to enter into heaven.
     Now let us note that heaven is inhabited by human beings who have lived on earth and have passed by the gate of death into the spiritual world. For this reason the laws Divinely ordained to provide for the happiness of the angels are the same as those laws of spiritual life that provide for the true welfare and happiness of men on earth. This is why the Lord teaches men to pray: "Thy will he done on earth as it is in heaven." The church, or the kingdom of God on earth, is but the kingdom of heaven with men still in the life of the body. If the Divine laws of this kingdom must be known and obeyed by the angels to preserve order, freedom, and happiness in heaven, then surely these same laws must be known and obeyed by men if the church is to provide for order, freedom, and happiness in earthly society. Indeed it is the infraction of these Divine laws of human life that brings evil, with all its train of suffering and destruction, upon mankind.
     This being the case, it follows that there must be a true church on earth-a church in which the genuine laws of the Lord's kingdom are known and understood and sincerely kept. Only where this church exists, and only as far as its teachings are observed, can the evils that plague the human race be overcome.

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Although the Lord in His infinite mercy can save individuals from every religion if only they are willing, either in this world or in the next, to receive the instruction of the Word and thus to forsake their errors and follow in the way of truth, still there is no hope for the redemption of the race, no possibility of establishing the promised kingdom of God on earth, except as far as men here will learn from the Lord Himself how to live in peace and mutual love, and in genuine charity with one another.
     This is so essential that whenever all true understanding of the Word is in danger of being lost, the Lord comes to teach His law anew, and to re-establish a genuine faith with men. If man had no access to spiritual truth, redemption would be impossible. And this is why there must be a true church at all times somewhere in the world, even if it be only among a few. In the chaos and babel of mistaken human opinions concerning religion there must be some source of accurate and reliable knowledge. There must be some means whereby men may discover the Divine truth-the truth that is above all human opinion, the truth that is the infinite wisdom of God. Somewhere on earth there must be those who, in the merciful Providence of the Lord, are led to see that truth, to recognize it, to love it, and to seek it out as the "pearl of great price" for which they will forsake all else. Few though they be at first, there must be some who, through temptation, learn in some degree to understand that truth and to live according to it. From such a small beginning the kingdom of God may grow as the knowledge of the truth spreads. Not otherwise; for those who would enter the kingdom of God must know the laws of that kingdom, and from conscience must obey those laws. The spiritual truth of the Word is the law of the kingdom, and genuine charity is a life according to that truth. As men come under the government of that truth they become members of the one true church. And as that church grows until it embraces all the nations of the world the human race will be redeemed, that real freedom, genuine peace, and mutual good will may everywhere prevail to bring true happiness to all mankind.     
     The failure to acknowledge the existence of such Divine truth and the imperative need to understand it and obey it is the fatal error of our modern age. The idea of religious tolerance now widely accepted is one that encourages men to rest satisfied with whatever religious beliefs they happen to be familiar with. It implies that religion is merely a matter of personal preference. It does not inspire men with the same burning zeal to discover the real laws of spiritual life as that which has led them so successfully to discover and to master the laws of the material universe. Yet it is obvious that wherever there are laws Divinely ordained, whether it be in nature or in the realm of the human spirit, success attends those only who know those laws and obey them.

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So long as men clung to the mistaken philosophy of the Middle Ages and refused to investigate with candor the hidden wonders of nature, the progress of civilization was arrested and the practical problems of society remained unsolved. Only when preconceived ideas were laid aside and men allowed facts to change the pattern of their thinking did our modern age of scientific development begin to dawn.
     Even today vast sections of the world have not learned that lesson, and where it is not done there still is no progress. The poor peasants of India long to raise their standard of living, to lighten their heavy burden of physical toil and at the same time banish the ever-present specter of starvation. But they will not succeed in doing so except as far as they may learn how better and more efficiently to utilize the great natural resources of their land. And this requires intelligent understanding of the laws of nature. Even in our Western world, where the rule of law in nature is fully recognized, it is still true that progress in bettering material welfare depends entirely upon the discovery and the correct application of natural law. Medical scientists are fired by the exalted ideal of conquering diseases which have long brought suffering and premature death to millions every year, but they accomplish their purpose only to the degree that they are able to find the real causes of those diseases, and thus learn how to combat them. So it is in every field of scientific endeavor, whether it be the conquest of the air, the blending of metals, the invention of plastics, or the industrial use of atomic power. All real achievement is the fruit of patient search, and of complete devotion to natural law. . . Many people, elated by the marvelous discoveries and inventions that have rewarded scientific research, have come to believe that an understanding of nature's laws would in the end solve all the problems of society and bring about the millennium. But the bitter experience of two world wars, and the imminent fear of a third world war that threatens to destroy our whole civilization, have served to shake their confidence in that belief. And this, in Providence, is the spiritual use of these trials and dangers. Many now see the imperative need for some kind of moral and spiritual awakening. They begin to realize dimly that the real cause of evil does not lie in nature but in man himself, It is increasingly recognized that in some way the greed of men for power and wealth must be subordinated to some universal law of justice and morality that looks to the welfare of all, regardless of race, creed, national boundaries, or economic standing. But this, it is supposed, is to be accomplished not by any particular religion, but by a sort of common denominator of all religion's. Since, however, religions disagree fundamentally as to what justice is, what morality is, and consequently as to how peace and good will are to be attained, there is no means of correcting false ideas, or of directing effort along any reliable path that may give promise of success.

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Until there is the acknowledgment of a Divine law to be sought out, and intelligently applied, there can be no real progress toward the improvement of the spiritual well-being of society. Until men are willing to relinquish their accustomed ideas of religion and allow their minds to be molded by the spiritual truth of the Word, even as they have permitted their thought to be modified by scientific truth, they will but grope blindly in the dark and will fail to achieve their purpose.
     At once the question arises, How do we discover that spiritual truth? Every religion claims to have it straight from the mouth of God. Not only the Christian Bible, but the Book of Mormon, the Koran, and the sacred books of the East-all are invested with the absolute authority of Divine revelation. All of them are variously interpreted and understood by schismatic sects in contradictory ways. Who is to sap which is right! Are we not forced back into the agnosticism of Pilate, who asked of Jesus Christ; "What is truth?" Because of these conflicting opinions men fall increasingly into doubt as to whether there is any Divine revelation, whether God has given any reliable guide to spiritual truth. If this doubt is confirmed, it can lead only to hopeless pessimism and the denial of all religion. In that case what about this desperate need for a moral and spiritual awakening to save the race from impending destruction? Whence is it to come? Where shall men look for the intelligence and the wisdom to bring it about?
     To this there is no answer unless the Divine Savior in His mercy has provided a source of true knowledge, a revelation of His Divine law that is above all human opinion, yet one to which all men may have access. This is just what the Lord has done in, and through, the Writings of His second advent. Only, at first, in small numbers and by slow degrees can men be prepared to receive that truth. But every one who approaches the Heavenly Doctrine with an open mind and a humble heart can recognize the truth there openly set forth in clear rational language. Men must be willing to exercise the same perseverance, the same patience, the same willingness to learn, in their approach to the Writings as they have exercised in their approach to the book of nature. This attitude of mind will in due time yield the same rich harvest of accomplishment in spiritual things as is now being gathered from the many fields of scientific investigation. And as men learn the Divine laws of human life, they will be able to perform acts of genuine spiritual charity. That charity is defined in the Writings as "a life according to truths Divine" (AC 10485). "The life of charity," we read, "is continually being born, growing up, and receiving increments by means of truths." The more a man learns from Divine revelation, if he loves the truth and seeks it with a pure heart, "the more is the life of charity perfected" with him.

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"Wherefore, according to the quality and quantity of [spiritual] truth, so is the spiritual charity with a man" (AC 2189:2). All men who approach the Writings with innocence of heart and willingness to be taught of God can understand the truth. Therefore the Lord says: "My doctrine is not Mine but His that sent Me. If any man will do His will, he shall know of the doctrine whether it be of God or whether I speak of Myself. He that speaketh of himself seeketh his own glory: but he that seeketh His glory that sent him, the same is true and no unrighteousness is in him" (John 7:16-18).
REVIEW 1953

REVIEW       JAN H. WEISS       1953

     ORGAN DER SWEDENBORG STUDIEKRING. Published privately four times a year. Nijmegen, Holland.

     In the summer of 1952, a Swedenborg Study Circle was organized with the building of the New Church in the hearts of the people of the Netherlands as its primary purpose. Mr. M. Rijksen of Nijmegen and Mr. P. Windig of Arnhem, who are the principal workers in the Circle, gave several lectures in the latter part of the year, and the results of their work are certainly encouraging. But it was felt that contact should be maintained with those who attended the lectures, and this mimeographed magazine which the editors propose to issue four times a year is the result of that feeling.
     This first issue contains articles on the following subjects: Who was Swedenborg, The Purpose of the Swedenborg Study Circle, The Internal Sense of the Word, Faith and Science, and Introduction to a Question Box. The editors are to be congratulated on the results of their first efforts. Each article is written in a way that will attract the reader's attention. The Dutch language is handled skillfully, and in this reviewer's opinion the articles are doctrinally sound in content. But their greatest value is in their being written in an understandable way which accommodates various teachings to readers who come in contact with the doctrines of the New Church for the first time.
     Quite a number of New Church men in the United States who know about the work of the Study Circle through contact with this reviewer are waiting with interest to hear and read more about the results of its work. That work is not easy, but it is of the greatest importance to those who will benefit from it. We offer our best wishes to this new magazine and to its editors, and hope that it will reach many who long for truth and will find it in the Writings.
     JAN H. WEISS

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ANNUAL COUNCIL MEETINGS 1953

ANNUAL COUNCIL MEETINGS       W. CAIRNS HENDERSON       1953

     COUNCIL OF THE CLERGY

     The Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held in the Council Hall of the Bryn Athyn Cathedral-Church, January 27-30, 1953, with Bishop De Charms presiding.

     In addition to the Bishop of the General Church, there were present two members of the episcopal degree, sixteen members of the pastoral degree, and four members of the ministerial degree, namely: the Rt. Rev. Alfred Acton and the Rt. Rev. Willard D. Pendleton; the Rev. Messrs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, Harold C. Cranch, Emil R. Cronlund, Charles E. Doering, Frederick E. Gyllenhaal, W. Cairns Henderson, Hugo Lj. Odhner, Ormond de C. Odhner, Norman H. Reuter, Norbert H. Rogers, David R. Simons, Kenneth O. Stroh, William Whitehead; Geoffrey S. Childs, Jr., Raymond G. Cranch, Louis B. King, and Dandridge Pendleton-a total of twenty-three, including all the active clergy of the General Church in the United States and Canada. Candidate Roy Franson was present by invitation.

     A meeting of the Bishop's Consistory was held on Monday evening, January 26th. The Council, as usual, held six regular sessions, four in the mornings and two in the afternoon, one open session, and one joint session with the Board of Directors of the General Church. On Thursday afternoon, January 29, Bishop De Charms met with the Headmasters of local schools as the Educational Council Standing Committee on Program and also to consider the teacher needs of the local schools next year. During the week the Bishop also made arrangements with the Pastors concerned for District Assemblies in the fall.

     In opening the first session, Bishop De Charms reviewed the changes that had occurred since the last annual meetings [see pp. 182, 183]; showing that they had resulted in an overall increase of regular ministrations that solved many of the problems facing the Council last year. However, it had not yet been possible to provide pastoral leadership for the society in Australia, or ministrations by a regular visiting pastor for Southern Ohio. As far as was known, the political situation in South Africa had not affected the work of the Mission.

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Episcopal Visits made in the fall of 1952 had seemed to be of great use. Important matters to be considered were the time and place of the next General Assembly and the action to be taken in regard to an invitation to hold a General Assembly in Great Britain in 1956.

     During the week, oral reports were made by the Committee on Ecclesiastical Garments and the Committee on the Liturgy. These were discussed, and it was resolved that the Committee on Ecclesiastical Garments should prepare for presentation at the next annual meetings a study on certain basic questions. An informal report was made on the progress of the children's Hymnal.

     With fewer practical matters calling for lengthy consideration the Council was able to hear more addresses than has been possible in some recent years. Papers on "The Nature of Life after Death" by the Rev. Ormond Odhner and "The Two Kingdoms and the Three Heavens" by the Rev. Karl R. Alden were read and discussed at the first and second sessions. For the next two sessions the Program Committee had arranged for a paper by the Rev. Charles E. Doering on "Government vs. Management" and one by the Rev. William Whitehead on "Church and State." At the fifth session the Rev. W. Cairns Henderson opened a discussion of the Revised Standard Edition of the Bible with a short address on the subject, and at the final session the Rev. Harold C. Cranch presented a paper on "Evolution" which will be published in THE NEW PHILOSOPHY. Some of the other papers mentioned will be published later in NEW CHURCH LIFE.

     Several resolutions were passed during the regular sessions. The Council expressed itself as favoring the holding of a General Assembly in 1954, contingent upon an invitation being received from the Bryn Athyn Society, and the holding also of a General Assembly in Great Britain in 1956. It was resolved to hold the Annual Council Meetings as usual in 1954, and the Bishop was again asked to appoint a Program Committee to provide for two of the sessions. The Secretary was instructed to convey warm congratulations and appreciation to Dean Eldric S. Klein on the completion of the NEW CHURCH LIFE FIFTY-ONE YEAR INDEX, which was reported to the Council, and was instructed also to send a message of thanks and appreciation to the ladies who provided refreshments during the morning recesses.

     The Open Session of the Council was held on Friday, January 30, following the usual Friday Supper of the Bryn Athyn Church.

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Bishop De Charms presided, and the address was given by the Rev. Harold C. Cranch, who spoke on "The Third Use of the Church" [pp. 152-164]. The address led to an unusually lively and representative discussion which showed an affirmative response to the position taken by the speaker, with its insistence that evangelization should not displace or impair other uses.

     Although they are not part of the Annual Council Meetings it is usual to mention the various social functions held. On Wednesday evening there was a social supper and gathering of the clergy at the home of the Rev. and Mrs. Hugo Lj. Odhner which was, as always, a delightful occasion. Bishop and Mrs. De Charms entertained all the ministers present at a most pleasant luncheon on Thursday, and Mr. Raymond Pitcairn was again host at two luncheon parties for members of the Joint Council and male members of the Academy Faculty which were much enjoyed by all his guests. During the week there were other and equally enjoyable social functions to which various ministers were invited-all part of the gracious hospitality we associate with these meetings.
     W. CAIRNS HENDERSON,
           Secretary of the Council of the Clergy.
JOINT COUNCIL 1953

JOINT COUNCIL       HUGO LJ. ODHNER       1953

     JANUARY 31, 1953

     The Council of the Clergy and the Board of Directors of the General Church of the New Jerusalem met in their fifty-ninth joint meeting in the Council Chamber of the Bryn Athyn Church, January 31, 1953. Those present were:

     OF THE CLERGY: Rt. Rev. George de Charms (presiding), Rt. Rev. W. D. Pendleton, Rev. Messrs. A. W. Acton, E. C. Acton, K. R. Alden, B. A. H. Boyesen, H. C. Cranch, E. R. Cronlund, C. E. Doering, F. E. Gyllenhaal, W. C. Henderson, H. L. Odhner (secretary), N. H. Reuter, N. H. Rogers, D. R. Simons, K. O. Stroh, William Whitehead, G. S. Childs, Jr., R. G. Cranch, and Dandridge Pendleton. (20)

     OF THE BOARD OF DIRECTORS: Messrs. D. E. Acton, E. T. Asplundh, Lester Asplundh, Robert G. Barnitz, G. E. Blackman, E. C. Bostock, G. S. Childs, R. W. Childs, E. H. Davis, T. N. Glenn, L. E. Gyllenhaal, Hubert Hyatt, S. E. Lee, H. P. McQueen, P. C. Pendleton, H. F. Pitcairn, Raymond Pitcairn, Arthur Synnestvedt, and C. G. Merrell. (19)

     1. The meeting was opened with prayers at 10 a.m., Bishop De Charms presiding.

     2. The MINUTES of the 58th regular meeting of the Joint Council were accepted as printed in the NEW CHURCH LIFE, 1952, pages 177-180.

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     3. The Rev. W. C. Henderson gave certain highlights of his Report as SECRETARY OF THE COUNCIL OF CLERGY, which is printed on pages 181-186 herewith.

     He called attention to several facts: There had been four ordinations into the priesthood and twelve ministerial changes. Four new circles had been recognized. Episcopal visits were made to a large number of places in the United States and Canada, and an Assembly was held for the first time in the Peace River district of North Western Canada. Dr. Odhner had visited England (for the British Assembly) and Sweden. The work on the West Coast of America, in South Africa, and among the isolated in England had been strengthened by the placing of ministers. A Handbook containing information about the General Church had been issued.

     4. The Rev. Hugo Lj. Odhner submitted his Report as SECRETARY OF THE GENERAL CHURCH, which was received. (See page 178.)

     5. The Report of Mr. Hubert Hyatt as SECRETARY OF THE CORPORATIONS OF THE GENERAL CHURCH was submitted and filed. (See page 186.)

     6. Mr. Leonard E. Gyllenhaal summarized his Report as TREASURER OF THE GENERAL CHURCH, which was received. (See page 189.)

     7. The Rev. W. Cairns Henderson submitted his Report as EDITOR OF "NEW CHURCH LIFE." The Report was accepted. (See page 192.)

     8. The Rev. F. E. Gyllenhaal presented a mimeographed Report as Director of the Committee on RELIGION LESSONS. (See page 193.) He also submitted lists of twenty-five persons who voluntarily contribute to the work as officers and counsellors. This number did not include "teachers" who supervise the children's lessons. He attached a statement descriptive of the Committee's organization and procedures. An exhibit of the Committee's work, including mimeographed publications and pictures, figures used in the Christmas representations, etc., was displayed in the Undercroft.

     The Report was accepted and filed.

     9. The Rev. W. C. Henderson reported verbally for the Committee on SOUND RECORDINGS, promising a printed Report. (See page 195.) The merits of recordings which had only a historical interest were discussed. It was also noted that tape-recordings were also being used for taking down addresses, like those of Rev. K. R. Alden's missionary classes and those of Bishop Pendleton, which were later condensed or edited in mimeographed form and thus distributed.

     10. The Rev. F. E. Gyllenhaal reported on the proposed HYMNAL FOR CHILDREN which had not been completed for lack of time. It was proposed to publish an edition of one thousand copies by a photo off-set process.

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Miss Hildegarde Odhner has consented to help with some phases of the final preparation And there are some delays connected with copyrights.

     11. After a short recess for refreshments (kindly provided by the Women' Guild in the Undercroft) Bishop De Charms called attention to a real need that is facing the Church-that of finding a place to carry on the work of some of our Committees and store the products of their labor.

     We have no General Church premises, except in buildings belonging to the Academy or the Bryn Athyn Church. The work of the Committee on Sound Recordings has reached proportions where the use of private homes cannot provide storage for machines and library, and the Religion Lessons Committee work occupies a large area in the Cathedral. The problem is to find a place for the General Church.

     12. The Secretary read a part of a Report from the Rev. Martin Pryke. Superintendent of the SOUTH AFRICAN MISSION. Part of this report is published on page 193, below.

     13. On behalf of the MILITARY SERVICE COMMITTEE, the Rev. W. C. Henderson conveyed a verbal report indicating that the work was proceeding on the same lines as last year.

     14. A Report of the Committee on VISUAL EDUCATION (Mr. W. R. Cooper, Director), was accepted. (See page 195.) The Rev. F. E. Gyllenhaal added some details. The Rev. H. C. Cranch noted much improvement in the New Testament slides. He advocated as convenient the use of roll-films as well as the slides. Mr. Lester Asplundh however urged the use of standardized material.

     15. The Rev. William Whitehead reported for the ACADEMY PUBLICATION COMMITTEE which despite its name has been of direct service also to the General Church. Since the death of the Rev. W. H. Alden, the Academy Book Room has been operating under the Treasurer's Office without any special manager and certain phases of the work have been relegated. (The Report is printed on page 196.)

     If was noted by one speaker that the Academy is also cooperating with other New Church publishers in promoting such publications Acton's translation of Conjugial Love and Mrs. Sigstedt's recent biography of Swedenborg.

     16. On behalf of the Committee on MINISTERIAL SALARIES, Mr. Philip C. Pendleton gave a brief verbal report. The substance of his remarks is found in the Report of the Secretary of the Corporations of the General Church. (See page 187.)

     17. The Bishop reported that certain resolutions were passed by the Council of the Clergy regarding the desirability of holding GENERAL ASSEMBLIES in 1954 and 1956. The Board of Directors, meeting January 30, took similar action.

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     The Bishop also reported that a Committee authorized by the 39th British Assembly, August 3, 1953, had issued a cordial invitation to hold a General Assembly of the General Church in London in the summer of 1956. (Confer NEW CHURCH LIFE; 1952, page 507.)

     The two resolutions of the Council of the Clergy were read, as follows: "Resolved, that it is the sentiment of this meeting that a General Assembly should be held in 1954, contingent upon an invitation being received from the Bryn Athyn Society; and that this Resolution be presented as a recommendation to the Board of Directors and the Joint Council." "Resolved, that this Council finds it desirable to hold a General Assembly in Great Britain in 1956, and that this Resolution be presented as a recommendation to the Board of Directors and the Joint Council."

     18. On motion, the following was passed by unanimous vote: "RESOLVED, That this Joint Council approves the recommendation of the Council of the Clergy and of the Board of Directors that a General Assembly should be held in 1954, contingent upon an invitation being received from the Bryn Athyn Society."

     19. On motion, the following was passed by unanimous vote:

     "RESOLVED, That this Joint Council finds it desirable to hold a General Assembly of the General Church in Great Britain in 1956."

     20. A general discussion of the subject followed. Dr. Odhner commented on the earnestness of the British invitation and on special circumstances which augured its success. The Bishop, noting that a four year interval between General Assemblies held on this continent seemed to be indicated, pointed out that we should not attempt to have Assemblies so frequently as to make them a burden, but often enough to give our people the opportunity to profit by the inspiration and encouragement of such occasions. By having General Assemblies at reasonable intervals, we avoid the danger of sinking our interest into only local uses.

     Mr. Lester Asplundh stressed that the society which is to entertain an Assembly must be aroused to feel the necessity and be conscious of the great use it is to serve. It was obvious that at this time Bryn Athyn was the only place ready to invite a General Assembly. Mr. P. C. Pendleton expressed the fear that it would be a recurring burden on the Bryn Athyn Society unless other centers on this continent came under serious consideration. He recalled the success of assemblies held in Kitchener in 1926, and in Pittsburgh in 1937 and 1940, and noted that convention facilities are offered by various educational institutions such as the University of Pennsylvania. The Rev. E. C. Acton reported that his committees had looked into various possibilities in Chicago. The Rev. A. W. Acton was hesitant about accommodations in Toronto. And the Rev. F. E. Gyllenhaal recalled that while the Fairgrounds and the Royal York Hotel had offered facilities in Toronto, an invitation given some twenty years ago by the local society was withdrawn because of difference of opinion as to the accommodation of visitors.

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     Mr. Raymond Pitcairn felt it was desirable to have more frequent Assemblies if they could be held under conditions where no burden was thrown on the Bryn Athyn Society. The General Assembly in Great Britain in 1956 would answer to this need.

     The Bishop expressed the hope that some General Assembly may be held in the future in Canada or other locality outside of Bryn Athyn. The problem arises, however, that a great many of our young people who have little means would be excluded when an Assembly is held outside Bryn Athyn and on a purely commercial basis; and the experience of an Assembly not only stimulates their enthusiasm but channels their energies into useful cooperation.

     21. An inquiry was made as to how potential Bryn Athyn hosts could be informed what laymen are going to attend the Annual Council Meetings. Since no central agency was informed, it was suggested that the notice of the meetings might include a postal card to be returned to the Bishop's Office with such information.

     22. The meeting was adjourned at 12:30.
          Respectfully submitted,
               HUGO LJ. ODHNER,
                    Secretary.
ANNUAL REPORTS 1953

ANNUAL REPORTS       Various       1953

     SECRETARY OF THE GENERAL CHURCH

     The year 1952 gave the General Church a net increase of 36 members, making the total number of the adult membership 2726, of whom 1640 reside in the United States and 1086 in other countries. (Separate figures for the U.S.A. are required by statistical agencies.)

     Membership, Jan. 1, 1952                          2690
(U.S.A.-1608, Other countries-1082)
New members (certificates 4143-4217)           75
(U.S.A.-51, Other countries-24)
Deaths (U.S.A.-19, Other countries-16)      35
Resignations (U.S.A.-none)           4
Losses                                   39      39
Net gain in membership                          36
Membership, Jan. 1, 1953                          2726
(U.S.A.-1640, Other countries-1086)

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     NEW MEMBERS

     January 1, 1952 to January 1, 1953

     A. THE UNITED STATES

     Pasadena, California
Mr. John Warren Potts

     Denver, Colorado
Mr. Albert Francis Anderson
Mr. Albin John Bergstrom

     Storrs, Connecticut
Mr. Paul Cecil Kirby

     Belleville, Illinois
Capt. Martin Raming Beebe

     Chicago, Illinois
Mrs. Mary Barbour-Blair
Miss Sylvia Miriam Gladish

     Glenview, Illinois
Miss Audrey Elizabeth Brickman
Mr. Thomas Niles Leeper
Miss Sally Jean Smith
Miss Sonia Synnestvedt

     Topeka, Kansas
Mr. Homer Lewis Greer

     Baltimore, Maryland
Miss Constance Emma Needer
Mr. John Henry Needer
Miss Mary Louise Augusta Needer

     Davidsonville, Maryland
Mr. Carl Theophilus Knapp

     Hyattsville, Maryland
Miss Suzanne Grant

     Detroit, Michigan
Miss Jane Frankish Forfar

     Duluth, Michigan
Mr. Russell Bryan Boothroyd

     Pleasant Ridge, Michigan
Miss Nancy Ann Cook

     Saginaw, Michigan
Mr. Alan Douglas Childs

     Brentwood, Missouri
Mr. Neil Harris Johnson

     St. Louis, Missouri
Mr. Curtis Sprewell Owen

     Palmyra, New Jersey
Miss Anne Lavelle Carroll

     Flushing, New York
Mr. Robert Hughes Johns

     Bryn Athyn district, Pennsylvania
Miss Berith Acton (now Mrs. Hilary Simons)
Mr. John Thomas Broadbridge Acton
Mr. Barr Elder Asplundh
Mr. Robert Hugh Asplundh
Mr. Philip Henry Howard
Miss Marilyn Ruth Klein
Mr. John Vincent Kohlhaas
Mrs. J. V. (Elsie Ryder) Kohlhaas
Dr. Theodore Frederick Lavine
Mrs. T. F. (Marianne Laftman) Lavine
Mr. Michael Alan Norman
Mr. Loyal Daniel Odhner
Mrs. L. D. (Flora Waelchli) Odhner
Mr. William Harry Roberts
Mr. Howard James Ryan
Mr. Hilary Quentin Simons
Mr. Huard Ivan Synnestvedt
Miss Theresa Georgette Taragna

     Philadelphia, Pennsylvania
Mr. Fred Edwin Odhner

     Pittsburgh, Pennsylvania
Mr. Chester Julius Stroemple

     Akron, Ohio
Dr. Philip Boggess de Maine

     Dayton, Ohio
Mr. Livingstone Magill Echols

     Garfield Heights, Ohio
Mr. Daniel Joseph Curran

     Urbana, Ohio
Miss Sally Grey Barnitz

     Washington, D. C.
Mrs. Richard Muller (Adelina Agnes Lovegrove) Hilldale
Mrs. Lewis (Isabel Jane Rich) Nelson

     B. CANADA

     Kitchener and Waterloo, Ontario
Mr. Donald Gardiner Glebe
Miss Eudora Kathleen Heinrichs
Mr. Hubert Henry Heinrichs
Mr. Gilbert J. Niall

     Toronto, Ontario
Mrs. Gordon Munro (Helen Maude Adams) Bradfield
Mr. Norman Harold Selby (Mary Mildred Macdonald) Carter
Miss Doris Margaret Vowels
Mr. Ernest Thomas Watts

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     C. BRAZIL

     Rio de Janeiro
Snr Raymundo de Araujo Castro, Filho
Snra R. de A. (Eloah Clelia Mello) Castro, Filho

     D. ENGLAND

     London district
Miss Elnar Rinnah Acton
Mr. Gordon Stewart Clennell
Miss Edith Annie Cooper
Mr. Royston Harling Griffith
Mrs. Royston H. (Freda Gertrude Clubb) Griffith
Miss Isabella Robertson
Miss Gladys Ada West

     Bury, Lancaster
Mrs. Colin Murray (Marianne Hosterey) Greenhalgh

     E. NORWAY

     Stavanger
Mrs. Jorgen (Borghild Sofie Eckhoff) Berner
Mr. Michael Eckhoff

     F. SOUTH AFRICA

     Balgowan, Natal
Mr. John Pemberton Lowe
Mrs. J. P. (Amy Judith Mansfield) Lowe

     Cavendish P.O., Natal
Miss Beatrice Penelope Lumsden

     Greytown, Natal
Mr. Clive Stanley Parker

               
     DEATHS

     Reported during 1952

Bancroft, Mr. Walter Hoyt, Dec. 2, 1952, Yeagertown, Pa.
Bastes, Snra A. N. C. (Lucia Bastes) Bastes, Apr. 3, 1952, Rio de Janeiro, Brazil.
Beijerinck, Mr. Willem, Apr. 9, 1952, Amsterdam, Holland.
Boatman, Mrs. Arthur E., of Kyger, Ohio. Died c:a 1949.
Bostock, Mrs. Edward C. (Madeline Glenn), Jan. 31, 1952, Bryn Athyn, Pa.
Boyesen, Mr. Eyvind Andreas, Feb. 16, 1952, Oslo, Norway.
Bregenzer, Mrs. Edwin A. (Hattie Hoele), June 23, 1952, Allentown, Pa.
Carpenter, Mrs. Elsie Ryckoff, July 10, 1952, Huntingdon Valley, Pa.
Coley, Mr. Joseph Wainwright, March 5, 1952, Bryn Athyn, Pa.
Cronwall, Mrs. Carl G. (Ida Johnson), Dec. 2, 1952, Chicago, Ill.
Daniel, Lady Sarah Ann (James), Feb. 17, Vancouver, Brit. Col.
Doering, Mrs. Charles E. (Lucy Lyons Cooper), Dec. 4, 1952, Norristown, Pa.
Eckhoff, Mr. Michael, Oct. 26, 1952, Stavanger, Norway.
Fairbank, Mrs. J. W. (Anna Evelyn Soderberg), Jan. 10, 1952, Philadelphia, Pa.
Frandberg, Mr. Carl Albin, Feb. 11, 1952, Harnosand, Sweden.
Hakansson, Mrs. Ernst (Anna Alfrida Forsberg), Dec. 25, 1952, Stockholm, Sweden.
Hobart, Miss Caroline Augusta, Feb. 17, 1952, Willow Grove, Pa.
Holm, Mrs. Alfred V. (Amanda Carolina Osterberg), May 22, 1952, Glenview, Ill.
Horigan, Mrs. Daniel E. (Margaret Drynan), Dec. 13, 1951, Pittsburgh, Pa.
Huestis, Mr, Chester Ellsworth, March 12, 1952, Glenview, Ill.
Hyatt, Mrs. Edward S. (Mary Leather), Aug. 5, 1952, Bryn Athyn, Pa.
Jacobson, Miss Anna Sofia, Oct. 7, 1952, Djursholm, Sweden.
Johansen, Mr. Peder Kristian, Jan. 20, 1952, Seattle, Wash.
Klein, Mrs. Ralph Sidney (Elizabeth Mary Field), Jan. 2, 1952, Bryn Athyn, Pa.
Nordstrom, Mrs. Sigrid Vilhelmina (Karlsson), Aug. 4, Sundbyberg, Sweden.
Orchard, Mr. George Henry, June 30, 1952, Toronto, Ont.
Pearson, Miss Christine, Dec. 26, 1952, Hines, Ill.
Pemberton, Mrs. George Elliott (Clair Lilla Cockerell), Feb. 20, 1952, Durban, Natal, So. Africa.
Reuter, Mrs. Adolph W. (Gertrude Eva Draeger), Aug. 19, 1952, Glenview, Ill.
Rouillard, Miss Edmee, Mauritius (?). Report incomplete.
Scalbom, Mr. Oscar Luther, July 17, 1952, Glenview, Ill.
Sole, Mr. William Gordon Brooks, Dec. 25, 1952, Kitchener, Ont.
Stroh, Mr. Frederick Emanuel, May 8, 1952, Waterloo, Ont.
Waters, Mr. Edward John, Jan. 29, 1952, Shenfield, England.
Waters, Mr. Frederick George, Mar. 8, 1952, Formby, Liverpool, England.

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     RESIGNATIONS

Asell, Mrs. Greta Elisabet, Karlskrona, Sweden.
Holmstrom, Mr. Bjorn Axel, Stockholm, Sweden.
Leufstedt, Miss Ragnhild, Stockholm, Sweden.
Rothaermel, Miss Minnie, Kitchener, Ont. (Died Jan. 28, 1952.)
     Respectfully submitted,
          HUGO LJ. ODHNER,
               Secretary.



     COUNCIL OF THE CLERGY

     January 1, 1952 to January 1, 1953

     MEMBERSHIP

     With four ordinations into the first degree of the Priesthood in 1952, and no losses through death or resignation, the total membership of the Council increased during the year from thirty-four to thirty-eight.
     In this total are three priests of the Episcopal degree, twenty-eight of the Pastoral degree, and seven of the Ministerial degree. Eleven members of the Council, however, are retired or engaged in secular work, and although some of them help with the work of the Church in varying degree, the active membership is twenty-seven.
     There are also two Authorized Candidates, one in the Theological School of the Academy and one in Brazil; one priest of the Pastoral degree in the British Guiana Mission; and nine priests of the Pastoral degree and two of the Ministerial degree in the South African Mission-the figures for South Africa being the same as last year. The Circles at Paris and The Hague and the Society in Australia continue to be served by Authorized Leaders, but the two Circles mentioned now receive also occasional ministrations from a regular Visiting Minister. A list of the Clergy of the General Church and its Missions appears in NEW CHURCH LIFE for December, 1952, pp. 588-591.

     STATISTICS

     Statistics concerning the SACRAMENTS AND RITES of the Church administered during 1952, compiled from 32 reports received up to march 15, 1953, together with the final though still incomplete figures for 151, are as follows:

                                   1952          1951          
Baptisms (children, 12; Adults 32)          158          140          (+18)
Holy Supper:      Administrations          145          143          (+2)
          Communicants          4481          3279          (+1202)
Confessions of Faith                    32          33          (-1)
Betrothals                         22          22
Marriages                         29          30          (-1)
Funeral or Memorial Services          32          26          (+6)
Ordinations                         4          1          (+3)
Dedications:     Churches               1          0          (+1)
          Homes               7          4          (+3)

     The above figures do not include administrations of Sacraments and Rites in the South African Mission.

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     REPORTS OF THE MEMBERS OF THE CLERGY

     The Rt. Rev. George de Charms, Bishop of the General Church of the New Jerusalem, Pastor of the Bryn Athyn Society, and President of the Academy of the New Church, reports as follows:

     BISHOP OF THE GENERAL CHURCH

     ORDINATIONS: On June 19, 1952, Candidates Geoffrey S. Childs, Jr., B. David Holm, Dandridge Pendleton, and Frank S. Rose were ordained into the first degree of the Priesthood.

     PASTORAL CHANGES: On January 23, 1952, the Rt. Rev. Alfred Acton tendered his resignation as Visiting Pastor to the Washington, D. C., Circle, effective June 30, after forty-two years service.

     On February 17, 1952, the Rev. Kenneth O. Stroh resigned as Pastor of Michael Church, London, England, because of ill health. He returned as soon as possible to this country, where he is under medical treatment, but is unable as yet to undertake pastoral responsibility. However, he is giving some assistance to the pastoral office in connection with the Bryn Athyn Church.

     On March 18, 1952, the Rev. Morley D. Rich resigned as Pastor of the Advent Church of Philadelphia, and as Visiting Pastor to the Circles in New York, Northern New Jersey, and Baltimore, in order to accept appointment as Acting Pastor of the Michael Church in London.

     On May 11, 1952, the Rev. Raymond G. Cranch accepted appointment as Visiting Minister to the Erie Circle.

     The Rev. Geoffrey S. Childs, Jr., accepted appointment as Resident Minister of the Advent Church of Philadelphia, and as Visiting Minister to the Circles in New York and Northern New Jersey.

     The Rev. B. David Holm accepted appointment as Assistant to the Pastor of the Durban Society, and as Assistant to the Superintendent of the General Church Mission in South Africa.

     The Rev. Dandridge Pendleton accepted appointment as Resident Minister of the Circle in Washington, D. C., and as Visiting Minister to the Circle in Baltimore and to the isolated members in the southeastern states.

     The Rev. Frank S. Rose accepted appointment as Visiting Minister to the isolated members of the General Church in Great Britain, France, and Holland.

     In September, the Rev. Harold C. Cranch resigned as Pastor of the Sharon Church in Chicago in order to give his full time to his work as Visiting Pastor to Groups and isolated members of the General Church in the western states. With his family he has taken up residence in Sierra Madre, California, as the most central location from which to cover this wide territory.

     The Rev. Louis B. King accepted appointment as Minister of the Sharon Church, Chicago.

     The Rev. Ormond de C. Odhner accepted appointment as Visiting Pastor to the isolated members and Circles in the south central states.

     NEW CIRCLES: During 1952, we recognized the Groups in Erie, Denver, and Los Angeles as Circles of the General Church; also the North Ohio Group, which includes members in Cleveland, Youngstown, and Akron.

     EPISCOPAL VISITS: There were no District Assemblies in 1952, but we visited Circles and Societies in Philadelphia, Baltimore, Washington, Kitchener, Toronto, Pittsburgh, Urbana, Cincinnati, Cleveland, Youngstown, Erie, Detroit, Glenview, Rockford, Madison, North St. Paul, and Chicago.

183


It is proposed in the immediate future to hold District Assemblies only every other year, and to alternate with them Episcopal Visits in order to lessen the increasing financial burden of District Assemblies and at the same time provide for both uses.

     URBANA-CINCINNATI: It has not been possible to accede to the request of this Group for the regular ministrations of a Visiting Pastor, but beginning in October, 1952, we arranged for monthly visits by different pastors. We hope that in another year the request can be granted.

     MISCELLANEOUS: I have presided at meetings of the Board of Directors of the General Church, and of the Pennsylvania and Illinois Corporations, and have met regularly with the Bishop's Consistory.

     DEDICATION: On January 21, 1952, I dedicated the place of worship recently acquired by the Advent Church.

     PASTOR OF THE BRYN ATHYN CHURCH

     As Pastor of the Bryn Athyn Society I have conducted services in the Cathedral; presided over the meetings of the Board of Trustees and the Pastor's Council; and have performed rites and ceremonies as reported on the attached report. I also presided over the Semi-Annual and Annual Meetings of the Society. During the year I preached six times in the Cathedral and gave one talk to the children at Children's Service.

     PRESIDENT OF THE ACADEMY OF THE NEW CHURCH

     As President of the Academy I have presided at the meetings of the Corporation, the Board of Directors, the General Faculty, the President's Council, and the Faculty of the Theological School. In addition I taught one course in the Theological School and one in the Senior College, besides giving several lectures on Sociology to a class in the Junior College.

     The Rt. Rev. Willard D. Pendleton served as Assistant to the Bishop of the General Church and as Executive Vice President of the Academy of the New Church. In addition to his regular duties he made unofficial visits to several Societies and Circles of the Church.

     The Rt. Rev. Alfred Acton resigned as Visiting Pastor of the Washington Circle at the end of June, and as Dean of the Theological School at the end of the school gear. Since September he has taught one course in the Theological School.

     Rev. A. Wynne Acton reports that he is still engaged as Pastor of the Olivet Church, Toronto, Headmaster of the Olivet Day School, and Visiting Pastor of the Montreal Circle.

     Rev. Elmo C. Acton continued to serve as Pastor of the Immanuel Church of the New Jerusalem, Glenview, Illinois.

     Rev. Karl R. Alden, Visiting Pastor to the Canadian Northwest and a Professor in the Academy of the New Church, in the former capacity traveled 9,000 miles in 9 weeks last summer. A full account of this journey appears in NEW CHURCH LIFE for January and February, 1953, pp. 27-32, 73-78.

184


In addition, he preached twice in Bryn Athyn and Philadelphia and once in Urbana, Ohio.

     Rev. Gustaf Baeckstrom, Pastor of Nya Kyrkans Forsamling, Stockholm, and Visiting Pastor of Den Nye Kirkes Menighet in Oslo, continued to serve as Editor of NOVA ECCLESIA and Manager of the Book Room in Stockholm. He held services and classes in Oslo on three occasions, made two visits to Stavanger, Norway, and called twice on an isolated member in Malmkoping, Sweden.

     Rev. Bjorn A. H. Boyesen reports that he has been engaged as Pastor of the Pittsburgh Society and Headmaster of the Pittsburgh New Church School.

     Rev. Harold C. Cranch reports that he was engaged as Pastor of Sharon Church, Chicago, until September, 1952, after which he became the Visiting Pastor of the Western District.

     Rev. R. R. Cronlund, retired, preached once in Madison, Wisconsin.

     Rev. C. E. Doering reports that he preached once in Bryn Athyn, Washington, D. C., and Baltimore, Md., and gave a doctrinal class in Washington and Baltimore. Until the end of the school year he taught two courses in the Academy.

     Rev. Alan Gill, Pastor of the Colchester Society and Headmaster of its day school, edited the News Letter and presided at all meetings of the British Finance and Education Committees.

     Rev. Victor J. Gladish, in secular work, preached once at Glenview and conducted two services at Linden Hills, Michigan, last summer.

     Rev. Frederick E. Gyllenhaal, Director of General Church Religion Lessons, was in charge of children's services in Bryn Athyn until June. He preached 8 times in Bryn Athyn and twice in Philadelphia.

     Rev. Henry Heinrichs, engaged in secular work, assisted in the Carmel Church during the Pastor's illness, preaching 12 times in Kitchener and twice in Toronto.

     Rev. W. Cairns Henderson, Secretary of the Council of the Clergy, Editor of NEW CHURCH LIFE, and an Instructor in Homiletics and Religion in the Academy, preached thrice in Bryn Athyn and Philadelphia and once each in Baltimore, Chicago, Cleveland, Northern New Jersey, Urbana, and Washington, in addition to giving 7 doctrinal classes in various centers. Since March he has served as Chairman and Editor of the General Church Sound Recording Committee. In the Academy he taught four courses in the Theological School, the Senior and Junior College, and the Girls' Seminary.

     Rev. Hugo Lj. Odhner, Secretary of the General Church, Assistant Pastor of the Bryn Athyn Church, Professor of Theology in the Academy of the New Church, and Dean of the Theological School since September, preached 12 times in Bryn Athyn, gave 12 general doctrinal classes and 12 young people's classes, and supervised the Cathedral Guilds. As the Bishop's representative he presided at the 39th British Assembly; and also preached 3 times in England, twice in Stockholm, and once in Philadelphia. He also prepared a handbook of information about the General Church and the usual Calendar of Daily Readings. In the Academy he taught Theology, Religion, and Philosophy in the Theological School and the College.

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     Rev. Martin Pryke, Pastor of the Durban Society and Superintendent of the General Church Mission in South Africa, mentions that visits to the various mission stations have enabled him to visit most of the isolated members of the Church in the Union of South Africa.

     Rev. Norman H. Reuter continued to serve as Pastor of the Carmel Church, Kitchener, and Headmaster of the Carmel Church School and made one visit to Montreal. He expresses appreciation of assistance given during his illness and states that by the end of the year all activities were at a normal level.

     Rev. Morley D. Rich served as Pastor of the Advent Church and Visiting Pastor to the Circles in Baltimore, New York, and Northern New Jersey, and also as Chairman and Editor of the General Church Sound Recording Committee, until April, when he was appointed Acting Pastor of Michael Church, London, England. Since arriving in England he has accepted appointment as Chairman of the New Church Club, and has served on the British Education Committee and on the Advisory and Revision Board of the Swedenborg Society.

     Rev. Norbert H. Rogers, Resident Pastor of the Detroit Circle and Visiting Pastor of the North Ohio Circle, reports steady progress in Detroit and a monthly visit to North Ohio for services and classes. In addition to his regular duties he addressed the open session of the Council of the Clergy and gave the Charter Day address.

     Rev. Erik Sandstrom, Assistant Pastor of the Stockholm Society and Visiting Pastor of the Jonkoping Circle, visited Oslo, Jonkoping, and Copenhagen, and during the summer called at 14 other places.

     Rev. David R. Simons reports that he continued to be engaged as Principal of the Bryn Athyn Elementary School and an Assistant Pastor of the Bryn Athyn Society. In Bryn Athyn he preached 6 times and gave 13 children's services, 4 doctrinal classes, and 7 young people's classes. He also preached once in Philadelphia and once in Pittsburgh.

     Rev. Kenneth O. Stroh resigned as Pastor of Michael Church, London, England, on account of ill health. Since October, 1952, he has been engaged as an Assistant to the Pastor of the Bryn Athyn Church.

     Rev. Geoffrey S. Childs, Ir., reports that since his ordination he has been engaged as Resident Minister of the Advent Church, Philadelphia, and Visiting Minister to the Circles in New York and Northern New Jersey. Each Circle receives 9 visits a year, and services and classes are held weekly in Philadelphia.

     Rev. Raymond G. Cranch, in secular work, has served as Visiting Minister to the Erie Circle, conducting two services and doctrinal classes there. He also preached once in Pittsburgh.

     Rev. B. David Holm reports that he has been engaged, since August 26, as Assistant to the Pastor of the Durban Society and Assistant to the Superintendent of the South African Mission.

     Rev. Louis B. King states that he was appointed Minister of the Sharon Church, Chicago, and that he took up his duties there in October.

     Rev. Dandridge Pendleton has been engaged since September as Minister of the Baltimore and Washington Circles, resident in Washington, and as Visiting Minister to the isolated in the south-eastern states.

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     Rev. Frank S. Rose, Visiting Minister to the isolated members of the General Church in Great Britain, France, and Holland since July 21, reports 1 visit to Holland and 2 complete circuits in England. His field in Britain consists of 89 persons-66 adults, 7 young people, and 16 children.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Secretary.



     GENERAL CHURCH OF THE NEW JERUSALEM

     (A Pennsylvania Corporation)

     and

     THE GENERAL CHURCH OF THE NEW JERUSALEM

     (An Illinois Corporation)

     REPORT OF THE SECRETARY

     FOR THE YEAR ENDING DECEMBER 31, 1952

     MEMBERSHIP

     During the year 1952, the two Corporations each acquired six new members, namely: Walter C. Childs, William F. Cook, H. Scott Forfar, W. Lee Horigan, Jr, John Howard, and Sanfrid E. Odhner. James J. Forfar died December 1st, 1952, but there were no resignations during 1952. Therefore, at the year end, the Pennsylvania Corporation had 225 members and the Illinois Corporation 247. Of these, 224 were members of both Corporations, one was a member of only the Pennsylvania Corporation, and 23 were members of only the Illinois Corporation. Thus, the membership of both Corporations comprises a total of 248 persons.

     DIRECTORS

     The By-Laws of the two Corporations each provide for thirty Directors, ten to be elected each year for terms of three years. At the 1952 annual meetings, the ten Directors, whose terms then expired, were re-elected. In September, Quentin F. Ebert resigned as a Director and Robert G. Barnitz was elected to fill the resulting vacancy for the unexpired term thereof. In December, James J. Forfar died, he having been elected a Director for the term expiring in 1953. The resulting vacancy had not been filled before the year end, when the twenty-nine Directors, and the year in which the term of each expires, were as follows:

     Term Expires

     1953
Acton, Kesniel C.
Bostock, Edward C.
Davis, Edward H.
DeCharms, George
Hyatt, Hubert
Pendleton, Willard D.
Pitcairn, Harold F.
Pitcairn, Raymond
Pryke, F. G. Colley

     Term Expires

     1954
Anderson, Reginald S.
Asplundh, Carl Hj.
Barnitz, Robert G.
Brown, Robert M.
Childs, Geoffrey S.
Heilman, Marlin W.
Lee, Sydney E.
McQueen, Harold P.
Nelson, Hubert S.
Synnestvedt, Arthur

     Term Expires

     1955
Acton, Daric E.
Asplundh, Edwin T.
Asplundh, Lester
Blackman, Geoffrey E.
Childs, Randolph W.
Glenn, Theodore N.
Kuhl, John E.
Loven, Tore E.
Pendleton, Philip C.
Synnestvedt, Norman P.

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     The Honorary Directors of both Corporations are Alexander P. Lindsay and Charles G. Merrell.

     OFFICERS

     The By-Laws of the two Corporations each provide for four Officers to be elected for terms of one year. Those elected at the Board Meetings of June 13, 1952, were:

     President DeCharms, George
     Vice-President Pendleton, Willard D.
      Secretary Hyatt, Hubert
     Treasurer Gyllenhaal, Leonard E.

     CORPORATION MEETINGS

     The 1952 Annual Meetings of both Corporations were held at Bryn Athyn on June 13, these being the only meetings of the Corporations held during the year. President DeCharms presided and 48 members were present.
     Reports were received from the President, Secretary, and Treasurer, and from the Chairmen of the Committees on: Audit of Securities; Investments; Pensions; Ministers Minimum Salary Plan; Teachers Minimum Salary Plan; By-Law Amendments; Election of Directors Procedure; and Nomination of Directors.
     The By-Laws were amended to provide: 1) That the nomination of Directors by members of the Corporation, other than those constituting the Nominating Committee, shall be submitted to the Nominating Committee in writing at least one week (instead of one day, as previously) in advance of the meeting at which Directors are to be elected; 2) That Honorary Directors may be elected at any annual meeting of the Corporation; 3) That the Secretary and Treasurer need not be Directors but shall be members of the Corporation; and 4) That the Directors may choose such officers as are deemed necessary in addition to the President, Vice-President, Secretary and
Treasurer.

     BOARD MEETINGS

     Eleven meetings of the Board of Directors of the Pennsylvania Corporation were held during 1952. President DeCharms presided at all of them. The maximum attendance of Directors was 22, the minimum 10 and the average 13. Of these meetings, there were five which also were meetings of the Executive Committee of the Illinois Corporation.
     During 1952, the Board has considered and taken action with regard to a wide variety of matters in connection with the current business affairs of the Church. The results, in large measure, are reflected in other reports. In this report, the opportunity is taken to deal with only two of them, as follows.

     MINISTERS MINIMUM SALARY PLAN

     This Plan first was adopted for the calendar year 1948. Subsequently, it was amended three times, so that, for the calendar year 1952, it read as follows:

     1. The Plan shall apply only to Ministers of the General Church who are employed full time thereby and/or by one or more Societies or other Groups thereof.

     2. The minimum salary for employment in USA shall be $2,250 yearly during the first year of employment.

     3. To the said minimum salary there shall be an addition of $750 yearly if the Minister be married.

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     4. To the said minimum salary there shall be an increment of $100 for each additional year of employment for a period of twenty years.

     5. The minimum salary for employment in Canada shall be 75% of that for employment in USA.

     6. The minimum salary for employment elsewhere than in USA or Canada shall depend on the economic circumstances of the locality as compared with those in USA.

     7. Provided funds for the purpose are available to the General Church, the Plan shall be implemented by the General Church for each Minister whose Parishioners are financially unable themselves fully to implement the same.

     8. The Plan shall be subject to amendment and/or abrogation at any time. This plan, as thus amended for 1952, again has been amended. Article 5 thereof, as above, effective January 1, 1953, now reads:

     5. The minimum salary for employment in Canada shall be 80% of that for employment in USA.

     Also, Article 4 thereof, as above, effective September 1, 1953, is then to read:

     4. To the said minimum salary, for a Minister aged 64 or less, there shall be increment of $125 for each year of employment for a period of twenty years, but, for a Minister aged 65 or more, the said increment shall be decreased to $100.

     To enable the General Church to implement this Plan as provided by Article 7 thereof, yearly questionnaires have been supplied to the Ministers presumably affected thereby for each of the past five years. If there be any eligible Minister who has not received but wishes to submit a questionnaire for 1952, a request to the undersigned will receive prompt attention. It is the intention that the Plan be in effective operation throughout the Church.

     TEACHERS MINIMUM SALARY PLAN

     This Plan first was adopted October 16, 1952, to become effective September 1, 1953, and reads as follows:

     1. The Plan shall apply only to qualified Teachers who are employed full time in a full time primary Day School operated by a General Church Society for the sole purpose of educating the children of the Church.

     2. The minimum salary for employment in USA shall be $1,600 yearly during the first year of employment.

     3. To the said minimum salary there shall be an increment of $100 for each additional year of employment for a period of ten years.

     4. The minimum salary for employment in Canada shall be 80% of that for employment in USA.

     5. The minimum salary for employment elsewhere than in USA or Canada shall depend on the economic circumstances of the locality as compared with those in USA.

     6. Provided funds for the purpose are available to the General Church, the Plan shall be implemented by the General Church for each Teacher whose employing Society is financially unable itself fully to implement the same.

     7. The Plan shall be subject to amendment and/or abrogation at any time.

     In connection with both these Plans, it needs always to be emphasized that they provide for minimum salaries, not maximum.

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Their purpose is to place floors under salaries, not ceilings over them. Their intent is to encourage the increase of salaries which are too low, but not to discourage the payment of those which are above the specified minima.

     The successful operation of these Minimum Salary Plans depends on their implementation or better to the greatest practical extent by the several Societies and, therefore, on their implementation by the General Church to the very least extent which is quite necessary. Otherwise, they will lead to the highly undesirable financial dependence of the Society on the General Church. However, the actions taken to date by the various Societies make it evident that there is ground for confidence in this respect. It is generally well recognized, both that the Plans promote the welfare of the Church and also that their implementation is among the primary responsibilities of the Society.
     Respectfully submitted,
          HUBERT HYATT,
               Secretary

     TREASURER OF THE GENERAL CHURCH

     REPORT FOR 1952

     1952 was the fourth in a series of record breaking years. During this period, each successive year has shown sharp increases in expenditures with an overall increase in income and total assets.
     Of unusual interest last year, is the fact that contributions for General Purposes reached a new high of $47,300. This represents an increase of almost $7,000 over the record year of 1951 and a 350% increase over the equivalent period ten years ago.
      Those who have been contributing regularly are doing a splendid job, but the fact remains that the load is being carried by a minority.
     Last year only two out of five members gave financial support to the General Church. Seven years ago, during 1946, 805 persons made contributions. Following this, there was a steady decline to a low of 721 in 1951, or only 39%. This downward trend was reversed in 1952 by eleven new donors, and it is hoped that the upswing will continue.
     The practical importance of contributions can be seen when you consider that last year they provided 54%, or over half of total operating income. Without them, the Church could not operate. Further, for the first time in many years, investment income has fallen off slightly. If this continues, contributions will assume even more importance.
     Total General Fund income for 1952 increased 12% to a new peak of $91,600. A breakdown of this amount in comparison with last year is shown in the attached statement of Income and Expense.
     Expenditures for the year far exceeded estimates by increasing 49% to an all time high of $86,400. Unusual traveling expenses of $15,000 helped swell the total along with a $10,000 increase in salaries and pensions paid. One new item of expense was initiated this year amounting to $4,500 to the Western Mission.
     In spite of these heavy expenses, and due to the substantial increase in contributions, the total picture for this year shows a small General Operating Fund surplus of $5,200.00. In addition to this, Net Worth increased $12,700 from bequests of $4,000, gain on sale of securities of $3,000, and other transfers, to a total of $333,300.

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     Of particular interest to many is the General Church Pension Fund. Last year for the first time in several years, increased pension expense, amounting to $10,400, exceeded investment income. The deficit was amply covered, however, by the $13,600 received as additions by participants, leaving a net increase to the fund of $11,800. As of 12/31/52, the Pension Fund Net Worth stands at $164,200.
     The following is a list of the 20 societies included in the plan, showing the period covered by each society's contributions. Four of these societies have not yet participated in the plan.

Canada           1. Kitchener                to 12/31/51
               2. Toronto                     to 12/31/52
England           3. BFC                         to 11/30/52
               4. Colchester                to 9/30/52
               5. London                     to 9/30/52
Sweden           6. Stockholm                to 12/31/52
South Africa      7. Durban                     to 10/31/51
U. S. A.           8. Baltimore                to
               9. Bryn Athyn                to 12/31/52
               10. Chicago                to 12/31/52
               11. Detroit                to 12/31/52
               12. Erie                         to 12/31/52
               13. Glenview               to 12/31/52
               14. N. J.-Northern           to
               15. New York, N. Y.           to 9/30/52
               16. Ohio-Northern           to 6/30/52
               17. Ohio-Southern           to 6/30/51
               18. Philadelphia to
               19. Pittsburgh                to 12/31/52
               20. Washington, D. C.           to -
          General Church

     Besides the Pension and General Funds, there are a number of other changes in the financial position of lesser importance which will be covered in a subsequent printed report. On December 31, 1952, the total book value of all the assets of the General Church amounted to $1,674,000, having a market value of approximately $2,258,000.
     The prospects for next year are brighter. Traveling expenses will certainly be down, and increased support by societies will improve the financial situation with respect to salaries. So if contributions continue at the present high level, and it is hoped they will increase, an appreciable surplus should be realized. This is necessary if the uses of the Church are to continue to grow.
     Respectfully submitted,
          LEONARD E. GYLLENHAAL,
               Treasurer

191






     GENERAL CHURCH OF THE NEW JERUSALEM

     COMPARATIVE STATEMENT OF INCOME AND EXPENSE

     UNRESTRICTED GENERAL OPERATING FUND

     for the year ending DECEMBER 31, 1952

     INCOME
Contributions Unrestricted from Special Endowment Fund          $21,254.00
Other                                              26,082.95
Restricted (South African Mission)                              2,403.81      $49,140.76
Investments-Group                                    14,959.90
Other                                                       3,607.51      18,567.41

     New Church Life Subscriptions                                              3,588.23
Trust Funds-     Carswell                                        2,206.97
          Extension                               6,110.39
                Pension                                             10,462.46      18,779.82
Sundry                                                   915.65
Total                                                        $91,591.87

     EXPENSE
Salaries-Ministerial                                    $21,234.22
Other                                                   12,092.66      $33,326.88
Pension Fund (10% Contribution to)                                             3,311.05
Traveling-Ministeria1                                         14,787.76
Periodicals      NEW CHURCH LIFE (Excl. Salary)                    5,693.94     
          Reading Calendars                               128.19      5,822.13

     South African Mission (Incl. Salaries and Travel)                         7,956.15
Western Mission (Incl. Salaries and Travel)                         4,569.14
Committees-     Religious Education                              1,000.00
                Visual Education                                              1,000.00
Administration (Excl. Salaries)
Bishops' Office                                                  959.37
Treasury                                         2,224.47
Corporation                                         1,136.88
Clergy Council                                                  53.97
Educational Council                                             15.29           4,449.98
Pensions Paid to Pensioners                                                   10,462.46
Sundry                                                  701.67
Total OPERATING EXPENSE                                             86,387.22
NET WORTH Addition                                                       5,204.65
TOTAL                                                   $91,591.87

192






     EDITOR OF "NEW CHURCH LIFE"

     The twelve issues of NEW CHURCH LIFE published in 1952 are, in a sense, their own report. However, reference may be made here to special features which appeared during the year. These were: the introduction of the new type-page size and cover; the publication of the revised Order and Organization of the General Church; the publication of the Rev. Elmo C. Acton's series of articles on the Principles of the Academy; the introduction of a Local Schools Directory; the reporting of significant events in other general bodies of the Church, such as the adoption of the Revised Conference Creed and the formation of a Native African Church; and the adoption of a system indicating the status of places of worship.
     With two enlarged issues of NEW CHURCH LIFE published in 1952, there was a total of 600 pages. In order of space used, this total was made up as follows:
Pages
Articles                     266
Sermons                    69
Church News                64
Editorials                    57
Reports                    55
Announcements                22
Communications                19
Reviews                    14
Talks to Children           14
Miscellaneous                13
Directories                7
Total                     600

     Excluding editorials and news notes, the contents of NEW CHURCH LIFE in 1952 came from a total of 37 contributors-21 ministerial and 16 lay, the latter including 2 women. Grateful thanks are expressed to all of them, and also to the faithful news reporters, whose reward must be in part that their stories are sometimes known to be given priority over everything but the Announcements!
     In making up each issue an attempt has been made to achieve a balance among several different types of material. The policy followed in the editorial department has been to try to furnish leading of a type that is hoped not to have been compulsive.

     CIRCULATION

     Figures supplied by the Circulation Secretary on January 21, 1953, show a net gain of 42 paid subscribers in 1952, increasing the total from 798 to 840. Total circulation is shown in the following tabulation:

                                                                 1951           1952
Paid subscribers                               798           840
Free to our Ministers, to Public Libraries, New Church
     Book Rooms, Exchanges, etc.                131           132
Free to Men and Women in the Services                56           68
Total                                         985           1040

     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Editor

193






     MISSION IN SOUTH AFRICA

     REPORT OF THE SUPERINTENDENT

     Since the Superintendent's return to South Africa in March, 1952, the time has been spent in putting into effect his earlier recommendations which had been approved by the Board of Directors. This decision has begun a new era, providing hope and promise where there had been doubt and despair.

     ASSISTANT TO THE SUPERINTENDENT: The arrival of the Rev. and Mrs. B. David Holm has been warmly welcomed. Mr. Holm's help will forward the work considerably, and his learning Zulu is particularly welcomed by the natives.

     THEOLOGICAL SCHOOL: As suitable accommodation cannot be obtained without buying land and erecting our own building it has been decided, after full investigation, to the land at Clermont, 10 miles out of Durban, on which we hold a lien. We are anxious to complete all details so that the school can be opened in February, 1954; but the legal complications of transferring land in a Native Township to an organization such as the General Church may delay the opening beyond that date.

     STIPENDS: The increase in stipends which has been made possible by the Board of Directors has been greatly appreciated by the Native Ministers. We must not think, however, that these men are now in more than adequate circumstances. Future trends in the cost of living will have to be watched carefully.

     KENT MANOR: The plans for the establishment of the Mission at Kent Manor and the development of the estate began to take shape at the beginning of October, 1952, when Mr. S. F. Parker and his family took up occupation. Mr. Parker will be busy with establishing his own farm for some time to come, but he is already trying to prepare the way for improving the conditions of the natives, and for preserving and advancing the condition and values of the farm.

     DEEPDALE: A building has been erected for the Deepdale Society, Natal. Although a grant was made from Mission funds, most of the contribution and all the labor came from the members of the Society which, with its Pastor, the Rev. B. I. Nzimande, deserves real praise and congratulations. The building was dedicated on December 14, 1952.

     MINISTERS' MEETINGS: A useful series of meetings of the Ministers of the Mission was held at Durban during May, 1952, and it is hoped that these meetings can be held annually. There have also been two series of meetings of the Native Ministers' Council, which is an advisory council consisting of the Superintendent, the Assistant to the Superintendent, and four Native Ministers.
     Respectfully submitted,
          MARTIN PRYKE,
               Superintendent



     RELIGION LESSONS COMMITTEE

     The report last year gave a fairly comprehensive picture of the work that was done in 1951 by the Committee, and of the isolated children, young people, and adults ministered to and served. The report was printed in NEW CHURCH LIFE for April, 1952, pages 202-204.

194



     During 1952 the work was reorganized. The reorganization was proposed and guided by Bishop De Charms. The details of it are not yet complete, as portions of the work depend for perfecting on the lessons of actual experience. To the personnel should be added approximately thirty "teachers" or correspondents in Bryn Athyn, seven in Pittsburgh, and others in Glenview; these in addition to the administrative officers and counselors. The names of the teachers will be mimeographed as soon as a complete list is obtained.
     The purposes of this work are: to teach the letter of the Word and the doctrines of the New Church to isolated children and young people; to acquaint them with distinctive New Church religious education and with the principles and practices of the General Church; to inspire them with the feeling of being within the General Church, and so of being objects of the affection, thought, and care of the adult members of the General Church. These purposes cannot be served merely by sending out religious lessons and other religious material. They require also personal correspondence and, whenever possible, personal contact with the children and their parents in which affection, friendliness, and real interest are shown, as well as by which explanations of the lessons, answers to questions, and correction of papers are given.
     This is new and distinctive work such as never before has been done in the General Church. And it is all voluntary work. All the women doing it have freely offered their services. They include unmarried young women, mothers, and grandmothers, and there is also one young man. Though it is too early to make any judgment of the results it can be said that the results are encouraging. This fact alone is worthy of note: until last September, probably not fifty letters a year were written to children and parents, except by Miss Jean Junge in Glenview; but since September several hundred letters have been written by counselors and teachers, who have received many replies, and even some snapshots of the children in their groups. Statistics in regard to this part of the work may be collected during July and August. But the letter writing is just in its beginnings and its usefulness cannot yet be fairly evaluated, although it is undoubtedly great.
     There is much else that could be reported, not only as to work done but as to those who have done the work, but this acknowledgment will have to suffice. But one thing must be stated. The Bryn Athyn ladies have again made a Christmas representation, or rather have added to the one made and sent out last year. And much might be said of the work that awaits doing, but the report of it will be more appreciated after its accomplishment.
     Let me close this report with grateful acknowledgments of the generous contributions toward this use, but with the comment that the funds are insufficient to meet the demands because of the great expansion of the work and increased costs. The contribution from the General Church is the same as in 1946-1947, but production has very greatly increased over that year, and cost of material and wages also has increased.
     Respectfully submitted,
          FRED E. GYLLENHAAL,
               Director

195






     SOUND RECORDING COMMITTEE

     Early in 1952, the Rev. Morley D. Rich found it necessary to resign as Chairman and Editor of the Committee. However, the work of the various departments was so well organized and efficiently carried out that the change had no perceptible effect on its operations. That it could be so is part of the debt the Committee owes to its former Chairman and would acknowledge in this report.
     Again we can report a year of steady if unspectacular progress. The current catalogue lists 330 titles, and to these 140 new titles were added during the year. Total borrowings in 1952 were 780, as against 656 in 1951 and 426 in 1950; average borrowings per month being 65, as against 55 in 1951 and 36 in 1950. The total number of users has increased from 37 in 1951 to 52, and there are at present 22 regular users of our loan library service, that is, borrowers who take from 1 to 8 recordings per month. This increased use of the library has been reflected in a slight increase in the total of user contributions from $1,032.27 in 1951 to $1,091.24 in 1952. However, it should be pointed out that the average contribution per tape has dropped slightly from $1.44 in 1951 to $1.40.
     Development of interest has led also to an increase in the number of machines in use. During the year 8 machines were sold; and there are now 56 machines outside Bryn Athyn, 27 in Bryn Athyn, and 17 in the hands of the Committee.
     As in the past, recordings have been received from Bryn Athyn, Glenview, Madison, and Pittsburgh. Detroit has now been added to the list of producing centers, and the Advent Church of Philadelphia is in process of coming in as another center. It should be mentioned also that there is evidence of increasing interest on the part of ministers engaged in visiting the isolated.
     The Committee now consists of 18 members. Total personnel connected with the work in one way or another is 26; but the bulk of the work is carried by about half that number, and as the demands upon the time and labor of those concerned grow there is increasingly urgent need for the help of more associates if those demands are to be met.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Chairman.



     VISUAL EDUCATION COMMITTEE

     Cash on hand, January 1, 1952                               $299.46
Rentals, etc., of slides                                    14.19
Sale of slides, equipment, etc.                               74.76
                                                                      388.41

     Expenditures:
New slides for the Committee's Library           $31.75
Slides and equipment for re-sale                58.84
Postage                               1.00               91.59
Balance on hand January 1, 1953                               296.82

     We have now completed our re-classification of all the slides in our Library, and lists of those now available are ready and may be obtained on application.

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We have also provided appropriate map-slides for all of our New Testament sets, which have now been correlated with Bishop De Charms' Life of the Lord. All slides have now been furnished with acquisition numbers, set numbers, and sequence numbers in different colored inks and different size numerals to facilitate rapid handling and sorting.
     During the past summer, with the assistance of the Rev. Erik Sandstrom and Mrs. Martha Schroeder Carlson, I was enabled to get a number of pictures of interest in connection with Swedenborg's life. These I am placing in the Committee's Library, from which they may be borrowed for use at Swedenborg's birthday celebrations, etc.
     Respectfully submitted,
          WILLIAM R. COOPER,
               Director



     PUBLICATION COMMITTEE

     Although this Committee is called the "Academy Publication Committee," it has for many years performed the function of examining and recommending for publication the literary material submitted to both the General Church and the Academy. It is composed of those who have been active in editorial and other literary work. At present it is composed of: Bishop De Charms, Mr. Bruce Glenn, and the Revs. W. Cairns Henderson, F. E. Gyllenhaal, H. L. Odhner, and W. Whitehead. Since the Committee's fortunate report on the Book Room stock in 1948, and the ensuing salvage work conducted by a sub-cornmittee in 1949, the work of the Committee has been restricted by the need to give priority to the rehabilitation uses of the new Benade Hall.
     However, from time to time the Committee has worked on several problems connected with the salvaging, storing and binding of publications retrieved from the fire, notably the disposition of the files of NEW CHURCH LIFE. It has also recommended for publication several books urgently needed.

     The following publications have been published:

     1. Dr. Odhner's HANDBOOK OF INFORMATION CONCERNING THE GENERAL CHURCH.

     2. A new edition of the GUIDE TO THE BRYN ATHYN CATHEDRAL-CHURCH.

     3. A second edition of Bishop De Charms Growth of the Mind (to be published in February).

     4. A new edition of Miss Amena Pendleton's The Golden Heart.

     5. We have also recommended:

     (a) Cooperation with the Swedenborg Foundation in the publication of Dr. Odhner's book on "Countries and Peoples of the Scriptures."

     (b) The reprinting of the Rev. C. T. Odhner's Life of Swedenborg for young people.

     (c) The reprinting of Bishop De Charm's John in the Isle of Patmos.

     (d) The publication of the Rev. C. E. Doering's "History of New Church Education."

     (e) The reprinting of Bishop Acton's recent article on "The Spiritual Diary" (NEW CHURCH LIFE, March, 1953).

     We also report the preparation of a new SOCIAL SONG BOOK by Mr. Frank Bostock and Miss Hildegarde Odhner; also that a new Hymnal is in preparation under the direction of the Rev. F. E. Gyllenhaal and Miss Hildegarde Odhner.
     Respectfully submitted.
          WILLIAM WHITEHEAD,
               Secretary

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ABOUT THIS ISSUE 1953

ABOUT THIS ISSUE       Editor       1953


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

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

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     In order to provide the usual variety of material, this issue, which contains the annual reports, has been enlarged to 64 pages. The issue for August will be reduced in size to 32 pages so that the total number of pages for the year shall not be exceeded.
UNIFORMITY OR VARIETY? 1953

UNIFORMITY OR VARIETY?       Editor       1953

     We are frequently taught in the Writings that the unity of heaven is not the result of a dead level of uniformity but is achieved by a harmonious blending of innumerable varieties of good and truth. This has, of course, a direct application to the church on earth. Because of its quality, and the ultimate nature of the revelation from which it must draw its doctrine, there will be differences in the church as to the understanding of doctrine and the way in which it is to be applied. But when charity is put in the first place, when doctrine is taken only from the Writings and only for the sake of life, no division will result from those differences. Indeed, the church will then be truly one; for its members will all look to the same Divine revelation, and their hearts will be led by the Lord as one because to the same end. Uniformity, therefore, is not an essential condition of unity.

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"DESCENDED INTO HELL" 1953

"DESCENDED INTO HELL"       Editor       1953

     In the Apostles' Creed it is said of the Lord: "Was crucified, dead, and buried. He descended into hell. The third day He rose again from the dead." The ancient Christian belief in a descent into hell between the crucifixion and the resurrection seems to be based on the prophecy, "Thou wilt not leave My soul in hell; neither wilt Thou suffer Thy holy one to see corruption" (Psalm 16: 10, cf. Acts 2:27); and on the Lord's statement that as Jonah was three days and nights in the belly of the fish, so would the Son of Man be three days and nights in the heart of the earth (Matthew 12:24), together with the saying that Jonah cried out of the belly of hell (Jonah 2:2). The Word does speak in these passages of a descent into the lower regions. But Christian theology has erred, as has the Authorized Version, in mistaking Sheol, the lower earth, for hell; and the phrase in the Apostles' Creed refers, though in false terms, to a little known part of the work of redemption effected by the Lord.
     The Lord came to save the spiritual, but as they could be saved only by His advent they could not be elevated into heaven before He came and made the Human in Himself Divine. And as the world of spirits became filled with evil, so that there was no equilibrium there, they were kept meanwhile in the "lower earth;" a region beneath the world of spirits proper and above the hells in which there are places of vastation referred to as the "pits." There, although they were salvable, they were in the midst of damnation; and although they were guarded by the Lord, they were infested by evil spirits and suffered hard things while being vastated of certain falsities and merely external things. But after the Lord had come into the world, and had fully glorified His Human by conquering in the last temptation suffered on the cross, He delivered them, elevated them into heaven, and formed them into the second heaven in the dispensational series.
     This, it has now been revealed, is what is meant by the descent of the Lord to the lower regions, and by the deliverance when He rose again of those who had been bound; the descent which the Christian Church mistakenly thought of as being into hell, as stated in the Apostles' Creed. It is one of the things that was meant by the Lord's saying: "And I, if I be lifted up from the earth, will draw all unto Me" (John 12:32). And it is signified by the remarkable happening that followed the crucifixion and the Lord's final triumph-that representation to spiritual sight which took the form of the opening of the tombs and the raising of the bodies of the saints (Matthew 27:52, 53). A similar deliverance followed the Last Judgment, and on that occasion Swedenborg was given to see the glad procession of those brought up from the lower earth.

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OBSOLETE WORDS IN THE AUTHORIZED VERSION 1953

OBSOLETE WORDS IN THE AUTHORIZED VERSION       ALFRED ACTON       1953

Editor of NEW CHURCH LIFE:
     Looking over my books, I came across one which I dimly recollected was in my library but which had escaped my notice. It is by the Rev. R. C. Trench, Dean of Westminster and Professor of Divinity at Kings College, Cambridge, and is entitled "A Select Glossary of English Words used formerly in Senses Different from their Present" (London, 1859).
     Mindful of some reviews of the recently published new translation of the Bible which, in their praise of the latter, rather stressed the fact that the Authorized Version used many words with a meaning not now attached to them, I looked through Dr. Trench's work with a view to ascertaining how many such words he commented on as contained in the Bible. Although his Glossary is a "select" one, I think it probably includes all, or nearly all, the words in the Bible whose meanings are now changed.
     I found there were only 12 such words, namely, 7 in the inspired books of the Word, and 5 in the uninspired books. Of the seven, 5 would be readily understood by the average reader, namely, "equal" and "unequal" (Ezek. 18:25), "allow" (Matt. 23:28), "usury" (Luke 19:23), "deliciously" (Rev. 18:7). The other 2 might not be so readily understood, namely, "carriage," meaning things carried (I Sam. 17:22), and "artillery," meaning any marching for shooting missiles including arrows (ibid., 22:40); but even in these cases, the context is a somewhat clear guide.
     If there are other obsolete words in the Authorized Version of the inspired Word, perhaps some of your readers may be able to point them out.
     ALFRED ACTON

     [EDITORIAL NOTE: AS OUR correspondent states, Dr. Trench's interesting book was published in 1859, 94 years ago. More recent publications list as many as from 600 to 700 ambiguous or obsolete words in the Authorized Version, though a scanning of the lists shows that in many instances the context is a fairly clear guide. A few additional examples are: "amerce" (Deut. 22:19), "earing" (Gen. 45:9), "leasing" (Ps. 4:2), and "occupy" (Luke 19:13).]
CHRISTINA AND DESCARTES 1953

CHRISTINA AND DESCARTES       RICHARD R. GLADISH       1953

Editor of NEW CHURCH LIFE:
     In the article ['Descartes" in the ENCYCLOPEDIA BRITANNICA, 14th Edition (1929),is the statement: "In the meantime, Chanut, the French Resident at Stockholm, was trying to interest Christina, the queen of Sweden, in the philosophy of Descartes. Some correspondence followed, and in February 1649, Descartes was invited to Stockholm."

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     Although this article was written by Dr. Abraham Wolf, Professor of Logic and Scientific Method in the University of London, it apparently is slightly illogical and unscientific. I had used Dr. Wolf's statement as basis for objecting to Mrs. Sigstedt's assertion: "Queen Christina enticed the profound and original thinker (Descartes) to her own rough, boreal shores, where, after a few months, the great scholar died of pneumonia," in my review of The Swedenborg Epic (NEW CHURCH LIFE, February, 1953, p. 86). Mrs. Sigstedt has brought forward evidence from three sources, one of them Swedish, to show that the motivation to get Descartes to her court began with the Queen, and not with Chanut.
     It is a tribute to Mrs. Sigstedt's scholarship that she can correct the ENCYCLOPEDIA BRITTANICA, and I apologize for my words in the February LIFE which made it look as if she had slipped up in her research. There is no question that she had based her statement on thorough knowledge of the matter.
     Still, there is room for the opinion that Chanut might have launched the Queen on her pursuit of Descartes, witness F. C. MacKenzie in The Sibyl of the North, The Tale of Christina, Queen of Sweden, Houghton Mifflin, Boston & New York, 1931, p. 30 and 31: "Pierre Chanut, the French Resident, had done much to draw her (Christina) to his own country. Not only was he the best type of French Gentleman, 'an ambassador of the first class,' and a man of high honor and ability, but he was one of the most learned scholars of his time and naturally Christina rejoiced in his company. He had traveled, knew many languages, alive and dead, and was, best of all, an intimate friend of the philosopher, Descartes. . . ."
     However she became interested in Descartes, Queen Christina probably applied plenty of regal pressure once she had the idea of getting him to Sweden. Yet again, it seems pretty hard to prove how much of the persuasion was brought to bear by her direct orders and how much came from Chanut's suggestions with her sanction. It does seem probable that the Queen would not have succeeded in getting Descartes to her court without the intermediary offices of Chanut. However, it would not be wise to put any deed of energy and imagination beyond this unusually baffling woman whose career, temporal and otherwise, is sketched by Mrs. Sigstedt in the NEW CHURCH LIFE Of 1932, p. 49 ff. Queen Christina is also mentioned, favorably, in the Spiritual Diary, no. 6087.
     But what I started out to say in my review in the February LIFE was that I did not think "entice" was the right word. I still do not care for it in this connection. It has connotations that carry us far away from what I suppose to be either provable or probable. Why couldn't it just be plain old "persuade"?
     RICHARD R. GLADISH

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Church News 1953

Church News       Various       1953

     OBITUARY

     Mrs. Frank Herbert Norbury

     On February 3, 1953, Mrs. Flores Ethel Norbury, wife of Major Frank Herbert Norbury, passed into the spiritual world at the age of 80 years. Her husband and the Rt. Rev. Alfred Acton were boyhood friends in Liverpool, England, more than sixty years ago. Major and Mrs. Norbury were a lifelong New Church couple. For many years he led the doctrinal classes in Edmonton, while his wife, who was a very accomplished pianist and composer, played the music for the services. Her many friends in the New Church Circle at Edmonton will deeply feel her loss.
     KARL R. ALDEN.

     DETROIT, MICHIGAN

     Our Christmas program here in Detroit began on Saturday evening, December 20, with the tableaux. Mr. and Mrs. Sanfrid Odhner and their committees were again responsible for a very lovely performance. The Rev. Norbert Rogers explained the significance of each tableau before it was shown, and during each scene Mr. Odhner read the appropriate verse from the Word while a group of young people sang a suitable song. Both the reading and the singing had been recorded ahead of time, which saved much confusion back stage and gave more people an opportunity to view the scenes.
     On Sunday morning Mr. Rogers conducted a service especially for our children, his talk being on "The Wise Men's Gifts." It was such a joy to see the children march into church together, especially since they now number 30, ranging in age from one to fifteen. The service was followed by a fine dinner, and then came the children's party. Mr. Gordon Smith, as master of ceremonies, had so much talent available that each child had a chance to show what he could do, either in a group number or in a solo. Each child was presented by the Pastor with a gift from the church. Near the end of the program our 5 and 6 year-olds sang "Santa Claus is Coming to Town," and much to their surprise he appeared in person. Dan McQueen was a jolly Santa Claus, making all the little ones happy and more excited than ever. The adults then joined in group singing, and for the last number of the day we all sang "Calm on the Listening Ear of Night." After such a gathering we all went home with joy in our hearts, and much to look forward to and to think about on the Christmas Day that was yet to come. On that day Mr. Rogers conducted a service for the adults at which he preached a very enlightening sermon entitled "The Savior."
     Last fall Mr. Rogers formed the first social committee we have ever had in Detroit. Its first big event, on New Year's Eve, was a huge success. Forty-five people turned out for the party and enjoyed every minute of it. Games, decorations, and refreshments were planned to perfection. Much credit is due Mr. John Howard and his committee for making our ringing in of the New Year such a joyous time.
     One of the first events of the New Year was a party for the young people held at the home of Mr. and Mrs. Reynold Doering. There the happy announcement was made of the engagement of Elizabeth Smith and Dick Doering.
     Very soon now the Detroit Circle will add another family to its membership. Mr. Bertil Larson has taken a position here and expects to have his wife Lillian, a native Detroiter, and their three children to join him soon. They will be a wonderful addition to our group.
     The school children celebrated Swedenborg's birthday with a party of their own this year at the home of the Willard McCardells. The highlight of the afternoon was a movie of Sweden. This was followed by a talk by Mr. Rogers, after which the Women's Guild served ice cream and cake. Since moving to Detroit last August the McCardells have a been very generous with their roomy home and gracious hospitality.

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     Mr. Rogers has done much for the children of the Detroit Circle. So many of us grew up here in an isolated group, and it is a great pleasure to see our children receiving more and more of the teachings of the church which some of us were never able to have at such an early age.
     Our annual meeting in January was well attended and our group is showing great progress in every way. One of our greatest hopes for the not too distant future is a building of our own-a need which becomes greater every day. The ladies of the Detroit Circle have now formed a chapter of Theta Alpha. This is one more step toward our future society.
     FRANCES SMITH.

     NORTH OHIO

     Episcopal Visit.-Bishop De Charms' visit to North Ohio on the weekend of October 31st placed on our members the honor and responsibilities of a new Circle of the General Church. He brought us a feast of spiritual things and strengthened our communications with the Bishop and the General Church.
     At Uncle Ben Fuller's home on Hallowe'en the Bishop approved our request for Circle status, and the old North Ohio Group passed into New Church history as a new Circle was born! The Bishop's class on the love of spiritual truth was appropriate to this occasion, for he pointed out that ours is a rational faith in things understood which requires an exercise of reason for its acceptance, and that we must search for spiritual truth in the Writings much as men seek scientific truth. There can be no sudden "enlightenment."
     At Oliver Powell's home the next evening, 23 members and friends joined in a celebration of our new status with toasts and songs. The Rev. Norbert H. Rogers, our Visiting Pastor, proposed toasts to the Church, to the new Circle, to our Bishop, and, on the eve of elections, to the country which protects our freedom of worship. In his response Bishop De Charms said that the General Church looks to its far flung centers for future growth, and also to the development of societies throughout the world, but that the real growth of the church is in the life of the Heavenly Doctrine. His address of the evening was on what is meant by proprium-a revolutionary spiritual concept which is a key to the understanding of man's spiritual freedom.
     This historic weekend for North Ohio culminated in services and the Holy Supper on Sunday morning. The Bishop's sermon described the wonderful way in which the Lord's providence operates to redeem man if man shows trust, not by resignation, but by reaction to influx. Thirty communicants received the Holy Supper. The Bishop concluded his stay with a visit to Youngstown-the eastern extremity of our Circle.

     Christmas.-The Rev. Norbert Rogers introduced the Christmas season at supper and class at Mrs. Leona Hosford's home on December 12th. Our next celebration was conducted by the Rev. W. Cairns Henderson on December 20th and 21st. In the Saturday class, Mr. Henderson sketched the general spiritual meaning of the Christmas stories. The Christmas sermon considered a subject which has puzzled the churches for centuries-the apparent conflicts between the two genealogies of the Lord. Only a spiritual understanding of the Word resolves these conflicts and explains the Lord's marvelous descent to human birth and ascent to glorification.
     A Christmas party for the children followed the service. A nativity scene used the Theta Alpha's lovely figurines to good effect, and the Women's Guild presented Rifts to the children, under the able direction of Mrs. Oliver Powell.

     Other Events.-Since the fall, Mr. Rogers has held four services and four stimulating doctrinal classes-on regeneration, permissions, a provocative discussion of the miracles, and a most useful analysis of the ritual in our services. The community supper was introduced at our last class by Mrs. Powell with great success. Mrs. Frank Norman will sponsor our next supper, and perhaps a new tradition will be established.
     On October 11th, two new members signed our roll. Mr. Daniel J. Curran, who joined the church recently, is a long time resident of this area, and with his wife, Ida, is a regular participant and welcome addition. Miss Pearl Linaweaver of Cranford, N. J., who attended college in Bryn Athyn, moved to Cleveland last fall, and her infectious enthusiasm is equally welcome. Our youngest newcomer is little Jill Eileen Norris, daughter of Mr. and Mrs. John Richard Norris of Youngstown, who was baptized on December 14th. A final note of satisfaction is with our new "church," a pleasant, quiet room in the Tudor Ams Hotel, East Cleveland.
     HUGH A. GYLLENHAAL.

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     BALTIMORE, MD.

     In a report published last July we announced the coming of our new Minister, the Rev. Dandridge Pendleton. His first meeting with us, on Saturday, August 30, was followed by a church service the next day, both in the Arbutus chapel. Mr. Pendleton lives in Washington, and comes to us every second weekend. On Saturday, September 28, we met for doctrinal class at the farm of Mr. Carl Knapp, who finds diversion from his business duties in Washington by raising beef cattle and tobacco. What fun the boys had climbing high in the barns among the drying stalks of tobacco! The farm, near Annapolis, lies far back the main road, and in its beauty and quiet we find an ideal place to delight the spiritual and the natural man. Mr. Pendleton is also Visiting Minister to General Church members in the southeastern states, so in October and November he made the first of his semi-annual tours through Virginia, the Carolinas, Georgia, and Florida. In his absence the Rev. C. E. Doering visited us, administering the Holy Supper and baptizing his newest granddaughter.
     The cold weather of January made our chapel an uncomfortable place for Saturday classes, so we met at the homes of members. The first was at the old Knapp home, still occupied by Mr. and Mrs. Philip Knapp. Although Philip's body is twisted by arthritis his spirit is not. He was a jolly host, and revived memories of the many happy meetings held there in the lifetime of his parents. One class was held at the home of Captain Coffin, whose age and health keep him housebound. It was so well attended that even his roomy house barely accommodated us.
     Increased financial support by our members and a cash balance acquired in former years made it possible to undertake some intensive improvements in our chapel. A robing room and a lavatory have been added to the all-purpose room in the rear, and a new door gives the minister direct access to the chancel from the robing room. A connection to the county water main has been made and a sewerage system built. Although no money was available for a furnace, a cellar was dug to accommodate one, and now we hear that a furnace is in sight. Previously the building had rested on brick piers, but a cinder block foundation has now been placed round all four sides. For the execution of these improvements we are indebted to our competent treasurer, Mr. George Doering.
     Great as are our material blessings, however, our spiritual ones are even greater. Our Minister manifests real ability as a teacher of the doctrines. His sermons ring out with a call to repentance, and he points to the mountains from whence cometh our help. His doctrinal classes are informal, and so conducted that he elicits a response which fixes instruction in the mind.
     We are happy to announce the arrival in our midst of two stalwart church members, Mr. and Mrs. Gerald Nelson, formerly of Glenview and now permanently located in Baltimore. With their two children, their constant presence gives added strength to our little Circle. The latest news is that Mr. and Mrs. Barr Asplundh will be with us for the next three years.
     The windows of our chapel look out upon a suburban scene of houses, cars, trees, and wandering ducks; but now the shades are lowered during service, the morning sun beams through their translucent fabric and lights up our place of worship with a softened glow, and our wandering eyes are kept in order so that the sight of the spirit and that of the body may act in harmony. The chapel itself is plain, inside and out; and only when a service is held are the red curtains drawn aside, so that the chancel stands open and the Word is seen in the repository, to be opened when the minister enters. Our Minister reminds us that here, equally as in a cathedral, the Lord is in His holy temple and all the earth should keep silence before Him. Thus does he strive to bring our externals into correspondence with internals, and in this we rejoice.
     ROWLAND TRIMBLE.

     TORONTO, CANADA

     The commemoration of the Lord's birth is an outstanding event in the calendar. In Toronto the season began with the presentation of the tableaux in our chapel on Sunday evening, December 21st. For years they have been shown on the stage in our assembly hall, but the change could now be made as we have a large enough curtain to close off the inner chancel. It was necessary for the characters to walk on, and scenery was omitted; but the costumes lent color, tableaux were chosen which lent themselves to the setting, and the result was highly satisfactory.

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     The Rev. A. Wynne Acton, as narrator, read suitable passages from the Word during the presentation. Moses was seen descending from the mount with the tables of stone, the angel appeared to Mary, and Mary was seen meeting Elisabeth. Then Mary and Joseph arrived at the inn; and the shepherds saw the angel and the heavenly choir and then journeyed to see the babe lying in the manger. Lastly the wise men arrived, coming in from the main door, and having presented their gifts left by a different door-departing by another way. This scene impressed us most, perhaps, with its dignity and symbolism. Miss Helen Anderson was in charge of the production.
     In the assembly hall afterwards the children were given books, candy, and fruit, donated by the Ladies' Circle; and various groups met in homes later to sing carols. The next event was renewal of a delightful old custom. Availing themselves of two cars, plus a storm lantern, the young people went to many of the homes on the night before Christmas Eve to sing carols at the door. By staying only a short time at each the group managed to visit twelve of the widely scattered homes, and each was charmed with the surprise visit. On Christmas Eve a great deal of calling went on, and most folks ended up at the home of Mr. and Mrs. R. S. Anderson to usher in Christmas-a pleasant custom which has grown up over the years. There was a goodly attendance at the lovely Christmas morning service. The chancel was beautifully adorned with greens, candles, and flowers; and the organist, Mrs. Clara Sargeant, is to be congratulated on her selection of music for the whole season. The Pastor's sermon was on the timely yet timeless, theme: "Glory to God in the highest, and on earth peace, good will toward men."
     The children's Christmas Party was held on December 27th and proved to be a very happy occasion. Three films obtained by Mrs. Frank Longstaff were shown by Mr. Fred Longstaff, Jr., and so pleased the audience that they were shown again. Games and refreshments were, of course, an important part of the function, which was given by the Ladies' Circle. On the Sunday between Christmas and New Year, Mr. and Mrs. J. Knight invited the members of the Olivet Society to an "open house," and this, too, proved to be a pleasant occasion. Another general invitation during the season was given by Miss Edina Carswell, and many enjoyed her cordial hospitality on December 16th. One more feature we must mention was the representation constructed by the young people and placed on view during the Christmas season.
     1953 was ushered in at a dance in a gaily bedecked assembly hall. Frosty sparklers, abundantly scattered, were guarded by a giant snow man which was later given as a prize to a surprised recipient. As midnight approached we gathered in a large circle to hear a few well-chosen words from our Pastor; and then, with the singing of Auld Lang Syne and much commotion, we welcomed in 1953. Dancing continued until refreshments were served well after one o'clock. Mr. and Mrs. Bruce Scott, Mr. and Mrs. Ivan Scott, Mr. and Mrs. James Swalm, and Miss 'G. G. Longstaff are to be thanked for their work on this dance. On the first Sunday in the New York the Holy Supper was administered.

     Although there is a large gap between our last report and this account of the Christmas season we would not have it thought that the Olivet Society went into a coma! In addition to the Sunday morning services it has enjoyed doctrinal class every Wednesday, the Pastor following The New Jerusalem and its Heavenly Doctrine in an interesting series of lectures. The Ladies' Circle has met every month and was responsible for one of the biggest surprises of the season-a bazaar which netted over $500.00. Mrs. Clara Swalm was convener-in-chief. Theta Alpha also has met every month and is hearing a variety of papers and recordings. It gratefully acknowledges a gift from the Ladies' Circle of $100.00 toward the Scholarship Fund as recognition of assistance given with the bazaar. The Forward-Sons make their own sup per once a month, and one member gives to a paper on some topical subject, followed by discussion in which all join. The Young people meet every Sunday evening, and have a party on the slightest pretext, which is an excellent thing.
     The day school is dancing along with he light feet these days. The children, 11 of them and a bonny group, seem to enjoy all their teachers, including the part-time volunteers and the ladies who supervise the luncheon period. The Sunday school is not quite so large, but the children are very small and very sweet, and the ten ladies who take turns in teaching them have no task at all.

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     VERA CRAIGIE.

     KITCHENER, ONTARIO

     Episcopal Visit.-As four months have passed since our last report, this one goes back to that very happy occasion early in October when Bishop and Mrs. De Charms spent five days in Kitchener. The visit began at a regular Friday Supper which, however, was regular neither in attendance nor in food! After supper the Bishop gave a most interesting doctrinal class on "The Love of Spiritual Truth." On Sunday morning he talked to the children and later reached at the adult service a sermon on "Trust in Providence." On Sunday evening the Joint Council met with the Bishop and subjects of interest to the Society were discussed.
     The school children received a visit from Bishop and Mrs. De Charms on Monday morning, during which each child spoke about the school and the Bishop talked about other schools and particularly about the children in the South African Mission. On Monday evening the Society met to hear the Bishop give a comprehensive account of the South African Mission which evoked much interest and many questions. An informal gathering was held on Tuesday night to hear a tape recording Mrs. De Charms had made with the Kitchener girls in Bryn Athyn, and as 60 cycle electricity was required the meeting took place in a new elementary school in Waterloo which had been opened just the week before. The tape was much enjoyed by parents and friends and a return tape was made, everyone saying a few words. Farewells were said with deep regret, for everyone had found the episcopal visit most delightful.

     Classes and Functions.-During the fall and winter our Pastor, the Rev. Norman H. Reuter, has been giving a series of doctrinal classes on The New Jerusalem and its Heavenly Doctrine, in which the basic concepts of good and truth, will and understanding, the internal and external man, and love in general, have been interestingly and forcefully presented.
     The October social fell on Hallowe'en and a costume party was held at the church. The attendance was poor, but those present had fun. Prize winners were Beatty and Sandra Schnarr as Minnie and Mickey Mouse, Clarence Schnarr as a lady, and Roger Schnarr as a glittering gift package. The following night the school children had a costume party at the church organized by Miss Nancy Stroh, Miss Laura Kuhl, and a few of the mothers.
     A real highlight in entertainment came on Sunday evening, November 16th, when a musical variety program was presented. The evening, sponsored by the Women's Guild to raise money for a much needed new piano, had been planned for last spring, but the performers had decided that the new piano was necessary before the program could take place. The program included a nine piece Stroh-Schnarr orchestra, piano pieces by Mark Reuter, vocal solos by Nancy Stroh, a flute duet by Nathaniel and Loan Stroh, vocal duets by Mrs. Philip Heinrichs and Nancy Stroh, several numbers by a men's chorus and others by a women's chorus, Harry Lauder songs by Cecil James, Leon Stroh's imitation of the bagpipes on the piccolo, three barbershop quartet numbers by Keith Niall, Roger Kuhl, Alan Schnarr, and Eric Stroh, and a graceful minuet in costume done by four young couples. Korene Schnarr was accompanist. There was an intermission during which refreshments were served, and the program ended with a group presenting a camp-fire sing-song. The affair proved very successful, both musically and financially.
     Theta Alpha held a successful meeting in November, a pot luck supper followed by an evening of cards; and early in December the Women's Guild held an apron and bake sale after doctrinal class. The money raised is being used for new tablecloths.

     Two Weddings.-Two weddings took place in November. The first, on November 22nd, was that of Miss Myrtle Evens, youngest daughter of Mr. and Mrs. John Evens, and Mr. Laurence Edward Hexamer, formerly of Kitchener, with the Rev. Norman H. Reuter officiating. The young couple are now living in Buffalo, New York.
     The second marriage, on November 29th, was that of Miss Barbara Heinrichs, daughter of the Rev. and Mrs. Henry Heinrichs, and Mr. Roger A. Smith, son of Mr. and Mrs. Winfred Smith of Bryn Athyn. On this occasion the father of the bride officiated. Both weddings brought many relatives and friends together and each was a happy occasion.

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     Christmas.-The Christmas season brought its festivities and the spirit of joy and good will that accompanies the celebration of the Lord's birth. On the Sunday evening before Christmas the Society met to view the tableaux, which told the story of the Lord's birth in five scenes: no room at the inn, the nativity, the adoration of the shepherds, the presentation of gifts by the wise men, and the flight into Egypt. Mrs. Nelson Glebe was the director, Mr. Nathaniel Stroh conducted the small choir which accompanied several scenes, and an addition to the properties was a life-size donkey made by Donald Glebe.
     Next day, Monday, December 22nd, 28 children of the Society enjoyed a Christmas party complete with Christmas tree, games, gifts for all, and good things to eat. The school children presented gifts to the teachers, and Miss Gloria Dickin entertained with a tap dance. The children's Christmas Eve service, and the adult service on Christmas morning, followed the pattern of previous years, with all joining in happy sphere to sing the favorite hymns and hear once more the dearly loved story.

     The New Year.-The Society saw the old year out and the new year in at a gay dance. The walls of the assembly room glittered in silver and red, while balloons filled the upper recesses-at least for the first half of the party. Roger Kuhl was master of ceremonies, and novelty dances and a few numbers from our popular quartet enlivened the program. As the midnight hour approached, paper hats and noise-makers were passed around and pandemonium broke out. When all the good wishes had been said lunch was served, everyone relaxed for a while, and Marilyn Stroh entertained with violin solos. Dancing then continued until the early hours, when the most successful party ended.
     The first meeting of note in the new year was a men's assembly on January 21st, which began with a supper at the church prepared by John Hasen and Murray Hill. The subject for the evening, "The Young People: Their State in High School and up to Thirty Years of Age," was introduced by Fred Hasen with a paper based on some of his experiences. The social difficulties of New Church young people in a society such as ours were brought out and there was much discussion. It was pointed out that this is a period during which a person changes from doing things because he is told to, to doing them because he himself believes them to be right.

     Swedenborg's Birthday.-Our celebration was held on Friday, January 23rd. The school children had a party in the morning to which they wore gaily colored Swedish costumes. Games were played and the younger ones did a little dance. At the luncheon which followed, Willard Heinrichs spoke about testimonies to Swedenborg by famous contemporaries and David Stroh on testimonies by world famous men in later years,
     In the evening a banquet was held with 78 people present and the Pastor as toastmaster. Mr. Cecil James spoke on the value of Swedenborg's early writings, which he listed, to the New Church man; likening them to a course in constructive thinking and instruction in how to use the tools we have to reach the goal of life. Mr. Gilbert Niail spoke on the acceptance of the Writings in Swedenborg's lifetime, describing the reactions of ecclesiastical bodies, friends, and learned with the aid of interesting quotations. Between the speeches, and to end the program, Mr. Reuter introduced us to the new biography of Swedenborg by Cyriel Odhner Sigstedt by reading passages connected with the papers and other parts which gave us the real flavor of the book. After the tables were cleared away, cards and dancing were enjoyed.
     VIVIAN KUHL.
PUBLICATION NOTES 1953

PUBLICATION NOTES              1953

     A Supplement to the Sound Recording Library Catalogue, to be issued this month, will be mailed to all regular users and will be available to anyone else who is interested on application to Mr. George H. Woodard.

     Bishop Acton's article, "Some Little Known Facts Concerning Swedenborg's Memorabilia," is now obtainable in pamphlet form, price 20 cents.

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GENERAL ASSEMBLY 1953

GENERAL ASSEMBLY       GEORGE DE CHARMS       1953




     Announcements.
     The Bryn Athyn Society, at a meeting held in the evening of Friday, February 13, 1953, extended a cordial invitation to the General Church to hold a General Assembly in Bryn Athyn in June, 1954.
     GEORGE DE CHARMS,
          Pastor.
PEACE RIVER DISTRICT ASSEMBLY 1953

PEACE RIVER DISTRICT ASSEMBLY       GEORGE DE CHARMS       1953

     The 2nd Peace River District Assembly is called for August, 1953. The exact date will be announced shortly.
     GEORGE DE CHARMS,
          Bishop.
LORD'S GLORIFICATION 1953

LORD'S GLORIFICATION              1953

     "The man who is made new by regeneration still retains in himself an inclination to evil, and even evil itself; but is withheld from evil by an influx of the life of the Lord's love, and this with a force exceeding great; whereas the Lord utterly cast out all the evil that was hereditary to Him from the mother, and made Himself Divine even as to the vessels, that is, as to truths. This is that which in the Word is called 'glorification'" (AC 3318e).

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REPETITION 1953

REPETITION       Rev. DAVID R. SIMONS       1953

     
NEW CHURCH LIFE
VOL. LXXIII          MAY, 1953               No. 5
     "For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." (Isaiah 28:10)

     Over and over again, the constancy that is order portrays itself to the human mind. By seeming repetition the Lord reveals Himself through His Word and through His creation. "The Lord our God is one Lord, and thou shalt love the Lord thy God" (Deuteronomy 6:4, 5) is iterated and reiterated in the Old Testament. "That ye love one another as I have loved you" (John 15:12) is the recurrent theme of the New. And it is the oft-repeated teaching of the Heavenly Doctrine: "My friend, go to the Lord, and shun evils as sins, and reject faith alone, and your understanding will be opened, and you will see wonderful things, and be affected by them" (AR 914e). Over and over again, these teachings are proclaimed in the Word.
     In creation, instant is added to instant to make time, and particle is joined to particle to compose space. By the constancy of repeated creations, by the perpetual giving which is universal in nature, the repeated second becomes a minute, an hour, a year, a lifetime. The recurrent motion of energy is compounded into atoms, molecules, and the solidity of earth. Duplication and reduplication, repetition, is the way of life that provides for choice, for temptation and torment, for triumph and blessing; a way of life that can be an opportunity or a grinding mill. For the way of the Lord is "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little."
     The Word of God is characterized by constant repetition. From the first chapter of Genesis to the last pages of the Heavenly Doctrine we find things said over and over again. In the Old Testament this duplication is particularly evident. There are two stories of the creation of man.

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The history of the Jews is replete with recurring sayings and events. The law of the Lord is pronounced for them again and again, with but slight variation. Time and again the children of Israel murmur against their leaders, fall away from following Jehovah, are punished, and are brought again into order. Leader after leader is raised up by the Lord to deliver them from the hand of their enemies. King after king comes to the throne-Saul forty years, David forty years, Solomon forty years-and prophet succeeds prophet in denouncing Israel for its evil ways and in exhorting the people to repentance and a return to the Lord their God. Such is the prophecy of Isaiah, who threatens the Ephraimites for their pride, intemperance, and poor judgment, and reminds them of the ever present Word of the Lord, which was to them "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken" (Isaiah 28:13).     
     The New Testament also seems to repeat itself. Much of the life of the Lord on earth-His teachings, His miracles, His journeys-is told in more than one Gospel. And to the unenlightened mind these similarities seem like needless duplications which cast a shadow on their inspiration and authority.
     Even the Heavenly Doctrine seems to be highly repetitive. The same basic truths recur in work after work, so that the impatient and superficial reader mistakenly feels that he has plumbed their depths before he has penetrated the surface. An initial zeal for the new and the different is often turned cold when faced with this seeming repetition and with the need to dig deeper for inner truths.
     The Word appears to repeat itself because inmostly it proclaims but a single truth, that there is one God. Every letter, each "jot and tittle" of the Old Testament, every expression of the New Testament, and every idea of the Writings teaches this central truth, and is as the point of an inverted pyramid that opens up to the infinite love and wisdom of the Lord Himself. This is the reason we are taught that "the entire Sacred Scripture teaches that there is a God, because in its inmosts it is nothing but God, that is, it is nothing but the Divine that goes forth from God; for it was dictated by God, and from God nothing can go forth except what is God and is called Divine" (TCR 6).
     It may also be said that the Word teaches only two things, good and truth. Concerning this we read: "It is common in the Word, especially the prophetic, for one thing to be expressed in two ways; and he who does not know the arcana in this cannot but think it a mere repetition for the sake of emphasis. But this is not so, for in every particular of the Word there is the heavenly marriage, namely, the marriage of truth with good and of good with truth; just as there is a marriage of the understanding and the will in man.

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One expression has reference to truth, the other to good; thus one has reference to the intellect, for to this belongs truth, and the other to the will, for to this belongs good" (AC 4691). From this we can know that "precept upon precept, precept upon precept," is not vain duplication, but refers to reception of the Divine law by the understanding and by the will; and that "line upon line, line upon line," speaks of adherence in both mind and heart to the standards of truth revealed in the Word.
     Despite all appearances to the contrary, there is no repetition in the Word (AC 734). Its general, oft-repeated teachings are infilled and qualified by particular teachings, so that they are different every time they recur. Viewed from the spiritual truth of the Writings, the sacred scriptures of the Old and New Testaments tell one continuous story. They are written in one continuous series, revealing inmostly the infinite qualities which are distinctly one in the Lord, the progressive struggle of His glorification, and, more externally, the steps of man's regeneration and the successive states of the church.
     We find it taught, therefore, that "when all things [of a story in the Old Testament] are viewed together in one idea, or are perceived in one mental view, as is the case with those who are in the internal sense and at the same time in heavenly light from the Lord, there is then presented to view [in that story] the entire process of reformation and regeneration" (AC 2343). For as we enter through the letter into the spirit of Scripture we find layer after layer of living truth. There is no monotony for those who enter intellectually into the arcana of faith, who delight in understanding the truth, who seek the Lord where He is to be found. For them "these repetitions are never without meaning" (AC 4137:3). Consequently, the Writings state: "Those who abide in the sense of the letter alone cannot know but that [certain passages in the Old Testament are] a matter of history thus repeated. But . . . there is not the least word that is superfluous and vain, for it is the Word of the Lord. There is therefore no repetition, except with another signification" (AC 734).
     The New Testament also has an internal sense. It is a parable which the Writings alone can fully explain. There is no real duplication in the Gospel stories, but each is part of a series. The scope and sequence of each exist for the sake of its spiritual content. "In regard to the Word of the New Testament which is in the Evangelists, as the Lord spoke from the Divine itself, the several things spoken by Him were representative and significative of Divine things, thus of the heavenly things of His kingdom and church" (AC 2900).
     And even in the Heavenly Doctrine there is no real repetition.

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We learn that "things written elsewhere cannot be brought into close connection with things written later unless they are both repeated and viewed together" (DP 193). The rational sight of truth which is to characterize the New Church involves seeing things simultaneously, seeing the relation between them, and seeing order as a harmonious, well balanced whole-a form which reflects the Divine Human of the Lord.
     But repetition is not confined to the appearances in the Word. It is a quality of creation, since "all things were created by the Word" (TCR 351:4). Repetition is a fact of daily experience. Without this underlying constancy; without the "seedtime and harvest, cold and heat, summer and winter, and day and night" which shall not cease on the earth; without the earth's continual motion around the sun; without the incessant beating of the heart and breathing of the lungs; and without the continual warmth of love and the recurring ideas that are thoughts; life could have no existence or meaning.
     We are placed in a world framed and supported by what is constant and fixed in order that we might be free to change. We are given time and space that the variable fluid of our character may gradually harden and become firm. The compoundings of energy provide a solid stage on which the varieties of human will can express themselves. For "the changing can have existence only in the constant, the fixed, and the sure" (DP 190). The repeated present which we call time but serves to press us all into the molds of eternity. The rule of life is "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little."
     Because we are surrounded by the repetitions which are the natural universe, because we have been given the repetitions which are the Word of God, we can grow in our understanding, and in our insight into what order is. We can come to see beneath the surface appearances that seem repetitive the infinite varieties which are within both the Word and nature. The Word and creation can become for us ever present means of revealing the infinite qualities of the love and wisdom of the Lord-of repeating the wonders of His love and mercy. For it is love that finally comes to view through what is repeated over and over again. It is love that is the inner constancy of life. It is the Divine love of the Lord Jesus Christ which perpetually flows outward to mankind, to warm their hearts and elevate them to Himself. And this He does with unfailing constancy, "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." Amen.

     LESSONS: Isaiah 28:1-22. John 21:15-25. Divine Providence, 190.
     MUSIC: Liturgy, pages 500, 568, 441.
     PRAYERS: Liturgy, nos. 29, 87.

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DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

     5. How Spiritual Charity Grows in the Soil of Natural Charity

     Charity in its broadest definition consists in thinking kindly of others, in wishing to promote their well-being, and in serving them gladly without thought of personal reward whenever the opportunity offers. This kind of charity is common to all men. It is found among those of every religion, and even among some who profess no religion whatever. This is true because such an affection of charity is insinuated with every one during infancy and early childhood by the presence and influence of angels. But as innocence wanes and inherited tendencies to evil become active, the outward form of charity can become the tool of selfish interests. It can be used merely as a means to gain the approval and assistance of others in the achievement of one's personal ambitions. For this reason, natural charity, which with every one is first in time, is not genuine. Yet in Providence it is the very foundation of human society, the mother of all moral virtues, the means of restraining open evils and of preserving civil freedom and order among men. Indeed it is the ground in which spiritual charity can take root and grow. Without it the conditions could not be provided in which spiritual freedom and heavenly virtues could be cultivated.
     Genuine spiritual charity, on the other hand, is defined in the Writings as "a life according to truths Divine." It can exist only where the genuine truth of religion is known, and at least to some extent is understood and obeyed. By the genuine truth of religion we mean the truth of revelation concerning God, the life after death, the Divine laws that govern the kingdom of God both in heaven and on earth, and thus concerning what the life of religion is Divinely intended to be. This truth looks to what is eternal rather than to what is merely temporary. It has regard to the welfare of man's spirit instead of ministering only to his external and worldly desires. Wherefore this truth alone can lead to the real lasting happiness of mankind.
     In its essence spiritual charity is love to the Lord. It is a desire to serve Him, to cooperate with His Divine will, and thus to minister to the uses of His kingdom. No man can know from his own intelligence, nor can he rightly judge from his own experience, what is the Lord's will.

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Only from Divine revelation can he learn what are the uses of the Lord's kingdom. Even from the Word man can derive only a general idea, partial and imperfect, concerning those uses. And because of this, spiritual charity is not something that any man can acquire for himself. In itself it is an invisible and intangible spirit that can hardly be expressed in words (AC 7131). It is an affection of the heart that goes deeper than thought. It comes to us imperceptibly when we are least thinking of it.
     When we consciously seek it, it usually escapes us. The reason is that as soon as we think we are being charitable or kind or just, the idea of self, and with it the idea of merit, enters unavoidably, and this destroys the real spirit of true charity. It follows that spiritual charity is ever a free gift of God.
     How, then, we may ask, can such charity be acquired? How does it germinate and grow in the soil of natural charity? Particularly we are interested to inquire how the Lord imparts this heavenly gift of spiritual charity to those who belong to the true church, and who therefore have access to the genuine truth of the Word. We find the answer to this question given by the Lord Himself in the story of how He turned the water into wine at the marriage feast in Cana of Galilee. It is recorded in the Gospel of John that the Lord, together with Mary His mother and His disciples, was invited to this wedding feast. In the midst of the feast it was found that they had not enough wine, and Mary told Jesus. The Lord replied: "What have I to do with thee! Mine hour is not yet come." But Mary commanded the servants to do whatever Jesus might tell them, and He bade them fill with water the six waterpots of stone that were used for ceremonial cleansing. When they had been filled to the brim, the Lord told the servants to draw out and bear to the governor of the feast, who remarked with astonishment that this wine was better than that which had been served before.
     By marriage, whenever it is mentioned in the Word is meant the conjunction of truth and good in the mind of man. All those who are brought up in the church are taught the truths of religion from the Word. But children do not deeply understand these truths. They are not as yet capable of spiritual thought, and whatever they learn is understood in a merely natural manner. They store up the knowledges of truth, the statements of doctrine or the injunctions of the Word, in the memory. But to them these are abstract ideals which they have not yet learned how to use. Because of this, the young people of the church are in a Gentile state such as is represented by "Cana in Galilee." But as they become adult and are called upon to think and act from their own judgment, they face the necessity of trying to live according to the teachings they have received. It is by means of life that truth is conjoined with good, and therefore when those who belong to the church actually apply the truth to their own lives there is a "marriage in Cana of Galilee."

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     At first, however, the things we have been taught in childhood are not sufficiently well understood to be used successfully. For the most part they have been accepted on the authority of parents and teachers. They have not been individually examined, thought out, and put to the test of experience. When, therefore, we attempt to apply them we find that they do not accomplish what we had expected of them (AC 3603). Then, to our dismay, we discover that we are not wise enough, nor have we the practical understanding necessary to solve the problems that confront us. This discovery is what is meant in the story by the fact that in the midst of the feast it was found that they "had no wine."
     If we love the truth of the Church, and if, from conscience, we truly wish to live according to it, we will be deeply troubled by our inability to do so, and we will turn to the Lord for help. Mary, the mother of Jesus, represents the love of spiritual truth, and the fact that she was present at the marriage feast indicates that those here treated of are the members of the church who have been taught to love the truth of the Word. She, therefore, knowing the strange miracles that attended the birth of Jesus, and believing that He was indeed the Messiah promised by all the Prophets-she is the one who instinctively turns to Him for help. So also the love of truth will lead us to "search the Scriptures" from a simple faith that through His Word the Lord is able to teach us and lead us.
     But spiritual insight cannot suddenly be given. Spiritual wisdom, like natural wisdom, comes only by application, search, study, reflection, toil, practice, and hard-earned experience. This is why the Lord replied to Mary: "What have I to do with thee? Mine hour is not yet come." When we become aware of our own ignorance, our inability to attain the ideals we have been taught to regard as the mark of honor and uprightness, even if we inquire of the Lord in the Word with prayer for help, we get no sudden illumination that solves all our problems. Often, in fact, our first inquiry not only goes unrewarded but seems to increase our difficulties. The teaching of revelation seems to be abstract, visionary and impractical when viewed in the light of the specific conditions that confront us. We are apt to be confused, disappointed, and disillusioned as the magnitude of the task demanded of us dawns upon our consciousness. It appears to be quite beyond all human power, and we are tempted to excuse our failure as inevitable, and to accept a compromise of our faith, on the ground that the pure teaching of the Word runs counter to human nature. But the real reason why it seems so impossible to apply in practice what the Lord teaches us is that we are not yet prepared to understand its true meaning.

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     The fact is, that we are not looking for a truly spiritual solution of our problem. Unconsciously we are seeking an answer to it that will satisfy our natural loves and ambitions. We are really thinking from self-will, and are asking the Lord to show us how to achieve what we most deeply desire. Our eyes are fixed upon a natural rather than upon a heavenly goal, though one that we mistakenly believe to be heavenly; and this blinds us to the real meaning of the Lord's Word. This also is why, in the story, the Lord said to Mary: "Woman, what have I to do with thee? Mine hour is not yet come." Mary wished wine to be provided before the guests had discovered the want of it. She wished to save the host natural embarrassment. But the Lord wished them to know that there was another wine, without which the marriage feast could not be truly successful. He wished them to know that this was not a wine of their own making, but that it must be received as the miraculous gift of God. And so it is with us. If we are to recognize the real inner truth of the Word we must acknowledge our own ignorance, the inadequacy of our human intellect, and be willing to submit our minds without reserve to the Lord's leading.
     This is why our first efforts to apply the truth of religion are allowed to go unrewarded. Only he whose faith is deep enough to make him persevere in the face of initial failure can be gifted with a deeper insight. There must be an attitude of humility that enables a man to acknowledge the fault to be his own. There must be a profound confidence that although he does not yet see it, the real truth must lie concealed within the Word. He who would discover in the pages of revelation the "pearl of great price" must set aside his own will, and must approach the Word in purity of heart and simplicity of faith. He must "sell all that he has" of preconceived ideas, and "buy" the "field" of Divine instruction where that pearl of heavenly wisdom lies buried. The love of spiritual truth must impel a man to "search the Scriptures," to read, study, and reflect upon what the Lord has there revealed. This need for individual effort and application to the task of further learning is what is meant by Mary commanding the servants to do whatsoever Jesus might bid them.
     This search for greater knowledge and understanding, for convictions based upon one's own thinking rather than upon the blind acceptance of what others have taught-this is what gradually prepares the mind for an intelligent grasp of spiritual truth. It is represented by the servants, at the Lord's command, filling with water the six waterpots of stone. These waterpots were for the "purifying of the Jews." That is, they were for the purpose of reforming the mind of those who belong to the church, removing misunderstandings, false ideas, and childish notions that have clouded the thought.

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This cleansing of the mind is effected by accurate knowledge and ordered thinking in regard to the doctrines of the church. Such knowledge is represented in the story by "water." Its accumulation must progress until the state is ready-until the mind is prepared to receive a truer concept of what the Lord's teaching really means. That is, the waterpots must be filled to the brim. Then it is, and not before, that suddenly and as if by a miracle a new vision comes. What before had seemed so obscure all at once is clear. The childish ideals that had seemed so visionary are not lost or destroyed. But now they are brought nearer to reality, as we begin to see how the truths of revelation do actually apply to the complex circumstances of our lives. This new found spiritual truth, this deeper understanding of the Word imparts new hope, and a more profound delight to the mind. It is as a new kind of wine, more delicious, more satisfying than that which we have supposed to be the truth of religion. But for the interpretation of this miracle as given directly in the Heavenly Doctrine we would refer the reader to Apocalypse Explained, 376:29.
     The parable of the wedding feast in Cana does not indeed describe the giving of spiritual charity itself, for this is done secretly by the Lord, without man's knowledge. What it does describe is how the seed of spiritual truth is implanted in the ground of natural charity, that it may spring up and bring forth fruit. This happens according to the Lord's teaching when He said: "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle because the harvest is come" (Mark 4:26-29). We may read, and study, and reflect. We may in consequence be rewarded by flashes of perceptive understanding. We may conscientiously strive to mold our life according to the pattern of the truth we have been privileged to see. But we never really know whether our efforts are successful. This is of the Lord's mercy, for if we did know we could not avoid some measure of self-satisfaction and self-merit, to the total destruction of charity. For true charity is unself-conscious, and ascribes all power and all merit to the Lord. Nevertheless, the inner truth of the Word is the seed from which spiritual charity grows. As we learn that truth, and understand it; as we strive to bring our deepest intentions, our loves, our thoughts and our actions all into accord with it, from no other motive than that we may keep the Law of God-as we do this the Lord secretly insinuates the affection and the delight of heavenly charity. Then, in the Lord's Providence does the "earth" of our natural charity bring forth "fruit of herself; first the blade, then the ear, after that the full corn in the ear." This, we submit, is the genuine life of religion.

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GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. A. WYNNE ACTON       1953

     5. -in the Spiritual Sense of the Word

     The spiritual sense is the Word as it exists in the heavens. It is an accommodation of the infinite Divine truth to the angels and to the spiritual minds of men. This is the only meaning of which the angels are aware; for when the Word is read on earth, in place of the natural things there mentioned, the corresponding spiritual things alone are perceived. The origin of this sense is thus described: "The Word in its bosom is spiritual because it descended from the Lord Jehovah and passed through the angelic heaven; and in its descent the very Divine, which in itself is ineffable and unperceivable, was adapted to the perception of angels, and finally to the perception of men. From this is the spiritual sense, which is inwardly in the natural as the soul is in man" (TCR 193).
     "This spiritual sense is not that sense which shines forth from the sense of the letter of the Word when one is studying it" (TCR 194). It is deeply hidden within the letter and is known only to those to whom the Lord discloses it. Since it is by means of this sense that the Word communicates with the heavens, and it is by virtue of it that the Word is holy, it has therefore pleased the Lord to reveal that sense to men, lest its holiness should be denied and the communication of angels and men be severed (TCR 200). In the Writings the Lord has revealed that sense to men. It is given in great detail in the 12 volumes of Arcana Coelestia, the 6 volumes of Apocalypse Explained, and the 2 volumes of Apocalypse Revealed, where the spiritual sense of Genesis, Exodus, and the Apocalypse is explained seriatim. Also a summary exposition of the spiritual sense of the Prophets and Psalms is given in a little work of that name; and throughout the other works of the Writings, furthermore, the spiritual sense of various passages from the Old and New Testaments is presented.
     This is not to say that the Writings in themselves are the spiritual sense of the Word, but rather that they reveal it. They are an ultimate statement of what that sense is, and the sole means by which it can be apprehended by man. The spiritual sense itself exists only in the heavens, and it can therefore be actually present with a man only in the degree that his mind is opened to the heat and light of heaven. Thus it is said that (thenceforth the spiritual sense of the Word will be given only to such as are in genuine truths from the Lord.

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This is because the spiritual sense can be seen by no one except from the Lord alone, and unless he be in Divine truths from the Lord; for the spiritual sense of the Word treats of the Lord alone and His kingdom; and in that sense are His angels in heaven, for that sense is His Divine truth in heaven" (TCR 208). The "henceforth" must refer to the time after the Writings had been given, thus showing that the truths of the Writings give us, not the spiritual sense itself, but the means of entering into it. And we are introduced into the spiritual sense when, from affection, we perceive the genuine truths of the Writings, and from a desire of being led by the Lord receive them into our lives.
     The spiritual sense has been disclosed in the Heavenly Doctrine that it may serve as a means for the men of the New Church to enter into the true worship of the Lord. This is especially the case in regard to the two Sacraments of the Church. "Without a knowledge of the spiritual sense of the Word," we read, "no one can know what the two Sacraments, Baptism and the Holy Supper, involve and effect . . . and this sense is now revealed because the true Christian Church, such as it is in itself, is just now in its very beginning; the former church was Christian in name only, not in fact and essence" (TCR 667, 668). When we learn the spiritual correspondence of these Sacraments we are learning about the spiritual sense, and when we partake of them from a love of the Divine things therein we are entering into that sense itself. Thus it is only by means of the spiritual sense that our worship may be truly heavenly as well as natural.
     The genuine spiritual sense of the Word, then, is given by the Lord to the man who diligently and humbly learns the truths revealed in His second advent for the purpose of amending his life. And to do this should be the resolution of each one as he states, in the General Confession, his belief "in the spiritual sense of the Word."
DIVINE PROVIDENCE 1953

DIVINE PROVIDENCE              1953

     "The government of the Lord in the heavens and on earth is called Providence. And as all the good which is of love, and all the truth which is of faith, are from Him, and absolutely nothing from man, it is evident from this that the Divine Providence of the Lord is in each and all things that conduce to the salvation of the human race. Moreover, the Divine Providence of the Lord is over the veriest singulars of man's life; for there is one only fountain of life, which is the Lord, from whom we live and act and have our being" (AC 10773, 10774).

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NATURE OF LIFE AFTER DEATH 1953

NATURE OF LIFE AFTER DEATH       Rev. ORMOND ODHNER       1953

      (Delivered to the Council of the Clergy, Bryn Athyn, Pa., January 27, 1953.)

     The spiritual and natural worlds are, for the most part, similar as to their outward appearances (F 63, CLJ 37, DLW l62). Most important in this regard is the similarity of the body of a spirit to the body of a man, nothing being lacking; and also the similarity to man's of a spirit's five senses, his speech and song, imagination, desires, and love (LJ Post 316-322).
     This similarity between the two worlds extends even to human life itself as it is lived here and hereafter. Angel wives, for example, demurred when Swedenborg said he was going to publish some of the secrets by which women control their husbands, but at last said: "Publish them if you wish. But husbands will not depend on your mouth, but on the mouths of their wives whom they kiss" (CL 208). And Moses-still apparently enjoying the idea of being a patriarch, and therefore seen with a long white beard, older by far than the average heavenly inhabitant-carried with him the five books of the Word that he himself wrote, and told Swedenborg that he knows of the Word that follows his books, but does not read it (SD 6107).
     Both object and life in the spiritual world, then, appear similar to object and life on earth. This is the basic appearance, and it is never to be destroyed; for though we may not think from appearances to reality, neither may we destroy the appearance in any penetration to reality. Appearances are always to be confirmed, as appearances. The ultimate picture of God as a Man in human shape is never to be taken away.
     Our faith, therefore, in the similarity of the appearances of the two worlds is not in the least upset by the many teachings concerning their dissimilarity. Life after death is still human, though two angels standing face to face are both facing east, though spirits stand on clouds, though angels fly, and though living trees in heaven bear leaves of silver and gold. And, yes, it is still human though spirits pass through the walls of their houses when they forget their doors, though it is actually impossible for two angels of dissimilar religions to live together in marriage, and though the angelic husband and wife in deepest conjugial love can actually become a one in body.

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     It could not be otherwise than that the majority of descriptions of the after life would make it appear like unto life on earth. The earth-like appearances of the other world are its real appearances. This is especially true of the appearances of the heavens, of which we read: "These appearances when with the angels are called real, because they appear as they really are" (AC 4882), and again: "They are correspondences . . . and are from creation" (AE 553: 2, 704; HH 175; AC 3485). The appearances the devil sees in hell, on the other hand, are not real but fantastic, for what he sees is not the thing as it really is (HH 131). But the appearances of hell to an angel are real, for he sees hell as it really is. Yet, again, that world had to be described as to its earth-like appearances, for in no other way could the Lord establish with men a firm faith in the human reality of life after death.
     A third and basic reason for such descriptions is that the spiritual man senses what is spiritual in the same way that a natural man senses what is natural (HH 461).

     But if the two worlds are so similar as to their outward appearances they are yet from different origins, one spiritual, the other natural (F 63); and so are altogether dissimilar as to essence (HH 172), or as to their inward appearances (DLW 162, DP 220). As has been so often said, the spiritual is not a purer natural (CL 326: 3, Infl. 9:4). Again: "A natural man is wholly different from a spiritual man, and the difference is so great that they cannot be given together" (Wis. vii:5). Never, by refinement, purification, or subtilization, can the natural be changed into the spiritual (TCR 280:2). The spiritual and the natural are related only by correspondence, by discrete degrees, and between discrete degrees there is "no finite ratio" (ibid.).
     The natural is twofold, the spiritual is single. Within everything of nature there is, inmostly, the living spiritual; but surrounding this there is a dead over-covering taken from nature. "The things [spirits] see and feel," we read, "are not material, but substantial from a spiritual origin; yet they are still real, because they are from the same origin as the things of the world, with the sole difference that an accessory has been given [to material things] from the sun of the world as an over-covering, from which they are rendered material, fixed, and measurable" (AE 1218:2). And in many places we read of a "secondary origin" to all natural things, the natural sun (ibid.). Of course, this dead over-covering is utterly absent from living spiritual things.
     But this duality of the natural, this singleness of the spiritual, is taught also concerning man himself in the two worlds. We read: "In the world man is twofold; after death all become single.

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In the world man has a sensation of both. This is changed after death" (Add. TCR viii:15) It is this that is the gist of our address: Human life on earth is twofold; after death it is single. Here there are two elements in our lives, one concerned with natural things, the other with spiritual; after death our lives are single, are spiritual only.
     Here, for example, we have two heats, one for the body, the other for the spirit; in the other world there is only one heat. Here there are two lights, there one; here two foods, there one; here two prolifications in marriage, there spiritual prolification only. Here there are two adulteries, one spiritual and the other natural, there adultery is spiritual. It should be noted well, however, that both spiritual and natural adultery on earth are inspired by the same spirits, those in spiritual adultery.
     Consider the following passages: "Love going forth from the Lord as a sun is felt in heaven as heat" (HH 135). "The Divine truth that proceeds from the Lord is what appears to the angels as light what enlightens the understanding of angels is light to their eyes" (AE 950, cf. 942:2). "Intelligence and wisdom are essential spiritual nourishment, and thus the things that nourish the minds [of spirits] also nourish their bodies" (HH 340). And again: "In the Christian religion there is the doctrine of falsity and evil, from which origin a desire and favor for adultery from hell flow in; and this is why adulteries are believed in the Christian world to be allowable, and are practised without shame. For . . . the conjunction of evil and falsity is spiritual adultery from which, according to correspondence, natural adultery exists and comes forth" (AE 1008:2)
     Is it not rather remarkable that every recorded conversation with angels concerns spiritual subjects only? That, indeed, is true even of the recorded conversations with devils. Why? Simply, we believe, because there were no others, and could be no others in a spiritual world. We shall speak later of the statement that "in the heavens there are ecclesiastical, civil, and domestic affairs" (HH 388).
     Life in the spiritual world is truly and only a spiritual life, not a purer natural, and that was as true in connection with the most ancients as it is with us. After death you do not just spend more time in spiritual things than you do here. That would be only a purer natural. All of spiritual time is spent spiritually in spiritual things alone; in spiritual goods and truths, the things of religion in the very broadest sense of that word.
     What you do there may appear similar to what you do here, but as to internal aspect or essence it is entirely dissimilar. The relationship between them is that of correspondence. Thus, with eating, there is here a food for the body and a food for the spirit, and man eats both; eats one spiritually, and eats the other naturally.

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After death there is spiritual food only, and it is this that the spiritual man eats spiritually. There, we repeat, life is single; here it is twofold, partly spiritual, partly natural. And it is according to how man, in the affairs of his own life, brings what is spiritual down into what is natural that he is judged to heaven or to hell.
     Time and space are inseparable predicates of all things of nature, even of natural thought, or the thought of man while he lives in nature (Wis. vii: 5). With death, these things and all their predicates disappear forever from the subject of human thought (ibid.). And so we are taught that among the cares and concerns of life on earth which have no place in the other life are "cares for food, clothing, abode, for gaining money and wealth, for dignities" (AC 3957:4), care for children, and anxiety about the future (AC 1389).
     These passages treat of spirits in general, not only of angels. Spirits eat, wear clothes, and dwell in houses, of course, but it is said that "all these things come from the Lord freely; they are clothed freely, fed freely, dwell in houses freely" (HH 266; cf. HH 393: 3; DLW 334; AE 1226:2; Love xii: 2). Nor does the word "freely" mean here that they receive these things from the Lord as we do on earth. "They eat and drink there," we read, "but all food there is from a spiritual origin; wherefore it is not obtained beforehand, but is given daily. When it is dinner time a table furnished with viands appears while the mealtime lasts, and disappears when they have dined" (SD 6088).
     Spirits are not occupied, then, in the procurement and preparation of things connected with their bodies. What, then, is left that would make life in the spiritual world human, make it worth living for the average person? We might say, learning; though the average person today would scarcely find that heavenly. But in a passage referring to a long list of sciences given in Heaven and Hell no. 353 it is taught concerning worldly learning that "all things in the natural memory in immediate conjunction with the things of bodily sense, which is true of such knowledges as are mentioned above, then become quiescent; and only such rational principles as are drawn from these then serve for thought and speech" (HH 355). And, again, it is said that it is "the spiritual things of the Word and the church which man imbibes . . .and confirms" that remain, "but not so things civil and political" (TCR 494).
     It is, therefore, the spiritual things of the Word and the church that constitute the human in man after death. Life in the spiritual world is truly, and only, spiritual. For if no one after death is concerned with food and clothing, housing and science, if food and houses, for example, simply appear when needed, then would it not be futile, to say the least, for cooks to spend their time cooking that food and carpenters their days building those houses?

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     There is no necessity for such labors in human life in the spiritual world. There is no use for them. Surely, therefore, they do not exist. Human life after death is spiritual only; is concerned with spiritual things alone, spiritual goods and spiritual truths, the things of religion in the broadest sense-their promotion in heaven, their destruction in hell; and this is true of every facet of life there.
     Ours is a new revelation concerning the spiritual world (AE 790a). But that the things of the spiritual world appear as do the things of earth has been either known or surmised since the beginning of time. What is new is that life there is spiritual only, a life concerned only with spiritual things; and that this life, to a spirit, is fully and completely human.

     Concerning the earth, the appearances of the things surrounding the angels, we read: "When the things pertaining to [their] wisdom and love descend into the lower sphere, in which the angels are as to their bodies and their bodily sensations, they are manifested in such forms and types [as are in the three kingdoms of our world]. These are correspondences" (AE 926:2, cf. 553:2). Again: "Substances in the spiritual world are not permanent. They are correspondences of the affections of the angels, and they remain as long as the affections remain, and disappear with them" (Wis. vii: 3, cf. AE 1211: 4). "The objects [there] are created by the Lord in a moment" (TCR 78: 3) "in correspondence with the interiors of the angels and spirits, and are dissipated in a moment" (Wis. vii: 7). "The things outside the angels are allotted an appearance according to those which are in them" (HH 156). And again: "The lands there, when the church is laid waste with those who dwell upon them, altogether change their appearance" (AE 697:6; cf. DLW 10, LJ post. 12: 2, AE 1211:4, 1219:2).
     But if the angels are surrounded by these earthlike appearances, they yet do not think from them, of them, or about them-save on occasions-but rather of the spiritual realities that produce them, or which clothe themselves in those appearances. "These things," it is said, "are merely objects of [the angel's] thoughts and affections, while their subjects are those things of which these are the appearances which are such things as relate to wisdom and love, thus spiritual things. For example, when they see gardens containing trees, they do not think of these from their appearance, but according to the things from which these appearances spring" (Wis. vii: 5). Again: "Though the objects of their sight appear as if in space and time, still the angels do not think from these in the ideas of their thought instead of space and time there are states of life . . . such things as have reference to states of love . . . and of wisdom" (DLW 70).

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     Now the subject of thought may be defined familiarly as that which a man is thinking about, the object as that ultimate picture called to mind as an embodiment of the subject. Thus the subject of our thought might be the Divine love, the object would be the ultimate picture of God as Man. So with the angels, the subjects of their thought are all purely spiritual; the appearances surrounding them are only their objects.
     Exceptions to this, however, are somewhat common. Angels both think and speak concerning these appearances when, for example, they explain them to children (AR 611). So also in states of self-examination, when they see themselves in their environment (DLW 322), or when thinking of these appearances from their use and cause (TCR 66, SD 5122). Novitiate spirits, on the other hand, not only see the appearances of the spiritual world but think of things there from their appearance, and believe the appearance to be the reality. That is why the newly arrived spirit believes himself still alive on earth. Evil spirits perhaps never advance beyond the novitiate state.

     But the appearances of the spiritual world, and especially those of heaven, are not fantasies but realities. "The garments of the angels," we read, "do not appear as garments but really are garments" (HH 181). "The appearances in the heavens are called real because they really exist" (ibid. 175). "The angels call the habitations on earth dead, not real, but their own true, because alive and real" (SD 4292). They are real, remember, because they are from creation, and because they are correspondences (AE 704). But here we would note that the correspondence of earthly things to spiritual things is not between the earthly thing we see and the similar appearance of the spiritual thing the angels see, but between the earthly thing and the spiritual reality which there produces that similar appearance.
     But what is this reality of correspondence? Let us illustrate it by examples. "All whiteness that exists in the heavens exists from the light of heaven, which in its essence is the Divine truth" (AE 905). The reality of the color white in the spiritual world, that is, is not its earthlike appearance, but is rather the spiritual purity and spiritual brilliance of Divine truth, for that is what spiritual whiteness is-not its earthlike appearance, but its spiritual correspondent. The angels know this, and think of it no otherwise.
     The things of the spiritual world, after all, are spiritual, and the spiritual eye of the angel actually and literally sees these spiritual things just as our natural eye sees the objects of nature. "The objects of the internal sight," we read, "are not material like objects in the world, but are spiritual" (AC 6601; cf. DLW 70).

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"In order that [the sight of the internal eye, which is the understanding] may see, there must also be a light from which there is illumination, in which come into view objects which are the things of intelligence and wisdom" (AC 8707). Divine truth is light to the angels, which light is also that which illuminates our internal sight, which is that of the understanding. As this sight does not see natural, but spiritual things, it has for its objects in the spiritual understanding the truths which are called the truths of faith" (AC 8861:2).
     Frequently, therefore, we have such teachings as these. "The objects of spiritual sight are truths" (AR 920; cf. AE 889:4; AC 4301:4, 4390:2). "Truths in the heavens are spiritual objects, which appear more clearly before the angels there than natural objects before men in the world" (AE 831:4). "All angels and good spirits see the truths of heaven as the bodily eye sees the objects of the world, for the objects of heaven are truths to those who are spiritual, for the reason that their understanding is their spiritual sight" (AE 895: 2). [Italics added] And of course they have no natural sight. With the eye of their body they actually see truths; for theirs is a spiritual body, a spiritual eye, and a spiritual sight. And they know it.
     To illustrate this further we recall that there is height in the spiritual world, but that it is spiritual, not natural height, in spite of its earthlike appearance. It has nothing to do with elevation above sea level, but is similarity of state to the Divine-that and nothing else. Distance, too, is spiritual there-similarity or dissimilarity of state. There are mountains there, some of them quite high; but a spiritual mountain actually is love to the Lord, even as a spiritual hill is charity toward the neighbor. The reality is in the correspondence, in that which, on the plane of the spirit, serves the use that the things of earth serve to the body. The mountains of the spiritual world are spiritual mountains of love to the Lord, and it is on those mountains that the celestial angels actually dwell.
     Every angel is an affection of good and the thoughts of truth thence derived; a devil, the lust of evil and the consequent imaginations of falsity (DP 300, 301). But surrounding this, in a lower spiritual sphere (AE 926:2), is his spiritual body, concerning which we read: "Love and will constitute the soul itself of a deed or work, and give form to its body in the honest and just things that a man does. The spiritual body, or the body of man's spirit, is from no other source; that is, it is formed from no other things than from those which man does from love or will" (HH 475).
     A fully human body, with head and feet, stomach and skin, formed out of nothing else than those honest and just things-in the case of an angel-which he does from love and will! It would sound fantastic, were it not for the basic teaching that the spiritual man senses what is spiritual exactly as the natural man senses what is natural. It is not fantastic.

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It is the real body which spiritual men see and feel, no more fantastic to them than our body is to us.
     From this we can understand why "the things which nourish the minds [of spirits] also nourish their bodies" (HH 340). It is not from the earthlike appearances of his spiritual food that an angel's body is fed and sustained. His body is spiritual, the body of the things he does from will and love, the body of his character. And the real and actual food of such a body is also spiritual, even as we read: "Truths and goods, and the knowledges thereof, are the celestial and spiritual foods with which [the angels] are nourished" (AC 6110).
     Man still eats there, but it is a spiritual eating, simply taking on the appearance of the natural eating of natural food. And note well, the angel does not think of, and from, the appearance. What he sees with his spiritual eye is spiritual food. He is actually seeing goods and truths and the knowledges thereof with the eye of his body, which is spiritual; for the spiritual eye sees this just as the natural eye sees natural food. What the angel eats with his mouth does not just correspond to spiritual food. It is not just the appearance of food. It is spiritual food-goods and truths and the knowledges thereof; spiritual food for a spiritual mouth, a spiritual stomach, a spiritual body.
     He who does not apply to life the truths he knows does not just appear to live in a sandy plain there. He actually does, for the lack of application to life of the known truths of faith is spiritual sandiness and flatness. And he who is in love to the Lord actually does live on mountains-spiritual mountains of love to the Lord.
     God is not a sun. God is a Man, and that Man is the Lord. But the Lord really is the spiritual sun, and the spiritual sun is the Lord; for it is His Divine Human that does all those-corresponding things for the spiritual world that our sun does for the earth.
     Even with us, spiritually speaking, truth is light; and in the spiritual world it is the only light there is. Spiritual heat is love. So also even with those games mentioned in Conjugial Love no. 17, "games with balls driven back and forth, called tennis." Do not we also here on earth, and this without irreverence, sometimes spiritually take a spiritual spherule of spiritual substance-some light bit of truth-and spiritually bat it back and forth between us, and have fun doing it? So, too, with that drink called punch, which in heaven is reserved for "the industrious only" (LJ post. 269). It is some spiritually exhilarating spiritual drink, some understanding or perception of truth. On the plane of the spirit that is punch. And the civil affairs of heaven we spoke of are, we believe, still spiritual or religious affairs only, but those aspects of them corresponding to what is civic.

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     The novitiate spirit, we have said, lives in the appearances of the spiritual world, confuses them with the realities, and so thinks himself still alive on earth. Only gradually, as he progresses toward heaven, does he realize what these things he sees actually are; that his body, for example, is not composed of natural flesh and blood, or even of quasi-natural substances, but of the acts of his life he has done from love and will. Then, too, he sees that the clothes of that body, real clothes, are spiritual clothes-the truths he puts on to clothe it, truths of a different quality to fit every occasion, be they party dress, work clothes, or what.
     The gradual awakening of the novitiate spirit to the genuine nature of life after death is clearly implied in a passage (AC 4529) concerning one whose delight of life had been botany. Amazed that there were plants in the spiritual world, he was allowed to wander among them and collect and study them. He was most impressed by the fact that they "glowed with an inconceivable brightness." And then, hear this. "That this glow was from a spiritual origin he was not yet able to perceive, that is, that they glowed because there was in each one of them something of the intelligence and wisdom which are of good and truth." Later the passage reads: "They who are in the very intelligence and wisdom which are the source of these things are in such a state of happiness that [these] things which have been related are of slight importance to them."
     Concerning those skilled in botany it is said again: "They come after death into a knowledge of spiritual uses from the plants in the spiritual world, and cultivate that knowledge and find the greatest delight in it" (AE 1214:4). Yet all the natural, earthly, space-time details of such sciences as botany are left behind forever at death. Surely, now, the spiritual botanist does not just appear to collect and study the botanical appearances surrounding the angels-may I, please, pluck one of your appearances? Does he not rather really study real plants, the spiritual plants of a spiritual world; those things on the plane of the spirit which serve a corresponding use to that served on the plane of nature by natural plants and trees, those actual, but spiritual trees, which are perceptions and knowledges of truth? Is not one who studies all the intricacies of spiritual perceptions the botanist of the spiritual world!
     The devil of hell may never get beyond the novitiate spirit in this, forever insisting that the earthlike appearance is the only reality. Inmostly, however, he is really doing those things that produce the appearances-falsifying, perverting, profaning, destroying spiritual good and spiritual truth. Sometimes even we, in our lowest moments, inmostly think of one certain spiritual thing, picture before our minds a corresponding natural form, and believe that external form to be the only reality; as, for example, when we are thinking inmostly about the aggrandizement of self but turn the external sight of our mind to the laws of etiquette, merely, of course, as a means of furthering our self-love, and for the moment believe those things to be the realities of our lives.

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     Perhaps, on the other hand, the devil may really know what his life is all about; for are we not taught that "all who die . . . enter into spiritual life, in which the objects of their thoughts are truths, and the objects of sight are like those in the natural world, but are correspondent to their thoughts" (DLW 70). Is a devil's lasciviousness, for example, his delight in the apparent conjunction of his apparently physical body with that of another; or is it not rather a perverted spiritual delight in the illicit conjunction of that body of his which is formed out of those things he does from lust and will with the spiritual body of another? And does not every devil come consciously to hate the Lord, even though on earth that hatred had been only subconsciously within him? (AE 1013:2, 3).
     The angel does not think of, and from, the earthlike appearances that surround him, but of the correspondential spiritual realities that produce them. In no subject of his thought is there anything of space or time, matter or quantity. The beauty he sees in his wife is not that earthlike appearance of beauty we would see, were our spiritual eyes suddenly opened. What he really sees with his eyes is the beauty of that spiritual body formed out of those things she does from love and will. For us, that spiritual sight of the character of the one we love is interrupted and obscured by our bodily sight of her natural body. But it is not so with angels.
     So also in the ultimate of love in heaven it is that male body formed out of those things a man does from love and will that is conjoined with the similar, but female body of his wife. Hence, with two most perfectly suited for each other spiritually, that striving of love to effect actual bodily unity finds fulfilment. And hence also the only prolification from that ultimate is spiritual-of love and wisdom. Hence, too, in heaven only that man and woman can be conjoined in marriage who fully share a common religion; for on the plane of the spirit, marriage actually is the conjunction of the will of the wife with the understanding of the husband. Here on earth the difference between male and female is carried down into physical nature. After death, the masculine is the understanding of truth, the female is the will or love of good; the one gives spiritual strength, the other spiritual grace, softness, and beauty ineffable.
     Recall again that the teaching that the spiritual is not a purer natural must have applied to the most ancients equally as to us. Yet of the most ancients we read: "They sensated the things of the body and the world [but] cared nothing for them; for in each object of sense they perceived something Divine and heavenly" (AC 920).

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     Angels are like the most ancients. But, we believe, it is not the earth-like appearances of the apparently fixed, set, and measurable things in their environment that serve them as points for the perception of spiritual and celestial truths. With their truly spiritual eyes they see the realities themselves clothed in those appearances. To them it is unimportant that they are seen by lower spirits to be eating bread. They know that theirs is a spiritual eating, and that the only possible true and satisfying food for this eating is the knowledges the Lord gives them from His Word.
     They know that their clothes are truths, but these are real and sufficient clothes for their spiritual bodies. So it is, perhaps, that the Writings do not just speak allegorically when they say that a newcomer to a heavenly society enters at once into all its wisdom. He has become conscious on a higher plane of life; sensating the internals that lay hidden within his externally good acts and his simple perceptions of truth here on earth.

     And yet, though all life after death is spiritual life only, to the angels it is still more real, more truly human, than is our life on earth. "I can asseverate," Swedenborg writes, "that the things in the spiritual world are more real than those in the natural, for the dead part which accedes to the spiritual in nature does not make reality, but diminishes it" (AE 1218e; cf. AC 3485).
     There are various planes of human life, after all, and all of them are human-the body, the mind of man on earth, the spiritual mind of man in the spiritual world. Each of them is the human on its own plane, and each is reality. Our bodies are human, but if they could think they would do doubt call our mental human life ethereal. We are glad that we ourselves are not our bodies, for it is our natural mental human life that is now to us the human reality. And to the man become conscious of that superior human life which exists on the plane of the spirit our natural human life is dead. Indeed, to those who die in infancy it is a thing beyond comprehension.
     There is no diminishing of the human reality of life with the entrance into that other, truly spiritual world, but only its increase. Yet for such a life we must prepare ourselves. "He who in the world had thought solely of such worldly things [food, clothing, abode, money, and dignity], so that he has been wholly possessed by them and has acquired delight of life in them alone, is not fitted to be among those whose delight it is to think about the things of heaven" (AC 3957:5).
     But such a life is beyond no one's reach. "When man is divested of the body he comes into the exercise of a much more enlightened understanding than when living in the body, for the reason that while in the body corporeal and worldly things occupy his thoughts, which induce obcurity; but when he is divested of the body such things do not interfere, and it is with him as with those who are in interior thought by abstraction of the mind from the things of the outward senses . . . the state after death is much more clearsighted and enlightened than . . . before death; and when a man dies he passes, comparatively, from shade into light, because he passes from the things of the world to those of heaven, and from the things of the body to those of the spirit" (AC 3957:2).

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     And finally: "The spirit receives much more excellent faculties when it has been separated from the body. During the bodily life there is an influx of the objects of the senses, and also of phantasies from those things which thence inhere in the memory; besides anxieties about the future, various cupidities that are excited by external things . . .and other things, concerning which they take no thought in the other life; and therefore on the removal of these obstacles and hindrances, together with the corporeal parts that are of gross sensation, they cannot but be in a more perfect state. The same faculties remain, but are much more perfect, clear, and free; especially with those who have lived in charity and faith in the Lord, and in innocence; for the faculties of all such are immensely elevated above those which they had in the body" (AC 1389).
ORDINATION 1953

ORDINATION       LOUIS B. KING       1953

     APRIL 19, 1953

     DECLARATION OF FAITH AND PURPOSE

     I believe that God is one in essence and in person, that His essence is Divine love and wisdom, and that He is the Lord Jesus Christ, Creator, Redeemer, and Savior, in whom dwells the trinity of Father, Son, and Holy Spirit. Born of the Virgin Mary, the Lord put on the human from the mother, and by successive steps put off this human and put on a Human from the Divine within Him which is the Divine Human, with which He conquered the hells and ordered the heavens, that through Him all men might be saved. Saving faith is therefore an acknowledgment of the Lord's Human, and a shunning of evils as sins against His Divine person.
     I believe the inspired books of the Old and New Testaments and the Writings of the New Church to be the very Word of God, the Divine truth itself, and the sole medium of conjunction between God and man. The Writings are the spiritual sense of the Sacred Scriptures. They are the Lord in His second coming as the Spirit of truth, and as such, their plain teachings are the essential Word-the one and authoritative doctrine for the New Church.

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     I believe that when the body dies, the spirit or essential man lives on to eternity. If his life was one of charity and faith in the Lord, and according to the teachings of Divine revelation, he enters heaven; but he who rejects the Lord's commands condemns himself to hell and spiritual death.
     I believe that the Writings prescribe the distinct organization of the New Church on earth to correspond with the New Church established by the Lord in heaven. I believe, further, that the Writings clearly indicate the necessity of New Church education for the preservation and growth of the church.
     I believe that the life of the church is founded upon love truly conjugial, and that the work entitled Conjugial Love is, in its entirety, the Word of the Lord, directed and applied to living states in the church for the establishment and preservation of heavenly marriage.
     I believe that the priesthood is the Divinely appointed means for the establishment of the church among men and for communicating the Holy Spirit to man. It is the duty of the priest to conduct Divine worship, to serve as a governor in the spiritual affairs of the church, and to lead to the good of life by teaching the spiritual truth of the Word.
     In accepting this call to the pastoral office I declare my intention of serving the Lord faithfully, sincerely, and justly in the administration of those Divine things which He has provided for the salvation of men. Inasmuch as ordination is from the Lord alone, I pledge my first allegiance to Him and to His Church, above and beyond all external organizations. My second allegiance I pledge to the General Church of the New Jerusalem, in whose service I have been accepted as a priest. My third allegiance is pledged to that local society of the General Church which I shall have the privilege of serving. And in the work which lies ahead may the Lord be with me always, that I may expound His truth in purity, and with gentleness.
     LOUIS B. KING.
NOR BY GOOD THOUGHTS ALONE 1953

NOR BY GOOD THOUGHTS ALONE              1953

     "They who believe that man is saved by charity and not by faith alone, if they do not live the life of charity differ little from the others. For to say charity or to say faith, and not to do them, are both equally of the thought, in which there is nothing of life because nothing of the will" (LJ post. 208).

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CHURCH GOVERNMENT VERSUS MANAGEMENT 1953

CHURCH GOVERNMENT VERSUS MANAGEMENT       Rev. CHARLES E. DOERING       1953

     (Delivered to the Council of the Clergy, Bryn Athyn, Pa., January 28, 1953.)

     The question of church government is one that has been a subject of discussion from the beginning of the New Church. There is much literature on the subject in the magazines of the Church, and the following is a sketch of what the Church has taught on the question of church government, consisting mostly of quotations or summaries of what has been printed.
     The great variety of opinion expressed may be put into two general categories depending on how the Writings were regarded; namely, the opinions of those who consider the Writings not much more than a commentary on the Word, but the best one, and the New Church only as a sect of the Protestant religion, and the opinions of those who hold that the Writings are a new revelation of Divine truth for the establishment of a new church which is to be distinct from the former, and that this New Church is nothing else than the reception of that new revelation in thought and in life. That makes the New Church.
     The extreme position taken under the former view was expressed by Theophilus Parsons in the NEW JERUSALEM MAGAZINE, October, 1870. He took exception to having any organized priesthood in the New Church. He thought that laymen could preach as well as ministers, and often better, and asks: "What does Swedenborg tell us on this subject?" His own question he answers by saying: "nothing directly, but much indirectly." To understand the meaning and purpose of what he says we should remember that his father was a Lutheran bishop, that he was educated as a Lutheran, and that he never renounced his communion with that Church but to some extent acknowledged it on his death bed.
     But we must not think that this idea was confined to Mr. Parsons, for we find it expressed by others in this country and in England. Connected with it is the idea which Thomas Worcester expressed in a communication to the English Conference in 1866, that "there is no old church since the Last Judgment. All in some way are under the influence of the New Heaven, and so in a way are part of the New Church." By those who hold these opinions the modes, practices, and ideas of the old church are carried over into the New Church.

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Their idea of church government is that it consists largely in directing men, and their organizations took the congregational form.
     The other view, which accepts the Writings as a Divine revelation, as the Word of Divine doctrine, had its first ultimation, we think it can be said, in the Central Convention, where an attempt was made to ultimate what is taught in the Writings about church government. But this effort lasted only a few years, and then a new attempt was made in the General Church of Pennsylvania; a movement which culminated in the forming of the Academy.
     Here the teaching of the Writings was to be the only law and authority. The twelve who signed the declaration of purpose drawn up by Bishop Benade subscribed to this statement, "in the full and rational acknowledgment of the spiritual sense of the Word (revealed through the instrumentality of Emanuel Swedenborg) as the Lord's Divine Doctrine for the New Church, and knowing no other low and no other authority except the Lord Himself in this His Second Coming." That is what they signed. They dedicated themselves to think and do what the Writings taught.
     In the Prologue to WORDS FOR THE NEW CHURCH, Mr. Stuart says: "In all that concerns the Church, Divine revelation is the formulary of faith and the basis of action, and not preconceived opinion, self-will, or the conceits of self-intelligence. In the end we must all come to the Writings of the Church, the Divine doctrines that are given by the Lord through the Word in the Heavenly Doctrines of the New Jerusalem." This expresses the early spirit of the Academy, and there was a determined effort to carry out this declaration of purpose. Everything was referred to the Writings as the final authority. There was a conscious effort on the part of the members to think from the Writings. There was also a charity, a freedom, both of thought and of action, never before experienced in the New Church.
     Yet, again, this did not last; for gradually there came about such a change that there had to be a complete new beginning. This took place in 1897, when six ministers resigned from the Academy and from the General Church of the Advent, and began the General Church of the New Jerusalem in order that what was good and right in the early Academy might be preserved. We quote from a speech made in 1902 by the Rev. N. D. Pendleton. He said: "The Academy started out with a true doctrine on the subject of church government, but after a time the thought of church government became associated with the idea of the management of men. Then, conditions favoring, there grew up the idea of control. It was absolutely necessary that this conception, and the power of it, be broken in order that the true idea of the priestly government should reign, which is that of leading the perceptions of men in spiritual things and thus feeding them with the bread of heaven" (NEW CHURCH LIFE, 1902, p. 579).

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     This, we believe, although brief, is an accurate appraisal of the conditions that led to the separation from Mr. Benade; and we would note that although the Writings were acknowledged as Divine authority, the idea of directing and controlling men had entered.
     The movement begun by these six ministers led to the holding of the First General Assembly in Bryn Athyn, then Huntingdon Valley, in June, 1897. It was in session for five days, four of which were devoted to the consideration of church government. There were many prepared papers and speeches expressing a variety of views, but the ideas were crystallized by Bishop W. F. Pendleton who read a paper, or what he called "Notes on the Government of the Church."
     As he defines the difference between government and management it may be useful to present a brief summary. He states that the quality of a church is dependent on its idea of government whether it has a natural idea or a spiritual one; and he contrasts the natural idea of government with the spiritual idea in this way:
     1) The natural idea of government is government by command, that is, telling people what to do. The spiritual idea of government is government by influx.
     2) Government by command is government by man. Government by influx is government by the Lord.
     3) Government by command is government from without and below. Government by influx is government from within and above.
     4) Government by command is government by external bonds, which are of fear. Government by influx is government by internal bonds, which are of conscience and perception.
     5) Government by command leads to compulsion, closes the understanding, and takes away liberty. Government by influx leads man to compel himself in freedom according to reason.
     6) Government by command, or by fear, or by the restraints of external bonds is the government of hell, and is necessary in hell and where hell is. Government by influx is the government of heaven, or government of the Lard in heaven, and such is the government of the church when the church is ruled by the Lord and not by man.
     7) The church is ruled by man when man rules from himself and not from the Lord. The church is ruled by the Lord when man rules from the Lord and not from himself.
     8) To be ruled by man is government by command, which is slavery. To be ruled by the Lord is government by influx, which is freedom, and government by influx is government by conscience and perception.

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     Bishop Pendleton therefore concludes that a church is spiritual or internal in the degree that a spiritual or internal idea reigns within it, or in the degree that the church is governed by the Lord and not by man; and, from this, that government in the church is to see uses by influx from the Lord into doctrine, and to provide for them. He then continues that a church is not a spiritual church unless it is under such a form of government as exists in heaven, where there is the government of mutual love; for from mutual love springs mutual confidence, which flourishes only in an atmosphere of freedom where external bonds are removed. There must come a time when the church cuts loose from external bonds and freely trusts the Lord and the neighbor.
     He says further that heaven is ruled by influx, hell is ruled by afflux. Heaven is ruled from within, hell is ruled from without. A church must be ruled from within to be spiritual. There must be no external bonds; it must be under the laws of the spiritual world. If the church is in the process of becoming spiritual, is in the way of spiritual growth; then external bonds are unnecessary, and it is better to run the hazard of running into evils than suppress the voluntary freedom of the church by external compulsion.
     Government is influx, and influx is according to order and also to correspondence. If the church would be in heavenly order it must be governed, in an image, as the Lord governs the heavens and as the Lord governs the individual man.
     The church does not institute the priesthood, but the priesthood the church. The members of the church do not impart perception, illustration, and the ability to govern to the priest, or endow him with any priestly gifts whatsoever. The Lord gives them to see these gifts in a priest. To incorporate distrust makes the church natural; and, finally, the church must be organized from use, for use, and to use.
     The principles set forth by Bishop W. F. Pendleton were accepted as the principles of the General Church, not by any vote, but by proceeding to organize according to his recommendations. There was a spontaneous acceptance of the authority of what he said.
     At a joint meeting of the Council of the Clergy and the Executive Committee in 1902, the spiritual idea of church government as opposed to management was stressed in a discussion of the subject of the growth of the church. The Rev. Alfred Acton, speaking to the subject, said among other things: "We are to address the spirit of man, that is, teach him. The New Church is the only spiritual church on earth. Its address is to the spiritual of man, not to the natural man. Other churches say, 'Don't do this,' or 'don't do that.' The New Church says, as the angels say: 'Whatever you do, if you do it from the Lord it will be well with you; and if not, then it will be ill with you, no matter how much of good you may do according to the world's standard of good.'

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     "The New Church does not prescribe what we shall do. It speaks to the rational of man, and then leaves him in freedom to apply the truth to his natural man, and to conform in acts and thoughts to the order of heaven. It is only as far as spiritual truth grows in men's minds, and as they learn in freedom, that the church grows truly.
     "The true New Church minister, looking to the development of the spiritual man, is not concerned with mere management of men-with forcing or persuading them to do this or that. But he is concerned in giving them spiritual instruction, and in leaving them in full freedom to receive that instruction and apply it to the rational guidance of their actions" (NEW CHURCH LIFE, 1902, P. 518).
     Bishop W. F. Pendleton added that the internal growth of the church does not depend on the management of men but on teaching the truth, and by teaching, leading to the good of life. He who spiritually feeds the church, he said, governs (ibid.).
     At another time Bishop Pendleton said: "The duty of the church as an organized form, the duty of the priesthood of the church, is to teach the truth as it is given in revelation in the light of illustration from the Lord and in application to needs and conditions as they exist, but it is not the duty of the church, or of the priesthood, to say or do anything that would involve the compelling of men to live according to the truth. The compulsion to live the truth must come from within and not from without, that is, from the Lord by the as-of-itself in man. In this way alone is the truth implanted in the human heart.
     "No truth can ever enter by compulsion into the heart or internal will of man and have a place in his affections. For while the external may shape itself to compliance through fear or interested motives, the will itself, the real essential will of man, resists all compulsion in the things of religion as in all things of life.
     "Instead of using compulsion, or anything that involves compulsion, the church must maintain the freedom of the individual to apply the truth according to his own light and in his own free will, that he may live according to the truth from within, or from the Lord, and not from without or from man; and that he may not only obey the truth but also love it and thus live it.
     "No man loves anything except in a full state of freedom, and freedom is not freedom unless there be at the same time freedom to disobey the truth, freedom to reject it. Unless freedom goes as far as this it is not freedom; and in no other way is explained the problem of the permission of evil, namely, that human freedom may be preserved; which is not preserved unless men are free to think and will, and even to act contrary to order.

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     "This is especially true in a spiritual church that is to be a spiritual church on earth. The members of such a church must be free to act contrary to the teaching and order of the church; otherwise they are not free, and it cannot be said that spiritual freedom as yet exists. There is no freedom in the church unless there is permission to act contrary to the laws of order; not a formal permission, but a tacit permission born of the love of human freedom, which is the love of human salvation" (NEW CHURCH LIFE, 1908, P. 203).
     "It is man's freedom in which the Lord operates, and by which He bends him; for all freedom is of love and its affection, consequently of the will. If he does not receive good or truth in freedom it cannot be appropriated to him or become his. That to which he is compelled is not his but belongs to him who compels" (AC 4031:4).
     Again we quote Bishop W. F. Pendleton. "In the New Church all things are to be made new in human life. A religious freedom such as has never existed is to become the heritage of men. The individual is to become responsible to the Lord alone in what he says and does. He is not to be subject to the will and command of another in the things of religious and moral life, or even in the things of civil life as long as he lives according to the laws of order. And in separating from the Old Church one of the fundamental things to lay aside, to shun as a sin against God, is the desire to wish to control the actions of others, to dictate what another shall think or what he shall do" (NEW CHURCH LIFE, 1913, p. 650).
     In the same article he continues: "In respect to this thing [freedom] so important to the life of the church we are not without instruction, and the example and practice of the angels of heaven are given us, and by opposition, the example and practice of the devils in hell. We are told that everyone in hell wishes to exercise command over others and thus to become preeminent, and that there is nothing evil spirits so much delight in as directing and controlling the actions of others (HH 220). But the contrary is the case in heaven. The angels of the higher heavens have such great power that they are able to subdue whole societies in hell, and yet they have no desire to exercise command over anyone. They love and take delight in the freedom of others, and minister to it in every way. Their power is exercised to give freedom rather than to take it away, even as it is with the Lord Himself.
     "They will and desire that every angel, every spirit, and every man should be in freedom to act according to his own judgment according to the light of his own mind in all that he says and does.

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On this subject we read in Arcana Coelestia no. 5732 as follows: 'That to command denotes influx is because in heaven no one is commanded or ordered, but thought is communicated and the other acts willingly in accordance therewith. Communication of thought, together with a desire which wills that something be done, is influx, and on the part of the recipient is perception; and therefore by commanding is also signified perception. Moreover, in heaven they not only think but also talk together, but about the things of wisdom. Yet in their conversation there is nothing of command from one to another, for no one desires to be master and thereby to look upon another as a servant, but everyone desires to minister to and serve others. This they derive from the Lord Himself who said, I am among you as He that serveth (Luke 20:27), and who said to His disciples: Whosoever will be great among you, let him be your minister Matthew 20:26).'
     "We are told in Divine Providence no. 321 that there are some in the world who wait for influx before they do good, that is, wait to be told from heaven by a conscious influx into their thought; but we are further informed that such as these do not receive any influx from heaven, except a few who desire it from the heart. These sometimes receive a kind of response by a living perception in the thought or by a tacit speech in the thought. But what is it that they receive? Think and act as you please, and as you are able, and if you act wisely you will be wise, and if you act foolishly you will be foolish." That is all, and nothing more. They are simply reminded of the most general truth which they knew before; and the silent voice that speaks to them refuses to instruct them as to what they are to think and what they are to do. And the same is true, even though in a lesser degree, with men on earth in their relations with each other. For the rational is formed, and genuine liberty grows, as a man acts in freedom according to reason; according to his own reason and judgment, and not by dictate and control of another.
     "In this example of angelic advice from the work on the Divine Providence we may learn that in the greater part of the advice one man gives to another in the world there is that which does not minister to human freedom because it mostly consists in telling another what he ought to do or what he ought not to do. The angelic mode of giving advice is to say: Do as you please, and if you act wisely you will be wise, but if you act foolishly you will be foolish. If we on earth follow this mode we not only minister to the growth of human freedom but at the same time to the increase and development of human rationality in others." Bishop Pendleton ended with the statement that "dictating to, and controlling the actions of men, is what consummates churches by closing the understanding and damming the outflow of human liberty" (NEW CHURCH LIFE, 1913, p. 651).

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     Bishop De Charms, in his address to the last General Assembly, said: "We believe that the Lord has come not merely to change our theological beliefs but to establish with us a new way of life. It is the reason why we believe that out of the Writings must grow new modes of worship, new modes of education, new modes of social intercourse, new principles of moral conduct, of ecclesiastical and civil government, and of philosophic and scientific interpretation in every field of human activity. In all of these we must submit our minds humbly and willingly to the guidance of revealed truth, seeking in all things to be faithful to what the Lord Himself plainly teaches in the Heavenly Doctrine" (NEW CHURCH LIFE, 1950, p. 298).
     We would like to emphasize what the Bishop said, that the Writings are to establish with us a new way of life. We take this to mean a new way of dealing with our fellow New Church men. Our relation with them is to be one of mutual love, trust, and confidence. Mr. John Pitcairn reminded me of this many years ago when I first became Treasurer of the General Church. I took that office without any previous preparation and immediately began studying business journals and manuals to acquaint myself with business practices. At a board meeting I suggested putting in practice some of the methods I had learned. Mr. Pitcairn said: "In the Church we do not deal with each other as businessmen deal with each other. We have a different standard." He saw that if the New Church is to be really new, and one with the New Heaven, New Church men must not deal with each other with suspicion of one another's honesty, as is done in the world.
     There must be no idea of control. So I will close by passing on this piece of advice which Bishop W. F. Pendleton once gave me: "Never tell anyone to do that which he knows he ought to do without being told."

REFERENCES: The church the Lord's kingdom: HH 57, CL 431, AC 2928, DP 30, AE 256e.
Angelic government: HH 213; laws of, DP 1, 3.
Angelic government: AC 4427e; and the governed, AC 5732.
Angels never command man: DP 321, 135, 136.
Angelic subordination: AC 1802.
Lord operates in man's freedom: AC 4031.
JOURNAL OF 1ST GENERAL ASSEMBLY, esp. "Notes on Government."

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NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     The Word. The May readings carry us from Judges into I Samuel. In the age of the judges a settled government was unknown, and the keynote is the oft-repeated phrase: "In those days there was no king in Israel, but every man did that which was right in his own eyes." The judges, 13 in number, were not administrators of law and government but religious and military leaders raised up by the Lord to perform special functions and their office was not hereditary. Throughout this period we trace a recurring cycle. Faithful during the life of Joshua's contemporaries, Israel later became content with partial conquest, suffered the nations to remain, and tolerated their idolatries. Israel would then turn to one of these cults and he punished by falling under bondage to a nation corresponding thereto. When repentance had been done, deliverance would be wrought through a judge and a time of peace and freedom would follow, only to be succeeded by another lapse. The length of the total period is unknown, but it was one of idolatry, oppression, treachery, and bloodshed, and deeds of horror and shame were done in it. Yet the Lord's leading still continued, and a better time was to come.
     In the portion of I Samuel to be read is recorded the fall of the house of Eli and Israel's darkest shame; the rule of Samuel, last of the judges and first of the prophets; and the institution of the monarchy. The demand for a king was a rejection of the Lord, yet it should be noted that the kings of Israel were rather His viceregents. They might ignore the law, but they neither made nor changed it. Saul was essentially a military leader against the Philistines. In the internal sense, Judges evidently has to do with the difficult process of reception that follows the giving of revelation-the law delivered through Moses; while Samuel begins to describe the organization of the mind that comes with the settled reign of truth. At first there can be only sporadic victories over specific evils. Full conquest must await a later day.

     The Writings. The Arcana readings (nos. 8352-8496) deal, in the expository sections, with the second and third temptations of the spiritual man; the inserts between the chapters describe the spirits and inhabitants of Jupiter and deliver the basic doctrine of repentance. This last is indeed an integral part of "The Doctrine of Charity," the first of which is to shun evils as sins. We may notice, in the expository series, that every temptation is followed by consolation and by a secret ordering of the gains of victory into a force of resistance in further and more interior combat.

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We may notice also the prevailing idea of appetite and its satisfaction: Temptation is described correspondentially as hunger and thirst because it is-for spiritual things; and we are told that on Jupiter food is prepared for use rather than taste, and that it would be advantageous for man to follow the same rule.
REVIEW 1953

REVIEW       Editor       1953

     LA DOTTRINA SULLA SACRA SCRITTURA (The Doctrine of the Sacred Scripture). By Emanuel Swedenborg. Translated by Giorgio E. Ferrari. Casa Editrice "Atanor," Rome, Italy, 1952. Paper, pp. 205.

     Since the Writings were introduced into Italy by Professor Scocia's translation of The Heavenly Doctrine in 1869, several works have been rendered into the language of that country. This critical translation, the first into Italian of Doctrine of the Sacred Scripture, has been produced by the Italian Swedenborg Society, with assistance from the Swedenborg Society of London and the Swedenborg Foundation. The scholarly translator and editor, Dr. Ferrari, is Librarian of the Library at Venice.
     Perhaps the most striking feature of this well printed volume is the apparatus with which the text is furnished. Nearly half of the book is made up of editorial matter. The preface is followed by a selected bibliography of New Church collateral works on the subject, notes on the criteria used in translating Swedenborg's Latin, and information concerning the use of the critical notes on the text. The text is then given in what we are told is straightforward Italian; and is followed by critical appendices on the text with bibliographical references, a glossary of Swedenborgian terms, a subject index, a scripture index, an index of the volume, and a list of the works of the Writings translated into Italian.
     We understand that it is Dr. Ferrari's hope to promote a revival of interest in the Writings on the part of cultured Italians. Although we congratulate him on separating the editorial matter from the text, we wonder if it is wise to surround that text with apparatus of nearly equal length.
     However, much of the editorial matter will be of value, though we may question the use of a bibliography consisting mainly of material not available in Italian; and there is always cause for rejoicing when yet another work is translated into a language in which it has not appeared before.
     THE EDITOR.

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SECOND MILE 1953

SECOND MILE       Editor       1953


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

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

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     The Lord's counsel, "Whosoever shall compel thee to go a mile, go with him twain," had definite meaning for His disciples. A Roman soldier on duty in a conquered land could impress an inhabitant as guide, messenger, or porter for a stated distance; and the Jews, hating their bondage and the army of occupation, would count the paces lest they go a step further than was required. The immediate application of this curious injunction is thus clear. There was no choice. But by going the second mile, doing voluntarily more than was exacted of him, the entire service would be changed from an enforced to a willing one.
     On the civil plane, whereon much of human conduct is regulated by law, we are not really free to comply or not. The law-abiding citizen has placed himself beyond deciding whether to obey the law, and the penalty of fine or imprisonment is not a real alternative for him in ordinary matters. Yet this does not mean that his obedience must be a constrained thing, for it can be given freely. It is this to which the Writings refer when they say that taxes are paid with a different disposition of heart by those who are spiritual and those who are natural; by the former unreluctantly and with a willing mind because they love the uses to be supported, by the latter reluctantly and unwillingly (TCR 429). A willing discharge of what is legally an inescapable obligation constitutes going the second mile; and that is the principle in the many applications that can be made to the civil plane of life.

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PERMEATION OR DISSEMINATION? 1953

PERMEATION OR DISSEMINATION?       Editor       1953

     Fallacy has not been avoided in the New Church, and one of the strangest theories spun within it is that which is known as "permeation." The permeation fallacy rests on the assumption that the second coming of the Lord is the birth of a new age, characterized by a general enlightenment out of heaven made possible by the Last Judgment. The Writings are not essential to the formation of the New Church, for whether it knows it or not, the Old Church is receiving new light from the Lord out of the New Heaven, is being permeated by the truths of the second coming quite apart from the Writings; and is, in fact, becoming the New Church. Under this view Swedenborg is but the enlightened herald of the new age; the Writings, which simply speak to and of the new Christianity, are merely the first sign of the new influx and the result of Swedenborg's reception of it; and the New Church is simply one branch of a reviving Christianity.
     No confirmed permeationist would be nonplused by the doctrine that the Lord teaches man only in and by means of the Word, for it is his belief that the new light permeating the minds of Christians is enabling them to perceive the true meaning of the Old and New Testaments by immediate influx. Yet Divine Providence mentions as the main reason why Christianity could not spread throughout the world that man is taught mediately, not immediately out of heaven, and the Gospel could not reach everyone through missionaries (no. 254). It would be of some interest to learn why permeation was not possible then, but is now; and why it is that man can receive spiritual truth by direct influx when he cannot so receive natural truth. But the fact is that man can no more receive spiritual truth by immediate influx than he can any other kind of truth; and if we find traces of the teachings of the Writings in modern thought that is not the result of any permeation, but of the widespread dissemination of the Writings themselves by various agencies.
     There is no evidence that belief in permeation is on the wane; and it is not merely wonderment as to why those who accept the Writings must learn the hard way what others receive without effort that causes us to question its validity. The testimony of the Writings is that in them alone has the Lord made His second coming, and that only from the Writings can the spiritual truth of the Word be learned in this world. But repudiation of the permeation theory is not just a negation. It implies a call to positive action, to the spread of those Writings in which alone the Lord reveals Himself anew.

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"OR A CLANGING CYMBAL" 1953

"OR A CLANGING CYMBAL"       Editor       1953

     "Though I speak with the tongues of men and angels, but have not charity," says Paul to the Corinthians, "I am become as sounding brass, or a clanging cymbal." Doctrine does not make the church but a life according to it, which is charity. Yet the church cannot exist without doctrine, for the life of spiritual charity cannot be lived intuitively. It must be developed from truths sought out, studied, and reflected upon, so that they are perceptively understood and their application to life is seen. But the affection which inspires this process must be that of truth for the sake of life and use; otherwise there is danger of a spiritual decline in the very process essential for further growth.
     The spiritual advance of the church requires constant activity in the development and understanding of doctrine, but unless this intellectual life is accompanied by a steadfast looking to the Lord and repentance of life an inversion of values will follow. From being the means to an end, the study of doctrine will become an end in itself. The activity of the church will center in the development, teaching, and defense of doctrine; and men will become more concerned with the extent of their knowledge, the accuracy of its expression, and the preservation of traditional formulae than with purity of life.
     Because of the fundamental principle upon which the General Church is based-that since the Writings have Divine authority they are actually to govern in all things of life-we have put on the systematic study and development of doctrine an emphasis not found elsewhere. The very kind of church we are trying to build requires the knowledge and understanding of revealed truth that come only through such study, and requires also that there shall be sustained interest in the development of more and more interior doctrine. Yet danger will be avoided if the study of doctrine is inspired by a spiritual love of use; and the sign of that love will be a constant endeavor to seek out modes of practical application after every new advance in the understanding of doctrine.
     Much of our life as a church must be given to doctrinal thought, but as long as the end in view is the more perfect application of doctrine to life there is no danger in that. Indeed the love of uses will then produce a perceptive insight into the interiors of the truths of the Writings that will enlarge and deepen our conception of our field of uses and show how our uses may be more and more effectively performed. This will assuredly happen if we never lose sight of the truth that the Writings were given, not merely that the intellect might be developed, but that we might have life, and that we might have it more abundantly, yet as the only means to that life.

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"LORD, TEACH US TO PRAY" 1953

"LORD, TEACH US TO PRAY"       Editor       1953

     Many of the uses assigned to prayer in the Christian Church originate in mistaken conceptions of the omnipotent God, and the teaching now given concerning the Divine Providence disposes of them entirely. Yet prayer has important uses; and although these are spiritual, and therefore less obvious, they can be understood in the light of the doctrine now revealed in the Writings.
     Prayer can initiate that self-compulsion against self which is essential for regeneration. It can turn the mind away from self, focus it on the Lord and invite His approach, and provide for man's approach to the Lord. By means of prayer the thought of man can be raised into the light of heaven, in which it may receive an inspiring and sustaining vision of the kingdom of heaven that can be constantly renewed as a spur to endeavor; and the affections can be exalted to the Lord, and opened to receive the gifts of His love. Prayer therefore effects communication; and in so far as the affections have been formed by spiritual good, a transfer of good to man. And by means of prayer, also, man can be encouraged and strengthened in times of spiritual trial and adversity; for if he prays for spiritual things only, he is granted hope that he will yet receive that for which he has entreated the Lord, and in this is an incentive to remain constant in temptation. Finally, prayer is the most powerful means of introducing man into that humility before the Lord and submission to His providence which are essential for the operation of the Lord's regenerative work.
     If prayer is to perform these uses it must meet certain requirements. It must not only be directed to the Lord alone but must also proceed from Him, and it should ask for spiritual things only in a manner which places unquestioning trust in the Lord's mercy and providence. There must be within it a living internal consisting in charity and its faith, for it is this that the Lord regards and not merely the external; and it is the prayer within which this internal is that is always answered since, in it, it is the Lord who gives man what to ask.
     There is, of course, nothing magical about prayer. Yet it can be a powerful instrument, not simply for entreating the Lord, but for actually receiving from Him; not a means of shedding responsibilities, but of gaining the strength and the wisdom to bear them-a means whereby man speaks to the Lord, and the Lord answers. And this causes us to wonder if sufficient emphasis is placed upon prayer in the Church. We fear the emotional and the mistaken approach. Our stress is upon going to the Writings, and that is as it should be, for in their light alone we see light.

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But prayer affords another and equally important approach to the Lord; one through which we may be assisted to receive enlightenment in the truths the Writings yield, perceptive insight into their meaning and use, courage to apply them, strength for the conflict that will follow and consolation in our inevitable failures, inspiration in adversity and the hope of final victory, and that spiritual vision of the kingdom of God without which we could not find the steadfastness to endure.
WHO IS MY NEIGHBOR? 1. THE LORD'S KINGDOM: 1953

WHO IS MY NEIGHBOR? 1. THE LORD'S KINGDOM:       Editor       1953

     This question must be asked, and answered, before the life of true religion can begin. For that life consists in the exercise of spiritual charity, the very essence of which is to will well to the neighbor; man is born for no other end than that he may thus perform use to the neighbor; and in that performance is all conjunction with the Lord. Evidently, then, it must first be known who, and what, the neighbor is. And the inquiry should be directed to the Lord, as it was by the lawyer at Jerusalem; for while it is self-evident to the rational mind that the neighbor is to be loved, it is only from the Word that we can learn who the neighbor really is and how he is to be loved.
     According to the Writings, the neighbor is every man; yet not man himself, but that which is within him. Good is the neighbor itself; and the neighbor who is to be loved is those who are in good, according to the good in which they are. It might seem from this that the concept of the neighbor is entirely abstract, and that charity itself is separated from persons. Yet this is not the case, for good exists only in subjects, which are human beings; and the neighbor is not an abstract good but all the good in others by which we are affected. What spiritual charity loves, therefore is uses, truth in act, and uses are inseparable from the instruments through whom they are performed.
     In the Writings, these subjects of good are graded in an ascending order. Individual men, a society of men, the human race, one's country, the church, and the Lord's kingdom are the ascending degrees of the neighbor who is to be loved, the Lord Himself being the neighbor in the highest degree as the origin of all good. These are the degrees of the neighbor who is to be benefited from charity, each according to nearness to the Lord; and they are so benefited, or their good is willed, when the uses of life are done for their sake, for the sake of use itself, and not for the sake of personal gain either here or hereafter. And it should be noted well that they are described as degrees in successive order; for this means that in any matter of choice, or of conflicting claims, the higher degree is to be preferred to the lower one.
     After the Lord Himself, His kingdom is said to be the neighbor in the first degree.

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By the Lord's kingdom is meant here the whole angelic heaven and also the universal church on earth; and it is highest in the ascending series because he who loves it loves all in both worlds who acknowledge the Lord, and have faith in Him and charity toward the neighbor, and because in so doing he loves good with all its quality in the complex. In other words, the whole, which is good in the complex, is the neighbor in the first degree; and in loving it man loves above all things the Lord who is the neighbor in the highest degree, since heaven and the church are one man of whom the Lord is the soul.
     What is it to love the Lord's kingdom? The Writings make only one direct statement in answer, and that of a somewhat cryptic nature, namely: "This Man [the Gorand Man] is loved when from inmost affection those are benefited who are men through that Man from the Lord, thus with whom is the Lord's kingdom" (AC 6823). However, this is sufficient. It shows that what is here meant is not a yearning love for heaven as a place of beauty, graciousness, tranquillity, security, and joy; not a love for the organized church centering in its rituals, customs, traditions, practices, and modes; not even a sentimental love for mankind as potential angels. It is love of the use the Lord's kingdom is established to perform-the love of ministering to the salvation of others, the love of regeneration itself as a means of performing spiritual uses, the love of protecting and fostering that innocence and simple charity by which the members of the church universal are kept in a salvable state by the Lord. When that use is loved, when it affects the mind from within, the Lord's kingdom is loved.
     Because this is the highest form in which love toward the neighbor can be exercised it may seem so abstract as to be beyond our grasp. And it is certain that man on earth can never be conscious of any degree of love toward the neighbor as the motive that inspires his life. Yet we may know from doctrine that the Lord's kingdom is loved when the uses of life are done from good will toward it, from inmost desire that it shall be benefited. In Christian thought, love of the kingdom of God was supposed to require a new and special kind of life. According to the Writings, it calls for no outward change in a useful life, but for a change of motive. And in this instance, as with every other degree, the first of charity toward the neighbor is not to will and thence do evil.
Title Unspecified 1953

Title Unspecified              1953

     "There are three heavens, the lowest, the middle, and the highest; in the lowest heaven they are natural, but their natural is derived either from the spiritual, which is of the middle heaven, or from the celestial, which is of the third heaven" (Verbo, 3).

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Church News 1953

Church News       Various       1953

     GREAT BRITAIN

     Report of the Visiting Minister

     For years the need for three full-time priests in England has been seen. Nineteen years ago this August this ideal was achieved when the Rev. W. Cairns Henderson was appointed to work among the isolated. However, he and his motorcycle were just getting accustomed to their rounds when he was called away to Australia. In 1952, the ideal was once again achieved when the undersigned was appointed to the same task. It may be of interest to compare the names of places as given in Mr. Henderson's report (NEW CHURCH LIFE, 1935, PP. 150,151), with the names that follow in these notes.
     Prior to this appointment the work with the isolated had been handled by the pastors in this country. The Revs. Victor J. Gladish, A. Wynne Acton, and Martin Pryke all ministered to the needs of those without a society of their own. With enviable clarity of vision, someone saw fit to abandon the motorcycle and supply the minister with a four wheeled car. Had this not been done it may be speculated that the man now holding the position would have quit before he had begun!
     So it was that in 1952 the new man had but to step into the car and take over the work vacated by the Rev. Martin Pryke when he left for Africa. The people were there, and much work had been done to keep them informed and interested.
     The work has been planned in such a way as to insure four visits a year to each individual. The itinerary falls nicely into two halves-the North, and the Southwest. On the northern trips the stops have been: Baldock, Herts; Northampton and Wellingborough; Birmingham; Criccieth, North Wales; Liverpool; Heywood and Manchester; Walton, nr. Warrington, Lanes.; Derby; Nottingham; Oakham, Rutland; and Norwich. This circuit is covered in a little over two weeks.
     After such a trip the minister takes time off in Colchester to recuperate and organize his thoughts for the Southwest. This circuit has undergone some expansion since the first tour. As it now stands, it usually includes stops at: Shenfield, Essex; Bexhill-on-Sea; Worthing; Portsmouth; Whitechurch-Canonicorum, nr. Bridport, Dorset; Thurloxton, nr. Taunton, Somerset; Street, Somerset; Bristol; Bath; Reading; Guildford; and until recently, Holyport, Berks. This trip also consumes two weeks, and usually ends up with a visit to Michael Church.
     North of Glasgow, in Scotland, there is a nucleus of people which receives visits twice in the year. However, they do not escape the minister's doctrinal series, in that he gives them a double dose.
     This year there has been an attempt to cover some of the basic doctrines of the church. In the four visits made the subjects of The Universal of Faith, The Lord, The Word, and, The Church have been considered. To make sure that the people have ample opportunity to absorb knowledge about these subjects they are considered in the sermon, the class, and the religious slides as well. At first the slides were shown only to the children, but in recent visits they have proved to be more popular with the adults.
     Early in the year it was seen that the term "isolated" is unsavory to many people. For this reason, the people scattered over the British Isles prefer to be known as members of the "Open Road Society." Although not a society, strictly speaking, the Open Road is closely linked by personal contacts and by receiving the same doctrinal instruction. To strengthen the personal bond one member has begun what is called the "Open Letter," in which the groups record their impressions and experiences during each visit of the minister. The Open Letter is kept by the minister and is brought out at each stop for the people to read and amplify.
     On the third trip around the minister was given some assistance by the tape-recorder. After he has given the people all the material prepared for the visit he offers one or two selections from the circulating library of the Sound Recording Committee.

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It is a real thrill for us to hear the voices of priests working in or other parts of the world.          
     Although it is perhaps outside the scope of these notes, mention should be made of the renewed interest and enthusiasm which have followed the appointment of a third man in England. The feelings of a good many people seem to be reflected in the comment in the pages of the Open Letter: "We are most grateful for a new beginning."
     FRANK S. ROSE.

     DURBAN, NATAL

     In our last report we spoke of the arrival of the Rev. and Mrs. B. David Holm in Durban. The newcomers had only just settled down to life in South Africa when Christmas was once more upon us, with preparations for the usual festivities. The first event of the season was the children's Christmas party, on December 20, at which about 40 youngsters had a wonderful time. All received presents from the tree, and then enjoyed the good things provided. The following evening we met at the home of Mr. and Mrs. Lowe to join together in singing carols.
     The tableaux on Christmas Eve, ably produced by Mr. and Mrs. Holm and Mr. and Mrs. Schuurman, were an outstanding success and were much appreciated by both young and old. At the service on Christmas Day, when Mr. Pryke delivered a sermon on the prophecy of the Lord's birth in Isaiah 9:2, the church was packed to capacity with a congregation of 90. It was a pleasure to have several up-country visitors in our midst over the Christmas season.
     On New Year's Day a happy group of children and grownups on pleasure bent spent a very enjoyable day on the beach several miles from Durban. Due to the hot weather most of the day, as can be imagined, was spent in the surf. As usual, the Society's activities are restricted to the minimum during the summer, with the result that the last two months have passed very quietly and not much has taken place apart from one or two socials.
     News recently received from New Zealand tells us of the safe arrival there of Mr. and Mrs. Prins (Yveline Rogers) and their three charming daughters, who had sailed from Durban early in December. The Prins family lived until recently in the Transvaal and have now emigrated to New Zealand. We shall miss their periodic visits to Durban, but our best wishes go with them in their venture.
     It is with deep regret that we record here the sudden passing into the spiritual world on December 1, 1952, of our old friend, Mr. J. J. Forfar, known to most of us as Uncle Jack. Though lately in failing health he had seemed to be recovering. His passing was therefore all the more a shock to everyone, and the loss of his presence is felt very keenly by the Society, of which he had been a zealous supporter for very many years.
     VIDA ELPHICK.

     TUCSON, ARIZONA

     The most important news item from the Tucson Circle is that which is being reported by other points west. Since he moved to California our Pastor now visits us every three months, and this is a tremendous step forward in the development of the Church in our western land.
     Mr. Cranch made the first of these pastoral visits from California in October. At that time the Circle chose as officers: Chairman, Seid Waddell; Treasurer, Bob Carlson; Secretary, Sally Rose.
     At Christmas time Mr. Cranch came again. He read the Christmas story from the Word as all the children took part in the tableaux. Attendance at the service was 34, including children.
     Between pastoral visits, classes recorded on tape have been heard monthly in the various homes. A service, also recorded on tape, is held every month at the home of Mrs. Irma Waddell. Children's service has been carefully organized this year by Mr. Rembert Smith. Because of his efforts the children have had weekly services.
     The Circle is enjoying its winter visitors, for which Tucson is noted. Miss Margaret Bostock, who was here before them, surprised us pleasantly by stopping on her return from a trip to Mexico last summer. Mr. and Mrs. Theo Rothermel arrived before Christmas. Mr Rothermel returned to Toronto after several weeks, but Mrs. Rothermel is still with us and is delighted with the climate. Mr. and Mrs. John Gyllenhaal visited their daughters Mrs. Robert Carlson and Mrs. Walter Hartter (Barbara and Marion) in January, and Mrs. Helen Boggess is here now enjoying her annual visit with Mr. and Mrs. Guy Alden.

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     The Circle has also been made larger by the arrival of new permanent members. Jack and Sally Rose arrived last June. For ten months Lt. Rose was stationed at Davis Monthan AFB. Charles Burton has also been stationed at Davis Monthan. Mrs. Claire Berninger arrived last September. Her son Carl is attending the University of Arizona, and Miss Maud Berninger also attended the fall semester at the University. Miss Janet Lindrooth moved from the town of Prescott in northern Arizona. She plans to make Tucson her home. And Miss Virginia Smith arrived last fall from Davisville, Pennsylvania, and went to work for Hughes Aircraft.
     SALLY ROSE.

     TORONTO,CANADA

     As our Pastor was to be absent from his society during the last week of January, the children had their celebration of Swedenborg's birthday before he left and the adults had theirs on his return. The children's party was held on January 23rd. Seventeen children and four adults sat down to supper and listened with interest to the papers on various subjects relating to Swedenborg which had been prepared by the older pupils in the school.
     On Wednesday, February 4th, seventy-four people attended the supper to celebrate the 265th anniversary of Swedenborg's birth. After the supper, John and Sylvia Parker were each presented with a volume of the Writings by Mr. Acton to mark their Confirmation and entrance into the Lord's New Church. As the first speaker of the evening, Mr. Keith Frazee read us a letter that Swedenborg had written to the Rev. Thomas Hartley, one of the first receivers of the Writings. This letter showed how familiar Swedenborg was with the learned and well-known people of his day, and in what high esteem he was held by all who knew him. A paper by Mr. John Parker, Jr., followed, in which he spoke of rockets to the moon and the possibility of interplanetary communication. Mr. John White next spoke on Swedenborg's open intercourse with the other world, bringing in the evidence found in documents, statements, and letters. As the last speaker, the Rev. A. Wynne Acton gave us an idea of the thought of Swedenborg's day. He showed how Swedenborg always remained independent in thought and affirmative to the Lord's Word, even though he was familiar with the new thought of the day.
     On the previous Sunday, February 1st, an evening service had been held in place of the usual morning one. The hymns were all on the theme of peace, blending with the Pastor's sermon on the Beatitudes.
     On February 14th, Theta Alpha put on a Square Dance to aid its scholarship fund. Under the able calling of Mrs. Tucker we managed to get through the sets quite easily and had lots of fun doing it. Theta Alpha was well rewarded for its efforts by the many expressions of "Thanks for a most pleasant evening" which were received, and the $60.25 which was added to the fund.
     The February meeting of the Ladies' Circle was held at the Swalms. Mr. Acton spoke of his recent visit to Bryn Athyn and of the Ministers' Meetings. At the March meeting, held at Lenore Bellinger's with Jean Bradfield as co-hostess, his paper continued his talk on Heredity.
     At the February meeting of the Forward-Sons, Robert Raymond prepared the supper and Orville Carter was the speaker of the evening. The subject of his paper was "Laws." Jim Swalm was in charge of the meal at the March meeting. There was a large turn-out on that occasion as the main speaker was Mr. Robert E. Synnestvedt of Bryn Athyn, International President of the Sons of the Academy, who spoke on New Church education.
     Theta Alpha met at the home of Rachel Acton on February 23rd. The paper for the evening was an article in NEW CHURCH EDUCATION by the Rt. Rev. Willard D. Pendleton. A main event of the evening was the report of the Treasurer, which showed that the Chapter has ample funds for helping girls to go to school in Bryn Athyn next fall.
     While our Pastor was in Glenview over the weekend of March 22nd we had the pleasure of hearing the Rev. Norman H. Reuter preach. His sermon was most inspiring in preparing our minds for the Easter services soon to follow.
     KATHERINE BARBER.

     WASHINGTON, D. C.

     Washington, D. C., has been a busy Circle this winter. We started in September with our new Minister, the Rev. Dandridge Pendleton, who holds class on Friday night and church on Sunday every other week.

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After a few classes in the homes, which was our custom for many years, we found that our attendance was too large and decided to hold classes at Friendship House, the settlement house with the auditorium we use for our services. For 854 we have a simple supper served to us in the dining room, after which we adjourn to a large living room. Here Mr. Pendleton gives his class, and puts questions which promote interesting discussions.
     Our Minister is very much interested in the young people getting together for social times with some religious discussion, which comes up automatically, especially with some of the husbands or wives who are not members of the Church but are eager to learn about it. He holds classes in the homes for the children according to age groups as we have no Sunday school. Five of our young people are in Bryn Athyn this year: Nancy Allen, Ann Boatman, George Stebbing, Beatrice Trimble, and Marcia Trimble who is a junior in College.
     A regular Women's Guild was formed this year with Mrs. Eva Stockham as president. The Guild provided the Christmas gifts given to the children at our service on Christmas Eve. One of the men made a very nice lectern, and anonymous donors Rave the Circle a silver communion set. Our secretary, Mrs. Cecilia Walker, has been very active, sending out cards each month with the church meetings listed. Her son John, who got out of the army this winter, was with us for a while but has now moved to New York.
     The Bruce Holmes' daughter, Patricia Lee, was baptized by the Rev. Dandridge Pendleton. The Women's Guild gave her a generous shower. Jane Allen, daughter of the Lewis Allens, was married in the Convention church here; and Virginia, daughter of the Marvin de Maines, was married at their home in Washington.
     Mrs. Rowland Trimble, our faithful pianist for years, is having a rest this winter while Mrs. Robert Hilldale plays at the services, and for the singing practices conducted by our singing Minister. Our able treasurer, David Stebbing, has done a splendid job.
     The Right Rev. Willard D. Pendleton conducted our class and service over the weekend of February 20-22, and also administered the Holy Supper. Dr. Philip Stebbing invited us all for refreshments after the Friday class, and on Saturday night the young people gathered with Bishop Pendleton at the Fred Grant home. Our guest was entertained also at the homes of the David Stebbings and the Ellison Boatmans, so he really had an opportunity to get acquainted. It was a most enjoyable weekend for everyone.
     This year we have lost four families. The Marvin de Maines have moved to Bryn Athyn, Col. William Kintner has gone to Korea and his wife and children to Bryn Athyn, Bruce Holmes has been transferred to Camp Leonard Wood, Missouri, and the Jerry Nelsons have moved to Baltimore. However, we have acquired one new family, the Stephen Iungerichs. During the winter there were four Church boys at Fort Belvoir, Va.-Bruce Holmes, Bert Henderson, Hubert Heinrichs, and Dan Lindrooth; and they have all been here over some weekends when there were services.
     ELIZABETH H. Grant.

     CHICAGO, ILLINOIS

     Our Christmas service was held on December 21st. It was a lovely service, as usual adapted mainly to the children; and was followed by the giving of gifts and a turkey dinner. On New Year's Day the Kings had open house. The arrival of Mrs. King's parents, Mr. and Mrs. George Synnestvedt of Bryn Athyn, was the climax of this delightful occasion.
     Mr. King has been giving a very interesting series of classes in which he reviews briefly the different works of the Writings. On his return from Bryn Athyn he gave us the high-lights of the Ministers' Meetings. During his absence, and also when he was in Urbana on March 14, the Rev. Victor J. Gladish conducted service. We have often mentioned Mr. Gladish's willingness to do this; but it has not been said that this sometimes means that he has to come to church directly after working a night shift-but always gives an excellent sermon.
     On February 10, we had the pleasure of hearing our former pastor, the Rev. Harold C. Cranch, read the paper he had given at the Open Session of the Council of the Clergy. After the meeting we had a social time with refreshments, and news of the Cranch family, which will always be of interest to us.
     The Annual Meeting of the Society was held on January 11th. Mr. Alec McQueen and Mr. Noel McQueen were unanimously reelected Secretary and Treasurer. The members elected to the Board of Trustees were: Messrs. Irving Anderson, Rudolph Barnitz, John Caldwell, Ed Kitzelman, and Charles Lindrooth.

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Mr. King said in his report that the average attendance at services for the year had been 52; the average attendances at the North and South side doctrinal classes had been 12 in each instance.
     Several members met at the church on February 27th to arrange and catalog our library. All the books were labeled and listed, and copies of NEW CHURCH LIFE going as far back as 1902 were sorted and listed. On March 13th we had a Canasta party at the church which combined a social evening and an opportunity to raise money for our flower fund.
     Sharon Church has lost four members, two by death and two by removal. In December, two much loved and valued members, Mrs. Carl Cronwall and Miss Christine Pearson, passed into the spiritual world. Although we feel their loss keenly we try to think of the new happiness that has come to them. Miss Irene Lindgren has moved to Indianapolis, and we miss her also because she always took an active part in our uses. And Mrs. Nils Bergman moved to Glenview to live with her daughter-another regrettable loss to us but a gain for Glenview.

     Obituaries.-Ida Johnson Cronwall was born in Sweden and came to this country when she was about 18. Even as a child she was interested in religion, and as she grew older was always searching for a church that would satisfy her. Through a former teacher in Sweden who lived with her she was introduced to Heaven and Hell and met the Rev. John Headsten, and after the Rev. Willis L. Gladish became pastor of Sharon Church she became a member. In his memorial address Mr. King expressed what we all felt. "Today we think of Mrs. Cronwall, or `Cupie' as she was called by those who loved her, and of all the beautiful qualities that endeared her to us. Her effect upon all those with whom she came in contact was indeed a profound and good one. Her generosity and kindness, her humility and cheerfulness, her love of God and His church, her conscientiousness and tender love for her children, the warm hospitality of her home and the cheerful sincerity of her greeting-these were the qualities that made the 'Cupie' we loved." The only son of the Cronwalls died suddenly when he was 14. Mr. Cronwall passed away in 1937, and their daughter, Esther, died in 1944.

     Miss Christine Pearson was also born in Sweden and she came to this country at an early age. She trained as a nurse at St. Joseph's Hospital, and during the first world war went to Europe to care for the sick and wounded. In his address Mr. King said: "After the war Christine returned to the United States to spend the second half of her life in hospitals, caring for the sick and the helpless. And in all her efforts and achievements throughout the year two qualities have always been identified with her person-courage and dependability. Throughout her life Christine was a thoughtfully courageous woman, never stinting or withholding her energy and resourcefulness if someone had need of her assistance. Those who worked with her not only admired her courage but loved her for her willing dependability. There can be no genuine dependability unless there is self-compulsion; and self-compulsion originates in a true love of use; not merely a network of good intentions, but a real love that goes forth into act to fulfil the obligations which fall within the scope of a man's use."
     VOLITA WELLS.

     THE CHURCH AT LARGE

     General Convention.-For the first time since its organization in 1907, the Western Canada Conference will hold its annual meeting this year in Vancouver, B. C., probably early in July.
     The 130th session of the General Convention, to be held in the church of the Cincinnati Society at the invitation of the Ohio Association, will begin on June 22 and conclude on Sunday, June 28. Groups in the southwest that have not been visited by a missionary for many years now receive calls from the Rev. Peter Peters, who makes his headquarters in Gulfport, Miss.

     Europe.-It is reported that the Rev. Jack Hardstedt, Convention minister in Stockholm, will attend the Convention at Cincinnati if arrangements can be made.
     Rev. Friedmann Horn, assistant to the Rev. Adolf Goerwitz, is planning a mission tour in Freiburg, Stuttgart, Bamberg, Marburg, Bochum, Dusseldorf and Frankfurt.

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     Swedenborg Foundation.-With the passing of the Rev. Arthur Wilde it has been decided to discontinue THE SWEDENBORG STUDENT and arrange for a department in THE MESSENGER carrying on its principal features.

     SWEDENBORG SOCIETY (INC.)

     Swedenborg Birthday Meeting, 1953

     This annual function took place on January 31st, in Swedenborg House, and was attended by about 100 people. The President, Mr. Harold Gardiner, M.S., F.R.C.S., was in the chair, and the meeting began with an excellent tea, tastefully arranged by Mrs. Freda G. Griffith, Ph.D., B.Sc. The chairman then announced the arrangements for the evening and called on Dr. Griffith to speak on her interesting display on the platform and adjacent tables in the hall.
     Dr. Griffith had arranged as a centerpiece a large map of the world, illuminated from above and flanked by neat spiral columns of Swedenborg's works. From such a pile of the Heavenly Doctrine in many different languages stretched colored strings to all parts of the world on the map where those translations are available and are read. From a small cardboard replica of Swedenborg House in the middle of the platform stretched numerous fine red strings, showing how the Swedenborg Society has members and correspondents practically all over the world. Another similar arrangement showed the languages into which Heaven and Hell has been translated. So was demonstrated, in this intriguing visual fashion, the world-wide spread of the Writings. By courtesy of the printers, Dr. Griffith was also able to show the evolution of the printed works from the original manuscripts. Photographs, blocks, loose sheets, sheets sewn and cut, works bound and finished, were all displayed. Some of the most interesting letters had also been culled from the year's correspondence, and these were displayed on the blackboard.
     Dr. Griffith was applauded for her talk, and the company then had the pleasure of listening to the pianoforte playing of Mr. H. G. Huntley and Mr. Keith Huntley. They were then free to go to the Wynter Room to see the display of the Latin editions and hear the Rev. Frank Holmes talk on them, or to the Book Room to see the collection of archives and hear the Rev. C. H. Presland talk about it.
     Mr. Holmes' inspiring and convincing lecture was moving in its sincerity. Beginning with The Worship and Love of God-a beautiful book, he said, which does not receive the attention it deserves-he passed along the table, commenting on the volumes in turn. The enormous output of one man, the printing in London and in Amsterdam, the sublimity and comprehensiveness of the doctrines they contain, and special features of certain works, all came in for comment. One felt that Mr. Holmes had indeed done a wonderful service in making this celebration so memorable.
     This short lecture over, the company reassembled in the hall for more delightful music, after which came an opportunity for those who had not heard Mr. Holmes or Mr. Presland to attend the repeat of the lectures.
     Mr. Presland provided the lighter touch. He drew attention to old records of the Swedenborg Society, accounts of early popular lectures, scraps of Swedenborg's manuscripts curiously come by and of proved authenticity, and interesting documents on the King of Sweden's decision that Swedenborg's manuscripts were to be in the keeping of the Swedish Academy of Sciences. We were told of dignified and amicable correspondence that passed between the Swedenborg Society and the Academy of Sciences many years afterwards as a consequence of that royal is decree. Mr. Presland spoke highly of the le excellent condition and arrangement of these treasures.
     After more music, the chairman thanked the pianists, the lecturers, and especially Mr. Griffith, who was mainly responsible for the success of the evening which had really been a happy and interesting party Sir Thomas Chadwick, K.C.V.O., C.B.E. then voiced the feelings of the meeting in thanking Mr. Gardiner for his kindness in taking the chair and for his sustained interest in the work of the Society.

     [We are indebted to the Swedenborg he Society for the report from which this account is taken. EDITOR.]

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GENERAL CHURCH CORPORATIONS 1953

GENERAL CHURCH CORPORATIONS       HUBERT HYATT       1953




     Announcements.
     The 1953 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pa., on Saturday, June 13, 1953, at 4:00 p.m.
     HUBERT HYATT
ACADEMY OF THE NEW CHURCH 1953

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1953

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Benade Hall Auditorium, Bryn Athyn, Pa., on Saturday, June 6, 1953, at 8:00 p.m.

     After reports by officers of the Academy Schools, and discussion thereof, Mr. E. Bruce Glenn will deliver an address. The public is cordially invited to attend.
     E. BRUCE GLENN,
          Secretary.
SWEDENBORG SCIENTIFIC ASSOCIATION 1953

SWEDENBORG SCIENTIFIC ASSOCIATION       WILFRED HOWARD       1953

     The Fifty-sixth Annual Meeting of the Swedenborg Scientific Association will be held on Wednesday, May 20, 1953. Dinner at Casa Conti, 6:00 p.m. Chairman: Mr. E. Bruce Glenn.
Annual Meeting in Benade Hall Auditorium, 8:15 p.m. Reports. Election of officers. Address by President Edward F. Allen: "The Uses of Philosophy.
     WILFRED HOWARD,
          Secretary.
ORDINATION 1953

ORDINATION              1953

     King.-At Chicago, Illinois, April 19, 1953, the Rev. Louis Blair King into the Second Degree of the Priesthood, Bishop George de Charms officiating.
BOILER AND THE TEA KETTLE 1953

BOILER AND THE TEA KETTLE              1953

     The Boiler was large and strong, a flaming furnace was under it, and a powerful engine was connected with it by strong iron pipes. The Tea Kettle was a good one and faithfully performed its allotted use, singing merrily as it poured forth quite a little cloud of steam. Having a rather limited capacity, it had some peculiar ideas of the uses of steam and a somewhat exalted idea of its personal power in the world. One day it went to see the Boiler, and said: "I do not like your style of life; with all that fire you ought to produce plenty of useful steam, but I see no evidences of it."
     Silently and uninterruptedly the Boiler and the engine continued their work of driving the machinery of the great establishment depending upon them. The Tea Kettle continued: "Now I send forth clouds of steam for all who come into my presence. You know this is the age of steam, and I consider it every steam generator's duty to give it freely to all the world. I think you make a great mistake in keeping all your steam, if you have any," it added sotto voce, "so bound up and trammeled in those small iron pipes. It looks to me selfish, narrow, and egotistical. The world needs steam, so why not give it; not in iron-bound narrow channels, but diffused everywhere, as free for all as the sunlight and air."
     Still the Boiler and engine continued their work. Then the Tea Kettle, somewhat nettled, said: "Very well, brother, I have given you good advice and shown you your duty, but I cannot force you to follow it." At this moment the safety valve of the Boiler was slightly raised, and such a roar of steam followed that the Tea Kettle hastily and nervously went home. (Anshutz, Fables)

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"ALL THINGS NEW" 1953

"ALL THINGS NEW"       Rev. W. CAIRNS HENDERSON       1953


NEW CHURCH LIFE
VOL. LXXIII          JUNE, 1953               No. 6
     "Behold, I make all things new." (Revelation 21:5)

     Every year we meet to celebrate-with glad thanksgiving to the Lord-another birth anniversary of our glorious church. As instructed in the Writings, we call this church the "New Church." And we follow them in insisting that, as its name implies, the church instituted in the World of spirits on the nineteenth day of June is not a reform sect within a reviving Christianity but a church, and a church that is new! So it is useful to inquire-that we may grasp the real significance of this holy festival-in what way the New Church is "new" and an entire religious dispensation; to ask just what is the meaning of its so familiar name.
     What is it that makes a church? From what is it derived, and in what does it consist! According to the Writings the church is from the Word, and is such as is its understanding of the Word. Thus the church is derived from doctrine. It consists in a life according to doctrine, that is, in love to the Lord and charity toward the neighbor, which is religion. And it is made by the presence of the Lord in doctrine, and conjunction with Him in the good life doctrine teaches. Therefore the name, the "New Church," can refer only to the acceptance of a doctrine, the establishment from it of a religion, and a resulting presence of, and conjunction with, the Lord that never existed before; and we are to understand that it is these new things that make this a new church.
     This conclusion is the meaning of the words: "Behold, I make all things new." The Writings tell us that this prediction is a prophecy of the New Church, foretelling that in it there will be essential and genuine truths, and thus new things of doctrine and of life, which were not in any of the former churches. And in the light of this teaching we may see the inner significance of the calling and sending of the apostles on the nineteenth of June, in the year 1770, to preach the new gospel, that "the Lord God Jesus Christ reigns" (TCR 791).

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The occasion of this event was the finishing of the True Christian Religion. This work is subtitled, "The Universal Theology of the New Church," and is also, in effect, the universal theology of the New Heaven. Thus the sending of the apostles when it had been written indicated that the new doctrine from which the New Heaven and Church exist was complete; that with its acceptance in the world of spirits the new religion in which that Church consists was about to begin; and that with this there was now commencing the immediate presence and conjunction of the Lord that are effected when the
Lord in the interior truth of the Writings governs in all things of life.

     And now, what are the new things that make the church a new church? In the first place, there is an entirely new idea of God, The Divine doctrine given in the Writings teaches that God is one in essence and in person, and the Lord Jesus Christ is that God. It teaches that the Lord in His Divine Human is the one God of heaven and earth, the Father being in Him and the Holy Spirit from Him; that the first advent was the incarnation of Jehovah Himself, and that its purpose was the redemption of angels and men, the glorification of the Lord's Human, and the extension from it of salvation. It teaches that the Lord has now made His promised second coming in the Heavenly Doctrine revealed through His servant, Emanuel Swedenborg. And it teaches us to think of Him as a Divine Man, whose essence is love and wisdom, and from whom alone is all life, good, and truth.
     The second new thing of doctrine is an entirely new conception of the Word of God. This is that the Word is Divine, holy, and fully inspired, because its words are the words of the Lord's own mouth through the prophets and evangelists, and because it contains and supports a threefold series of more and more interior senses which treat only of the Lord and His kingdom. In other words, the Sacred Scripture is a parable from beginning to end Its characters are not holy, but the Divine and spiritual things they represent. It has no holiness apart from the indwelling of the spiritual sense. And because the Word thus contains the spirit and life of God, it is the fountain of all wisdom, the one source of spiritual life, and the only way to heaven.
     In addition to these things there is a new idea of faith as being, not mere intellectual belief in the promises of the Word and blind acceptance of that which transcends understanding, but the love of truth for its own sake and the spiritual sight of truth which is given to those who live according to it. With this goes a new conception of charity as consisting in doing well to others from an unselfish desire for their spiritual welfare.

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Furthermore, there is an entirely new idea of human responsibility; namely, that while man cannot do any good from himself, he must remove and shun evils as if of himself, while acknowledging that the inclination and power are from the Lord, that the Lord may give him to do good. And, finally, there is a new conception of eternal life; the idea that man lives a man, with all that this implies, immediately after death, that he is then established forever in the life of good or evil he has freely chosen while on earth, and that he then lives a human life with like-minded companions in surroundings which correspond to his internal state.
     These are, fundamentally, the new things of doctrine from which the New Church exists; and by a life according to them is produced an entirely new kind of life, a new religion, in which the New Church consists. As love is the life of man, this new life is a new love, and it is, primarily, a new love to the Lord. The teaching of the Christian Church, with its conception of a tripersonal trinity and doctrine of a vicarious atonement, produced a personal love of the Lord, akin to that which might be fell for an elder brother or magnanimous friend who had made some great sacrifice to secure benefits for his younger and weaker brethren. But acceptance of the Heavenly Doctrine results in a more interior and spiritual love, an impersonal love to the Lord which consists in loving the good and truth that proceed from Him, and especially in loving His wisdom as it is revealed to the church.
     To love good and truth sincerely is to use them for the purpose for which they are given by the Lord-for the spiritual welfare of mankind. Thus, hand in hand with a new love to the Lord goes a new love towards the neighbor. The teaching of the Christian Church produced also a personal love of the neighbor which demanded that even ultimate judgments be left to God, and all men be regarded and treated equally as brethren. To benefit others in this undiscriminating way was said to be Christian charity itself. But the teaching of the Writings that good is the neighbor produces an entirely new kind of love; one which consists in loving heaven more than any end of self or the world, in loving what is true, sincere, and just, in seeking the eternal welfare of others by loving only what is good in them and trying to amend what is evil, and in acting only from the Word which alone teaches what good is, and this because the Lord commands it.
     By the exercise of these new loves, which come only from the Lord through the Writings, there arises an entirely new kind of life, a new religion; one which is no different in externals from that of any man who obeys the civil and moral laws of society, but which is entirely new in its motives and quality. And it is this life in which the New Church consists. Yet while this life constitutes the church, it does not make it.

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That which makes the New Church is the presence of the Lord within the Heavenly Doctrine in the minds of those who receive it-a presence that is immediate because the Writings are an immediate revelation of Divine truth-and His conjunction with those who receive in the life they live from that doctrine. And in this sense the Church is "new," because such a presence and conjunction of the Lord with man is now given for the first time. Thus we may say that the New Church is new, and a church, because it consists, from new doctrine, in an entirely new kind of spiritual life, in which life the Lord can be present in a new way to effect the salvation of men; and that this is what is meant by the prophecy: "Behold, I make all things new."
     If our conception is to be entirely free from error, we must understand that the application to this church of the term "new" entirely excludes the idea that it is a restoration of any previous church. The establishment of the New Church in no way represents a return to the states of the Ancient, or even the Most Ancient Church. It is a New Church-a state of love, a mode of thought, and a way of life that never existed before. And in the series of the racial man it is a higher state than any that has existed previously; being as the wisdom of regenerated old age, which becomes eternal youth in heaven, to all the states that go before this in human life.
     Reflection will surely convince us that this is true. The doctrine from which the New Church exists is, supremely, the doctrine of the Divine Human; and this doctrine was not in any of the previous churches because it did not exist in the pre-advent era, and could not be revealed to the Christian Church because it would have been profaned. As the life in which the New Church consists is life according to that doctrine, it could not exist until after the doctrine had been given. And as the presence of the Lord that makes the New Church is immediate, it could not be extended until, with the completion of the Heavenly Doctrine, in the year 1770, an immediate revelation of Divine truth had been given. Therefore we must insist that the Church initiated in the world of spirits on the nineteenth day of June in that year, and established a few years later on earth, is a New Church.
     Yet in so doing we must not fail to recognize the real significance of this claim. A new ecclesiastical body, a new priesthood, new rituals, new forms of worship and instruction, new customs and social practices, new modes of thinking and speaking, and observance of new conventions, do not in themselves make the New Church, though they are all necessary for its ultimate existence. The church exists among men, and in their congregations, only in the measure in which it has been established within their hearts and minds. And the New Church is truly founded on earth as the new gospel preached by the apostles finds glad acceptance in human hearts and minds, as the Heavenly Doctrine is received and lived by New Church men and women as individuals, and the Lord takes up His abode with them in the tabernacle of the Heavenly Doctrine they love, understand, and live.

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     Here we may see the ultimate reason why this final and crowning church is, and ever will be called, "new," although it is to endure to eternity. Since the church is made by the immediate presence of the Lord in the Heavenly Doctrine there will always be born in it new things of love and faith; new and ever more interior perceptions of the inner meaning of the Writings, of uses, and of how they may be performed, and an increasingly more perfect life of charity, resulting from an ever clearer vision of the Lord and of His kingdom. And in this way the church that is new will ever remain so, leading men ever more effectively to the worship and love of God. Amen.

     LESSONS: Isaiah 65. Revelation 21. Doctrine of the Lord, 65.
     MUSIC: Liturgy, pages 452, 468, 471.
     PRAYERS: Liturgy, nos. 45, 126.
BIRTH OF THE CHURCH 1953

BIRTH OF THE CHURCH       Rev. KARL R. ALDEN       1953

     A New Church Day Talk to Children

     The Nineteenth of June is the greatest of all New Church days because it is the birthday of our Church. One hundred and eighty-three years ago our Church was born. Yet this is a day of which the world knows little. In fact, it passes it by without a word of comment, even as it passes by the Writings which we love so much and which are the foundation stones of our Church. Those only will celebrate this day who worship the Lord as the one God and who see in the Word a glorious internal sense.
     You remember that the Lord said that His kingdom is not of this world. By that He did not mean that it does not have a place on this earth. What He meant is that His kingdom continually looks toward heaven. Now we of the New Church try to educate for heaven every child who is born to us; and the more earnest we are about this, the more will we want to celebrate the Nineteenth of June, for that beautiful day stands for all that is holy and sacred.
     In the New Church we have three great celebrations. The first two we have in common with the Old Church, although we put into them a wealth of new meaning of which it knows nothing, since the central thought with us is that the Lord is the only God of heaven and earth.

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Note now the meaning of these two celebrations.
     Christmas, of course, is the first. This we celebrate because on that date the Lord was born into the world as a little babe. He then came down actually to live with His creatures, just like a great and noble king going down from his palace to live with the peasants of the field so as to give them his love and help. And in the New Church this makes us rejoice, because God Himself came to His people. We can see Him talking, walking, and healing the sick. We can feel His love. And the heart of our rejoicing is the oneness of God-that God Himself came to men to lead and comfort them.
     Easter is the second great event. We celebrate this because on that day the Lord rose triumphant over death, conquered the grave, and showed all men that He was alive and that we shall live after the death of the body. Heaven is the real thing. Earth is only a preparation. In Easter we see the completion of a Divine work. We see the full union of the Divine and the Human in the Lord; and there stands forth before our eyes that glorious object of worship, the Divine Human of our Lord and Savior Jesus Christ.
     Thus it is fitting that the New Church should celebrate the Lord's entrance into the world and His departure from it. But the third great New Church celebration, the Nineteenth of June, has to do entirely with the spiritual world. We have celebrated the Lord's entrance into the natural world and His departure from it, and it is right that we should celebrate also His reign in heaven and on earth. That is what we do on the Nineteenth of June; and our vision of the Lord in heaven as the everlasting Divine Human Father fills us with wonder, love, and admiration.
     After the Last Judgment the evil were separated from the good, and the good were for a time as sheep without a shepherd. But with the arrival of the Nineteenth of June, 1770, these sheep, we are told, were given wonderful shepherds to lead and feed them and form them into heavenly societies. For it is declared that the Lord Himself sent to them His own twelve disciples, and that they preached the glorious message that the Lord God Jesus Christ reigns, whose kingdom shall never end. As soon as this gospel was preached a New Church began to be formed in the spiritual world. Its growth there was much more rapid at first than in this world, because a vast multitude of spirits had been prepared to receive it; and when the new light burst upon them, they were gathered into New Church societies which are now called the New Heaven.
     You will remember that the New Jerusalem was seen by John descending out of heaven from God. That is the order of our church. Everything we have and love comes first from heaven. That is why it is so pure and holy.

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And, what is wonderful, shortly after that Nineteenth of June in the spiritual world men did believe the Writings in this world, and the New Church began to be formed here.
     The New Church that was started then has been growing ever since, in this world and in the spiritual world; and although it is still small here, it will yet become a tremendously powerful and mighty church. And so, as we gather together to celebrate the sending forth of the twelve disciples into the whole spiritual world, let us raise this prayer to the Lord, that He will ever be near to guard and guide us in our part in carrying on this great work. In doing this we can ask no greater blessing; for there is nothing greater than to receive the blessings of His New Church, which are eternal and everlasting because they have to do not only with this world but with the world to come. Let us think always of the message the disciples were to preach, the message which is the song of songs in the New Heaven: "The Lord God Jesus Christ doth reign, this gospel doth the Word proclaim; His kingdom on this rock secure, ages of ages shall endure."

     LESSONS: Revelation 21:1-9. True Christian Religion, 791.
     MUSIC: Liturgy, pages 425, 478, 476, 479.
     PRAYERS: Liturgy, nos. C12, C16.
MORALITY AND FRUSTRATION 1953

MORALITY AND FRUSTRATION       Rev. HUGO LJ. ODHNER       1953

     (Given to the Women's Guild of Bryn Athyn, Pa., March 10, 1953.)

     To link the thought of morality with the idea of frustration may seem peculiar, if not cynical. Yet in the world of today, when the human mind with its emotional background is often quite brutally vivisected in the offices of psychiatrists as if it were a mere chance-product of evolution and environment, the sentiment is often expressed that man has become too civilized for his own good. The burden of conforming to moral and social demands, it is said, is becoming unbearable, resulting in the creation of a race of neurotics.
     You might dismiss this as the opinion of social rebels and anarchists. Yet it has found strange echoes in the lecture halls of learning and in Christian pulpits, and has led to the demand for even greater social efforts. For one group of philosophers and their followers within the Protestant clergy (making a noise like psychologists) cry out that it is most harmful to encourage a sense of sin, a guilt complex, with people.

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These moderns champion a new and subtler form of "faith alone," saying that it is dangerous to raise up a religious conscience, a fear of Divine authority, a sense of guilt. Far better, they say, to encourage people simply to do good because it makes you feel good and makes others consider you as good. The churches are therefore assuming responsibility for social welfare; and, instead of inveighing against evils as sins against God, they advocate reforms of social conditions as moral duties no less necessary to a city or district than having proper sewerage. All this is hard on the pocket book, but would not incite any neurosis. Since it leads to legislation by which municipal, civic, and even federal agencies take charge of one welfare scheme after another, some fear that the churches are facing a loss of their functions. For by that time it is probable that they will have forgotten that the proper use of the church is not merely to oppose evil, but to fight evil as sin.
     Let no one think that we advocate that the church should be indifferent to moral reform and civic welfare; nor, on the other hand, callous to the danger that a person's conscience can be so overloaded by a sense of religious, moral, or social duties as to become morbid, and suffer frustrations which threaten health and reason. For the Writings warn against a spurious conscience.
     But we believe that the New Church, or rather the Heavenly Doctrine given for the New Church, holds the keys of heaven, reveals the secret of regeneration, and offers the means by which heaven can be planted on earth. We also believe that our Church has an unusual proportion of happy homes, and an unusual capacity for mutual friendship and understanding among its people. Yet we know as well that the New Church doctrine can bring only an external healing unless the inner corruption and the fatal falsity of relying on faith alone be removed (Inv. 25). The first state of the church brings with it an external reformation, a new idealism, and a number of new uses calculated to preserve its faith, increase its understanding, and propagate it to rising generations. But if the church is content to remain in this state, the ardor of its first love will cool and it will become an external church. The state of reformation is only introductory. It indeed causes the opening of the mind to the influx of spiritual things, and especially affects the rational mind, which is the first plane in man to be regenerated. But if progress is to continue, the lower planes of the natural mind must also be regenerated. And it is here that the real struggles of the spirit begin-the combat of the rational man with the affections of the natural man; to the end that the natural may be formed in the image of the spiritual and that the kingdom of God may come "as in heaven so upon earth" (AE 790). This is true of the individual, and it is true of the church.

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     Now it is taught in the Writings that man must first become rational and moral, and this by the process of a right education, before he can become spiritual. The reference is to a certain external morality whereby a youth is made receptive to instruction and affirmative to authority, so that he can become a citizen of the world, prepared to partake of its uses and able to accommodate himself to the needs of others and appreciate the wisdom of many social customs and demands.
     Yet there is also another morality which comes with regeneration. It may appear confusingly like external morality. But it really is a wisdom of life-the kind of wisdom which is meant when it is said that in conjugial marriage a wife is the love of her husband's wisdom. A wife also has a wisdom of life which stems from her regenerate loves and comes out, not in didactic forms, but in a secret leading of the inclinations of those to whom she ministers.
     We cannot, on this earth, distinguish these two types of morality, the external and the internal, with any finality. But we do observe with some a greater moral wisdom and admire them for it; while others, with equally high moral principles, are in frequent states of frustration and doubt as to the application of these principles to their own lives and to the lives of others.
     And let us remember this, that there is no way by which any one can ultimate and express a state of charity or love towards the neighbor, except through the moral life, by a proper balance of the moral virtues, by a judicious blend of courage and patience, generosity and prudence, sincerity and restraint. Such moral wisdom cannot be taught, for it depends on individual human judgment. But judgment is improved by reflection and experience, and it is one of the blessings of life that we can be warned by the mistakes and failures of others as well as by our own.
     As we look out upon the world we may easily recognize that each one of the sects and religions that vie for public attention owes its origin to some particular state or yearning or fear, and each represents an inadequate but still apparent answer to some natural affection, or serves to relieve some anxiety or frustration by which the human heart is afflicted. Thus "Christian Science" caters to the fear of economic failure and physical illness; the Roman Church relieves the individual from spiritual responsibility. The Episcopalians can have faith and practice religious duties without sacrificing personal dignity; while Unitarians and Universalists are on the defensive against anything that humbles intellectual pride. The Quakers, rejoicing in good works, disown dogma and rationalize their self-conscious emotions as the leading of the Holy Spirit. Presbyterians sternly mistrust the human heart and turn to discipline and dogmatic authority.

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In many of these cases, time has a leveling influence; and when this occurs and the distinct coloring of the sect begins to fade, new movements arise to accentuate it. In "holiness" movements, in enthusiastic camp meetings, and in sects where the second advent of Christ and the last judgment are predicted as imminent physical events, we see wishful thinking bolstered by almost hypnotic persuasions. It is as if men who realized the failures of the established churches to cope with the problems of life sought to circumvent their frustrations by taking a desperate gamble, contrary to all reason but soothing to the soul. And those who find no help in religion as a last resort place hope in some medical specialist who may bring to light the indigestible elements hiding below their consciousness, on the principle that confession is good for the soul.
     The scope of the New Church is universal, in that its doctrine, when spiritually seen and applied, heals all the ills of man's spirit. It answers all the needs of human reason and shows the way to a balanced and perfect human life in which all the instincts and orderly affections of our nature find their fulfilment in their proper delights. The doctrine of the New Church fulfills our spiritual needs. It takes away the fear of death. It reveals an ordered universe ruled by Divine laws of mercy and freedom. It restores faith in Divine revelation, showing the purpose of both symbol and doctrine. It gives us a definite knowledge of man's nature and mind. It gives us the assurance that true conjugial love, so long a dream, can again beautify the homes of men. It shows that salvation is offered to all men and that the way to heaven is not as difficult as men have supposed. Thus our spiritual problems are answered, and it only remains for us to receive the love and truth which the Lord offers, as new motivations, through His new revelation.
     Yet our life is not only spiritual. It is also moral and civil. So, frequently, we may feel certainty in the spiritual things of our faith, delight in reading the Writings and in worshipping the Lord, joy in the progress of the Church and in the fellowship of cobelievers, and a desire to do what is right and just, good and true; and yet be utterly disheartened and distressed about our own behavior, about our impulsive reactions to what others do or say, about our many neglects and about the slight results that seem to come from our educational endeavors and from the work accomplished by the Church. We then feel frustrated and infested by evil spirits.
     The Church has from time to time suffered deeply from personal antagonisms developing among its members, from temperamental differences, or from fears and suspicions and jealousies, which sometimes arise from disappointments that their recipe for the progress of the Church is not followed. Neighbors in New Church communities have been known to develop similar strained relations, usually because the proprium of each is sensitive and jumps to conclusions about the attitude of the other.

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The issues are not spiritual, but moral. Yet when moral relations are disturbed, our spiritual life-yes, our regeneration-is arrested, lacking a foundation. Moral life without "theological" or spiritual life does not purify from evils, we are told (SD 6073). But applications of spiritual life, and thus spiritual usefulness, depend on a perception of moral truths. "The goods of charity are nothing else than moral goods" (Wis. xi. 8:5).
     There are few families in our Church which have not at some time or other smarted from moral defeats, or from the defection of one of their children. Young people, whose hopes for a place in our New Church social life or for a suitable partner are thwarted, perhaps without their fault, or whose urge for independence, possessions, or learning is not satisfied within their society, may drift away from the Church and by degrees from all interest in the Writings, even when a nominal faith remains.
     And even if no major calamities occur, parents are prone to fall into states of frustration when the home which they established for a haven of love and peace instead turns into a den of noisy bickering, worry, rudeness, and mutual recriminations; or else a place where one is continually so afraid of offending the sensibilities of others, or of being misunderstood as to motive or meaning, that one is in a state of repression, saving up one's criticisms or complaints until one reaches a hysterical bursting-point.
     It does not help, under such circumstances, to accuse each other, openly or silently, of being unregenerate and lacking in love and charity. None of us have enough of that. But to tell an adult that his motive is evil, that it contains no charity, is usually taken as an insult, and rightly so. It is safer to assume that our emotional situations arise from a mutual lack of wisdom in expressing the good intentions we cherish. Since our natural man is not as yet regenerate, we must express those good intentions by mediate goods which are neither white nor black, but spotted! by mediate goods which are not very sturdy except when supported by some expectation of reward or approval or by some wholesome fears of distasteful consequences if omitted. And added to this is the fact that we are often convinced that the other members of our household, certainly the children in our care, are also incapable of acting from purely spiritual motivations. (This is not a spiritual judgment of their state, but simply a good working theory based on the doctrine.) To expect children, or even adults, to act without any consideration of self, or apart from some thought of self-interest, is, I think, somewhat naive. The spiritual good which gradually forms our inner motives and thus initiates our well-meant actions, "does not long remain pure" with the man of the spiritual church, we are told (AC 8487:2). For very soon the proprium enters in; since it is the nature of man to reflect on himself.

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     The relations of man to man are therefore very largely a matter of accommodating one proprium to another, or, rather, of a wise consideration for the proprium of other people. Now and then it is necessary to judge the evils of another when such evils break out into open crime against society; and even parents have a right to discipline their children, if they administer the punishment not from pleasure but from a sense of duty to defend the uses of the home. Such judgments usually achieve a period of peace and mutual understanding. But among adults who live in the same household or district frictions must be resolved by self-discipline.
     The regeneration of the natural man therefore must take the form of moral judgments. Moral wisdom comes with uses performed for society, but it is especially the home that is the place where we learn it and must practice it. The moral virtues are taught to the children, but children are too frequently confused as to which virtues to use, whether to be truthful to parents or loyal to their friends, for instance; or whether to show prudence or courage (which is a problem even for adults). Moral judgment, as we have noted, cannot be expected from children; wherefore it is inevitable that they be under the government of adults as long and as far as they are wanting in rational discrimination.
     The real problem facing parents is how to inculcate morals and good habits without creating in children those states of moroseness and opposition, or those equally harmful symptoms of evasiveness or quaking obedience, which throw up a wall between them and their elders and cause the child's mind to feel alone and all his ambitions frustrated. I do not believe that a child can go through a normal childhood without something of all these states; any more than an adult can recognize and overcome his evils except through temptations, both natural and spiritual. But even as we pray daily not to be ]ed into temptations, so it is certain that children should be spared heart aches whenever parental guidance can avert them.
     It is through the little things in life that good habits and moral virtues can be instilled and developed; and come to be accepted, sometimes with pride, sometimes playfully, sometimes quite seriously. Normally, good habits of manner and thinking are adopted by children, along with other things, because of a confidence in the parents, a love of their approval; for this gives them a sense of security and protection. But when they grow older, and their proprium becomes more self-conscious, the approval of their playmates begins to outweigh the desire for parental approbation, and a period of rebellion ensues. They feel that everything they want is opposed and denied them.
     Of course this feeling of continual defeat is a symptom of growing up, and can hardly he avoided. What children do not realize is that others in the household may feel equally frustrated even if they do not dramatize themselves as martyrs over it; and if adults, also, should turn to sneers and histrionics and lose their temper, the dignity of age is lost and it will be hard to recapture the child's respect.

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     Children are naturally obedient if parents make it clear from the first that this is expected and give them clear, reasonable orders, and if they are not asked to carry premature responsibilities and are then criticized for what they cannot as yet do with perfection. But when parents are too tired to face their problems calmly, they may find it easier to let the children run the family program, excusing this evasion as love of the children. This starts a vicious circle. When the children go too far, the parents turn accusative, using withering sarcasm which invites (and deserves) only impudent and hysterical replies. "the fathers have eaten sour grapes, and the children's teeth are set on edge" (Ezek. 18:2). Nerves are strained, table conversation becomes vindictive and retaliatory. The routine is hopelessly confused, no one being sure what he is expected to do, but being blamed if he does not; until each marches off in righteous indignation. Father, home from work, may put on a crust of unapproachability. Mother and he, like will and understanding which are not always united, juggle with the question of responsibility. But nothing is really accomplished unless the home is reorganized on the basis of clear, common-sense moral precepts.
     Parents have rights and uses which children must first of all respect by obedience and courtesy. Celestial and spiritual remains are not instilled by fussing over the children with helpless anxiety, and without offering any intelligent guidance. Even in the world, wise parents, no matter how wealthy, know that love does not mean merely heaping the nursery with a confusion of toys, or overstimulating a child with a social life that apes the complexities of adult society. The love of the world is easily fostered in childhood. Friendship among children should mean more of discovery and imagination and less of the ritual of following the fashions set by "the Joneses"! If children are given everything they cry for, what can await them as they grow up-except disillusionment? They need to have their inordinate cupidities disciplined under reason, and they are wonderfully equipped by Providence to adapt themselves without feeling any lasting resentments. Indeed childhood is the special time for a training in adaptation-to save them from future frustrations.
     But we adults suffer frustrations whether we have children to worry about or not. The causes seem to be external. Our purse is too slim; we feel sick in body and spirit; our tasks seem beyond our strength. Our tastes are educated beyond our income. Time will not allow us to fulfil all our social duties or our obligations to friends. Our partner or associates may not carry their share, etc.

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In short, even if we have suffered no great misfortune, we cannot do all we ought or have all we want; even if we consider that what we want would be for the good of the family or the Church. Any intelligent person can see far more things that ought to be done than are in his power to accomplish.
     Add to that the things we would like to do for our own pleasure, and confusion becomes worse confounded. The New Church man has quite a definite program which he feels as his spiritual duty, need, and enjoyment. That program is not any more demanding, in time or energy, now, than it was thirty, forty years ago! But this twentieth-century world around us has also set out a program for everyone, not only in ordinary civic duties, but for the delectation of our natural mind. Newspapers, magazines, "best sellers"-let alone literature and science-force themselves upon our attention as never before. Radio, television, film plays, theatricals and concerts, not to mention motor travel, compete for our leisure hours and interfere with our work. The New Church man-who after all sets out to help build a new spiritual civilization-must soon realize that he cannot keep up with all that the world offers; that it is one thing to borrow from the Egyptians and another to go back to Egypt and its enticing culture. He is faced with having to make a judicious choice. Like Mary of Bethany, he must cease to be troubled about many things and choose the good part. He must make a careful re-evaluation of what is really needful for his spiritual and natural usefulness and health. And when we do this, we begin to re-examine our frustrations and see whether those things on which we have set our hearts are really so important, whether our obstacles may not contain a special message from Providence. Would we, indeed, value aright what we could have without sacrifice!
     What is it in us that feels frustrated? Certainly the ends of Providence are not being defeated! But what meets with failure, granting that we are in the effort of reformation, is some of our own impatient attempts to carry out good intentions and to realize our ideals by the use of natural affections to which are adjoined selfish loves and conceits and a craving for worldly glamor, and which are therefore blind to the indications of Providence, disinclined to accept the limitations under which we labor, and unwilling to understand what is meant by "being content with our lot."
     This is why we find children and parents who mutually love each other, and neighbors of admirable character, hiding from each other behind defensive barriers of pride, and waging battles of impatience or a cold war of misunderstanding. All, presumably, are longing for peace and mutual confidence, but each is unwilling to give up his own opinion or plan.
     Now it is true that in such frictions there develop great nervous strains which have their effect on one's health and thus aggravate one's sense of defeat.

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Here it is that one of the world's conflicting voices offers us advice: Lower your standards! Do not have more than two or three children! Do not take your religious conscience too seriously! If your husband or wife gets on your nerves, get a divorce! As to the children, let them do what they want; do not tell them "No"-it might give them a complex, a repression!
     But the New Church teaching points, not to an evasion, but to a solution. Love is, of course, the universal solvent. There is love to the Lord, expressed in worship. There is charity. There is conjugial love, and parental love, and filial love. There is love of servant and master. But love cannot work in chaos or in the dark. Love must not be blind, but patient. Love must work out its use through moral judgment, that is, through intelligence and reason, which can calmly survey real conditions and select our aims without emotion. Reason must work with conscience and, from justice and with judgment, establish order and decorum as the foundation of moral life.
     Wherever people are living together in a home or a society they require order as the first basis of harmony, as a constitution beyond cavil or debate. Order is obviously basic to the uses of the home; not as a manmade fetish of dead perfectionism to which all must kowtow, but as a plane of reference in which our various living affections and emotions can relax and find their proper place. It is when cupidity, impatience, and opinionated self-esteem are aroused that we suffer the anguish of failure. The happiness of regenerate life is near when, through the forms of moral wisdom, we shall recognize our place in the scheme of things, and find that it is, after all, a marvelous spiritual creation whose human order reflects all the mercies of the Lord.
NEW CHURCH 1953

NEW CHURCH              1953

     "This New Church, truly Christian, which at this day is being established by the Lord, will endure to eternity, as is proved from the Word of both Testaments; also it was foreseen from the creation of the world; and it will be the crown of the four preceding churches, because it will have true faith and true charity. In this New Church there will be spiritual peace, glory, and internal blessedness of life, as is also proved from the Word of both Testaments. These things will be in this New Church for the sake of conjunction with the Lord, and through Him with God the Father" (Coro. lii-liv).

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DEDICATION OF THE DEEPDALE CHURCH, NATAL 1953

DEDICATION OF THE DEEPDALE CHURCH, NATAL       Rev. B. DAVID HOLM       1953

     In an impressive service on Sunday morning, December 14, 1952, the Mission church building at Deepdale, Natal, was dedicated by the Rev. Martin Pryke. This day marked the attainment of a goal for which the Deepdale Society had long striven. Never before has this society had a permanent house of worship, and for years it has been forced to hold its services in the homes of the members. But under the capable leadership of the Pastor, the Rev. Benjamin Nzimande, sufficient funds were eventually collected to start the actual building of a church. The work was begun early last year, and nearly all of it was done by the members themselves.
     The church is a simple building of earthen bricks with a corrugated iron roof, painted silver, which on sunny days makes it a gleaming landmark in the green, rolling hills that form the floor of the extremely deep valley which gives that area of Natal its name. A swiftly flowing stream runs beside the church, and this stream marks the boundary of the large Native Reserve in which most of the members live. Unfortunately it was impossible for the Society to find a building site in the Reserve itself. This means that many of the people live five or six miles from the church, but they consider the long walk well worth while because they now have their own permanent place of worship.
     The little church, decorated with green vines, was filled to overflowing for the dedication, which was the first service to be held in it. Besides the members there were many visitors, several of them from the Durban Society. Six priests took part in the service: the Rev. Martin Pryke, Superintendent of the Mission; the Rev. B. David Holm, Assistant to the Superintendent; the Rev. Benjamin Nzimande, Pastor; and the Rev. Messrs. Stephen Butelezi, Peter Sabela, and Aaron Zungu. Besides the dedication itself, one infant and three children were baptized, the Holy Supper was administered, and a sermon was preached. Because of this full program, and the necessary translations into Zulu, the service was over two hours in length.

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     In the sermon, delivered by Mr. Pryke, the necessity was pointed out of having buildings set aside for worship. But it was stressed that the establishment of the New Church is much more than the formation of societies and the construction of churches; for if the goods and truths of the New Church did not enter into our minds and hearts, and there form a temple for the Lord, then our societies and buildings, no matter how large or splendid, would be mere empty shells, having nothing genuine within them. It was shown that only if we become truly spiritual in internals can we, as individuals and as a church, hope to have living and genuine externals.
     After the service a feast was prepared by the ladies of the Society, and when all had had their fill appropriate speeches were made. The singing of several beautiful Zulu New Church hymns brought the day's celebration to a close; and all those present warmly agreed with Umfundisi [Reverend] Nzimande when he gratefully said: "The day could not have been more perfect!"
DOCTRINE OF CHARITY 1953

DOCTRINE OF CHARITY        GEORGE DE CHARMS       1953

     6. Why Spiritual Charity Must Be Reborn With Every Generation

     Spiritual charity comes into being with men only when the seed of genuine spiritual truth is planted in the soil of natural charity. Spiritual truth can be known only from Divine revelation, and, indeed, only as far as Divine revelation is rightly understood. It can be known, therefore, to none except those who have access to the Word, and who look to the Word for Divine instruction. With Gentiles who do not have the Word, or with all who belong to churches wherein the Word has been so misinterpreted that its real meaning has been lost, the Lord can be present only in secret. Although unseen, He can be present with them in natural charity in which there is innocence. But because He is unknown, and because His Divine law is unknown, there is no seed of spiritual truth to be planted in the soil of their natural charity, and in consequence the ground remains unproductive of spiritual charity.
     Even with those who belong to the true church, the mere fact that they have the Word, and by means of it have access to spiritual truth, is no guarantee that they will receive spiritual charity. With these also natural charity must first be established during childhood and youth. And whether when adult age is reached the endeavor to live according to the teaching received in childhood actually leads to the discovery of spiritual truth depends entirely upon the individual, and upon whether he approaches the Word for himself, seeking direct instruction from the Lord.

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This is because the Lord alone can impart spiritual truth. He alone, by a Divine miracle, can turn the water of natural knowledge in any individual human mind into the wine of spiritual understanding.
     Those who are raised in the true church have indeed a tremendous advantage in that the instruction they receive-even though they understand it but naturally-is nevertheless in harmony with spiritual truth. With those who are raised in false religions mistaken ideas concerning God, concerning the life after death, and concerning what God requires of man that he may be saved may innocently be accepted as true. They may be loved and conscientiously obeyed. But the very fact that they are sincerely believed to be true, the very fact that one who is deeply imbued with them will cling to them from a profound sense of loyalty to the truth, tends strongly to close the mind against the reception of any other teaching. This is the reason why with so many it is impossible to impart genuine truth, at least as long as they live in the natural world. Only in the spiritual world, where the means of instruction are so vastly more perfect, can such obstructing clouds of falsity be removed that the light of genuine truth may enter. But true ideas of God, of heaven, and of the Divine laws that govern the Lord's kingdom, learned in childhood, even though they can at that time be understood only in a childish manner, do not close the mind against the reception of spiritual truth, but instead make it easy for such truth to be recognized and acknowledged in adult age. For such genuine teaching produces a ground of natural charity richly stored with the nourishment that will cause the seed of spiritual truth to take root and grow. To prepare such fertile soil is indeed the most that any one generation can do to promote the future growth of the church, and thus to provide, for an increase of spiritual life in the next generation. Knowledge can be passed from man to man. By instruction children can receive knowledge that is true just as readily as they can receive knowledge that is false. By education the outer forms of genuine religion can be transmitted from one generation to the next. There can be no more valuable gift from parent or teacher. But true understanding, perceptive insight, is something that only the Lord can give.
     This is the reason why in all human organizations there is a perpetual tendency toward decline. It has frequently been noted in regard to any new movement inaugurated by men that those who first establish it are enthusiastic, while those who inherit it are merely loyal, and the third generation is indifferent. Pioneers are always inspired by an inner vision which they seek to express in outward forms of speech and conduct. Their children may be imbued with a love for these forms, and may be led to continue the customs and modes of life that have meant so much to their parents.

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But lacking the inner vision of their parents they cannot feel the same passionate devotion for these things. They feel that they are merely perpetuating something that has been imposed upon them from without, something that is not altogether their own. What they do then becomes to them a copy rather than an original creation. It is not surprising therefore that they cannot impart to their children even that sense of the imperative need for these things that their parents transmitted to them. In the third generation the original forms have, for the most part, lost all vital significance. The reason why one should be loyal to them is no longer obvious, and in consequence the practices so enthusiastically inaugurated in the beginning are more and more neglected and regarded as matters of indifference.
     This decline can very easily take place even in the true church. Indeed it will take place inevitably unless each generation returns to the original source of truth, to be inspired anew with spiritual vision directly by the Lord Himself. Merely to carry on what has already been established, to conform to the external requirements of the church, to perpetuate traditional ideas and modes of life-this will not suffice to preserve the real spirit of the church. In each generation there must be a new discovery of spiritual truth. Each generation must achieve for itself a new insight, one that is peculiarly its own, one that inspires creative effort, and opens the mind to the realization of new needs to be met, of new uses to be performed. Only thus can a real advance be made in the building of the church. Not otherwise can each generation make a vital contribution to the establishment of the Lord's kingdom. For in no other way can the true spirit of the church, the spirit of genuine charity, be established in the hearts of those who have inherited from their parents no more than its outward forms.
     That which makes the church, that which gives it a vital quality, a living soul, is not its faith but its charity. The New Church is not essentially new because those who belong to it have access to a new Divine revelation. Only if that revelation is spiritually understood, and if men live faithfully according to that understanding, can the Church be blessed by the Lord with the spiritual charity that alone can make it new in heart and essence. Knowledge of spiritual truth by itself can do no more than produce natural charity, differing from that found among those of false religions only in this, that it is far more receptive of spiritual understanding. But only as far as knowledge becomes understanding, only as far as the seed of spiritual truth is actually planted in the soil of natural charity, can that spiritual charity be received from the Lord which makes the Church really new.

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In the sight of men, churches are distinguished primarily by their creeds, their doctrines, and their rituals. But in the sight of the Lord churches are distinguished by the spirit of charity, the inner quality of charity that reigns within them. A church is new, therefore, not by virtue of doctrinal teachings, however true, or by virtue of religious customs, however correctly these may be devised. For these can be learned and meticulously obeyed for the same reasons, and from the same motives, as those that lead others to be loyal to mistaken beliefs and practices. The Church is new only as far as a new spirit of charity springs up in it, and is re-born with every generation. The new doctrines must be not only known, but interiorly seen and understood in spiritual light. And this insight must inspire and direct the speech and action of those who belong to the Church. Such insight is purely individual. It cannot be passed from man to man. And the life of charity produced when man acts under the impulse of this inner vision of truth is a miraculous gift immediately to each one from the Lord Himself. It is a gift imparted without man's knowledge in states of self-forgetting service to the neighbor.
     This is what the Lord meant when He said to Nicodemus: "Except a man be born of water and the spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth. So is every one that is born of the spirit" (John 3:5-8). By being "born of water" is meant to acquire a mind formed and built by knowledges individually gathered from the Word, and an understanding based on one's own personal reading, study, reflection, and experience. As we read in the Heavenly Doctrine: when a member of the church reaches adult age he must be "imbued with truths by instruction, and especially by means of his own thoughts and confirmations from them. In so far then as he is in the affection of good, so far truths are conjoined in him by the Lord, and are stored up for use" (AC 5342:3). This conjunction of truth with good is the same as that which is represented by the marriage in Cana of Galilee. It is that which produces a spiritual understanding of truth from which spiritual charity may arise. But to be "born of the spirit" means to receive from the Lord a new will, a new love, a new inner character formed by the application of spiritual truth to life. This is spiritual charity itself, the charity that makes the church new and living with any man. This is the goal, the end, the intended purpose of all spiritual truth. All the truths in the entire Word, all the principles of doctrine in the whole of the Writings, are but the Divinely provided means for the reception of this heavenly charity from the Lord. Unless they produce this charity they remain barren and fruitless.

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     As the Writings plainly teach: "All Divine truth regards these two precepts-to love God above all things, and the neighbor as one's self. It is these precepts from which truths arise, and for the sake of which truths are given, and to which all truths more nearly, or more remotely, tend. Therefore when truths are put into act they are insinuated successively into their beginning and their end, namely into charity toward the neighbor and into love to the Lord . . . act precedes, and man's willing follows; for that which a man does from the understanding he at last does from the will, and finally puts it on as habit; and it is then insinuated into his rational or internal man . . . then he begins to perceive [in what he does] somewhat of blessedness, and as it were somewhat of heaven" (AC 4353:3). Charity becomes actual only in the performance of use to the neighbor. As long as it is merely a love, a desire, an intention, it is charity only in potency. It attains its goal of fulfillment only when it goes forth into act. As again the Writings teach: "Good is nothing but use, so that in its very origin charity is the affection of use; and as use loves the means, the affection of use produces the affection of the means, and from this the knowledge of them, and through this progression the affection of use comes forth into manifest being and becomes charity" (F 14). No use can be performed without appropriate knowledge and skill. Wherefore the love of use inspires the love of truth, and stimulates the search for ways in which to accomplish its end. That this is true of all natural uses is well known; but what is not generally realized in our modern world is that it is just as true of spiritual uses.
     Concerning this we read: "No more of charity can be carried into works than that portion which is conjoined with the truths of faith. Through these charity enters into works and qualifies them" (DLW 253e). Without the genuine truth of religion no one can even know what spiritual use is; still less can he consciously perform such a use. Spiritual use is all that which promotes the Divine end of creation, namely, the formation and the perfection of a heaven from the human race. It is therefore that which promotes the spiritual welfare of men, provides for their spiritual needs, and helps prepare them for a life of eternal use in heaven. The Lord alone knows what it is that will promote His eternal ends. Whatever men can learn about it they must learn from Him, by means of Divine revelation. Indeed the Word is given solely to teach men how they may co-operate with the Divine will, and thus be given some part in the Lord's work. Only a love of spiritual truth derived from the Word, therefore, can lead to a knowledge and understanding of spiritual use. For spiritual use is the Lord Himself present and operative in His creation. It is His Divine will in action. To love use spiritually, therefore, is to love it because the Lord is in it-because it is a tangible means whereby we may serve Him.

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It is to have regard to use apart from personalities, to protect the uses of others as well as our own, to set aside all thought of self and of reward in our endeavor to promote the use. This is what enables us to remove gradually sell-will, the desire to dominate over others, jealousy, covetousness, greed, and the other evils that injure or destroy uses. As these are removed our ability to be of spiritual service to the neighbor is increased. Indeed as these are removed the Lord can operate through us to perform spiritual uses far beyond our knowledge or ability. To all those who belong to the true church, who earnestly search for spiritual truth in the Word, and who sincerely strive to apply that truth in the performance of every natural use to the neighbor, the Lord can say: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world [for] inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matthew 25:34, 40). This is the charity that makes the New Church and preserves its living essence from one generation to the next.
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. BJORN A. H. BOYESEN       1953

     6. -in the Heavenly Doctrine of the New Jerusalem

     It is written in the work entitled The New Jerusalem and its Heavenly Doctrine: "'Jerusalem' means the church itself as to doctrine . . . which is said 'to descend from God out of heaven,' because all Divine truth, whence doctrine is derived, descends out of heaven from the Lord" (HD 6).
     Again, in the same work, we read: "As especially regards the doctrine, which now follows, it is also from heaven, because it is from the spiritual sense of the Word, and the spiritual sense of the Word is the same with the doctrine which is in heaven; for there is a church in heaven as well as on earth . . . the only difference between the things which are in heaven, and those which are on earth, is that in heaven all things are in a more perfect state, because all things which are there are spiritual, and spiritual things immensely exceed in perfection those that are natural but I proceed to the doctrine itself, which is for the New Church; which, because it has been revealed to me out of heaven, is to be called the Heavenly Doctrine; to give this doctrine is the design of this work" (HD 7).
     Hence the work The New Jerusalem and its Heavenly Doctrine, at least, is meant, as its name implies, by the term "the Heavenly Doctrine" in the General Confession.

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But it would seem artificial to exclude the doctrine contained in the other theological Writings of Emanuel Swedenborg. The titles of such works as The Doctrine of the New Jerusalem concerning the Lord, and The Sacred Scripture, etc., testify to the validity of this claim.
     To understand what is meant by "the Heavenly Doctrine" we must consequently go to the Writings themselves and base our concept on their own testimony concerning themselves. We find here an abundant teaching as to what is meant by this doctrine. We learn that Swedenborg's works are not his own works but the Lord's (see SD 6101). We learn that the doctrine contained in them is indeed the same as the doctrine which is in heaven, and also the same as the internal sense of the Word. Not that this doctrine exists in the Writings in the same form as in heaven. In heaven, we believe, it is in its own spiritual form from the Lord in the minds of angels, as it may also be in the angelic minds of men on earth. But in the Writings it is expressed in a natural sense from the spiritual, which is also called the spiritual-natural sense, and which is what we usually call the internal sense (see AE 1061:2e). But it is the internal sense in rational terms. Thus Swedenborg writes in the Spiritual Diary: "I spoke with spirits to the effect that I ought to write so that men may understand and perceive; for if I were to write according to the understanding and perception of spirits and angels, it would be so obscure to man that he would see scarcely anything" (3473). And again: "The spirits have said . . . that the things which I have written are rude and gross . . . I perceived by a spiritual idea that it was so, that they were rude. Therefore it was granted me to reply that they are only vessels in which purer, better, and more interior things can be infused, like a literal sense" (SD 2185).
     We conclude that the Writings are the Heavenly Doctrine expressed in the ultimate language of rational ideas and words. They are the highest possible natural correspondent to the doctrine which is in heaven. Therefore man can never, by any knowledge of the science of correspondences, arrive at any more perfect form of natural revelation. There can never be, nor will there be any need of, any further revelation. In the Writings the Lord has Himself provided, by means of His servant Emanuel Swedenborg, the crown of revelations as the only final and crowning authority on Divine truth. The difference between them and previous revelations is that, while in former revelations the doctrine of genuine truth occasionally lies bare, or shines through the letter, in the Writings this same truth is everywhere openly revealed. While the sense of the letter of previous revelations is such a basis, containant, and support of the spiritual and celestial senses within as for the most part obscures and hides these internal senses, the sense of the letter of the Writings, if we so may call it, is such a basis, containant, and support as always reveals the internal senses to the sincere and inquiring student.

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     Therefore, as in every previous church the doctrine of genuine truth was to be both drawn from, and confirmed by, the sense of the letter of the Word to that church, so, in the New Church, the doctrine of genuine truth must be both drawn from, and confirmed by, the clear, open statements of the Writings themselves. No more than Swedenborg was allowed by the Lord to accept as authoritative doctrine any teaching or opinion given to him by any angel or spirit are we allowed to place any Divine authority in the opinions or interpretations of any man or spirit, however exalted or wise, or even in our own. We must recognize that the entire authority of the Writings rests solely on the Lord's marvellous leading of Swedenborg's mind, for the unique purposes of revelation, to judge rightly as from himself from the Lord concerning the truth of the doctrine; whence, as Swedenborg openly says, these Writings are not his own but the Lord's. They are inspired even as to the several words and ideas of words (see SD 2270, WE 7006), and are therefore the final authority, not only for the church on earth, but also for the church in heaven. Therefore Swedenborg taught also the angels, sometimes even to their indignation (SD 1647). And again, for the same reason, he saw his Writings in heaven.
     Thus, then, we believe these Writings to be both the Heavenly Doctrine on earth and the Word for the New Church, with sole and complete authority. We conclude by referring to one of Swedenborg's own testimonies from the Lord: "Since the Lord cannot manifest Himself in Person (see TCR 776) and nevertheless has foretold that He was to come to establish a New Church, which is the New Jerusalem, it follows that He will do this by means of a man, who is able not only to receive these doctrines in his understanding, but also to publish them by the press. That the Lord manifested Himself before me, His servant, and sent me to this office, that He afterward opened the eyes of my spirit, and thus introduced me into the spiritual world, and granted me to see the heavens and the hells, and to talk with angels and spirits, and this now continuously for several years, I affirm in truth; as also that from the first day of that call I have not received anything whatever pertaining to the doctrines of that Church from any angel, but from the Lord alone, while I have read the Word" (TCR 779). It is as the expression of a rational faith in these and similar testimonies that we say, in the General Confession: "I believe . . . in the Heavenly Doctrine of the New Jerusalem."

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OFFICE AND FUNCTION OF ROYALTY 1953

OFFICE AND FUNCTION OF ROYALTY       Rev. ALAN GILL       1953

     It is fitting and well at the time of the coronation of a monarch, the titular head of a nation, that consideration be given to the meaning of the event, and especially to its implications for that country's citizens; and this in the light of Divinely revealed truth. It is, then, of high importance that this be reflected upon; for where "the Crown" is the recognized constitutional head of the realm the people thereof should surely know with assurance and some particularity the nature and extent of their allegiance thereto. Indeed, the underlying principles revealed in the Writings on this subject are not without significance in relation to other forms of government. And those members of the New Church who, as loyal subjects of a monarchy, join with non-members in singing the national anthem, should by all means ask themselves what is involved in the prayer, "God save the queen!" or, what does the acclamation, "long live the queen!," imply for them!
     We are Divinely commanded in the Decalogue not only to love our country but also to honor the king, or crown; the latter injunction as well as the former being included in the meaning of the words "Honor thy father and thy mother" in their natural sense. Moreover, we are told that "to their country, king, and magistrates, honor must be rendered by parents, and by them implanted in their children" (TCR 305).
     In its spiritual sense, this command means to reverence and love God and the church; or, what is essentially the same, the love of good and truth, which are from the Lord, alone and make the church; and in the supreme sense is meant the love of the Lord and His kingdom or the communion of saints, which is the church universal throughout the world, consisting of all, among Christians and Gentiles, who in simplicity believe in God and live in charity to the neighbor. This means that the spiritual man, or the man of the church, who obeys this command in its spiritual and supreme senses will, above others, obey it in its natural sense also-that the motivating cause from which he honors the crown will be reverence and love of the Lord and His kingdom, and not an undefined respect for a high personage.
     Such obedience is civil good from a spiritual origin; and, indeed, unless it has such an origin it is not a good in the sight of the Lord, but an empty and meaningless thing.

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For there is both civil good and spiritual good. Civil good is that which a man does in conformity with the civil law: by this good, and according to it, a man is a citizen in the natural world. Spiritual good is all that a man does in conformity with spiritual law: by this good and according to it a man is a citizen of the spiritual world (Life 12). And how paramount is the need for us to be intelligent and good citizens of both worlds is emphasized in the oft-repeated teaching of our doctrine that "those who love their country and from good will serve it, after death love the Lord's kingdom; for this is their country there; and those who love His kingdom love the Lord, because the Lord is the all in all of His kingdom" (TCR 414). As to how much we should love our country we are taught: "That everyone ought to love his country, not as a man loves himself, but more than himself, is a law inscribed on human hearts: hence the universally accepted maxim that it is noble to die for one's country in her hour of need, and glorious for a soldier to shed his blood in her defense" (ibid.). And if a country has a monarchial form of government, even in the case of a limited monarch such as ours, it may, indeed should, then be said that everyone ought to love his country and its sovereign more than himself, and also that it is noble to die for one's King and country, or queen and country. For, as was said, the Fourth Commandment Prescribes that we love our country and also honor the king or crown. And to honor, spiritually, is to love, "for the reason that in heaven one loves another, and when he loves he also honors, for in honor there is love. Honor without love is refused in heaven, nay, is rejected, because it is devoid of life from good" (AC 8897).
     In countries without royalty it is no less vital that citizens not only love their country but that they should also honor someone, or something, holding an essentially similar position or place to that of the crown, whether it be a president or a national emblem, such as a flag.
     Why is this? Why the essential need for subjects of a realm to love not only their country, because this supports and protects them, but also their sovereign, or whoever or whatever stands in place thereof! Our duty to our country demands devotion to its institutions, provided they are orderly and benevolent, and hence also honor for its chief ruler, and his subordinate officers, and respect for the national emblem, because these represent the law, in accordance with which the country is governed and, thereby, order is maintained. They represent what is higher than the government itself, namely, the law according to which it governs and exercises its functions. They represent, therefore, that supreme thing to which-on the vitally important civil plane of life-all citizens must show willing obedience, nay, loving allegiance.

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They represent that civil, moral and spiritual-indeed, from its origin, holy-thing, which, though so real, living and eternal, is an abstract thing, and, being such, must of necessity be outwardly represented before our eyes in physical or outward form; a representation of the supremacy of law, of Divine truth governing in all things of life on its civil plane.
     As servants must obey their masters, in the realization that otherwise no useful work can be done, so also subjects must pledge obedience to their nation's emblem, chief ruler, or sovereign, and thereby to that which is thus represented, this in the realization that otherwise neither order, freedom, security, nor a life of use and happiness, could be maintained. For in obedience there is nothing of slavery or shame. Obedience alone opens the way to freedom and an honorable life. And he only becomes a slave who never learns to obey; for such a one never learns to control himself, and becomes the abject slave of his proprial lusts and of all the evils of hell. Obedience is "the first law of heaven." And loyal acknowledgment of the supremacy of law and truth, and obedience to it, is the very foundation of order and all the countless blessings which flow therefrom. Without obedience, the will of everyone would fight against the will of all others, resulting in disorder, anarchy, lawlessness and destruction throughout the land.
     Thus we see that the office and function of royalty is chiefly a representative one, and why it is said in the Writings that kings represent the Lord in respect to truth and that royalty is Divine truth (AC 4876:10). This also is why, from the beginning of kingdoms, humble homage has been paid to kings; not, be it noted well, to them personally, but to what they represented. Thus we read that, "formerly, when kings were carried in a chariot, knees were bent before them, because kings represented the Lord as to Divine truth, and a chariot signified the Word. This ceremony of adoration was begun when men knew what it represented, and kings then attributed the adoration not to themselves, but to the royalty itself separate from themselves, although adjoined to them. Law was to them the royalty, which, as it was from Divine truth, was to be adored in the king, inasmuch as he was its guardian; thus the king attributed nothing of royalty to himself beyond the guardianship of the law, from which, so far as he receded, he receded also from royalty, knowing that adoration for any other reason than respect for the law, that is, any adoration other than for the law in itself, was idolatry. Royalty is Divine truth; therefore royalty is law, which in itself is the truth of a kingdom, according to which those who are there ought to live" (AC 5323:2).
     And lest there be any question as to whether what is here taught applies to royalty as we know it, note the following teaching concerning "representatives which exist even to this day:"

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"All kings, whoever they are, and of whatever quality, by virtue of the royalty itself adjoined to them, represent the Lord royalty itself is holy, whatever be the quality of the one in whom it is vested a king can in no way claim to himself anything of the holiness belonging to his royalty in proportion as he claims anything of it, or attributes it to himself, he brands himself as a spiritual thief. Also, in proportion as a king does evil, that is, acts contrary to what is just and equitable, and contrary to what is good and true, in the same proportion he puts off the representative of the holy royalty . . . and represents the opposite" (AC 3610:2). But even so, the royalty itself remains a holy thing; this, as was said just above, "whatever be the quality of the one in whom it is vested."
     This is in accordance with, and based upon, the fundamental principle laid down in the Writings in many places and in various connections, that "no honor of any function resides in the person, but is adjoined to him according to the dignity of the thing which he administers; and what is adjoined is separate from the person, and also is taken away when the function is taken away. The honor (which resides) in the person is the honor of wisdom and of the fear of the Lord" (AC 10797). Hence also "dignities and wealth belong to the thing and not to the person" (DP 217:5). Note also what is said of those who are governors in heaven; for as it is in heaven in this regard, so also it has been and may be still on earth. They "do not domineer and command, but minister and serve; for to do good to others from love of good is to serve, and to provide for its being done is to minister they put the good of society and of the neighbor in the first place, and their own good in the last place nevertheless they have honor and renown; they dwell in the center of the society, more elevated than the rest and in splendid palaces; which glory and renown they also accept, not on their own account, but for the sake of obedience; for all there know that the honor and renown are theirs from the Lord, and on that account they are to be obeyed" (HH 218).
     And even more specifically, concerning the matter of honoring those holding positions of authority in the heavens, we are given the following teaching, which surely also applies to the honoring of royalty on earth whenever, to use the words of the Writings, "a king who lives according to the law which is justice, and therein sets an example to his subjects, is truly a king" (AC 10804). "The nature of subordinations in the heavens is that, just as every one loves, esteems and honors the use, so also he loves, esteems and honors the person to whom that use is adjoined; moreover, the person is only loved, esteemed and honored in proportion as he does not ascribe the use to himself but to the Lord; for in the same proportion he is wise, and the uses which he performs are performed from good.

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Spiritual love, esteem and honor are nothing but love, esteem and honor for the use in a person, and so the honor of a person is derived from his use, and not vice versa" (HH 390).
     It is recorded in the Lord's Word that in the days of Saul, David, Solomon and other kings of Israel and Judah, upon their accession to the throne "all the people shouted, and said, God save the king" (I Samuel 10:24, et al.); for these words were spiritually significative. In the light of the Divinely revealed teachings presented, keeping in mind their meaning for us, may we not say, "God save the queen"? And, moreover, with this teaching and this understanding of the matter, should not those of us who are loyal citizens of the British Commonwealth, subscribe to these words of the public Proclamation of Accession and, "hereby with one voice and consent of tongue and heart publish and proclaim that the high and mighty Princess Elizabeth Alexandra Mary is now by the death of our late Sovereign of happy memory become Queen Elizabeth the Second by the grace of God, Queen of this Realm to whom her lieges do acknowledge all faith and constant obedience with hearty and humble affection, beseeching God, by Whom kings and queens do reign, to bless the Royal Princess, Elizabeth the Second, with long and happy years to reign over us."

Thy choicest gifts in store
On her be pleased to pour;
Long may she reign:
May she defend our laws,
And ever give us cause
To sing with heart and voice-
God save the Queen.
LEAD US NOT INTO TEMPTATION 1953

LEAD US NOT INTO TEMPTATION       Rev. ALFRED ACTON       1953

     "Mother says you must be in by half past four."
     "Why did you tell me that! Now I have got to be in!"
     The child well knew that he was to be home by four-thirty, but he had not been expressly so told and, in consequence, meant to have a longer stay with his playmates. But now the express order had come to him, and he could no longer stay out after four-thirty, or, at any rate, could not stay out with the comfortable thought of the answer he could give his mother: "But, Mother, you didn't tell me to be in by four-thirty."

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     This incident, so familiar to children, illustrates what is not uncommon with adults. How often does the Christian wish that he had not been instructed that to do this or that thing was a sin! For now he could not do it without qualms; and had he not been instructed, he could have indulged in his sin without discomfort.
     In this way truth leads into temptation. Yet this is merely an appearance. What really lead into temptation that is really temptation, are the evil inclinations that are man's heredity. To the man who wishes to indulge his evil desires truth is an obstacle. He does not like to hear it, for it makes him uncomfortable. He wishes to forget it, to banish it from his memory, and to bring up other considerations in order to soften or remove the condemnation of truth; this being the constant effort of his evil loves, to the end that they may no longer be troubled. To such a man truth is irksome, because it leads him into a conflict which he finds troublesome.
     Not so with the man who desires to walk in the way of regeneration. With him, also, the knowledge of truth concerning sin is accompanied with temptation, and necessarily so; for truth cannot be the bedfellow of evil, which hates it and wills to banish or destroy it. But the man who desires to follow the Lord does not regard truth as the cause of the temptation. He recognizes that the true cause is the evil to which he is prone; and he regards truth as the deliverer from evil.
     If the Lord, that is, His truth, leads man into temptation; that is, if a man regards truth as the cause of his temptation, his discomfort; then to escape the temptation he will desire to be rid of the truth, to banish it from his memory or to twist and pervert its meaning. But if he regards his evils as the cause of temptation, he will desire to be delivered from those evils, and will regard the Divine truth as the deliverer. Therefore he prays, "Lead us not into temptation, but deliver us from evil."
NEW BIOGRAPHY FREE TO CLERGY 1953

NEW BIOGRAPHY FREE TO CLERGY              1953

     Any ordained minister of the General Church who does not already own a copy of the new biography, The Swedenborg Epic-The Life and Works of Emanuel Swedenborg: Sigstedt, may secure this book without cost upon application to The Swedenborg Foundation, 51 East 42nd Street, New York. Please give complete name and address and state the fact of being without this work.

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THETA ALPHA: WHAT ARE HER DREAMS? 1953

THETA ALPHA: WHAT ARE HER DREAMS?       ALICE GLENN       1953

     (President of Theta Alpha. Given to the Bryn Athyn Young Women's Discussion Group, April 16, 1953.)

     All of us know the warm, happy feeling of curling up in a chair and dreaming about the things we want to do. Often they have been things that we have thought about since we were little girls-hopes that we have cherished and looked forward to.
     Somehow, when we get out of that chair, something happens to those dreams. We still have them, but they seem to get farther away. We have to keep reminding ourselves, when we get discouraged, what those dreams are. We find that we have to work to keep those dreams alive. Their fulfillment does not come all at once. Yet if we really try to bring something of our dreams into our daily lives, we find that there are moments when we are back in that chair-when we feel warm and happy-inspired anew to work toward our goal.
     The purpose of this paper is to tell you about Theta Alpha's dreams, and to discuss with you some of the work which the women of our generation must do if we want to continue to make those dreams come true. Theta Alpha, as many of you know, is an organization of General Church women who have united to support the feminine uses of New Church education. The purposes of Theta Alpha are: first, to protect and cherish the spiritual gifts given them by the Academy; and second, that this may not be for themselves alone, to ultimate their love for these spiritual gifts by performing uses.
     In order to understand something of the spirit of Theta Alpha in her younger days, let us look at excerpts from an address given by Miss Freda Pendleton, President of Theta Alpha, at the 23rd Annual Meeting, held in Kitchener, Canada, on June 16, 1926:
     "The Academy, since its inauguration fifty years ago this 19th of June, has carried high its standard and proclaimed its faith in the Second Coming of the Lord . . . we, the Daughters of the Academy, of the second and third generation, representing the spiritual affection of truth, must help to keep alive this sacred flame, to protect and cherish the gifts given us by the Academy.
     "Permit me to recall to you that in 1904 a group of graduates of the Seminary met and organized an Alumnae Association, the purpose being to support a scholarship.

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Several years later the form of the organization was changed to include [women] members of the General Church who have attended school at least one year, and the name was changed to Theta Alpha, Daughters of the Academy. Since then the use of supporting scholarships has gone forward, as you know, with enthusiasm but in the New Church there are more important ways of supporting the school, that is, to work individually and together for the spiritual uses and spiritual success of the school. Only so long as this is done will the Academy's work for the past fifty years bear fruit and New Church education endure.
     "I see in the future a body of New Church women, strong in the faith of our fathers, going forward quietly and serenely in the spirit of the old days-an organization with chapters in many centers of the Church all over the world, whose use and great love will be the education of the children of the Church. The dream of those of us who were privileged to serve Theta Alpha in the beginning will some day come true and we shall surely see our children's children guarding the sacred flame for the generations of daughters that follow."
     Nearly thirty years have elapsed since that inspirational address. They are years which have witnessed a gratifying growth in the Academy and in our Church. They are years which have seen the fulfillment of many of Theta Alpha's dreams-and this in spite of another world war, and a drastic change in our physical and financial security. While Theta Alpha still carries on several educational uses, emphasis has shifted during these years to the use of the Religion Lessons. This use of fostering New Church education among children isolated from our schools and societies seems especially suited to feminine abilities. Its development is vital not only to Theta Alpha but to the future of the Church and the Academy.
     Therefore, as we prepare for the 50th Annual Meeting of Theta Alpha this May, and plan for our Golden Jubilee celebration next year, it would seem well for us to stand back from the strenuous pace of daily life, to look in retrospect upon the years in Theta Alpha and ask: "Are we doing our entire duty in support of New Church education? How can we fulfill the dream of Theta Alpha!"
     In the talks we have had, most of you have expressed appreciation for the things Theta Alpha has done for you during your years in school. Those of you who received the Religion Lessons before coming to Bryn Athyn have expressed gratitude. You are familiar with several phases of Theta Alpha's work and yet you keep asking: "Just exactly what is Theta Alpha? Why is it necessary for Theta Alpha to exist as a separate organization of the Church?"
     Our effort this evening will be to try to answer these questions, by applying two distinctive teachings of the Writings to our problems.

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For it is only by studying the Writings that we will learn to understand the essential uses of the church and how we are to use them in building our schools and our individual homes. A study of the past-of the early days of our Church and the founding of our organizations-is of inestimable help in our understanding of these things. But in the Writings alone will we find ways to promote and strengthen our uses spiritually; only here can we learn truths that help us to understand what we must do internally in the continued development and growth of the Church.
     The teachings we have selected are these: We are living in the spiritual and natural worlds at the same time, and in all things of the church there is an internal and external; and, There is an essential difference between man and woman, and each has a vital part in the work of the church.

     We are living in the spiritual and natural worlds at the same time; in all things of the church there is an internal and external. Theta Alpha, like all the organizations of the Church, has established her external uses around an interior affection. The internal ideal to which Theta Alpha is dedicated is the affection for spiritual truth. The Writings teach that nothing spiritual can be seen in this world except by means of natural ultimates or external clothing. Our inner affections are dependent upon the natural uses we perform in this world. These natural uses, on the other hand, become living only to the degree that there is a spiritual affection within them. In order that we may know how to clothe our ever changing needs, it would seem important for us to understand this relationship. We alter our children's clothes to meet their growing needs; so also must the clothing of our uses be inspected from time too time and made to fit better
     We have come into the life of Theta Alpha at a time when an inspection of our uses seems especially necessary. Many of the external uses which Theta Alpha has performed so faithfully and with such genuine delight have been absorbed by the growth of the Academy and of our societies. This should not be cause for discouragement but for rejoicing; that the organizations of our Church are prospering brings gratitude. But it also places upon us a real responsibility. For the only way we can continue to strengthen our affection for spiritual truth, as individuals and as a body, is by means of uses. We cannot create uses. What we can, and must try to do, is find those natural uses provided by the Lord which ultimate an affection for spiritual truth. This is to co-operate with His will.
     The crux of the issue before us, then, is: "What uses already being carried out, or yet to be envisioned, can best serve our internal purpose?" The importance of carefully considering this question has been emphasized in two recent addresses in the Church.

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In a doctrinal class on "Spiritual Charity," given in 1952, Bishop De Charms spoke of the preparation for which each generation in the Church must provide. He says this: "Pioneers are always inspired by an inner vision which they seek to express in outward forms of speech and conduct; their children may be imbued with a love for those customs . . . which their parents have loved, and they may remain loyal to them; but because they have not the same inner vision of what those forms meant to their parents they cannot feel the same passionate devotion to them in each generation there must be a new discovery of spiritual truth. Each generation must achieve for itself a new insight, one that is peculiarly its own, one that inspires creative effort and opens the mind to the realization of new needs to be met, new uses to be performed . . . uses that demand pioneering."
     The second quotation is taken from a sermon, "The Golden Calf," given by the Rev. Elmo C. Acton in 1947. Teaching us about a real danger which can affect us as individuals, or as an organization, he says: "When an interest in the things of the church to all appearances is waning, the temptation is to create external activities, interests which will excite natural loves, without regard to their use in furthering the affection of spiritual truth and doctrine. These activities then become identified with the church, and by engaging in them and taking delight in the work men are deceived into thinking that they love the Lord and the church, that it is these delights which have delivered them from a selfish and worldly life. These activities are the golden calf . . . an example of the teaching of the text may be seen in the formation of our church societies. In establishing them our fathers, from a love of the interior truths of the Writings, saw a means of more fully forming those truths in their external lives. From this love, and looking to its ultimation, they founded certain customs and forms. We inherited these, but we could not inherit the affection of interior truth which formed them. This affection each generation must acquire for itself from the Lord through reading and studying the Word . . . when we notice discontent and dissension in our societies and in the organizations of the church we must realize that its source is a waning of the affection of spiritual truth, and that to create new external activities as a remedy is only to hasten the destruction of everything genuine in the church. The external must come from the internal and the activities of the church and of societies must come from a perception of their correspondence with spiritual, not natural uses. The cure to a lack of interest in the things of the church is not more activity; it is more truth."
     There is, at first reading, an apparent contradiction in these two teachings.

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One stresses the necessity of discovering new needs and uses in each generation; the other warns against creating activities. Closer study will show that the contradiction is not real. For we must note that Mr. Acton warns against creating activities for the sake of self. Bishop De Charms stresses the necessity of uses for the sake of use.
     Although it is not possible for us always to know when use is for the sake of use and when from self, the Writings give us examples. For example, loyalty to tradition can be either a selfish or a useful thing. Traditions have a real use in the life of the church. Where those traditions can be perpetuated, where they renew in us that spiritual affection for truth about which we have spoken, we establish a plane in which the Lord can implant remains. On the other hand, where certain traditions seem no longer to perform a use, where they cut us off from that spiritual affection, we must abandon them. Our willingness or unwillingness to retain traditions can be selfish or unselfish, therefore, to the degree that use is considered.
     Since our members in Theta Alpha disagree about the use of many of our traditions, we must revaluate them in the light of these teachings. While we recognize the danger of creating activities when an affection for spiritual truth seems to be waning, we must make sure when we decide to abandon some of our traditions and customs that we provide some suitable ultimate whereby our affection for truth may continue to be strong. Otherwise we will, in time, find ourselves without any ultimates or natural uses-those very external means which we have seen are so essential to spiritual vision and growth.

     There is an essential difference between man and woman; each has a vital part in the work of the church. We are taught that every woman of the church receives spheres from the Lord for the sake of her use, spheres of conjugial love and the love of children. The real use of the New Church woman, within these, is that of nourishing the spiritual home in its functions of worship, education and social life. The real work of Theta Alpha is the application of truth to the function of education, mutually shared.
     Bishop De Charms has given a beautiful address to the women of the Church entitled "The Function of Woman in the Life of the Church," In it he describes the quality and use of woman. In part, he says this: "The affection of spiritual truth makes the church with both men and women. It is the application of truth with women that is always central . . . we are apt to think of conjugial love solely in connection with marriage; but it is much broader than this. It is the love of doing what the Lord teaches. This love of doing what the Lord teaches is called 'innocence,' for it is a willingness to be led by the Lord.

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Woman, therefore, is the medium through whom the affection of innocence is imparted by the Lord to the entire race and she is the Divinely appointed guardian thereof."
     These teachings should be real guideposts in planning for the future of Theta Alpha. How different should be our organization from any other in the world! Observing our problems in the light of these teachings prompts the question: "Does Theta Alpha reflect the feminine quality and thought of her members!" The answer is yes, and no.
     Throughout Theta Alpha's life, many women and children of the Church have been helped. They have not only received financial help; they have found warmth and delight in Theta Alpha's friendship. This has been done and appreciated far more than any external result or historical record could show. It has been done from the heart; it is a part of the work of the women of the Church which, although not always obvious, brings rich satisfaction. Indeed the letters of gratitude, and the talks with Theta Alpha members who have seen and felt this spirit, these are what give us inspiration and hope. We believe that the women who have shared a dream for the future of Theta Alpha can find real encouragement in this. There is much for us to do to continue that dream; but much has already been done.
     Perhaps our greatest encouragement has come with the development of the Religion Lessons; for it is a use to which the distinctive qualities of woman seem especially fitted. But although we feel encouraged, we are far from satisfied. There is a great deal more that must be done to develop this use further. The correspondence going out to over 600 isolated families will serve a twofold purpose. It will establish a more personal contact with these families, and also bring from them constructive suggestions about the lessons. This will allow us to meet better individual states and circumstances. The importance of meeting children at their own level becomes increasingly clear. We are happy that more of this work has been assumed by women living outside of Bryn Athyn, and are looking forward to the time when even wider participation will be possible. For Theta Alpha will only be as strong as her individual centers; and helping with this, our most vital use, can do a great deal for each center.
     We do not feel as encouraged regarding the executive phase of Theta Alpha's work. This does not seem feminine. We realize that it is necessary to maintain order in an organization; we need rules, committees and officers. But a study of our program during the past few years will indicate that far too much of our time has had to be absorbed by these problems of organization. Consideration of our essential uses has suffered. We believe that Theta Alpha's external framework might well be changed. We must be careful, however, in considering possible changes, not to remove the essential basis of order.

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     Let us think of possible ultimates for the carrying out of our executive work which correspond to the teachings of the Writings about women. These ultimates will be useful in so far as they reflect the feminine spheres of our homes and schools, in so far as they lead us to our inmost purpose. We will not succeed by copying the organizations of the world, or even of the Church. Our success is not measured by our financial or numerical strength. Our goal, the dream we have for Theta Alpha, lies in our ability to serve the educational needs of the Church in a distinctively feminine way.

     Conclusion. We have seen that the essential use of the church is to establish an affection for spiritual truth. With women, the essential use is to apply this affection to the uses of marriage and the home; and the essential use of the women of Theta Alpha is to protect and cherish the spiritual gifts of the Academy by ultimating their affection for those gifts in uses. Theta Alpha, as an external organization, looks to the support of New Church education by serving the feminine needs of the Academy, and especially by the education of children in New Church homes. At the present time Theta Alpha is in a period of transition which calls upon the women of our generation to revaluate her organization. This can be accomplished only by studying and applying truths in the Writings; for each generation must make a new discovery of spiritual truth.
     By understanding the relation between the internal and the external, and the essential difference between man and woman, we are able to see the issue more clearly: "What uses already being carried out, or yet to be envisioned, can best serve our internal purpose of nourishing an affection for spiritual truth?" In considering together these uses we must remember that the Lord creates uses. Our work lies in providing ultimates for the sake of these uses that will correspond to their inmost purpose.
     The women of Theta Alpha are confronted, then, with a real challenge in protecting and strengthening her uses; and this challenge will be met only in so far as we base our considerations upon the Writings. The Writings are not the gift of a moment but of eternity. We want to use them wisely in all the experiences of life. We cannot change our experiences; cannot shut off the terrible anxiety of war, or remedy the restlessness of material insecurity. No matter how much we may wish to do so, we cannot spare ourselves or our children pain and sorrow, or bestow joy and peace. But we can learn to understand, and to help our children understand, the meaning of all these things. We can learn to use, and help our children to use, the gift of the Writings in meeting every human responsibility. This is the only way that the church can be established in us. It is the only way in which we may cooperate with the Lord.

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NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     The June readings in the Old Testament [I Samuel 18: 12 to II Samuel 6:11] relate the strange story of Saul and David, culminating in the death of Saul and Jonathan at Gilboa; and then describe the accession of David, first to the throne of Judah, and then-after civil war, treachery, and regicide-to that of the united kingdom. Very little is said in the Writings about these two kings. Saul, it is stated, sustains a dual representation. As a king he represents Divine truth protecting the church (AE 278:10), but in his fits of melancholy madness he stands for those falsities which are opposed to spiritual truth (ibid., 323:12). David, the teaching is, represents the Lord who was to come (DP 245); that is, the Lord as to the Divine Human in process of being put on; for as the Lord came to subjugate the hells, glorify the Human, and thus effect redemption, there is a sense in which He had not come until these ends had been achieved.
     In his positive character Saul would seem to stand for the representative Human of the Lord before the advent; for the Human Divine which eventually became inadequate to withstand the mounting power of hell because of the decreasing integrity of the existing heavens. His increasing self-will would signify the gradual perversion of the accommodation which made the representative Human incompetent to its use. His rejection for disobedience, and for taking priestly functions to himself, would have the same meaning. And his persecution of David would involve the Lord's combats, after He had come into the world, against the proprium of the heavens. In his negative character Saul would represent the falsities which eventually destroyed the usefulness of the representative Human. This indicates the significance of David's consistent attitude to Saul, namely, that of the Lord who defended Himself against falsity, but never began the combat, and when the hells had been delivered into His power granted them the gift of life.
     David's career from shepherd to king represents that part of the Lord's glorification which was effected by combats with, and victories over, the hells. He came to the throne from the sheepfold to represent Him who came as the Divine shepherd of Israel, and from the love of the race that was in Him from birth made Himself King of the kingdom of truth. And the wars which lasted throughout his reign represented the temptations leading to the Lord's glorification.

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HOLY CITY 1953

HOLY CITY       Editor       1953


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

THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     Devout Christians have long cherished the hope of witnessing the descent of the New Jerusalem. And in literal expectation of John's vision, the foursquare city has been described in poetry and sacred song, and depicted on canvas, exactly as pictured by the Seer of Patmos. Yet reflection might have suggested that more is meant. For how could the coming of a city, even out of heaven, change the lives of men? Its descent would effect nothing. Indeed, if the New Jerusalem were only a city, vice and crime would soon stalk its golden streets, and men would beg for bread in its gates of pearl.
     What is required is a descending city of truth, of doctrine, wherein man can live his entire life-organized structures of truth dedicated to the home and education, to occupations and civil affairs, to social responsibilities and recreations, within which man can perform his various uses; edifices connected by a network of principles giving sure transition from one to another, surrounded by protective truths, and accessible to all who would dwell in them by introductory truths which are ever open. Such a city the Lord has provided in the Heavenly Doctrine of the New Jerusalem. This is a city, a holy city of truth, the descent of which can, and will, change the lives of men in every part of the world. And the full, ordered life that is lived in it is the long awaited city of God, a universal society in which the revealed will of the Lord is the law of life. It is the tabernacle of God in which He will dwell with men.

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WHO IS MY NEIGHBOR? 2. THE CHURCH 1953

WHO IS MY NEIGHBOR? 2. THE CHURCH       Editor       1953

     In the descending scale of degrees, the church is the neighbor after only the Lord's kingdom, thus even more than our country. The Writings give several reasons for this fact. It will be recalled that the degrees of the neighbor are successive, which means that the higher use is always to be preferred to the lower; and while our country introduces into civil life, the church introduces into that spiritual life which distinguishes man from animals. Man is born for eternal life, and the church initiates him into it, teaching the means that lead to eternal life and introducing into it; leading by truths of doctrine and introducing by the good of life. And, finally, the church is more the neighbor than our country because he who has regard for the church has regard also for the souls and eternal life of his fellow countrymen.
     By these teachings the Writings establish the place of the church in the degrees of the neighbor; and they instruct us that the church is loved and cared for when from good will, from the affection of good and truth, men are led to good. To do this from charity, from willing well to the use of the church, is to love the neighbor, because in it is the desire and will that other men and women shall have eternal life and happiness in heaven. This is a use of charity which all may perform. In connection with it we are given the well known teaching that "good can be insinuated into another by anyone in the country, but not truth except by those who are teaching ministers. If others do this, heresies arise, and the church is disturbed and rent asunder. Charity is practiced if, through the truth which is of the church, the neighbor is led to good" (AC 6822). Evidently this does not mean that laymen are not to discuss and help one another to understand doctrine. Yet attention should be focused less on what is prohibited than on what is here inculcated-that an essential part of the life of love toward the church as the neighbor is the learning, love, and life of doctrine by which men may be led to good. No man can lead another to good. Only good from the Lord in man can do that; and since this good is truth in act, its insinuation is also a form of evangelization. The insinuation of good is by force of example; not by setting one's self up as an example, but by being one.
     Thus we see that love of the church is more than affection for its institutions. Essentially it is an orderly promotion of the use the church is established to perform-that of leading to the good of life. Yet the other is involved, and that raises the question: In what way does love of the church as the neighbor apply to the organized bodies of the New Church, especially the one to which we belong? The answer would seem to be indicated by the general teachings, applicable to all the degrees of the neighbor, that good and truth exist only in subjects, which are human beings, and that the neighbor is not man but that which is in man from the Lord, that is, the spiritual.

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     There is no such thing as a mystical church which is entirely abstracted from human organizations; and although the specific church is not necessarily coextensive with the organized New Church, it does exist within that Church. Yet that for which we are to look and strive in the organized bodies of the New Church, that which we are to love and seek to promote, is what is from the Lord through the Writings. Deep affections will center in the worship and ritual of the church, its instruction and civil uses, its customs and traditions, its educational and social life. But to love the church as the neighbor is not to love these for themselves alone but for the uses they are intended to serve; and if a man sincerely believes that the organized church is departing from the teaching of the Lord in the Writings then, because the higher is always to be preferred, he has the right to strive for its amendment or to separate himself from it.
     Finally, the teaching that the church is the neighbor more than our country is a warning against confusing things which are of country with those which are of the church, either in ourselves or with others; and against determining the practices and modes of the church by any political ideal rather than from the teachings of the Writings. And it is a warning against the danger into which the free Christian world seems to be falling more and more-that of regarding democracy as an end in itself and the final ideal. But of this we hope to say more in discussing our country as the neighbor.
MEDIATE REVELATION 1953

MEDIATE REVELATION              1953

     "It is believed that man might be more enlightened and become more wise if he should have immediate revelation through speech with spirits and with angels, but the reverse is the case. Enlightenment by means of the Word is effected by an interior way, while enlightenment by immediate revelation is effected by an exterior way. The interior way is through the will into the understanding, the exterior way is through the hearing into the understanding . . . from this it is plain that mediate revelation, which is effected through the Word, is better than immediate revelation, which takes place through spirits. As for myself, I have not been allowed to take anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone" (Word of the Lord from Experience, no. 29).

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Church News 1953

Church News       Various       1953

     OBITUARY

     Mr. Leonard Garth Pemberton

     During the past few months the Durban Society has lost three of its best friends. First Mrs. Lilla Pemberton and then Mr. James Forfar passed into the spiritual world; and now, on April 11, 1953, Mr. Leonard Garth Pemberton. In a small society such a loss is indeed grievous.
     Son of the late Mr. and Mrs. George Elliot Pemberton, Garth lived all his life in Durban. In 1920 he married Miss Violet Woodbush; and to her and their three children, Peggy, Guy, and Sonia, the Society extends its sincere condolences.
     Garth enjoyed a long and active life in the uses of the Church. He was for 30 years a member of the Executive Board, and for 15 years Secretary of the Durban Society. In addition, he acted as lay-reader, taking the services in the absence of the Pastor, and was assistant organist and a valuable member of the choir. Both he and his wife possessed fine voices, and they often delighted us with their solos during Sunday worship.
     In the commercial world Garth was held in the highest esteem. From a lowly beginning he rose to be Chairman and Managing Director of his firm. His activities extended beyond his own firm, and he was appointed to responsible executive positions in the industry to which he belonged. In all his undertakings his energy, ability, and honor, were on the highest level.
     In the world of sport his cheerful enthusiasm and great zest to play the game, in the truest sense of the word, won him many friends. A keen cricketer in his younger days he eventually turned his attention to tennis, and was quite recently made Honorary Life Vice President of Durban's premier club.
     Garth walked among his fellow men with a kindly touch. He always had a sympathetic ear for their troubles and a cheerful word for their joys. His charities were many, and in them he followed the Lord's instruction not to do alms so that they may be seen of men. Those of us who have known him for many years feel that it has been a privilege to be numbered among his friends. Of a truth one can say: "Yes, I knew him. We would meet, and talk, and when he had gone I felt that I was the better for having met him." His unswerving loyalty to the Church he loved so well, and his lofty code of integrity, sincerity, and honor in the earthly things of life, are shining examples to us all.
     W. G. LOWE.

     TORONTO, CANADA

     Easter.

     To commemorate Palm Sunday the children, in sweetness and innocence, marched in during the singing of the first hymn and carried their offering of flowers to the Lord. Later, in his address to the children, Mr. Acton told them that flowers are the most beautiful offering to give to the Lord who is King; and that as the kings on this earth protect men from their natural enemies, so the Lord in heaven protects men from their spiritual enemies.
     An evening service was held on Good Friday. The lessons carried through the story of the Lord's crucifixion, which story was explained more fully in the sermon. Mrs. Sargeant's choice of music, which she played in the interlude following each lesson, as well as the congregational singing of hymns, was a most inspiring addition to the peaceful sphere of the service.
     During the service on Easter Sunday the Sacrament of the Holy Supper was administered, the chancel being beautifully decorated with white candles and Easter lilies. Mr. Acton gave a talk to the children about the Lord's resurrection, and later a brief sermon on "Peace be unto you," showing that "Peace is the one thought which underlies the whole story of Easter."

     Socials.

     The annual Sons' Ladies Night, in which the Sons do not let the ladies lift a finger but insist that they sit back and enjoy themselves, was held on Saturday, April 18th.

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Ron Smith was head chef, and he and his crew prepared a delicious roast beef dinner, which was much enjoyed. After the men had cleared the tables we sat back in our chairs for the more formal part of the evening, the speeches, which pertained to the relationship of the society and the day school, the fundamental aims of elementary education, and the contribution the ladies make to the day school. These speeches were most inspiring and made us feel glad for any contribution we could make towards this use. The entertainment of the evening consisted of a Minstrel Show made up of the singing of folk-songs, a dance, and jokes.
     Saturday evening, March 28th, was "Open House" at the church with our Pastor and his wife, our teacher, and a representative from each organization of the Society as "honorary hosts and hostesses." The evening provided varied forms of entertainment from round dancing, cards, and square dancing until refreshments were served, and then we exerted our last bit of energy with a sing-song.
     There were a number of visitors in Toronto over the Easter week, as well as a number of the Toronto members touring other parts of the continent. Two people whose names cannot go without mention are Miss Elizabeth Phipps from Windsor, Ontario, and Philip Bellinger, now working in Windsor, who were in town and announced their engagement at an "Open House" at Mrs. Lenore Bellinger's. We were most happy to meet Betty and wish her and Philip a great deal of happiness.
     Another "Open House" was held at the home of Pete and Bunny Bevan on Easter Sunday afternoon, following the baptism of their baby girl, Deborah.
     KATHERINE BARBER.

     DETROIT, MICHIGAN

     After being largely out of touch with affairs of the Circle for several months, due to illness, it is good to be able to report that, during the intervening time, we have enjoyed a material increase in numbers, also a decided step-up in our activities. For instance, our calendar for April listed 24 separate events, including services, adult doctrinal classes, children's classes, young people's classes, social affairs, a Sons meeting, etc. As our Pastor had to officiate at most of these meetings, it can be seen that he was, and is, a very busy man.
     Our members, associate members, and children now total well over 110, and congregations of 75 to 90 are not unusual. Recent acquisitions have been the Bertil Larsson family of five, who moved here from Bath, N. Y., and Mr. and Mrs. Duane Cook and daughter, formerly of Detroit, who have returned here after living for several years at Atlanta, Ga. Duane is a son of Mr. and Mrs. William F. Cook. And now we learn that Lorentz R. Soneson, of Bridgeport, Pa., has secured a position with the Ford Motor Co., and that he and his family will be moving to Detroit about May 1st. Thus our Circle grows and grows, to our very great delight and satisfaction.
     Spurred on by an offer of considerable financial help by a prominent member of the General Church, our building fund is now really beginning to show substantial growth. Recent generous contributions have swelled the fund to a total of several thousand dollars, and more is pledged to be paid in as required. But much more is going to be needed and it will be necessary for each of us to "give 'til it hurts." However, the goal is well worth the effort and sacrifice, and should have our most earnest and vigorous support.
     As was indicated in Mrs. Gordon Smith's report in the April NEW CHURCH LIFE, OUT need for a building of our own becomes more acute all the time. A change in the management of the Community Building where most of our meetings have been held has not only resulted in much heavier rental fees, but has so restricted our use of the building's facilities that our activities are being curtailed and any extension of our work is not possible. Therefore the raising of money for a suitable building in which all of our activities can be accommodated is considered a most important use and it is being pushed with energy and determination. We must, and will not, fail.
     Our Circle had the honor and pleasure of a visit by the Rt. Rev. and Mrs. Willard D. Pendleton, over the weekend of April 17-19. It was the first visit Bishop Pendleton had made to Detroit in 14 years, so he informed us, and it was Mrs. Pendleton's initial visit. How happy we were to greet them! And how interested they obviously were in our Circle, its remarkable growth and phenomenal activity!

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     On Friday evening a large number of our members met Bishop Pendleton and his wife at an open house at the Synnestvedt home. Saturday's activities included a class for children conducted by him at the Larsson home. In the evening our women's guild provided a dinner, at which Bishop Pendleton read a very interesting paper on the subject of Pilate's memorable question at the trial of Christ: "What is Truth?" At the service on Sunday, Bishop Pendleton preached the sermon, the theme of which was forgetfulness of self in the service of others.
     Detroit has been missing a lot in not having had more opportunities of becoming better acquainted with Bishop Pendleton and his most gracious wife. Their friendly visit on this occasion was much appreciated by all of us and they left here with our most affectionate good wishes and a sincere invitation to come again soon.

     Born.-On April 9th, 1953, to Mr. and Mrs. Walter Lee Horigan, a son, Walter Lee 3rd, their second child.

     Married.-March 6, 1953, Bruce E. Elder and Miss Suzanne M. Norton; Rev. Norbert Rogers officiating. Bruce was drafted into the Army shortly before his marriage and is at present stationed at Fort Sill, Okla., where the couple are residing.

     Coming Events.-The marriage of Mr. Vance L. Birchman and Miss Jane Forfar, daughter of Mr. and Mrs. Scott Forfar, is scheduled for June 25th, 1953. Rev. Norbert Rogers will officiate. Also the marriage of Mr. Richard (Dick) Doering and Miss Elizabeth Smith will be solemnized on June 27, 1953.
     This report would not be complete without a word of thanks and appreciation to Mrs. Gordon (Frances) Smith for her very interesting accounts of our activities during the illness of this writer.
     WILLIAM W. WALKER.

     LONDON, ENGLAND

     Festivals.-The Christmas service marks the beginning of our report. On that occasion the children heard the Rev. Morley D. Rich tell the story of "The Wise Men and the Star in the East." In the afternoon the Pastor gave an address on "The Correspondence of Joseph in the Royal Genealogy," and through the succession of finite generations we followed the fulfillment of the Divine truth in revelation to the Lord's birth. A special service was held on Christmas Day.
     The New Year and Easter services were followed by the administration of the Holy Supper. The text of the Easter sermon was Luke 24:30-32. It was shown that in the states of twilight with man the Lord is ever present through the power of His Word, whereby man's understanding can be elevated, first to see the Divine truth, so that he may be prepared to receive the good of life; whereupon he begins to see the Lord anew, thus in His Divine love which is the bread of life. The service also included a talk for the children on the Lord's resurrection.
     In the afternoon lunch was provided in the usual admirable manner by the ladies, aided by their gallants armed with can openers. Afterwards, the Pastor gave a paper, the several parts of which were nicely punctuated by Easter hymns. The first part was a comprehensive account from the four Gospels of the Lord's appearances after His resurrection, which involved explanations of the causes of literal discrepancies; namely, subservience to the spiritual sense and accommodation to various states. Then followed a profound consideration of the exact nature of the Lord's resurrection body. We were reminded that the precise answer is not essential to our faith; yet the solution of this "more external problem of faith" suggested by the paper appeared to hang upon important internal factors, such as could greatly influence one's idea of the Divine; and we were left with the impression that the principle involved was that of a change of accommodation, not a change in the Divine itself.
     It is pleasing to note that London's worst winter weather, including fog, did not seriously affect attendance at services, the average being 56. This being so, nothing was lost in continuity from a series of sermons given by the Pastor on the Ten Commandments.

     Swedenborg's Birthday.-This was celebrated after Divine worship on February 1st. Following toasts to The Church, The Priesthood, and The Visitors, we heard a paper without a title by Mr. A. Atherton. Based largely on The Journal of Dreams, the paper effectively revealed its own identity as an instructive account of Swedenborg's gradual introduction into the spiritual world.

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The Rev. Morley Rich, referring to a paper once given by him on "Divine Providence and the As-of-Self," substantiated Mr. Atherton's theme with further lesser known accounts of how Swedenborg came into fuller realization of his use as an instrument of the Divine.

     Sacraments and Rites.-We are delighted to announce that there have been four weddings in this period. The happy pairs were all given kitchen showers previously; and the pantry poems, larder lyrics, and kitchen classics which accompanied these should by now have been converted into practical domesticity. Thanks to a tape-recording, American friends have been able to listen in to a typical Burton Road wedding reception with its toasts, speeches, and 131 voices singing "Our Glorious Church." Baptisms, three adults and one infant, have also numbered four; and there has been one Betrothal.

     Doctrinal Classes.-The central doctrinal class, held at Swedenborg House, has just completed its study, led by the Pastor, of the subject of "The Intercourse of the Soul and the Body." Its presentation was so fully prepared that not only was it easy to follow, but a progressive and conclusive treatment resulted through which we were guided on finer points of doctrine as well as being put on our guard against the more subtle forms of persuasion. Under various headings we were led to see how man, by the Lord's mercy, is able to receive a new will in a corresponding rational; and that the rejection of this new will is the result of confirmed choice, not of overwhelming circumstances.
     During the period under review the Chadwell Heath class conducted by Mr. Rich covered the following subjects: "Divine Foresight in the Light of Man's Free Will," "The Intercourse of the Soul and the Body," "New and Old Church Teachings Contrasted," and "The Lord's Last Seven Days on Earth. The Pastor also led the Young People's Class in the study of "The History of New Church Education" and The Earths in the Universe; and he still found time to take a separate class at North Finchley, where his subject was Bishop De Charms' book, The Tabernacle. It is not always that many questions are asked at these classes, but the interest is obvious from affirmative observations.

     Ladies' Guild.-It is recorded that soon after his arrival in England the Rev. Morley Rich addressed the Guild on "The Uses of Women," covering such subjects as the instruction of children, hospitality, sales of work, feast days, and matters relating to Divine worship. We can truly say that our ladies are becoming more adept in the performance of various uses and are by no means content to rest on their kitchen laurels. The Guild was recently addressed by Dr. Freda Griffith, Honorary Secretary of the Swedenborg Society, on her visit to the Scandinavian countries, and by the Pastor on "The Order of New Church Education" and "The Appearances and Realities of the Hells." We note that the screens used in Michael Church are to be recovered.

     General.-Accommodation, even the material kind, plays a large part in the life of the Society, and our members provide it without reserve for welcome visitors and weekend guests. It is also provided by the Rich and Dawson hotel services on a particularly competitive scale-though the cost in sleep is the same! Our plans for New Church education will one day have to be resolved into ultimates of architectural space; and there is also the search for houses or rooms where our members can live more centrally. Especially in London is this a treasure-hunt; but recent experience proves hope to be well grounded, and we trust that our young people in particular will cherish it and be convinced of the importance of the ends to which it looks. Above all, we are pleased to say that the Society has accommodated 15 new members in the course of the year.
     Visitors, in addition to Colchester and isolated friends, have included two Americans serving in the armed forces. Mr. Leslie Weaver, new stationed in Germany, was able to spend two or three weekends with us, and then came Mr. Bruce Pitcairn, whom we expect to be stationed in England long enough to adapt himself to our "unamerican" ways. He has already bought a red-hot British sports car!
     There is no doubt that the interests of a live society are centered in the conjugial. As already mentioned, the Society has recently had ample opportunity to express its interest in the celebration of marriages, and it is most encouraging to reflect on the way our people respond to these events.

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Yet weddings are not the final wonders of the conjugial, and we are looking forward to a continuation of its uses in the form of New Church education. Our Pastor is leading a renewed attack upon the many intricate problems which this venture entails.
     COLIN M. GREENHALGH

     CHICAGO, ILLINOIS

     At a meeting held on Saturday, April 18, 1953, Bishop De Charms presiding, the Rev. Louis B. King was unanimously chosen as Pastor of the Sharon Church Society.

     THE NEW CHURCH CLUB

     It may be of interest to the readers of the LIFE to know that on March 14th last, on the occasion of its Annual Dinner and Ladies' Night, this Club held its two hundred and ninety-second meeting, forty-two members and friends being present.
     Formed in 1921, largely through the vision and initiative of the Rev. F. E. Gyllenhaal, who was nobly supported by the Revs. R. J. Tilson, G. C. Ottley, and A. Bjorck, the New Church Club has performed an important use to the Church in Great Britain, interrupted only by the Second World War.
     Its membership being confined to New Church men only, the Club is able to act as a kind of "forum" where, in an atmosphere of freedom and good-will, the masculine mind may let off much doctrinal "steam," with beneficial results to all concerned. The final court of appeal in any disputed matter has always been, and still is, the clear statements of the Writings of the New Church. In this, the Club's only constitution, lies whatever strength and effectiveness it may possess.
     A survey of the fields covered by the papers presented over the years at the regular monthly meetings reveals remarkably wide range and variety, in both subject and treatment. It has been said that the best way to learn is to write a paper. Judging by the standards set by the papers, and the stimulus to thought they have provided, the point appears to be well proven.
     During the past twelve months papers have been presented and discussed on the following subjects: "The Nature of Beauty," "Distinctiveness," " The Spiritual-Natural Functions of our New Church Organizations," "Miracles and the New Church," "The Nature of Doctrine, and "Falsity from Truth.
     Traditionally, the mid-summer meeting has been looked upon as the prelude, as it were, to the British Assembly, but on August 1st, the Club temporarily waived its jealously-guarded masculinity, and invited the ladies to hear Mr. W. R. Cooper deliver a lecture on the Tabernacle, illustrated by his marvelous colored slides of the model. Fifty-six members and friends thoroughly enjoyed it, especially as Dr. Hugo Lj. Odhner contributed some very helpful remarks on the significance of that unique structure.
     During the latter part of 1951, and the early part of 1952, the Club carried on under some difficulty owing to the regretted absence, through illness, of its President, the Rev. K. O. Stroh. However, on May 2nd, the Rev. Morley D. Rich, with family, arrived in London, and it was not long before he was elected to the presidential chair. Soon afterwards, the Rev. Frank S. Rose arrived to take care of the Isolated Members of the General Church, and already he has delivered his first address to the Club. This welcome addition to the membership, bringing fresh vitality, initiative, and new points of view, augurs well for the future of this Club.
     Perhaps this little account may be considered as a symbolic "handshake" to the Club's first Secretary, the Rev. F. E. Gyllenhaal, from its present one!
     A. S. WAINSCOT.

     THE CHURCH AT LARGE

     General Convention.-The Rev. Everett K. Pray has been elected President of the New Church Theological School, Cambridge, Mass. The Rev. Edward G. Capon, who has been teaching Theology, was appointed Vice President. Other teachers re-appointed were the Rev. Messrs. John C. King, Scripture and Homiletics; Howard D. Spoerl, Psychology in Swedenborg; Antony Regamey, Study of Worship; and Mr. Horace B. Blackmer, Music and Librarian.

     Australia.-At the half-yearly meeting of the Perth Society it was resolved that the Minister or Leader should, by virtue of his office and in accordance with the doctrine of the Church, occupy the chair at all business meetings of the Society.

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BRITISH ASSEMBLY 1953

BRITISH ASSEMBLY       GEORGE DE CHARMS       1953




     Announcements.
     The Fortieth British Assembly of the General Church of the New Jerusalem will be held in London on Saturday, Sunday, and Monday, August 1st to 3rd, 1953, the Bishop of the General Church presiding

     All members and friends of the General Church are cordially invited to attend. Those wishing to make arrangements for hotel or home accommodations for that weekend should communicate with Mr. Royston H. Griffith, 33 Mitchley Avenue, Purley, Surrey, England.
     GEORGE DE CHARMS,
          Bishop.
PEACE RIVER DISTRICT ASSEMBLY 1953

PEACE RIVER DISTRICT ASSEMBLY       GEORGE DE CHARMS       1953

     The Second Peace River District Assembly of the General Church of the New Jerusalem will be held in Gorande Prairie, Alberta, Canada, on Sunday, August 9th, 1953, the Rev. Karl R. Alden presiding.

     All members and friends of the General Church are cordially invited to attend. Those wishing to make arrangements for accommodation should communicate with the Secretary, Miss Loraine Lemky, Box 61, Gorande Prairie, Alberta, Canada.
     GEORGE DE CHARMS,
          Bishop.
GENERAL CHURCH CORPORATIONS 1953

GENERAL CHURCH CORPORATIONS       HUBERT HYATT       1953

     The 1953 Annual Corporation Meetings of the General Church of the New Jerusalem will be held in the Benade Hall Auditorium, Bryn Athyn, Pa., on Saturday, June 13, 1953, at 4:00 p.m. Notices have been mailed to all members.
     HUBERT HYATT,
          Secretary.
CANADIAN NORTHWEST 1953

CANADIAN NORTHWEST              1953

     During the summer the Rev. Karl R. Alden will again make his trip through the Canadian Northwest. Mr. Alden will leave Bryn Athyn on Friday, June 12, and return on Monday, August 24, in time for the meetings of the Educational Council.
ACADEMY OF THE NEW CHURCH 1953

ACADEMY OF THE NEW CHURCH       E. BRUCE GLENN       1953

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Benade Hall Auditorium, Bryn Athyn, Pa., on Saturday, June 6, 1953, at 8:00 p.m. After reports by officers of the Academy Schools, and discussion thereof, Mr. E. Bruce Glenn will deliver an address.

     The public is cordially invited to attend.
          E. BRUCE GLENN,
               Secretary.
SONS OF THE ACADEMY 1953

SONS OF THE ACADEMY              1953

     The Annual Meetings of the Sons of the Academy will be held on Friday, June 26th, and Saturday, June 27th, 1953, at Detroit, Michigan.

     All men interested in New Church education are cordially invited to attend. For reservations write to Mr. Gordon Smith, 1384 Cambridge Rd., Berkley, Mich.

     Program: Friday, 8:00 p.m. Address by the Academy Representative (Prof. Stanley F. Ebert).

     Saturday, 9:30 a.m. Reports and business. Election of officers.

     Saturday, 7:00 p.m. Banquet. (Toastmaster, Mr. Robert Brown.) Roy Rose, Secretary.
PEACE 1953

PEACE              1953

     "Peace I leave with you, My peace I give unto you; not as the world giveth give I unto you" (John 14:27).
     "Peace is charity, spiritual security, and internal tranquillity; for when man is in the Lord, he is at peace with his neighbor, which is charity, and in protection against the hells, which is spiritual security; and when he is at peace with his neighbor, and protected against the hells, he is in internal tranquillity from evils and falsities" (AR 306).

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ETERNITY OF HELL 1953

ETERNITY OF HELL       Rev. KENNETH O. STROH       1953


NEW CHURCH LIFE
VOL. LXXIII          July, 1953           No. 7
     "And I will recompense them according to their deeds, and according to the works of their own hands." (Jeremiah 25:14)

     It is the universal teaching of the scriptures that man's eternal reward is meted to him in accordance with his works. No one can be admitted into heaven by the Divine mercy apart from the means of salvation; for the Divine mercy operates only according to the laws of the Divine
Providence. Thus he who learns to love the Lord, and tries to live a life in accordance with the teachings of the Divine Word, will find his eternal abode in heaven among the blessed; while the man who has lived his life in wilful opposition to the Divine scheme will discover his eternal lot in hell among the damned. "For the Son of Man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works" (Matthew 16:27).
     That man's eternal lot is determined by his life in this world, and that it cannot be changed after death, is clearly taught also in the Heavenly Doctrine. "I have heard from, the angels," writes the Seer, "that the life of no one can be changed after death, because it is organized in accordance with his love and thence his works; and if they were changed, the organization: would be torn to pieces, which can never be done . . . a change in organization takes place only while in the material body, and is entirely impossible in the spiritual body after the former is cast off" (CL 524:3).
     To human thought this has sometimes appeared as an injustice. The possibility of lasting happiness in heaven is not disputed. But questions have been asked. Though some human beings, during the short period of their life on earth, have abused the freedom of choosing between good and evil, why should they forfeit for ever the possibility of willing what is good? Must they remain eternally in an infernal state? Is this not unjust, especially when you consider the great strength of hereditary inclinations to evils of all kinds?

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If the Lord is truly merciful would He allow anyone to suffer the tortures of hell for ever? Does not a loving father punish his children only in order that they may change their ways and return once more into his favor? If the omniscient Lord can foresee that a man is going to choose the life of hell, why did He create him in the first place? Are not all men predestined to heaven? So many men have asked in ages past and present; and the question has been disputed, from time to time, even by members of the organized New Church.
     From this way of reasoning it would seem that God foresees that man is ultimately destined for heaven, yet allows him to live through the trials of earthly life, and to suffer unspeakable tortures for ages upon ages in hell, before he reaches his final destination. But would this be mercy? If it were certain that all men would finally attain the heavenly goal why were they not created angels in the first place, instead of having been left to flounder for a time on waves of earthly, selfish passions and lusts, and perhaps to suffer for untold centuries in an infernal region? Could this be the scheme of a merciful and loving Father? If so, wherein lies Divine justice?
     The teaching of the Heavenly Doctrine is very positive that no man can be reformed after death. He must remain for ever such as he had been inwardly during his life in the world. The reason for this is also given. Swedenborg was told by the angels that after death man can no longer be reformed by instruction, as he can be in the world, because the lowest plane of life is lacking to him-the ultimate plane which provides for his thoughts and affections that fixity without which there can be no freedom of choice in spiritual things. Spirits may indeed be instructed in the other life. The angels progress in knowledge, intelligence, and wisdom to eternity. But each receives instruction only to the degree that his mind is receptive; and this degree of receptivity is determined by the extent to which the interior degrees of his mind have been opened or closed during life on earth. The character of the man cannot be changed after death. Infernal love can never be changed into heavenly love, because they are directly opposite to each other. This is what is meant in the Lord's parable by the words of Abraham, addressed to the rich man in hell: "Between us and you there is a great gulf fixed; so that they which would pass from hence to you cannot; neither can they pass to us that would come from thence" (Luke 16:26). All who go to heaven remain there to eternity, and all who choose hell remain there to eternity.
     Indeed no one ever desires to change his life after death. So to desire would be to wish for a change of character, to long to become someone else-which no one really wants to do. Such a change would involve a change in man's will or love; when yet the will is the man himself, and his thoughts only as far as they proceed from and agree with his will.

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It is, therefore, his ruling love that continues after death; and this can in no way be changed to eternity if the spirit is to remain a human being.
     The power of man's ruling love is described by the case of many spirits observed by Swedenborg. "All spirits," we read, "provided they are kept in their ruling love, can be led wherever one pleases, and are incapable of resistance, however; clearly they may see that this is being done, and however much they may think that they will resist. They have often been permitted to try whether they could do anything contrary to their ruling love, but in vain. Their love is like a bond or a rope tied around them by which they may be led, and from which they cannot loose themselves. It is the same with men in the world, who are also led by their love, or are led by others by means of their love; but this is more the case when they have become spirits, because they are not then permitted to make a display of any other love or to counterfeit what is not their own" (HH 479:3). For man after death is his own love or his own will. The love is the man himself.
     This fact is further illustrated in the Writings by descriptions of how spirits are recognized, and their quality known, from the nature of the loves and affections that shine forth clearly from their faces. As soon as men enter the world of spirits after death they are examined to discover their quality, and are then joined to those who are in a like love. Those in heavenly love are joined with a heavenly society, while those in evil loves are joined with an infernal society. Yet most spirits must be pre pared before they may inhabit the dwelling prepared for them in their own society. For while their internal quality may be known, there may be habits they have formed and to which they have clung; habits that do not agree with their true character and loves. In the other life no one is allowed to hide his true nature for any length of time. Hypocrisy is not permitted, and the spirit must rid himself of all habits, thoughts, and external affections that do not entirely agree with his ruling love. He must, as it were, become completely himself.
     This is but a normal process. For everyone, man or spirit, inwardly reaches for those things that are in harmony with his love, and tries to avoid what is not. Some spirits, however, have a difficult time ridding themselves of habits that do not agree with their true character; and this either from previous ignorance of the truth, or from a desire to feign the good life for selfish purposes. Yet whatever does not make one with a spirit's ruling love is eventually separated from him. From one who is in good everything inharmonious is taken away, and he is thus let into his own love. It is the same with an evil spirit, with the difference that from the evil truths are taken away, while from the good falsities are taken away; and this goes on until each becomes his own love.

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He then seeks out his own abode, finds it of his own accord, and cannot, yea, does not, wish to change it, to eternity. He has received his reward, as the Lord promised, according to his works.
     Works derive their quality from the love that motivates them. Works done from a heavenly love are heavenly; for what is done from angelic love is done from the Lord, and everything done from the Lord is good. But deeds arising from infernal love are infernal; for what is done from this love, which is that of self and the world, is done from man himself, and everything done only from, and for, man is in itself evil. These works, or more properly, this love in act, are what make the true character of man, are what make his very life. And so it is love in act, or the very life of man, that endures after death. Since everyone is his own love, to change that love in a spirit would be to take away his very life. Thus it is that even though devils and satans may undergo dire punishments for a time, and so may be brought eventually to lead an orderly life, their infernal loves are yet never taken away from them, since they would then have no life. The Lord does not wish anyone to remain in internal torment for ever. He allows punishments only for the sake of amendment of life, for the sake of a good end. Yet devils are punished, not that they may be led out of hell, but that they may be led to live an orderly and useful life, albeit unwillingly, and this in hell.
     The Lord is indeed a merciful God. He loves all men equally, the evil as well as the good. He desires to save all men, and in this desire His infinite love goes out in its fulness to every man. Each man has a certain measure that is capable of being filled with good and truth in the other life. "But some have a greater measure, some a lesser. This measure is procured in the world' by the affections which are of the love" (AC 7984:2). And to the extent that the measure has been enlarged or limited, to that extent only can it be filled in the other life Therefore the Lord said: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom" (Luke 6:38).
     The Lord wishes to give in full measure to everyone, but He also wills that man shall receive, actively. In order to receive and reciprocate the Divine love man must be in freedom. Therefore, as the Lord has life in Himself, so has He given to man the appearance that he, too, has life in himself. Without this appearance man would not be in freedom to receive and to reciprocate the Lord's love. And without freedom of choice man would become an automaton. If he is to choose good in freedom there must be also the possibility of doing evil; otherwise freedom is not real. And without real freedom man would have no real delight in life.

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     Herein lies the key to the true nature of heaven and hell. For as delight is the all-in-all of man's life, so is delight the all-in-all of both heaven and hell. Those in heaven have the delight of good and truth, while those in hell have the delight of evil and falsity; for all delight belongs to love, and life itself with man is love. Therefore, according to the quality of his love, such is the quality of his delight. The heavens and the hells are in opposite delights, because in opposite loves. Therefore the Writings tell us: if you know what delight is, you will know what heaven and hell are, and what is their quality (see CL 461).
     Certainly the character, the very life of a man, is determined by the nature of the things in which he finds delight. And he finds delight in those things which he loves, which he freely chooses to love. It is true that the devils cannot indulge actively in their delights without the fear of punishment. Thus are they led to live an orderly and useful life. But the curse of hell is that they perform uses from fear rather than from delight.
     However, they do find delight in imagining the things they love to do. And after they have been reduced to order they are not punished except when their imagination becomes worse than they themselves had been while on earth, or when they try to do the evil things they are imagining. While that life is one of continual frustration, only in it can they find whatever of happiness they are capable of receiving. To lift them out of hell into heaven would be to change their life into that of someone else. For heaven is where angels take delight in performing uses to the neighbor; and while a devil may be forced to perform uses, he cannot be forced to take delight in such uses, because forced delight is no delight.
     When a man is tempted to question the doctrine of the eternity of life in hell, he may remember that no one is in hell who has not chosen in freedom to be there. The devils are in the happiest state possible to them, because they are living their life. They are living the life of their delight as far as the Lord can permit; and to live any other life would not be to live at all.
     Thus we should give thanks that the Lord has created man in the appearance of self life in order that he may be free; for this freedom is the most precious thing of human life. Neither angels nor devils ever lose the appearance that they have life in themselves, though the angels acknowledge that the Lord is the source of all life. The Lord is thus present eternally with His mercy, not only in heaven but also in hell; ever protecting, amending, leading-preserving unharmed those inmost receptacles of life that cause both angels and devils to be human. "If I ascend up into heaven [O Lord], Thou art there; if I make my bed in hell, behold, Thou art there.

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If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me" (Psalm 139:8-10). Amen.

     LESSONS: Jeremiah 25:1-14. Luke 16:19-31. Heaven and Hell, 527.
     MUSIC: Liturgy, pages 450, 484, 587.
     PRAYERS: Liturgy, nos. 30, 86.
PHILOSOPHY AND THE NEW CHURCH 1953

PHILOSOPHY AND THE NEW CHURCH       Rev. HUGO LJ. ODHNER       1953

     (Given before the General Faculty of the Academy of the New Church, Bryn Athyn, Pa., May 5, 1953.)

     While the word "Philosophy" can be defined in many ways, I think we all can agree that it implies a somewhat more strenuous effort toward systematic thinking than ordinary studies. We also agree that it is not an end in itself, but is useful only when it helps to discipline our imagination and provides a way by which we can interpret our experiences in the light of certain universal acknowledgments which are accepted by us as of Divine authority and of spiritual and eternal value.
     This might seem to limit our philosophic thinking to the function of merely confirming what doctrine teaches. Such was its function in the Middle Ages, when the Catholic Church sought to construct around its dogmas a wall of syllogistic logic directed to meet every objection. But in the New Church philosophy aims, beyond more confirmation, to give understanding, to cause the rational mind to be affected by glorious insights into the whole field of truth, both spiritual and natural; and thus to open the mind to recognize in the Writings new truths not before realized.
     In Swedenborg's early labors in the various kingdoms of nature-the mineral, the elemental, the organic, and the psychic-we see an illustration of how a man's mind can be prepared to become aware of universal and spiritual truths when he follows the leading of truths without pride in his past opinions. But the contrary is the case if a man reads revelation in the light of some philosophic system, whether of his own devising or taken from others. Just as science can be contorted to confirm falsity, so can revelation.
     The study of the Writings as a Divine revelation must therefore be the starting point in forming a philosophy that would serve to interpret other fields of knowledge. And this study of the Writings must be done according to an analytical method, and by careful comparison of passages. Its object would be to find the universal principles which must govern our thinking about the cosmos and about man's relation to it-the Divinely revealed principles explicitly taught there.*

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I will gladly admit that in choosing this method we have already adopted a certain philosophical approach. We have already affirmed that the Writings contain the truth concerning the ultimate realities about which the world has been, and still is, in doubt and uncertainty; and this affirmation is, of course, the basic position of the Academy movement, if not of the New Church as a whole. This is our faith, the faith of our life and work, the point from which we start to build not only our philosophy but our uses. And the Academy further believes that its principles should be drawn from the plain teachings of the Writings; not from any special interpretation or from any inner correspondential sense, but from the open statements. This method makes for a minimum of interpretative theory or special philosophy. It gives the Writings the power to speak for themselves. It causes us to divest ourselves of prejudices, or to "open our mind" to see whatever the doctrine teaches-to receive the Spirit of Truth which shall lead us into all truth.
     * This has been attempted in THE NEW PHILOSOPHY, JULY, 1941, pp. 78-93.
     As an example of universal principles which have philosophical implications, we need only point to the doctrine of the Divine Human. For this is central in the thought of the New Church. Because the Creator is God-Man, the human form is universally represented, more or less perfectly, everywhere in creation as an inner conatus. A philosophy which begins with such a premise is thereby obligated to account for the whole of the cosmos in terms of living purpose, and explain even the inert things of nature as the necessary consequence of, and adjunct to, that purpose.
     Such a premise does not make our philosophy any less worthy of being called a philosophy, as long as the development of this premise rests on rational grounds. Every philosophy, however strictly logical, must have a premise. Critical philosophy, or epistemological systems, or even the philosophy of science, must start with postulating some a priori acknowledgments such as the logical "laws of thought"-the principles of Identity, Contradiction, and the Excluded Middle, as well as the principle of Sufficient Reason; or it must begin with postulating the uniformity of nature, and the possibility of sense-experience to be organized, and the ability of the mind to make inferences. If such principles are denied there can be no philosophy and no common sense.
     The test to which secular philosophies submit themselves is therefore that of logical consistency. Their claim is that they have followed out their premise consistently. But others demand of a system of thought more than logical consistency. Philosophies must, as William James pointed out, satisfy the aspirations of the human heart and have pragmatic value. They must, as Kant put it, accord with the categorical imperative of the practical reason.

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And this brings the final judgment back to the premise itself, and makes us question whether that premise is a universal truth from which all truth must be derived, and thus whether it can serve to explain all the data which are spread before the mind. For a system which perhaps explains only half of the data of human experience can never satisfy the human spirit.

     I think this may be what Professor Joad was thinking of when he pointed out that modern physics is penetrating "through the sensible qualities of things to reveal the featureless medium which underlies them"-a medium which can only be described by mathematical formulas. Either science must replace all substance by "law" or there must be truth in Plato's view that there is a "matter" or featureless medium in which forms can manifest themselves: and by the same token a world of forms, ideas, patterns, or archetypes which is gradually seeking to reveal itself in this medium. And human experience is never concerned with matter itself, but with the forms manifested in this quality-less medium (Joad: Guide to Philosophy, pp. 322-320). "Matter," says Bertrand Russell, has become "a convenient formula for describing what happens where it isn't."* Matter, which, as Joad remarks, has been "dangled like a carrot before the inquiring mind," has now been transmuted into "emanations from a locality."**
     * Quoted by Joad, op. cit., p. 317.
     ** Ibid., P. 318.
     Philosophy may be excused for not knowing what substance is, but it must explain the origin of form. For forms are what we humans are concerned with. And it is indeed upon forms that Swedenborg focuses his philosophical thinking from the time of his tentative outline in his work on Chemistry. From the first he admits that he does not know what "matter" is-although he uses every argument to show its reality by analyzing its forms and tracing its origin to the Creator. The firsts of nature are comprehensible only as forms of motion; and the entire series of the Principia finites which make up the natural world are only compositions and generalized aggregations of these original "firsts" or simples.
     The origin of these firsts he explained simply by showing that the only real thing in motion is endeavor (or conatus), which is neither mechanical nor geometrical, and is not even energy or pure and total motion but is the cause of motion-a cause which could only be conceived as spiritual.
     Presently Swedenborg gives greater definition to his concept of, how forms of motion originate. For in the Fibre he outlines a "doctrine of forms" which he traces up from the inert angular form through circles and intricate spires to the perpetually vortical form which he defines as nature in its firsts, and which, far from being a simple substance, is more complex and perfect than all the lower forms of nature which are formed as composites from it. And this first form of nature he derives from what he calls the spiritual form.

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     In describing the spiritual form Swedenborg refers us to Aristotle, who taught that the mind, or thinking principle as an independent substance, was the form of forms, and when set free from its present conditions is immortal and eternal (De Anima, I. 4:18, III. 5, 8). Differently from Aristotle, Swedenborg, however, regarded the surviving soul as possessing not only a spiritual form but also a basic residuum from the inmost or first form of nature (Fibre 267, 289).
     The spiritual form was mind in the abstract, form in the abstract, above the predicates of nature or extension (ibid. 267). Above the spiritual form, he explained, was only the Divine, of which he did not wish to predicate even "form," but infinite essence (ibid. 268).
     But Swedenborg also showed that the spiritual form inflowed into the elemental forms of nature and accommodated them not only to the beginning of motion but to the reception of life and intelligence. Thus were created a series of vital forms or "souls"-angels, human souls, and animal souls-and, finally, the forms of the vegetable and mineral kingdoms (ibid. 269, 270).

     Thus we see that Swedenborg's interest was centered in the study, not of matter, which in itself is unknowable, but of the forms which matter assumes; and, similarly, not of the substance of the spiritual realm, but of the forms which reveal its uses. Yet he never denied that where there is a form, it is the form of a substance.
     Similarly, when his spiritual eyes were opened, it is the farms of spiritual existence that he investigates under Divine auspices. His accounts are descriptions of the angelic form, the phenomena of the spiritual world, the order and degrees of spiritual things, visible and invisible. But let us carefully observe that from the phenomena of spiritual life in the heavens and the hells he infers the underlying laws which connect these phenomena into chains of spiritual causes and spiritual effects, and notes that the form which these phenomena take testifies to the absence of time and space and material structure; pointing out, again and again, that the substance of the spiritual world is spiritual and living, and thus utterly different, as to primary qualities, from the matter which gives rise to the forms and phenomena of nature. This was revealed-given him to perceive by the Lord-through an enlightenment of his rational. He repeatedly warns us against idealists who make man only "an idea of being," and who make nothing to be real, but all things ideal, "even those which are in heaven" (DP 46, AC 4623). What he here meant by "idea" is clearly something deprived of substance; although in another passage he employs the term idea in the Platonic sense of "archetype" (AC 1013).
     The existence of both spiritual substance and natural substance is therefore more than an inference.

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It is to us a matter of revelation, even as John Locke insisted with less cause half a century before Swedenborg's time. Similarly, the knowledge of God as Divine substance can be drawn as an inference from the need for a final cause of creation, but only revelation can tell of the essence of God, or confirm that He is Divinely Human. The great thinkers of Greece did not, the Writings show, develop their ideas of God and of the afterlife out of their own ingenuity, but on the basis of religious traditions which stemmed from the Ancient Word.
     At the opening of the age of modern philosophy, Descartes (who more than any man had an influence on the intellectual environment at Upsala in the days when Swedenborg spent his most impressionable Years there) propounded a system which affirmed three substances-the Divine, the spiritual, and the physical. He admitted that the Divine was the one and only substance; for his definition of substance was "that which exists in such a way as to stand in need of nothing beyond itself in order to its existence" (PR. 51). According to this definition, there cannot be any other substance than God. Descartes had to modify his definition when he applied it to created substances; and this inconsistency gave rise to considerable confusion. The Writings also affirm that God is the only substance, but they add that He is the only substance which is esse and existere in se (DLW 44, 52). That allows us to predicate esse, existere, substance, and form of created and finite things also (ibid., 53). And so it allows us to regard as a subject and a substance "every thing concerning which something can be predicated" (ibid., 209), according to the classical definition. And this applies not only to natural but to spiritual things.
     But the special problem which Descartes opened up by his statements about the three substances, was that of their relation and apparent interaction. And this problem in the next century became so important that an entire treatise was written by the scribe of the second advent on this subject. Here-in the work on Influx, or the Intercourse of Soul and Body-Swedenborg the theologian seems again to become the philosopher; yet now he is writing as the Servant of the Lord.
     And here, if at all, Swedenborg, and the New Church, must present their special claim for attention from the philosophical world. For undoubtedly, the doctrine here given offers an entirely new solution to the question of the relation of mind and body. As far as I know, this fact has never been openly recognized in any philosophical journal nor has Swedenborg ever been accorded a place in any History of Philosophy which traces the factors formative of modern thought and leaves any thinker not in line with that development severely alone. But recently, the work on Influx was reviewed in LYCHNOS, a Swedish polylingual philosophical journal, and hailed as giving a real solution to the subject of the soul-body problem.

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     This familiar problem really arose along with Descartes' definition of spiritual substance as thinking substance, and of matter as extension or body. For how thought, as such, can affect and move extension is hard to see, since they are antithetical to each other.
     The work on Influx shows that the difficulties stem from an ignorance of the spiritual world. For "the spiritual" is not merely thought. It is not merely mental. It exists not only within but outside of human minds. It is a world, a world consisting of as many elements and degrees as the natural world-substantial degrees by which the influx of the Lord's life can be conveyed and adapted to man's mind and through this to his body. And the world of nature, or of matter, is an effect of the spiritual world, a creation out of spiritual substance. Indeed, as taught in Conjugial Love, "material things originate from things substantial" or spiritual (n. 207). And a passage referred to in the work on Influx states, "Things substantial are the beginnings (initial of things material" (CL 328); which Swedenborg elsewhere explains by saying: "The natural takes its origin from the spiritual, and in its existence is nothing else than a congeries gathered together from spiritual things" (CL 320, cp. TCR 280:8). From this principle it follows that the spiritual can inflow into the natural, that conatus can cause all the forms of motion, and that the soul can govern the body.
     The work on Influx is thus a challenge to philosophy as well as a part of the doctrine of the New Church. As such it is a sufficient reason why the New Church should enter into a study of the philosophical implications of the revealed doctrine and carry forward the challenge which Swedenborg offers to the learned world. For the tree of life that is fed by the river springing up in the New Jerusalem not only yields the fruit of true charity for those who are in the truth of its doctrine, but also bears "leaves" which are for the healing of the nations (Revelation 22:2) By these "leaves," we are taught, are signified "rational truths therefrom by which they who are in evils and thence in falsities are led to think soundly and to live becomingly." For such "cannot be healed by the Word, because they do not read it; but if they have sound judgment, they can be healed by rational truths . . . rational truths are those which proximately receive spiritual truths, for the rational man is the first receptacle of spiritual truths" (AR 936).
     I do not mean that we will be able to convert the world by submitting a clear philosophical system. But certainly, it is our obligation to meet falsity with truth in every field, to defend the doctrine in terms which the world understands. To express real ideas by the use of philosophical terms is defended in the Writings as a simplification or a more suitable way of expressing what otherwise would have to be stated in round-about fashion (SD 1603).

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     But before we can show that the premises of the Writings can be the basis of a valid system of philosophy there is much spade-work to be done. I am not referring to the fact that we must study the Writings and the preparatory philosophical works of Swedenborg more analytically, to draw from them the various principles implied in our philosophy. As he appears to the world, Swedenborg was a mere eclectic in philosophy. But the remarkable thing is that although he took truth where he found it, and recognized certain elements of truth in almost every system and in many ancient traditions, he at last gave all these principles their place and due proportion after their erroneous features had been discarded and their misapplications had been remedied. Thus the superficial critic might chuckle with delight at the presence of such antiquated notions as that of the Gorand Man, or of a spiritual world, or of creative influx, or of a dualistic view of substance, or of a correspondence of spiritual and natural things, etc.; not realizing that in the form in which the Writings retain these concepts the crudities and contradictions which used to attach to them are removed.
     It is this fact that it behooves the future philosophers of the New Church to demonstrate beyond doubt. We should show also the possibility of that causative relationship which is involved in the concept of discrete degrees: show that a succeeding degree can contain predicates which are not identical with the predicates of the prior degree-a thesis which is also championed in quite a different fashion in Professor S. Alexander's Theory of Emergent Evolution.
     Specifically, we should be able to point out the reality of the world of space and time and mechanical motion-a thing which Leibnitz failed to do, although he, like Swedenborg, regarded the plenum of the world as originating from spiritual and non-spatial entities by composition. Much later, Lotze, who held similar views, sought to show that since the matter of the body was as to original essence spiritual, the soul and body should be able to inter-act without recourse to any artificial system of "preestablished harmony.
     The New Church has also before it the task of opposing the persistent tendency of modern thinkers to believe in the Human tradition which regards the mind as an impersonal process and maintains that the individuality of man is lost after death or that the soul is not really distinct from the larger Self or the Absolute which they reluctantly call God. But again, this task of ours would be futile if we could not demonstrate the logical necessity not only for a real material world, but also for a real spiritual world-a pluralistic, finite, spiritual world which does not exist merely as "thought" but as substances and powers which are created by God and are independent of human thinking.

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     These examples have been given to show that the New Church has something of tremendous value to offer the world of philosophy which is now mostly floundering, aimless and hopeless, so afraid of the logical dilemmas of the past that it dares not even affirm the results of its own reasonings. The world about us is stripped by science of all qualities except motion or electrical charges soundlessly hurrying about, without color, purpose, value, or meaning. No sane man is satisfied by that. Not even the strictest empiricist can-as Joad points out in connection with Professor A. N. Whitehead's theory-view the face of his beloved as a lot of "electrical charges or an arrangement of mathematically conceived point events" which he, the thinker, has endowed with warmth and value.
     That way lies insanity. And it is therefore eventually certain that men must come to admit that there is a real world of forms or spiritual realities which is independent of men's minds, and which imposes order and value upon the world of dead motion and contains in itself the promise of immortal life.
     Philosophy has many fields, and each has many problems. But they all are related to this fundamental question as to the origin of the forms which give meaning to life. And this question is only answered in the Writings, in the doctrine of the spiritual world.
CHOICE 1953

CHOICE       KENNETH ROSE       1953

     Slavery or Self-Compulsion

     What is the extent of human freedom! There are occasional indications that even in his private life a man is not always free to do what he wants to do. Is anyone free to jump out of a third story window? We can reason that there is nothing to hinder his performance of every act that will get him to the sill and the step that will remove him from it; but the fact that none of our acquaintances is willing to demonstrate shows that there is something that will not allow us to take such a step, even though others have done it. There are times in every man's life when he says, "I can't do it," and means it.
     The truth of human freedom is not weakened by these observations, but they do indicate that our understanding of it needs expansion. We must see what kind of freedom it is. It cannot, either naturally or spiritually, take the form of unmitigated license to follow every whim and cupidity. It is easy to see that such a freedom would destroy human society, and not hard to imagine the chaos it would initiate in the mind.

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Men, and even children, recognize the necessity of laws. Boys and girls in their play set up imaginary barriers that are not to be violated during the game. Sports and clubs and governments, and even war have their rules and regulations, because if even one man is allowed to do everything he takes a notion to do, there is taken away from other men what freedom they may have. Wow much more necessary it is that there be laws guiding men's imagination and thought to prevent the insanity that total spiritual license would produce.
     These spiritual laws have at their base a common end and reason. They are God's laws, and were instituted to further the end of creation, which is that there be a heaven of individual beings outside of God, who will reciprocate His Divine love and be conjoined to Him. Every particular of all the laws inscribed on creation looks to and supports that intention. The laws of natural science do so indirectly. Within and above them are the laws of Divine Providence, which have been unknown in the world until their revelation in the Writings of the New Church.
     The first of these laws is that man shall have liberty and rationality, which together constitute the appearance that he has a life all his own. This "as of self" is very necessary to the creatures who are going to inhabit heaven. If they did not feel that life was their own, and that they were actively loving the Lord, their love would be meaningless. The Lord had to make them free to love Him, and free to reject Him, in order that they could really reciprocate His love, not just reflect it coldly. He therefore gave them a liberty by which they could feel in themselves the Divine love, and the rationality whereby they could, on a discretely lower plane, partake of the Divine wisdom.
     Man's cooperation in the establishment of the heavenly kingdom can not be complete unless he knows something about it. Another law of the Divine Providence is, therefore, that man shall be led to the truth about the spiritual world and the life of regeneration. Now, "leading" may sound bad to someone who thinks of freedom as lack of restrictions of any kind. But ignorance of the law is not only inconvenient but dangerous. Man must be led to learn it, whether he takes the initiative to seek it or not.
     The first step is that the laws be written for man to study if he will. There have been revelations to the various states of man's mind, written and published by inspired men for the sake of everyone that thirsts. But since men cannot be compelled to thirst without destroying their precious freedom, more provisions must be made for the intromission of truth, at least as far as the ear. The Holy Spirit therefore inspires those who preach from the Word in order that their congregations might receive possibly more truth than the preacher knows about himself.

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Finally, the most useful and most wonderful part of this leading to truth is an influx into the souls of men that enables them to recognize truth when they see it. Men can therefore acknowledge that there is one God when the idea is suggested, even though they have been taught otherwise. The members of trinitarian churches will avow that they worship one God when they are confronted, because they recognize that it should be so. This perception gives them a good start in recognizing the falsity of a religion that teaches anything else.
     "The heavens are telling the glory of God, night unto night, pointeth to knowledge" (Psalm 19). The Writings tell us that these words mean that the truth will go out in all directions. But they do say "pointeth to," not, "giveth." The revelations are always given in such a way that they can be doubted, and man is never compelled to believe them by any signs or miracles or infallible utterances. This is another law of the Divine Providence, one that is more clearly conducive to human freedom. We have seen that man is led and instructed, but we also learn that he is never compelled.
     It is said that God could make every man on earth believe in Him in an instant by some tremendous miracle, or even apart from means by simply changing his beliefs from within. When He came to earth He was tempted by the devil in the wilderness, and again by the mob who crucified Him, to show such signs, and it may be wondered why He would not do so. But our first consideration gives some light. We know that God is omnipotent, but see that He has a love for the human race and a purpose in creation. That purpose is all-important, and the idea of compulsion is totally incompatible with any free-will reciprocation of the Divine love. We may annoy some people if we say that God could not do thus and so, but let us note that He certainly would not after establishing creation for the reason He did. Compulsion would not only make the faith and love of human beings artificial, but would destroy their freedom so that they could never learn to love the Lord truly thereafter.
     Compulsion is thus an enemy against which there is provided elaborate defense. Miracles are not permitted because they compel belief. Men are not held responsible for things done in states of fear, misfortune, disordered mind, bodily disease, ignorance, or blindness of the understanding, because they are not then in liberty and rationality, and to lack the "as of self" is to be compelled externally. And one man is not permitted to compel another to any way of thought, even though there may be external compulsion under authority. A magazine article a few years ago claimed to report the discovery of the soul. It told of experiments in brain surgery, in which men could be made to move, to utter sounds, to see things that were not there, and to remember far into the past, by stimulation of the grey matter with electric charges.

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But, it said, the subjects always knew they were being deluded. They were always conscious of a distinction between the induced perceptions and their actual surroundings, and this consciousness was called the soul. Even though it is not the discovery it is thought to be, this is an illustration of the limit of compulsion, and of the reality of self-consciousness
     This objective view of self has a definite limitation too. It is not permitted man to be conscious of the laws of Providence operating on him. If he knew to what extent, and exactly how, he was being led, he would rebel. Man is so convinced that life is his own that he spurns any interference with it. If a man were told that he was going to break his leg tomorrow, wouldn't he stay in bed all day? Yet some men are going to break their legs tomorrow. It is best, for some reason, that they do, and therefore it is imperative that they do not know it is going to happen. Good fortune, too, must come unawares. Many a young man has said to himself, "I wish I knew now who my conjugial partner was to be." But the orderly advancement of conjugial love calls for his not knowing. Foreknowledge would preclude courtship and consent, which are essential in the preparation of men's minds to receive the Lord's gift of conjugial love.
     Thus it is seen that man may not be compelled, nor be conscious of the leading of Providence in his life. Yet he is led. If he is born for heaven, and given a life on earth to prepare for it, it must be that he is raised and educated to the life of heaven. That is infinitely more important than the rearing he has to prepare him for adult life on earth. Not only must he be taught the law by means of the Word and preaching from it, but he must be made to obey it and spanked, in one way or another, if he does not. He cannot be allowed license to immerse himself in his evils and pervert his own life for lack of guidance. He may, of course, go to hell if he continues to reject the Lord, but he is led away from it in every possible way.
     In the first place, he is given loves by which he may be led. Because he was created in the image of the One who is love and wisdom itself, there is inherent in him a response to that love that can be developed into a love to the Lord on his part. It earlier takes the form of what the world calls conscience, an inner distaste for what is perceived to be wrong. He is also given an innate love for other men. There is a natural love of parents for children and conversely, and an affection for doing good to others and living in a harmonic society. This is the matrix of love toward the neighbor.
     Two other loves are necessary to the life that leads to angelic reciprocation of the Divine love. An inborn love of the world prompts men to accumulate the wherewithal to live out their lives of use on earth, and to seek power in order that governments might be established.

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And there is a love of self intended to be a servant to all the other loves. Man must preserve himself alive because his earthly life is necessary to his salvation. It is therefore granted that he does not want to destroy himself, or even to harm himself. Furthermore, he has appetites that serve to keep his body, and thus his mind, in a state of health by keeping it fed, clothed, and rested. These loves are God-given. Man if left to himself would not have the ambition to do these things, any more than a child wants to take the trouble always to read in a good light. The Creator has disciplined men to their own care by making them want to protect themselves.
     The Lord also must directly govern certain things over which man could have no control. Man is formed for some use, and the parents, nationality, neighbors, and temperament he has are adapted to it. And there are matters of his well-being governed apart from his consciousness, particularly the functions of the body. If a man were left "free" to control for himself the healing of wounds, digestion of food, or heartbeat, his life would be a slavery to details. Some things, such as breathing, are partially voluntary, but if man does not attend to them the Lord will. Anyone who does not have the sense to sleep, so that his soul may rebuild the worn out structures of his body, eventually collapses against his will.
     Countless things are beyond the control or even recognition of men, but must be controlled somehow because of their importance to men's lives. The weather, new scientific discoveries, "chance" meetings and separations are all ordered so as to afford those involved the spiritual benefit they need from them. The words "fortuitous" and "accidental" are vain ones, because the Divine Providence governs every least particular of the events in the world, using them to further the end of creation, the salvation of mankind. There must in this scheme of things be permissions of evil too. Wars have important and useful effects, and must be allowed insofar as they look to the more important spiritual peace of the human race.
     We can never perceive this government of Providence, nor comprehend how it is done. We have a hard time understanding why our "luck" runs the way it does. But retrospection indicates to us that there were reasons why everything that ever happened to us came about. We see reasons why we have been led to or away from things, and in reflecting on them we realize that we could not possibly have known or believed the reasons at the time. But our discovery of the Divine control of fortune should certainly show us that we should trust the Lord to lead us where we should go. He will govern all those things over which we have no control, and if we do our part we will have happiness and freedom.
     That part of ours is very important. The basic laws of Divine Providence already mentioned are changeless and inviolable.

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But other laws, subordinate to them, are not all of the same kind. With the loves that man is given he also has a freedom to choose between them, and even to pervert them. Men do go without eating, hate each other, and even take their own lives. Rationally conceived motives can supersede the instinctive loves. In this way the loves of self and the world, needed for the cause of regeneration, can be perverted by men in their use of them, just as all mankind's inventions can be turned to destruction and war by evil men. If the love of self rules other loves instead of serving them, if appetites and lusts become an end in themselves, man's life becomes perverted, and the loves to the Lord and the neighbor are nullified in him.
     Those who do this are, of course, not able to come into the kingdom of heaven. They are not forbidden to do so, but do not want to enter it. In their inverted lives they have come to hate what is good and true, and they prefer the sphere of the evil societies of hell. Before they leave, they pass on to their children tendencies toward the evils which they have made their own. These inclinations have so infested the human race that every man is now born into hereditary evil and surrounded by powerful influences from hell.
     It would be a cruel freedom if men were allowed to wander undirected in such spheres of influence. By themselves all would desire hell and go there, and even though that is where they would want to be their state would be miserable. Those who love self more than the Lord always desire to rule over others and destroy their freedom, and this they are never permitted to do. So evil makes its own punishment by setting up the eternal frustration of hell. This is man's lot if he wants license and total unrestraint. If he wants real freedom there is another way.
     The laws of Divine Providence continually operate to keep man in equilibrium between the influxes of love from the Lord and hate from hell. When evils tempt him the angels are closest to him, so that by his "as of self" he is always able to turn either way. Every man has this freedom of choice at every step along the path of life. Influx from heaven enables him to recognize what is good and what evil and to choose between them. Revelation and rationality are instruments whereby he may judge between greater and lesser goods or evils, and make those more difficult decisions. This is where man has his freedom, and where he needs it. He is always offered alternatives in his acts, speech, and dealings with other men. Sometimes freedom in these becomes limited, but even then man thinks as he chooses.
     It is in regard to this choice that there is another kind of spiritual law. In His revelation of Himself God has given laws that tell what is right and wrong. They are best summarized in the Ten Commandments, and best understood and applied in the light of the New Testament and the Writings.

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The difference is that these laws can be, and are, broken by men, on the natural, moral, and spiritual planes. Men and women do lie, steal, commit adultery, murder, hate, and even worship other gods than Jehovah, notably money and power. But breaking these laws has not weakened them. There are certain inevitable results of transgressing them. They are thus like the laws of engineering, which do not say that a clere-story cannot be built without buttresses, but that if laws of stress and strain are not observed then buildings will collapse. Similarly, if man commits adultery then the church is destroyed in him. If he bears false witness, then he loses the confidence of his neighbors. If he yields to temptation, he gives evil spirits power over him.
     These are the laws that are to be studied by man so that he may live according to them. By means of his objective view of himself he is to examine the loves God gave him, to see if he is ordering them correctly. He must look into his motives, and take advantage of the separation of the will and understanding that enables him to desist from doing what he wants to do when it is evil, and to do even what is not pleasurable to him. The only compulsion permitted under the Divine Providence is self-compulsion, and that is the avenue to a freedom far beyond any of which man ever dreamed.
     If a man consistently chooses what he believes to be the right way, avoiding the gratification of those desires he knows to be disorderly, and making effort to do unselfish service to the neighbor according as opportunity presents itself, he opens the way for the Lord to make the wonderful final step that completes the return cycle of creation and conjoins him with his God. For when man rejects the things he knows to be sins against God, He actually changes the man's loves for him so that he no longer desires to commit those evils. Thus by self-examination and repentance man is initiated into reformation-the creation in him by God of a clean heart, and renewal of a firm spirit to resist the greater temptations to come. As these processes are carried on, the Lord is able to regenerate man by giving him a new will and a new understanding, and welcome him into the kingdom of heaven.
     But he who consistently chooses evil is left free only to continue to do so. The Lord's Providence governs the evil as well as the good, and men are kept in equilibrium on earth regardless of the quality of their lives. The evil are given every opportunity to recognize their sins and desist from them. If they want the kind of freedom that seems most delightful at the instant they may have it, but they must take the consequences. Freedom is theirs if they do not try to destroy anyone else's. Even manmade laws are built on principles like that. A man's right to own property is meaningless unless the law prohibits others from trespassing on it.

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Under human government every man must sacrifice a part of his freedom in order that every other man may have his rights too. If a man goes beyond this ideal, and desires to rule over, rob, or kill others, thinking of his own freedom and no one else's, he is, of course, opposed by all of society. Even then, though, he is free to do anything for which he is willing to take the inevitable consequences, and they are, in general, undelightful in proportion to the delight of the evil for which they are punishment.
     That is a poor kind of freedom, but a necessary part of the Divine plan that makes a better one available. The Divine Providence differs from any other government in that it always looks to what is eternal, and to temporal things only in so far as they regard what is eternal. It must therefore restrict those who would destroy society, for life in societies is one of the things necessary to the formation of a heaven from the human race. Providence must oppose anything that stands in the way of man's conjunction with God in reciprocal love. And there we see the whole choice. The perverted love of self opposes the order of creation. It cannot conquer it, but must eternally struggle against it. That is a terrible slavery. But man's freedom of choice is more than something to keep him contented. If he wisely uses it to examine his motives and shun evils as sins against God, he can turn himself, or allow the Lord to turn him, completely around. His new will and new life will be in full accord with the almighty order of creation. He can respond to the will of the One who created him and cooperate with it to eternity. Of course, even as an angel he never reaches a state where he is all good, but by regeneration he ends the struggle against the current of the Divine will and ever approaches closer to the state where he is moving directly with it. This is the peace that passes understanding. What greater freedom can there be than a desire to do what God wills? Man's wants, when they are good, can be satisfied to the fullest extent. The changing of his will is the way to the highest freedom, and that change calls for self-compulsion. In living the life of regeneration man is doing his part in the fulfillment of a covenant established at creation. The Lord's part is to give him the ability to do so, to remove the loves of evil when they are shunned, and, finally, to lead man into eternal happiness, peace, and complete freedom in His heavenly kingdom.
Title Unspecified 1953

Title Unspecified              1953

     "Refrain, therefore, from asking in thyself, 'What are the good works that I must do, or what good must I do to receive eternal life?' Only refrain from evils as sins, and look to the Lord, and the Lord will teach and lead you" (AE 979:2).

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GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. ELMO C. ACTON       1953

     7. I Believe in the New Angelic Heaven

     The New Angelic Heaven in which we here profess belief is the heaven formed by the Lord following the Last Judgment in the year 1757. It was seen in vision by John as the "new heaven" out of which was seen descending the "holy city, New Jerusalem." It is the heaven out of which descends the New Church, and therefore unless there is an acknowledgment of the New Angelic Heaven there can be no acknowledgment of the New Church. "For it is according to Divine order that a new heaven should be formed before a new church is established on earth, for the church is both internal and external, and the internal church makes one with the church in heaven, thus with heaven itself; and what is internal must be formed before its external, what is external being formed afterwards by means of its internal" (TCR 784).
     The New Angelic Heaven, which was commenced immediately following the Last Judgment, was formed from Christians "who had worshiped the Lord and had lived according to His commandments in the Word, in whom there is charity and faith" (AR 876). And in the Heavenly Doctrine we are told that it was formed also of Gentiles; "but chiefly of all infants from the whole world who had died since the Lord's coming; for all these were received by the Lord, and educated in heaven, and instructed by angels, and reserved, that they, together with others, might constitute the New Heaven; whence it may be concluded how great that heaven is" (HD 3).
     In the True Christian Religion, written twenty-three years after the Last Judgment, we read: "The Lord is at this day forming a new angelic heaven, and it is formed of those who believe in the Lord and Savior and who approach Him directly, and all others are rejected" (no. 108). Therefore, "hereafter no one from among Christians enters heaven unless he believes in the Lord God the Savior and approaches Him alone" (no. 107). However, the Gentiles who have not known the Lord while on earth are received into this new heaven if they have lived a life of faith and charity according to the tenets of their religion.
     It is according to Divine order that a new heaven should be formed before a new church is established on earth, for the New Church on earth descends out of the New Heaven.

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"Just as far as this New Heaven, which constitutes the internal of the church with man, increases, does the New Jerusalem, that is, the New Church, descend from it" (TCR 784).
     This heaven is altogether unanimous. "For he who lives the life of faith and charity loves another as himself, and by love conjoins him to himself, and this reciprocally and mutually; for in the spiritual world love is conjunction. Wherefore, when all act thus, then from many, yea, from innumerable individuals consociated according to the form of heaven, unanimity exists and they become as one; for then nothing separates and divides, but everything conjoins and unites" (HD 2).
     This is what is meant by the New Angelic Heaven in the General Confession. In professing belief in it, therefore, we should not merely be stating our conviction that such a heaven exists in the spiritual world, but expressing the faith of love in its power to form the internal of the New Church on earth.
LOVE, CHARITY, WORKS 1953

LOVE, CHARITY, WORKS              1953

     "So also is it in the spiritual world; just as the end, cause, and effect are distinct from one another, so in the spiritual world are love to the Lord, charity toward the neighbor, and the works of charity. When these three become one or exist together, the first must be in the second, and the second in the third. And also as in the works of charity; unless charity from affection or the heart is within them they are not works of charity, and unless love to God is within charity it is not charity" (AC 5608:3)
MYTHOLOGY AND EVOLUTION 1953

MYTHOLOGY AND EVOLUTION              1953

     "The Gray Goose and the Fat Goose stood beside the pond that lay just outside the farm-yard. There were tadpoles in the pond, and the sight of them moved the Gray Goose to say: 'Our ancestors believed that geese were sometimes turned into tadpoles.' 'So they did," replied the Fat Goose. 'These mythological tales are very foolish.' 'Foolish? Yes, very foolish,' mused the Gray goose, 'especially when compared with our belief that from the tadpole was evolved the perfect goose'" (Anshutz: Fables).

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FOOD: NATURAL AND SPIRITUAL 1953

FOOD: NATURAL AND SPIRITUAL       Rev. ALFRED ACTON       1953

     NATURAL FOOD

     The natural food which is taken into the mouth is known to all. It goes to the stomach, and from the stomach the extracted chyle is taken up by the lacteal vessels and by them is conveyed to the receptaculum chyli. From there it rises up through the thoracic duct and is poured into the subclavian vein, and so is carried to the heart.
     There is also a more subtle natural food which consists of alimentary particles floating in the air. This food is taken in by the nostrils. That it is food is evident; for a hungry man eagerly breathes in the smell of cooking food. It is evident also from the refreshment felt from sweet odors, and the repugnance at the presence of foul odors. This more subtle food passes into the blood more directly than food taken into the mouth.
     Furthermore, there is a still more subtle food, consisting of alimentary particles floating in the ether. In his philosophical works Swedenborg frequently speaks of this food, and it is spoken of also in the same sense in the Writings (see DLW 316; SD 1738); but it is wholly unknown to modern science. Swedenborg speaks of it, and its conveyance to the brain, as a conjecture; but a conjecture supported by analogies in the vegetable kingdom, which he believes to be well founded (Fibre, 171). This food is taken from the finest aliments in the stomach and also through the pores of the skin (ibid., 184); for the skin is hermaphroditic, in that it not only exudes sweats and impurities but also imbibes ethereal particles. These are then carried by what Swedenborg calls corporeal fibers-which form the nervous tunic of the arteries-to the cortical glands or nerve cells of the brain. The corporeal fibers are so called in contradistinction to the medullary fibers, because they originate in the nerve-endings in the body while the medullary fibers originate in the cortical glands of the brain. They may be called "nervous veins" (ibid., 547); for while the nerves convey animal spirit from the brain to the body, the corporeal fibre returns that spirit to the brain loaded with ethereal aliments (ibid., 123, 183). In the cortical gland this ethereal aliment serves as the embodiment of the spirituous fluid, the result of this embodiment being the animal spirit (ibid., 184-186).

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     It is this food that is referred to in Divine Love and Wisdom no. 423 in the statement that the blood of a spiritual man is nourished differently from the blood of an evil man; for according to the state of the organic vessels of the mind such is their appetite for atmospheric food. This fact underlies the saying that "birds of a feather flock together." The same is sometimes true of the sense of smell, for when certain lusts are aroused men love odors which otherwise they would consider foul.
     These three foods are spoken of in the Writings as follows: "Man does not actually exist save from things which are in the earth, and from the earth in the atmospheres Those which are in the atmospheres from the earth he absorbs by means of the lungs and by means of the pores of the whole body; and the grosser things he absorbs by means of foods made from earthly things" (TCR 470:2; cf. SD 1035).
     The natural food itself thus taken in does not itself nourish man; it merely builds up the organic forms of the body and thus enables him to receive life from the soul. It is this life that nourishes man, that gives him health and vitality. Thus it is literally true that "man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord" (Deuteronomy 8:3; cf. Matthew 4:4).

     SPIRITUAL FOOD

     Spiritual food differs from natural food in this, that while natural food consists in the adding of part to part, in the replacing of parts that are obsolete and so are cast off, spiritual food does not consist in the addition of parts but in the inducing of states on the organic vessels of the mind. This can be illustrated even by the operations of the body. We learn to dance, to play the piano, or to do other things requiring skill. This learning does not consist in adding any parts to the muscles involved but in the induction on those muscles of new states; and as these new states are persistently induced, the material food, the food that supplies parts, fixes the induced states, so that at last they are induced spontaneously. This truth is involved in the proverbial saying that "habit becomes second nature"; a truth frequently referred to in the Writings when speaking of man's regeneration. Thus we read: "When man does the truth frequently, it not only recurs from habit but also from affection, and thereby from freedom" (AC 4884:2).
     Every New Church man is familiar with the teaching that the food and drink of spirits, and consequently of the spirit of man, are good and truth. Good and truth are not parts, and the acquisition of them is not the adding of part to part. Man receives them by the induction on the organic vessels of the mind of states receptive of the Lord, who alone is good and truth.

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     The question may be asked: "If the Lord alone is good and truth, how can these be the food and drink of man; that is, the food and drink which he voluntarily receives, as it were, from without?" In that sense indeed, that is, in the sense that man's spiritual food and drink are what he receives from without, good and truth are not his spiritual food and drink. In this sense, his spiritual food is the will to obey the Lord. This the Lord teaches when He says: "My meat is to do the will of Him that sent Me" (John 4:34). Every man can have something of this will to obey, from the remains that have been implanted in childhood.
     In this connection the reader may think of those children and youths who have been brought up to a life of crime. Of these it can be said that the Lord never imputes to man that for which he is not responsible; to which it may be added that there is no young person who at some time has not held certain deeds to be intrinsically wrong-even if it be only the robbing of his fellow-wrongdoer. If he desists from this, even though he desires it, then in the other world, when he learns concerning the Lord's commandments, he will obey them; even though he may first suffer many hard punishments. This is involved in the teaching concerning girls who have given themselves to harlotry, but "are of an upright disposition." In the other world they are set under a somewhat severe instructress who punishes them whenever their evil thoughts break out, and whom they greatly fear. In this way they are vastated, and so are finally saved (see AC 1113). This illustrates how the Lord tempers the wind to the shorn lamb.
     The will to obey desires truth, just as food desires drink (AC 8562). The desire may at first be weak, but it is there. The man desires not only to hear the truth but also to retain it. The hearing of truth induces a new state on the organic vessels of the mind, and where there is the will to obey the man desires to retain this state, even when his native evils oppose it; and thus retaining it, he shuns those evils which oppose it. If he continues to do this, then the natural food which is brought to those organic vessels fixes and confirms the new state until it becomes more and more spontaneous Thus the will to obey, the shunning of evils as sins, the desire to perform uses-these are the spiritual food of man. Yet it is not these that give him spiritual nourishment. Just as natural food prepares the body to receive from the soul that nourishment which gives the body health and vitality, so the shunning of evils as sins prepares the organic vessels of the mind to receive from the Lord that nourishment which gives him spiritual health and vitality. Thus it is equally true of spiritual food as of natural that "man doth not live by bread only; but by every word that proceedeth out of the mouth of the Lord."
     State, and changes of state, can be predicated only of organic forms that consist of parts, for change of state means a reordering of the parts (see TCR 52).

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Thus spiritual food is inseparable from natural food; not, indeed, from the gross natural food by which the body lives, but that finer food which feeds the inmost organic vessels of the mind. As to this, the Writings teach us something that is absolutely new to Christian thought.
     There is a truth underlying the current doctrine concerning the resurrection of the body; the truth, namely, that there can be no spiritual existence apart from an organic form consisting of parts. This truth, however, was unknown, and men took refuge in the doctrine of a corporeal resurrection. It is this truth that is now revealed; the truth, namely, that when man dies he retains that organic vessel composed of "the finest things of nature," the states of which have been subject to his free decision during his life on earth. This truth, say the Writings, is among "the arcana of angelic wisdom" (DLW 257; Wis. viii:4).
     Being living, these "finest things of nature" are in activity, and consequently give off a sphere. Thus there must be replacement of the parts given off, just as such replacement is necessary to the earthly body. This replacement is supplied by the spheres of men on earth. It is natural replacement, or natural food, and not spiritual. Nor are spirits aware of it any more than we are conscious of the food which continually replenishes the finest organic vessels of our mind. Spirits are conscious of the spiritual food, and not of the organic vessels without which they could not have spiritual food. So is it also with man. We are conscious of the loves and the truths which feed and enliven our minds, but not of the organic vessels without which we could have no loves and no truths, or even knowledges; or of the natural food that replaces parts given off by which those organic vessels are sustained. For as Swedenborg was informed by angels, "there is no part in man interiorly, nor any exteriorly, which does not renew itself by loosenings and reparations" (CL 171).
     Of this food we have direct teaching; for it is said that evil spirits and genii dwell in sepulchers, latrines, and marshes in our world, though they do not know it, and love the stenches exhaled therefrom (AE 569; 4, 1057); and that good spirits and angels are delighted with fragrant odors and the spheres of good men (see CL 171). Spirits and angels are not aware of these spheres; yet they experience delight at their presence, even as the spirit of man feels delight at the presence of congenial spheres, though he is unconscious of them and of the replenishment they bring to the organic seat of his mind.
     A word may be said here about food in hell. The only source of nourishment is life from the Lord. As far as the organic vessels of man's body and mind are receptive of that life they are nourished and enjoy natural and spiritual health. Evil closes those vessels. Therefore it is an impediment to the influx of life and the nourishment given by life, even as diseases of the body are impediments to the influx of health-giving life.

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There is no such thing as infernal food, unless we call poison food. Yet evil spirits are immortal, just as angels are. Therefore, for the preservation of life, their organic vessels must in some degree be kept open to the influx of life from God, for that influx alone gives life. It is because of this that evil spirits are compelled to live in external order. They are, as it were, in a strait-jacket imposed on them by the laws of order, or as men in prison who are compelled to live a life of order; compelled, not by themselves, save from fear, but by others. Therefore evil spirits are compelled to perform uses, probably for the members of their own society; and as far as they perform those uses they are given "food from heaven" (AR 153:7). There is no other life-giving food.
     Much is said in the Writings about the food of spirits. They sit at table and eat; they have banquets; and sometimes the food they eat is specifically named, such as sweet cakes, wine, etc. But the Writings also tell us that "spirits do not have the sense of taste, but in place of it a desire, a quasi appetite, for knowing and learning. This is, as it were, their food by which they are nourished" (AC 1973).
     When reading of the food and drink of spirits as described in the Writings one is apt to think of them naturally, if not materially, and this because it is hard for the natural man to think anything can be real unless it is spatial. Therefore one is apt to think of spiritual food as something made in some way from the spiritual atmosphere. Yet a little reflection would tend to modify that thought; namely, reflection on the fact that men on earth also receive spiritual food and are spiritually nourished thereby. We do not first partake of this food when we die. For what purpose does the church exist save to give its members spiritual food!-the bread of life. Indeed we spontaneously call this spiritual nourishment food, and speak of it as though it were natural.
     We are spirits clothed with a body. Our body is on earth, but our spirit is in the spiritual world; and, being in that world, we spontaneously think of the things of that world as real. We indeed speak of them in terms of time and space, but though we speak thus, our minds see only the spiritual things involved, and in no way see or reflect on the things of time and space by which they are represented to us. Thus one says, when delighted by the speeches given at a meeting of the church, that he has had a rich feast; and when separated from the church that he feels half starved. Then we have familiar expressions such as these: "food for thought," "he is walking on a crooked path" or "on a straight path," "that is uphill work," "I see what you mean," "I do not see," etc.
     These, and other like expressions, are not confined to any one nation. They are universal to the human race; and, as was said, when men use them they pay no attention to the things of time and space by which they are expressed, but solely to the spiritual things which are thus represented, and they spontaneously speak of these things as real.

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We say, when they speak of them spontaneously, because many, if they reflect on these expressions, regard them as mere metaphors and no longer think of the spiritual things involved as being real.
     When speaking spontaneously they are speaking as spirits and are expressing what, as spirits, they see in the spiritual world; and as long as they continue speaking spontaneously they think of these spiritual things as real. Such things are indeed represented before their sight, and expressed in their thought, as things of time and space; but these are merely appearances of the real things which they see, and their thought is directed, not to the appearances, but to the reality. Indeed, if their spiritual eyes were opened, they would actually see the appearances expressed in their words-the feasts, the crooked path and the straight, the uphill climb, etc.
     No human being can think save in the terms of time and space, for without these there would be nothing save the Infinite. The terms of time and space are the alphabet by which alone we can express what we see, whether in the spiritual world or in the natural; and we are born in the world of time and space that we may learn this alphabet.
     That it is impossible for human beings to think save in appearances of time and space may be illustrated as follows. We know that the Lord is omnipresent, yet we can think of Him only in a finite human form, though we must not think from this (AR 611). We know that the sun does not rise and set, yet it would be utterly confusing if we did not speak in the language of the appearance. We know that the ether waves caused by an object affect the eyes and produce a change of state in the brain, and that it is in the brain that we see the object; yet we must continue in the appearance that sight goes forth. So is it in the spiritual world. We must think of that world as appearing in every respect like the natural world, save that it is more perfect. There are lands there, mountains and plains, cities and towns. The inhabitants of that world live in houses with every kind of furniture and decoration therein. They have clothes of various kinds, and are engaged in occupations.
     So we must think that spirits have food, and sometimes banquets; that they sit at table and eat. To all, both the wise and the simple, these are real appearances. It may be that the simple, even among the angels, think of them naturally, but the wise see and think of them as the appearances of things spiritual. In the light of angelic wisdom revealed to the New Church it is now possible for men on earth to see realities within the appearances, and so to enter intellectually into the mysteries of faith and to pray with greater understanding: "Give us this day our daily bread."

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NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     David's greatest strength and most tragic weakness are described in the July readings [II Samuel 6:12-21:22], which relate his decisive victories at home and abroad and his desire to build a temple, his shameful conduct in the matter of Bathsheba and Uriah, his flight before the rebellious Absalom, and his virtual acquiescence in the military dictatorship of Joab. As mentioned last month, David represents the Lord in process of glorifying the Human, and his conquests the Lord's subjugation of the hells. Therefore he was not allowed to build the temple, though he provided for the ark a sanctuary in Jerusalem.
     No departure from his representation is involved in David's increasing decadence. An evil man could sustain a good representation in the Word; and David's increasingly enormous sins, the description of which involves the Lord's temptations, signify the more and more interior evils in the maternal human which the Lord perceived successively as He advanced in glorification. As the Lord put off those hereditary evils they were replaced by the Divine goods of which they were perversions; and it is these that are meant in the spiritual sense. Thus David's polygamy gives place to the idea of the Lord's love for the universal human race; and even his taking of Bathsheba becomes, in the internal sense, a description of the Lord's love for the Gentiles-for those other sheep not of this fold.
     The story of Absalom, remembered for his beauty and the luxuriant growth of his hair, represents, on another plane of the internal sense, the recognition of the beauty of the letter of the Word and man's rebellion against the idea of there being an internal sense within the letter. By this very revolt, however, the beauty of the letter is destroyed, as Absalom was slain by Joab; who here represents, prophetically, that agnostic criticism, both higher and textual, which has utterly destroyed the beauty of the Word in the Christian Church.

     In the Arcana readings (nos.8650-8801) the exposition of Exodus is carried into the nineteenth chapter, which describes preparation for receiving the revelation of truth Divine from the Lord out of heaven, and there are two doctrinal inserts. The first of these (8733-8741) discloses the existence on Jupiter of inhabitants, shunned by the rest, who worship the sun and exact of their servants worship as mediatory gods. Sun worship is said in the Writings to be the lowest form of idolatry because from the sun of nature proceeds only that which is dead.

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Far from being adoration of the life-force, therefore, this is, spiritually, the cult of death. The second insert (8742-8747) treats of the internal and external man and the order of their regeneration. It is frequently pointed out that the external man is not the body but that mind whereby man is in company with other men and does uses in this world. The internal mind is that whereby man is in company with angels and spirits, and does uses in the spiritual world.
INSPIRATION OF THE WORD 1953

INSPIRATION OF THE WORD       Rev. ROY FRANSON       1953

     The term "inspiration" is commonly used very loosely in our everyday life. A poet may let his pen rest because he feels that he lacks inspiration. A musician may claim that he enjoys a special inspiration while he is writing his music. A man employed in some office of public responsibility may find that a statement he has made proves to be wiser than he thought at the time; and the explanation offered usually is that he was inspired when he gave the address.
There is, perhaps, nothing wrong with calling these things inspiration, provided we do not bring in any idea of Divine inspiration in the sense that the poet, musician, or politician is revealing spiritual truth in his states of inspiration. Actually, the inspired production of, say, a composer is the result of hard work and a determined effort, based on a thorough knowledge of, and a special love for, music.
     Although that love is inmostly a gift from the Lord, we must not confuse this kind of inspiration with the peculiar inspiration by which the Word was written. For when the Lord revealed His truth to mankind He indeed used men as His instruments, and used also the knowledges and experiences that already existed in their minds; but the ordering of these knowledges and experiences was done by Him alone. The love of the man whom the Lord chose to serve as an instrument was put to sleep. Nothing he wrote originated with himself, but was written by dictate from the Lord alone. This is made plain in all three revelations.

     Divine Inspiration.-There have been many theories and controversies about the nature of the inspiration of the Scriptures; and although the Word is called "holy" by all Christians, it is not understood in what its inspiration and holiness consist. Ignorance of degrees, correspondences, and representatives has caused theologians throughout the ages to corrupt the noble simplicity and dignity of the Word. Unable to explain wherein lies the spirit and life of the Word of God, they have blended their own opinions with its pure doctrine, and have thus scrutinized and modified its Divine truth by the fallible rule of imperfect human reason.

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Their misconception of inspiration has led them to include in the Word of God books which do not belong therein, and modern Bible critics also make attempts to exclude parts of the Divinely inspired Word.
     And yet, the teaching is consistent in all revelations that "Moses wrote all the words of the Lord" (Deuteronomy 31:9); that "He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful" (Revelation 21:5); and in the Writings: "What has come from the Lord has been written; what has come from the angels has not been written" (AE 1183:2). And that nothing is to be added, or taken away from the Word of God, is also plainly stated. Thus we read: "Ye shall not add unto the word which command you, neither shall ye diminish ought from it" (Deuteronomy 4:2); "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18); and also: "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life" (Revelation 22:19).
     Inspiration means literally the act of the Divine spirit breathing upon the prophets, and their consequent reception of this influx. It is therefore said that the Lord "breathed on" His disciples, "and saith unto them, Receive ye the Holy Spirit" (John 20:22). And in the creation story it is said: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul" (Genesis 2:7).
     Divine inspiration is thus something that takes place whenever the Lord wills to reveal Himself anew to mankind. It is effected through the instrumentality of men, but not from the active will of men. This is why the Word, apparently consisting of mere letters and words on paper like any other book, can be Divine; can contain and express the Divine will itself. In this fact, the Writings tell us-the fact that the simple words and phrases contain within themselves a spiritual and a celestial sense-lies the real authority and holiness of the Word. In other words, the sense of the letter corresponds exactly to the will of the Lord. From this it is evident that the Lord alone could organize the words in such a way that they would truly correspond to His infinite will.
     Concerning this we read: "It is said in the church that the Word is holy, and this because Jehovah God spoke it; but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness afterwards confirms his doubt when reading the Word by many things in it; for he then thinks, Can this be holy? can this be Divine! . . . therefore it has now pleased the Lord to reveal the spiritual sense, in order that it may be known where in the Word this holiness lies concealed" (SS 18).

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"Hitherto, however, it has not been known what correspondence is, although in the most ancient times this was very well known; for the science of correspondences was the science of sciences, and was so universal that all their manuscripts and books were written by correspondences and because Divine things present themselves in the world by means of correspondences, therefore the Word was written by pure correspondences" (ibid., 20).
     To write by correspondences, therefore, is to write exactly according to the Divine law of influx. And. only the infinite Divine wisdom itself could cause truth to be written by pure correspondences and express that truth perfectly on every plane of life.
     To the New Church it is revealed that the story of the human race is also the life story of every man. There is a state of childhood, youth, and adult age in both stories. And as parents endeavor to adapt their teaching to their children, so also the Heavenly Father has accommodated Himself to us, His children, according to our ability to receive. Moreover, the Word of the Lord must treat inmostly of Himself; wherefore the people of Israel were chosen to play, as upon a stage, a human drama having a Divine significance-a meaning veiled and yet revealed. Under the veil the angels could see the life story of the Lord, the process of His glorification; and the veiling itself was a revelation accommodated to the Israelites so that the will of God might be known to them. To the children of Israel, the veil consisted of natural representations and sensual images. The men of the first church-being in the order of creation, and having celestial perception-could see the will of God in His natural creation. In the whole, and. in every part of the created universe, they were able to see the Divine love and wisdom. But when men lost the power to see God in nature He accommodated Himself in another way, in the written Word which formulated the story of creation and of man. This was written by Divine appointment, and was based upon the sacred tradition of the Golden Age.
     Such was the first Scripture; and all revelations which followed were given in order again to make known the Divine will when men could no longer understand the former revelation. And always the former served as a basis for the following revelation. The same is true also of men. The fairy tales of childhood become the basis for moral and rational concepts with the youth and young man, and these in turn become the basis for spiritual truth with the adult. Thus it is that the Old Testament was understood differently by the Jews than by the Christians. The Lord unveiled the symbolic imagery of the Hebrew Word when He was on earth and showed that within its letter was contained a higher meaning, as when He said: "Ye have heard' that it was said to them of old time, Thou shalt not kill . . . but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment" (Matthew 5:21, 22).

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     In the Christian Church this, and similar statements of the Lord, have been taken to mean that the Old Testament no longer has any authority in the Lord's kingdom on earth. Instead of reading "I say unto you," men have read "I say unto you"; instead of seeing and acknowledging it as but expressing the same truth more remotely, they have come to forget and misunderstand the Old Testament, and it has become a sealed book.

     The Inspiration of the Old Testament.-But in the revelation to the New Church it has been disclosed that the Old Testament is Divinely inspired as to its every word, jot, and tittle. The allegorical and figurative language of the Hebrew Word was adapted to the human race in its childhood. This doctrine, the doctrine of verbal inspiration, was held by the apostles and also by the men of the primitive Christian Church. But when men placed their own understanding and authority above the Word the doctrine of verbal inspiration was lost sight of; and the Writings inform us that "although they have said that every iota is Divinely inspired, they have meant nothing further than that the historical facts have been disclosed . . .and that because these have been Divinely inspired they have Divine power in the mind" (AC 1886).
     As inspiration means the breathing of the Lord upon the prophets, and their subsequent reception of this influx, it "implies that in every particular of the Word (as well in the historicals as in the other parts) there are celestial things which are of love or good, and spiritual things which are of faith or truth, thus Divine things. For that which is inspired by the Lord descends from Him, and does so through the angelic heaven, and so through the world of spirits down to man, with whom it is presented such as it is in the letter, but in its first origin it is altogether different" (AC 1887). This refers not only to the words but also to each letter; for "the Word is . . .inspired as to its smallest jot" (ibid., 4642:3), in such a way that each series represents Divine things, and each word signifies these things.
     There are many different ways in which the Lord reveals Himself, but all revelation is "either from perception or from speech with angels through whom the Lord speaks" (AC 5121). Revelation from perception can be given to those only who are in good, and especially to those who are in the good of love to the Lord. This is also called internal revelation, and is enjoyed especially by the celestial angels. The men of the Most Ancient Church also had this kind of revelation. They who are not in good can also have revelation.

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However, this is not from perception "but through a living voice heard within them, and thus through angels from the Lord. This revelation is external" (ibid.).
     The Writings seem to distinguish between inspiration and revelation. Thus we read: "The worldly and public affairs, such as are the judgments, statutes, and laws promulgated by the Lord from Mount Sinai, which are contained in this and in the following chapters of Exodus, are Divine and holy by inspiration; yet inspiration is not dictation, but is influx from the Divine. That which inflows from the Divine passes through heaven, and there it is celestial and spiritual; but when it comes into the world it becomes worldly, within which is what is celestial and spiritual. From this it is plain whence and where is the Divine that is in the Word; and what inspiration is" (AC 9094e).
     Speaking of the laws proclaimed from Mount Sinai the Writings say: "The things inscribed on these tables were the first of the revelation of Divine truth, and were proclaimed by the Lord before all the people of Israel with a living voice" (AC 9416). They refer also to "the Word which was dictated by the Lord" (AR 959); and state that "the Word which is received in the church is Divine truth itself, for it was dictated by Jehovah Himself" (TCR 85).
     The explanation of this apparent contradiction seems to be that the term inspiration refers to the state in which the man was when he served as an instrument to make the will of God known on earth, whereas the term revelation has to do with the ultimate effect of that state. And as the Divine truth descended through the heavens, angels served as the means to bring it down to earth.
     Thus we read: "I have been told how the Lord spoke with the prophets to whom the Word was given. He did not speak with them as He did with the ancients, by an influx into their interiors, but through spirits who were sent to them, whom He filled with His look and thus inspired with the words which they dictated to the prophets; so that it was not influx but dictation . . . a spirit that has been filled by the Lord with the Divine does not know otherwise than that he is the Lord, and that it is the Divine that is speaking" (HH 254). There are many similar statements in the Writings about angels being filled with the Divine when He revealed Himself to men on earth, but the external of the angel is then "quiescent" (see AC 1745: 3).
     It is also stated that the Lord speaks through heaven to everyone with whom He speaks, "but still the angels there do not speak, nor do they indeed know what the Lord speaks, unless some of them are with the man through whom He speaks openly from heaven for there is an influx of the Lord through heaven, just as there is an influx of the soul through the body" (AR 943).

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Thus the prophet who is to receive the revelation is brought into a state similar to that of the angel through whom the Lord speaks. In other words, both the angel's external and the man's external are put to sleep, and they are used only as means to accommodate the Divine truth to different planes of human life.

     The Inspiration of the New Testament.-The difference in nature between the inspiration of the Old Testament and that of the New is not easy to determine. It is evident that the plane of the New Testament is intermediate between the sensuous plane of the Old Testament and the rational plane of the Writings; but whereas the inspiration of the Old Testament is very completely described in the Writings, comparatively little is said about the inspiration of the New Testament. That it is accommodated to a higher plane of the mind is evident, however, from the following passages.
     "When the end of the Jewish Church was at hand, the Lord Himself opened and taught the interior things of the Word . . . and when these had been opened and revealed the externals of the church were abrogated . . . which signified the interior things that He was revealing" (AE 641:2).
     "At the end of the church . . . the interior things of the Word . . . are disclosed. This was done by the Lord Himself when the end of the Jewish Church was at hand, for the Lord Himself then came into the world and opened the interiors of the Word, especially those relating to Himself, love to Him and love towards the neighbor, and faith in Him, which before lay hidden in the interiors of the Word" (ibid., 670:2).
     And yet there seems to be little difference in the nature of its inspiration; for even in the New Testament every word is significative of something spiritual, and sometimes John in the Apocalypse is compared to the prophets in the Old Testament. "Everything that John saw," we read, "he saw, not with the eyes of his body, but with the eyes of his spirit . . .in a similar state at times were Ezekiel, Zechariah, Daniel, and others of the prophets, but not when they spoke the Word; for then they were not in the spirit, but in the body, and heard from Jehovah Himself the words which they wrote" (AR 945).
     Concerning the book of Revelation itself it is said: "since in like manner there is an internal or spiritual sense in every word in the Apocalypse" (LJ 42); and of the whole New Testament Word it is said: "In regard to the Word of the New Testament, which is in the Evangelists, as the Lord spoke from the Divine itself, the several things spoken by Him were representative and significative of Divine things" (AC 2900).
     Yet the fact that the New Testament Word is accommodated to a higher plane of the mind allows of a less strictly literal inspiration; or we may say that the inspiration of the New Testament lies, not in its every letter, but in its every word.

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This interpretation seems to be allowable, since it is stated that "by the Divine Providence of the Lord the Word, especially the Word of the Old Testament, has been preserved in respect to every jot and apex from the time it was written" (AC 9349). Furthermore, whereas the Hebrew language itself was taught by the angels to men, and is still the nearest to angelic speech, the Greek is far more remote as a corresponding ultimate form of the spiritual language. In several places in the New Testament the internal sense of places and names cannot be found unless they are translated back into Hebrew.
     As to the mode of inspiration, it seems reasonable to believe that the Lord's breathing upon the disciples was the ultimate act which empowered them with Divine authority and inspiration. This ultimate act of the Lord-together with His promise that "the Comforter, the Holy Spirit, whom the Father will send in My name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (John 14:26)-explains not only the nature of the inspiration of the apostles but also why the epistles of Paul and others are not Divinely inspired. Thus it is said that the apostles spoke and wrote the Gospels each according to his state of reception of the Holy Spirit; but that Still the words they used were given to them. "In the case of the apostles, who sometimes when they spoke were inspired by the Holy Spirit, the words which they should speak were given to them, which was immediate revelation" (SD 1509).
     It is not denied that Paul was inspired; yet "not in the same way as the prophets, to whom every single word was dictated; but that he received an influx according to those things which were with him, which is quite a different inspiration and has no conjunction with heaven by correspondences" (SD 6062). Thus his was not a Divine inspiration.
     This becomes even more clear when we learn that the promulgation of the Gospel by the apostles was done "of themselves from the Lord. For Peter taught and wrote in one manner, James in another, John in another, and Paul in another, each according to his own particular intelligence. The Lord filled them all with His spirit; but the measure in which each partook of it was according to the character of his peculiar perception and he exercised it according to his ability" (TCR 154).

     The Inspiration of the Writings. "What the Divine Providence of the Lord was in revealing Divine truths can be seen from the successive establishment of churches. There was the Most Ancient Church that was before the flood; there was the Ancient that was alter the flood; then the Hebrew; then the Israelitish; after this the Christian; and now the New Church is beginning.

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Inmost Divine truths were revealed to those who were of the Most Ancient Church; more external Divine truths were revealed to those of the Ancient Church; and most external or ultimate Divine truths to the Hebrew Church, and afterwards to the Israelitish, with which church all Divine truths finally perished, for at last there Was nothing in the Word that had not been adulterated. But after the end of the Israelitish Church interior Divine truths were revealed by the Lord for the Christian Church, and now still more interior truths for the church that is to come. These interior truths are such as are in the internal or spiritual sense of the Word" (AE 948).
     To the office of bringing this final revelation to men Swedenborg was led and guided by the Lord from his early childhood. Thus we must regard all his experiences and activities before he became a revelator as preparations for that office. Many of them are indeed remarkable. Perhaps the most remarkable is the gift of internal breathing, or respiration, which he enjoyed from his early childhood. But the most convincing, perhaps, is the way in which he was led to study, understand, and become prominent in nearly every science of his day; especially when we consider that the will of God was now to be accommodated and addressed to the rational minds of men.
     One of the definitions of inspiration given in the Writings is that it is "insertion into angelic societies" (TCR 140). To this Swedenborg testifies over and over again. But his admission into heavenly societies was gradual. First he saw "supernatural light"; later he could see the things of heaven only obscurely while he saw those in the world of spirits in clear light (AC 1972). Finally he conversed with spirits and angels just as readily as with men on earth; and he states that "the interiors of my spirit have been opened by the Lord, and I have thus been permitted to talk with all after their decease with whom I was ever acquainted in the life of the body-with some for days, with some for months, and with some for a year; and also with so many others that I should not exaggerate if I should say a hundred thousand" (HH 312:4).
     The prophets "heard a voice, saw a vision, dreamed a dream" (AC 5121:3), and through them many heavenly things were revealed. But the whole of the spiritual world was revealed through Swedenborg, and also the Divine truths of the Lord Himself. Therefore he was among spirits and angels in a state of full wakefulness, and in that state could receive inspiration from the Lord Himself, so that he could instruct even the angels in this new truth. But like all other men he acted as of himself. "I seem to myself to think and to will from myself, like others, with no difference" (DP 290).
     In order to describe the different modes of inspiration by which the Word has been written Swedenborg was permitted to experience the state of the prophets, to talk with men from the Ancient Church, and to converse with the apostles.

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He spoke to them, sometimes as a man, and sometimes as a spirit in order to instruct even the angels. For they did not know that they spoke any differently than they had on earth; but Swedenborg asked one to go among his own and say something there, keep the words in his mind, return, and speak them-which he did, but without understanding a word he himself said (see CL 326).
     The inspiration of Swedenborg was not, however, his experiences in the spiritual world or his discourses with spirits and angels there, but was an active reflection upon those experiences and discourses (see SD 1647, 4034). This reflection was thus inspired by the Lord, who thus inspired him to perceive the truth in what he saw and heard; which truth he was then free to express, as of himself, in rational language. We may thus conclude that the Writings are inspired as to rational ideas rather than as to either the words or the letters.
IN OUR CONTEMPORARIES 1953

IN OUR CONTEMPORARIES              1953

     The Spring Number of THE NEW CHRISTIANITY prints an address by Mrs. Cyriel Odhner Sigstedt, "Biographers Interpret Swedenborg," given at the Swedenborg Fellowship's anniversary observance in Boston last January. The author of The Swedenborg Epic here examines recent biographies in Swedish, German, and English, and discusses the explanations of the psychiatrist, the evolutionist, the historian, and the student of psychical research offered by Dr. Emil Kleen, Martin Lamm, Dr. Ernst Bent, and Miss Signe Toksvig, She then speaks of her own recent work as an attempt to let Swedenborg speak for himself rather than an interpretation.
     Of particular interest in a uniformly attractive issue is an article by the Rev. Arthur Claphamin the April-June number of THE NEW-CHURCH MAGAZINE. The first of two studies of the modes of revelation with a view to seeing what differences, if any, exist between the revelation by which the Old and New Testaments were given and that by which the Writings were given, the article presents clearly and concisely the leading teachings of the Writings concerning the inspiration of the Old and New Testaments, and succinctly states the author's conclusions. The second article will be awaited with interest.
     In the March-April issue of THE NEW AGE, the most recent to be received, Mr. W. R. Horner has a short but weighty article on "Spiritual Good," which he defines as that good of charity which is qualified by spiritual truth.

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DEAR ALMA MATER 1953

DEAR ALMA MATER       Editor       1953


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

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

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
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     Every student passing out of a good school may take with him attitudes and qualities that will remain through life. In this the Academy graduate is no different from others. But he is set apart by certain things, one of them simple yet fraught with meaning. For many graduates Commencement is a time for final farewells. Memory will remain, but contact will diminish; classmates will be seen only intermittently at reunions, and new interests will separate more and more widely. However, the Academy graduate does not face this decisive break. His classmates will be his fellow workers in the societies, circles, and organizations of the Church; and the bonds of friendship forged on the campus need not be severed by the ending of one common life, but may be strengthened by a common engagement in the uses of the Church for which there has been a common preparation.
     This is one of the things that is meant when we speak of the Academy as the educational arm of the General Church. It is one of the chief hopes the Academy has in welcoming students from different lands, knowing that its enrollment temporarily denudes our societies of vitally needed young people-the hope that they will return to their societies and strengthen them by the gifts of heart and mind they have received, or go into the smaller centers and help to build them into societies. And in the fulfillment of this hope we may see the Academy as a foster mother indeed; not only in the undergraduate years of her sons and daughters, but in their later years of responsible service as the men and women of the Church, striving to realize the ideals she has given them.

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ADORATION OF THE LORD 1953

ADORATION OF THE LORD       Editor       1953

     The Roman Church teaches that God created man primarily in order to be adored by him, and that the other purposes of man's life are only secondary. This belief, in which monasticism finds the chief reason for its existence, is held also by many Protestant bodies-though in them it is applied differently. Quite distinct from this is the faith of the New Church, which is that the Lord created man primarily to have others outside of Himself whom He might love, with whom He might be one, and whom He might make happy from Himself to eternity. This is but another way of saying that the end of creation is a heaven from the human race, and the supreme purpose of life is that in it man shall be prepared for life in heaven.
     Adoration of the Lord from the heart is indeed the essential of all true worship; and for this reason the Lord requires adoration, and that humiliation without which it is nothing. Yet the Writings insist that He does not require them for His own sake, but for man s. The Divine has no glory from man's humiliation, adoration, and thanksgiving, we are told; and anything of the love of self in the Divine, any idea that the Lord demands such things for His own sake or satisfaction, are utterly inconceivable. But when a man is in humiliation and adoration he can receive good from the Lord because he has then been separated from the love of self and its evils. And that is why the Lord wills that men shall adore Him; not for His sake, but for theirs, because then He can flow in with heavenly good. Praising and giving glory to God, the Writings say, is not an active life; and God has no need of praise and glorification, but it is His will that men should perform uses. In the New Church, therefore, the supreme function of life is not found in the liturgical worship of the Lord, important as that is when it expresses internal worship, but in that interior worship which consists in a life of uses in the world performed from love and charity.
OF FINITE WISDOM 1953

OF FINITE WISDOM       Editor       1953

     Some time ago a correspondent asked to what extent finite wisdom is to be respected. Much space would be needed to quote the many teachings in the Writings which state plainly that no human utterance is to be venerated, regarded as possessing Divine authority or even as binding, considered as infallible and beyond question of reproach, and trusted in blindly or in preference to the Word. There can surely be no doubt that no document or statement of human authorship is ever to be thought of in the same way as what the Lord has revealed; and that human opinions are not to be sought first, or in preference to the Lord's own teachings.

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     Yet it would be more than foolish to take an opposite position so extreme as to deny, in effect, that there is any such thing as finite wisdom, or that any respect should ever be paid to human utterances, simply because they are indefinitely lower than the words of the Lord. Many angels who are in the order of their life, and who, individually, acknowledge no one as above themselves but the Lord, recognize a greater wisdom than their own in some of their brethren, and turn to them for aid in understanding the internal laws of spiritual life; and men may do the same without danger of attributing to other men what may properly be accorded only to the Lord.
     There is a wisdom, none the less genuine because finite, upon which men do well to draw if they wish to achieve a balanced understanding of the Heavenly Doctrine. Wherever men are able to set forth clearly and with affection the plain teachings of the Writings, and this in such a way as to point more interiorly to the uses of life, there we may believe that wisdom to exist. And wherever we seem to see it we may hold it in the highest respect, though never venerate it. Respect and love are inseparable, and to love genuine wisdom in other men is to love what is of the Lord with them and is one of the highest gifts the Lord can bestow. Beyond these observations, however, we are not prepared to go. No precise answer, in terms of degrees, can be given, simply because there is no ratio between the Infinite and the finite.
WHO IS MY NEIGHBOR? 3. OUR COUNTRY 1953

WHO IS MY NEIGHBOR? 3. OUR COUNTRY       Editor       1953

     In answering this question by enumerating the descending degrees of the neighbor the Writings place after the Lord's kingdom and the church our country. This order raises directly the issue of church and state, and by implication the problem of our relation to other countries, and these questions will be discussed in due course. For the present, we wish to dwell on the facts that the Writings unequivocally teach love of country; that what they mean by this is to be taught and developed by the New Church is a common spiritual love that New Church men and women in lands throughout the world can apply to their native or adopted countries; and that the upbuilding of this true love of country is essential, and increasingly vital in a world which is becoming more and more skeptical of patriotism because it has seen and suffered so much from the wrong kind. And we wish also to note the basic teachings, reflection on which will lead to an increasing understanding of what this love is.
     Love of country is said in the Writings to be a duty of religion and to be included in the commandment to honor father and mother, because in his country a man is born, nourished, and protected from harm, and given the opportunity to perform civil uses.

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And the eternal importance of that love is made clear by the familiar teaching that those who in the world love their country's good more than their own and from good will benefit their country, in the other life love and seek the Lord's kingdom, since there the Lord's kingdom is their country (AC 6821; HH 64e). Love of country is therefore an indispensable basis and preparation for love of heaven, and this very fact will indicate that a true or spiritual love is meant. For a belligerent patriotism which desires one's country to enslave others, mentally or physically, and deprive them of their wealth and status; one which confuses love for country with contempt and hatred of others, or national pride with depreciation of the achievements and abilities of other nations; a blind or uncritical attachment which can see no evil, or accepts it because it is done by one's country; or a selfish love which finds the satisfaction of reflected glory in belonging to a great and powerful nation-none of these can be the basis for a love of the Lord's heavenly kingdom, or prepare men to receive that love.
     As the Writings define it, love of country is not a complex of powerful but undefinable emotions aroused by the sight of a flag or a coastline, or by some threat to national security; though these things have their place. It is a spiritual love which seeks to discover and then to promote, from good will, the use of one's country-the particular use which distinguishes it from all other countries and by which it contributes to the welfare of the entire human race; and which benefits it according to its necessities by studying and contributing intelligently to its sustenance, its civil life, and its spiritual life (Char. 85; AC 6821). It is, in fact, a love of the public welfare, of the common good (TCR 414). And as a spiritual love it is discriminating The teachings that our country is the neighbor according to its goods, spiritual, moral, and civil, and that it is to be loved according to the quality of its good (Char. 83, 85), evidently call for that wise, clear-sighted, unemotional discrimination which marks charity on every plane.
     The true patriot is not called upon to confirm his country in any falsity and evil he may find in it by ignoring or defending them for the sake of some supposed end of good (Char. 86). He is bound by his pledge to support a form of government he has freely accepted or chosen, but is not required to sustain every action of the government in power at any time; and if a form of government is imposed by force of arms, or becomes a tyranny, the truest patriotism may lead, as it has in the past, to rebellion. But love of country is selective in degree also. If it cannot find spiritual good it looks (or that which is moral, in so far as that can stand alone; and if even this be fruitless, for civil good to which it may go forth (ibid.): even as the Lord, from whom true love of country comes, seeks to be present with men in the simple innocence that may be within moral or even civil good, when there is nothing spiritual by which He can be within them.

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Love of country is therefore patient, and rationally insistent. And it is also constant. For it is instructed, and it believes, that even if no good is to be found, and that has happened, the duty to benefit the country by promoting its use still remains (Char. 85); and that the country must still be loved, and never regarded in hatred as an enemy or an adversary, even though it should requite love with hatred (ibid., 86).
     This is the love the Writings teach, not love of any particular country, but a spiritual love of country; a love we must try to understand, and to teach in our schools, as a new thing. Expansion and application of the principles given will require time, study, and reflection. Yet these must be given; for out of the Writings the New Church throughout the world is to develop this love as a common spiritual love characteristic of the Church, which its members in different lands will ultimate and apply to their own countries and changing situations.
ACADEMY PERSONNEL CHANGES 1953

ACADEMY PERSONNEL CHANGES       E. BRUCE GLENN       1953

     Mr. Wilfred Howard has been compelled by failing health to resign from the Faculty after forty years of continuous service as a teacher in the Science Department.
     After twenty-eight years service, Miss Dorothy Cooper has resigned as teacher in the Kindergarten of the Bryn Athyn Elementary School. Mr. A. Gareth Acton left at the end of the academic year for a business career.
     Miss June Macauley has been granted leave of absence for one year.
     Mr. Robert H. Johns has been employed as instructor in mathematics and the physical sciences in the Boys' Academy.
     Mr. Theodore H. Doering has been engaged as a part time teacher in the Department of Physical Education.
     Miss Miriam Pitcairn has been engaged as a part time teacher of French, speech, and dramatics in the Girls' Seminary.
     Miss Mary Louise Williamson has been employed as teacher of the Kindergarten in the Bryn Athyn Elementary School.
     Beginning next September, Mr. Sigfried T. Synnestvedt will assume the responsibilities of Housemaster of Stuart Hall, in addition to his duties as instructor in history and English in the Boys' Academy.
     E. BRUCE GLENN,
          Editor, THE JOURNAL OF EDUCATION.

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Church News 1953

Church News       Various       1953

     GENERAL CHURCH

     The Rev. Roy Franson is assisting in several societies this summer. In Pittsburgh from June 22 through August 3, he will be in Glenview from August 4 through August 311 and in Ontario during September; most likely in Toronto from the 1st to the 15th, and then in Kitchener until the 28th.     

     KITCHENER, ONTARIO

     Activities in the Kitchener Society have run their normal course for the past few months, with the usual highlights interspersed. For the celebration of Easter an evening service was held on Good Friday at which the Holy Supper was administered on Easter Sunday there was a children's service to which the children brought floral offerings that decorated the chancel very beautifully The adult service was delightfully arranged with special violin and viola music, Easter hymns, and an excellent sermon.
     During the winter the Rev. Henry Heinrichs very kindly preached on several occasions when our Pastor, the Rev. Norman H. Reuter was sick. The Society is very grateful for his assistance. In the spring Mr. Reuter made a weekend visit to the Montreal Circle, and on that occasion also Mr. Heinrichs preached. During that weekend the Rev. A. Wynne Acton of Toronto conducted Friday doctrinal class on "Friendship and Personality."
     The Women's Guild sponsored on March 6th a social with a local flavor. A sauerkraut supper began the evening, which was open to old and young, including the children After everyone had had their fill of sauerkraut, roast pork, and schnitz pie the tables were cleared and the room was converted into a movie theater. Two movies were shown, the first being on Westminster Abbey and the second, "The Royal Journey, on the tour of the Queen and the Duke of Edinburgh across Canada in 1951. The committee consisted of Mrs. Fred Down, Mrs. John Kuhl, and Mrs. Norman Reuter, and the proceeds from the social were used to purchase new card tables for the Society.
     During the winter the Carmel Church Footlighters, using every available Young person in the Society, worked hard to produce the play, "The Inner Willie" by Bettye Knapp, which was presented on April 11th. The comedy, directed by Miss Dorothy Kuhl, was heartily enjoyed by the audience, much to the gratification of the caste, which had equally enjoyed working in the production.
     On the last Saturday in April the International Executive of the Sons of the Academy held its spring meeting in Kitchener, attracting 45 visitors to the Society. The business meeting was held in the home of Gerald Schnarr, President of the Kitchener Chapter. At noon the men had a luncheon at the church, and in the evening there was an open banquet in the Crystal Ball Room of the Walper House, with 108 in attendance Mr. John Kuhl was toastmaster, and the speakers were Mr. Roy Rose of Bryn Athyn, International Secretary, who spoke on the spirit of the Sons as shown by leaders who have served in executive positions; Mr. Keith Frazee, President of the Toronto Chapter, whose subject was the life of usefulness and. the necessity of spreading the Lord's church; and the Rev. W. Cairns Henderson, member-at-large, who talked about some of the problems of a school drawing students from different countries. All three speeches were very different and they made useful and enjoyable program. The following morning Mr. Henderson delivered a timely sermon on New Church education.
     Two showers were held as a result of Bryn Athyn weddings of Kitchener interest. The first took place in March, when Fred and Clare Hasen returned from their wedding. They are the first Young couple to make their home here in several Years and we were very happy to welcome Clare to the Society. The shower was held at the home of Mr. and Mrs. Alfred K. Hasen and the new bride received many gifts.

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The second shower was for Philip and Mina Smith when they spent several days in Kitchener on their wedding trip.
     VIVIAN KUHL

     SWEDENBORG SCIENTIFIC ASSOCIATION

     The 56th Annual Meeting of the Swedenborg Scientific Association was held on Wednesday, May 20, 1953, at Bryn Athyn, Pa., with an attendance of 86, 46 of whom were members of the Association.
     Officers for the coming year were elected as follows: President: Professor Edward F. Allen; Board of Directors: Miss Beryl G. Briscoe, Messrs. Alfred Acton, Charles E. Doering, Hugo Lj. Odhner, Leonard I. Tafel, Charles S. Cole, W. Cairns Henderson, Joel Pitcairn, Wilfred Howard.
     Officers elected by the Board were: Vice President: Dr. Charles E. Doering; Literary Editor: Dr. Alfred Acton; Treasurer: Miss Beryl G. Briscoe; Secretary: Mr. Wilfred Howard.
     The Treasurer reported a balance in the General Account of $931.31, and in the Publication Account of $1327.75. The total number of books sold during the year was 91, and the present membership of the Association is 275, a net loss of 3.
     In the report of the Literary Editor, Dr. Alfred Acton tendered his resignation as Editor of THE NEW PHILOSOPHY after 44 years of continuous service to the Association in that capacity. At the evening meeting, Dr. Leonard I. Tafel presented a resolution expressing the appreciation of the Association and of the Church at large to Dr. Acton for his many years of service as Editor of THE NEW PHILOSOPHY.
     Action of the Board of Directors was reported authorizing the Treasurer to pay an 8% increase in the cost of printing THE NEW PHILOSOPHY, and to invest a portion of our funds in the Huntingdon Valley Federal Savings and Loan Association. It was also reported that the Association would lend to the Rev. Martin Pryke, Superintendent of the South African Mission, a number of our publications for use in a proposed library for the Native Theological School as soon as the school has been established. A committee had been appointed to study the question of a possible reprinting, revising, or retranslating of Swedenborg's Principia referred to the Association by the Swedenborg Society of London, and also to study and report on the future publication needs of the Association.
     An informal supper at which 78 members and friends were' present was held at Casa Conti. Mr. E. Bruce Glenn acted as toastmaster and discussed some aspects of the relation of modern science to New Church philosophy, and two college students, Messrs. Hugo Odhner and Kurt Asplundh, then delivered short addresses; Mr. Odhner discussing certain phases of evolution as a danger to religion, and Mr. Asplundh raising the question of a possible slowing up of modern scientific development in a paper entitled "Is There a Scientific Depression Ahead?"
     At the evening meeting in the Benade Hall Auditorium, President Allen delivered an address on "The Use of Philosophy" in which he developed the ideas that the problems of philosophy are concerned with the connected whole universe and are perennial, that they depend for their solution upon reason, and that they relate themselves with man in a most personal manner because philosophy is an individual thing. A brief discussion followed. The address will be published in the July issue of THE NEW PHILOSOPHY.
     WILFRED HOWARD,
          Secretary.

     SWEDENBORG FOUNDATION

     At the annual meeting, held on May 11, Mr. John F. Seekamp, formerly vice-president, was elected president of the Foundation, Judge Foster W. Freeman having expressed a desire to retire from that office. The annual report will be reviewed in due course.

     THE CHURCH AT LARGE

     Germany.-A booklet concerning the teachings of the New Church and its place in the religious life of the community has been prepared by the Rev. Eric L. G. Reissner.

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General Church of the New Jerusalem 1953

General Church of the New Jerusalem       MORLEY D. RICH       1953




     Announcements
     FORTIETH BRITISH ASSEMBLY

     PRESIDENT: BISHOP GEORGE DE CHARMS

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Fortieth British Assembly, to be held in London, August 1st to 3rd, 1953.

     Program

Saturday, August 1st
     6:30 p.m. First Session of the Assembly. Episcopal Address.

Sunday, August 2nd
     11:00 a.m. Divine Worship. Ordination. Preacher: Bishop De Charms.
     1:30 p.m. Luncheon at the Bonnington Hotel.
     3:30 p.m. Holy Supper Service.
     5:30 p.m. Tea at the Bonnington.
     6:30 p.m. Second Session. Panel Discussion on New Church Education in England.

Monday, August 3rd
     10:30 a.m. Third Session. Address on "Fear" by the Rev. Frank S. Rose.
     1:00 p.m. "Open Road" Luncheon.
     6:30 p.m. The Assembly Social, in the Derby Room at the Bonnington Hotel. Mr. Robert Bruell, M.C.

     All sessions and services will be held in Swedenborg Hall, 20 Bloomsbury Way.
     MORLEY D. RICH,
          Secretary.
New Church Club 1953

New Church Club       MORLEY D. RICH       1953

     All male members and friends of the New Church are cordially invited to attend a meeting of the New Church Club at Swedenborg Hall on Friday, July 31st, at 7:00 p.m. Bishop George de Charms will be the speaker.
     MORLEY D. RICH,
          Chairman.
EDUCATIONAL COUNCIL 1953

EDUCATIONAL COUNCIL              1953

     The Annual Meetings of the Educational Council of the General Church of the New Jerusalem will be held in Bryn Athyn, Pa., from Monday, August 24th, to Friday, August 28th, inclusive.
     GEORGE DE CHARMS,
          Bishop.

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CORRECTION 1953

CORRECTION       Editor       1953

     Robin Bown, baptized April 18, 1953, is the daughter, not the son, of Mr. and Mrs. Leman Gibbs Bown (Elaine Carswell). [NEW CHURCH LIFE, June, 1953, p. 304.]
BISHOP'S JOURNEY 1953

BISHOP'S JOURNEY              1953

     Bishop and Mrs. De Charms will sail from Quebec City on July 15th, for England, Sweden, Denmark, Holland, and France. Their return sailing is scheduled to bring them to New York City on September 17th.

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HOLY SUPPER 1953

HOLY SUPPER       Rev. KARL R. ALDEN       1953

     
NEW CHURCH LIFE
VOL. LXXIII      AUGUST, 1953           No. 8
     "Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you." (John 6:53)

     When the Roman spies heard Christian ministers saying: "Take, eat, this is My body," and "this cup is the new covenant in My blood which is shed for you"; and when they heard the Scripture lesson: "Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you," they understood these words in a completely literal sense. They became convinced that the Christians were, in fact, practicing human sacrifice-were eating the flesh and drinking the blood of a slain victim. And we can scarcely blame them for misunderstanding this sacred ritual in their ignorance.
     Even the Christians themselves became confused, in process of time, and failed to realize the genuine meaning of the Lord's Supper. On the one hand, the Catholic Church taught that when the priest pronounced the sacred words of consecration, the bread, by a mystic process of transubstantiation, became the actual flesh of Christ; and the wine, by a similar process, became the blood shed upon the cross from the wounds in His hands, His feet, and His side.
     Luther was a Catholic priest. He had many times celebrated Mass, as the Holy Supper is called in that Church, and he did not believe that the bread and the wine had undergone any physical change whatsoever because of their consecration. As far as he could detect there was no transubstantiation. The elements tasted the same, smelled the same, felt the same, and looked the same. In short, he could observe no difference whatsoever in the elements before and after consecration. Therefore when Luther in his might, and with undaunted courage, broke away from the universal church and commenced the Reformation against Catholicism, he taught that while the body and blood of the Lord are truly present there is no transubstantiation.

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Other Reformers held that the bread represented His flesh and the wine represented His blood; and these are the commonly accepted views of the Holy Supper in the Protestant churches today.
     In contrast to this, we read in the True Christian Religion, in the chapter on the Holy Supper, these important words: "Without some knowledge of the correspondences of natural with spiritual things it is impossible to know what the uses and benefits of the Holy Supper are" (no. 698). Without a knowledge of correspondences it is impossible to know what the uses and benefits of the Holy Supper are! Neither the doctrine of transubstantiation taught by the Catholic Church nor the views held by the Protestant churches are true. It is from the correspondence of spiritual and natural things that we may learn the efficacy, the meaning, the value, and the necessity of the Holy Supper.

     Part of the second coming of the Lord in this our day and age has been the revelation of the nature of the science of correspondences. To the New Church has been given those precious keys which, coupled with a knowledge of the genuine doctrine of the letter of the Word, will open the mysteries of the infernal sense of the Word; and thus will lead, like Jacob's ladder, from earth to heaven.
     What are correspondences, when reduced to their simplest terms? Perhaps some idea of a correspondence may be gained when we say: the spiritual thing will do for the mind what the natural thing that corresponds to it will do for the body. Correspondence is a relation between things of discretely different degrees. These degrees never merge into each other, but always correspond on different planes of life. Light fades by continuous degrees into darkness, but truth never turns imperceptibly into water. Water corresponds to truth because water will do for the body what truth will do for the mind. To illustrate: water will wash the body, truth will cleanse the mind. "Ye shall know the truth," the Lord said, "and the truth shall make you free"-free from the stain of sin, free from the blackness of ignorance.
     Again, we say that water quenches the thirst; equally, on the plane of the mind, truth answers the questions suggested by our curiosity, or our mental thirst. When we say that we are satisfied with an answer we have received we mean that it has slaked our mental thirst. And just as water can drown a person, so too much truth, poured on before the understanding is opened, will drown all interest in a subject.
     Fire, the Writings declare, corresponds to love. What fire does for the body, love will do for the mind. Fire cooks our food and makes it easy for the body to assimilate it, and love prepares truth so that it actually builds the mind.

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Every teacher knows that if he can get his pupils to love the subject he is teaching them the truths of that subject will no longer go in one ear and out the other, but will remain in their minds and become part of their thinking process. Fire warms our houses in winter time. Man dwells in the house of his mind, and when love warms that house he is happy and contented. Mentally he is like a man who is seated before the glowing warmth of his own hearth. On the other hand, we are accustomed to speak of those without love in their dispositions as being cold and frigid characters!
     To take still another example: garments, we are told, correspond to the truths with which affections are clothed; and all the angels' garments are from this source. Let us apply this doctrine to the garments of our Lord when He was on earth. To the shepherds on the lonely hills near Bethlehem the angel said: "This shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger" (Luke 2:12). The very sign from heaven concerning the Lord's birth was that His presence could be recognized by the simplest of garments; and even so, the Lord is born into the heart of each one of us today in the simplest of truths. To children, the Lord is the Heavenly Father-the Creator, the giver of all good gifts. In these simple and beautiful ideas He is born, a babe, into their hearts. They find Him "wrapped in swaddling clothes, lying in a manger."
     The Lord's garments figured also on another occasion. He was passing through a great crowd on His way to the home of Jairus, a ruler of the Jews, when suddenly a woman who had had an issue of blood for twelve years touched the hem of His garment, and immediately her blood was staunched and she felt within herself that she had been healed. For she had said to herself: "If I may but touch His garment, I shall be whole" (Matthew 9:20-22). The Lord's garments are the truths of the Word; and to touch the truth of the Word is to have the truth of the Word touch our hearts. To be able to go to the Writings, to read in the Writings, to be inspired by the Writings-this is to touch the sweeping garments of our Lord.
     The Lord's garments were no ordinary ones. This He proved to Peter, James, and John on the Mount of Transfiguration. All at once His garments were white as the light. When thus seen they represented the glory of that spiritual sense which shines forth when the internal sense of the Word is seen in its letter.
     Let us notice one last reference to His garments. When the soldiers came to crucify Him, they took His outer garment and parted it among them. The outer garment represents the letter of the Word, written over a period of more than fifteen hundred years and composed of many parts.

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We can separate the books and think of them individually, even as the soldiers parted the outer garment. But the inner garment was woven without seam, from top to bottom, and to divide it would have been to ruin the whole. It corresponded to the internal sense of the Word, which, we are told, is continuous from the first words of Genesis, "In the beginning God created the heavens and the earth," to the closing words of Revelation, "The grace of our Lord Jesus Christ be with you all Amen"! A golden thread describing in detail the miracle of the incarnation and glorification, and a silver thread telling of man's regeneration-these make the Lord's inner garment, the truths of the celestial and the spiritual senses within the letter of the Word, the outer garment.
     The law governing the doctrine of correspondence by means of which, in the end, we are going to understand the meaning of the Holy Supper, can be stated in this form: what the natural thing will do for the body, the spiritual thing to which it corresponds will do for the mind. And the glorious sixth chapter of the Gospel through John seems to have been particularly written to expound this doctrine. Natural hunger is the first theme-the hungry five thousand in the wilderness When the Lord said: "Whence shall we buy bread that these may eat!" Philip answered, helplessly: "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little"; and Andrew's reply: "There is a lad here with five barley leaves, and two small fishes, but what are they among so many?" seemed futile. Yet the Lord commanded them to sit down, and there He fed them; and there He bid the disciples gather the fragments, and they filled twelve baskets with the fragments.
     The miracle was done that the correspondence between His teaching, which feeds the mind, and the leaves and fishes, which fed the body, might be established. As soon as the mind is elevated to the spiritual plane every teacher realizes instantly the verity of this miracle. Is there ever a truth which a teacher knows that cannot be multiplied to as many children as can be brought to him? Does the fact that he teaches it to one child deprive him of it? And why did the Lord tell His disciples to gather the fragments? He Wanted all teachers to know that when they have divided the five barley leaves and two small fishes of their knowledge among their pupils, there will always be more than there was in the beginning. Not only the pupil but also the teacher leaves the classroom enriched by the teaching-twelve baskets, instead of five leaves and two small fishes.
     Note the correspondence of what follows. While the Lord retired into the mountain to pray, the disciples embarked in a ship without Him. The ship represents, of course, man's doctrine of life, by means of which he hopes to be able to sail the seas of memory knowledge.

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The Sea of Galilee represents everything that comes into the memory, scientific and religious truths; and often there is a mighty conflict in the mind between these two. A sudden storm arises and the disciples are tempest-tossed, like the man who tries to shape his life without taking the Lord into his ship of doctrine.
     But even as they strove, the Lord was seen coming in the dim mists, walking on the water. The Lord walking on the water! Water is truth, and all truth supports the Lord. He verily walks upon the water, and the truths of nature and the truths of revelation all support His weight. "It is I; be not afraid." They willingly received Him into their ship, and immediately it was at the land whither they were going. And when we think from the Lord, that is, from the Writings, we, too, will arrive at our true spiritual destination.
     This day had been a day of parables; but on the morrow, when He stood up in the synagogue, He told them the real purpose of His incarnation. "Ye seek me," Be said, "not because ye saw the miracles, but because ye did eat of the leaves, and were filled. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you . . . your fathers did eat manna in the wilderness, and are dead . . . I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever; and the bread that I will give is My flesh, which I will give for the life of the world." Then the Jews strove among themselves, saying: "How can this man give us His flesh to eat?" And the Lord said: "Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you."

     To what, then, does His flesh correspond? It is obvious from the institution of the Holy Supper that He did not mean His Palestine body, for He took bread and said: "Take, eat, this is My body." Bread is the staff of life, and the bread that has been blessed corresponds to the Divine love. The Divine love builds man's character, even as the bread builds his body. It is the very substance of the universe, and is that from which the Lord created all things. Now man cannot receive that love unless he appropriates it, and he appropriates it by doing the commandments of the Lord.
     The Lord illustrated this on a certain occasion when He was talking to the Samaritan woman at Jacob's well. When His disciples begged Him to eat, and He said that He had meat to eat that they knew not of, they wondered if he had been fed secretly. But He turned to them, and said: "My meat is to do the will of Him that sent Me" (John 4:34). Even so is our character built, by doing the will of God; that is, by eating His flesh, in the deepest spiritual sense.

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What, then, is the meaning of the eating of the bread in the Holy Supper? "Take, eat, this is My body." Our prayer is that as the natural bread is eaten, and becomes an actual part of our body, so the spiritual bread that is His flesh, His Divine love, will be received by us, and will strengthen our steadfast determination to keep His commandments, that our faces may ever be set toward the
     And what of the wine? "This cup is the new covenant in My blood." kingdom of heaven. His blood is His Divine truth, and the Divine truth is the blood of the universe. It goes forth from the Lord mighty blood stream from the heart of the Gorand Man. It comes forth pure and rich with the nourishment needed for men's souls; and it comes through the arteries down to the least capillaries until it reaches each individual cell. The cells of the Gorand Man are the angels of heaven. In them it is colored with all the weakness of human thinking; and from them it returns again through the veins of the Gorand Man, ascending as the prayers of the saints, and carrying back their hopes and fears and desires, to be purified by the wisdom of God and again sent forth with renewed vigor.
     What, then, is the meaning of partaking of the wine of the Holy Supper? It is just this. We pray that as the wine exhilarates the natural man, so the vision of the Divine wisdom will exhilarate our minds and make firm and sure the ideals for which we strive; that those ideals may in the end lead us to Him and to His heavenly kingdom. Without His love, and without His wisdom, there is no spiritual life in us; and that is what the Lord meant when He said in the synagogue at Capernaum: "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you." Amen.

     LESSONS: John 6. True Christian Religion, 696-700
     MUSIC: Liturgy, pages 497, 463, 496.
     PRAYERS: Liturgy, nos. 18, 109.
SWEDENBORG ON TRUE LIBERTY 1953

SWEDENBORG ON TRUE LIBERTY              1953

     "The greatest freedom is this: Of one's self to restrain the thought from running whithersoever cupidity draws it; for if cupidity is admitted into the thought, and not chained or inhibited at this first threshold it easily fills the whole mind so that the mind is no longer the arbiter of itself. Hence true liberty consists in the mind being able to command itself, and to shake off the yoke of its animus" (R. Psych. 362).

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WELCOME TO THE FRATERNITY of NEW CHURCH MEN AND WOMEN 1953

WELCOME TO THE FRATERNITY of NEW CHURCH MEN AND WOMEN       NORMAN P. SYNNESTVEDT       1953

     Academy Commencement Address

     I would like to use the few precious moments of your big day which have been entrusted to me to welcome you graduates and students into your new fraternity, the fraternity of New Church men and women; and to try to give you some idea of what your responsibility to it will be.
     I have no words of wisdom with which to belabor you; no shiny keys to leave with you for unlocking the doors of success in the world. If your years of study under the instruction of those men and women who have been your teachers have not already given you the ingredients for all that, then it is too late. I could hardly be expected to do it in fifteen minutes! Conversely, I am sure that in selecting me to speak to you today, your President had full confidence that in fifteen minutes I could not seriously disrupt what he hopes has been taught you during those years. I could give you one or two mottoes which might serve you well when you come face to face with the big wide world, such as: "Hard work never killed anyone, but who am I to take a chance?" or: "They said it couldn't be done; but he tried, and it couldn't." But no doubt you have some better ones which will serve you just as well.

     When you students entered your fraternities and sororities here at the Academy, you were first welcomed with a friendly invitation to join. Then you were given some interesting initiations. And finally, you were given a pin and allowed to participate in your club's activities. Now you are about to move along; perhaps into more schooling, perhaps into one of the armed services, or perhaps into direct participation in the activities of a job or the making of a home. But no matter which way you are led you are moving toward that greater fraternity of the Church; and I want to give you one of your first friendly invitations to join it.
     I said, friendly invitation. About twenty-five years from now you may begin to realize how much of an understatement that is. When you have lived that long in the world we shall be facing in the next twenty-five years, you will have formed some idea of how terribly important to that whole world is the kind of training available only here at our Academy When you have had some years of working with your hands, your heads, and your hearts for your Church and your school, your appreciation of what is being done here will take on new proportions.

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It will become very important to you that the light of truth from the Lord be kept shining for the ever-enlarging generations to come. And then, when you stand here to see another class of men and women prepared and dedicated to commence their lives of service to the same cause, you will realize how much more than "friendly" was the invitation extended to you to join the great fraternity of men and women all over the world who are so deeply grateful for their Church and their schools.
     This joining actually starts by making application, as soon as you are eligible, for active membership in the General Church, in your local society, in the Sons of the Academy or in Theta Alpha, and in all other organizations which ultimate the uses of the Church.
     It is not an easy thing for you to contemplate changing your loyalties from your present fraternities. But you do not need to change your loyalties from anything; you just intensify them to the real goal which had been behind the spirit of the former ones. You will grow to see the broader uses of the larger fraternity; and, believe it or not, you will have closer fraternal relations in it than you have known here in the Academy. For you are not passing into an alumni association, as it commonly exists in connection with other schools. Such associations look backward to the good old days in the ivied halls-and occasionally get tapped for funds. The only thing their members have in common with one another is the memory of former states and friendships shared together in school. The Academy student graduates into an active body of men and women whose common uses are just beginning-and where he is constantly tapped for funds.
     In your school fraternities you have been bound together with the bonds of common purposes, of loyalty to your school, and to all the traditions of your own glorious fraternity. Now you are passing into an organization which makes a one of all your different loyalties and offers you a lifetime membership of active usefulness. But this new fraternity has a stronger, more binding cement joining its members than you can now fully understand. However, it can be illustrated in this way.
     You have heard of the close relationship of army buddies during a war; men fighting side by side in a common cause, a fight for their very lives; men who have gone back and reached down to save the lives of their buddies. Men enduring hardships like that come out of the service feeling pretty close to their immediate pals and they often continue such friendships for life.

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     In the fraternity of New Church men and women there is just as real a struggle in which we are all fighting together-the struggle of regeneration, which is to determine our freedom in the life eternal. And often, in our practice of charity, we reach down, and back, and lend a hand, or are given a hand ourselves. Men and women banded together in this kind of fellowship just naturally fraternize. It is not the kind of fraternizing which seeks to exclude all others. It is quite the opposite, although we are often considered exclusive by those who are not aware of our bonds of friendship. The price of admission to this fraternity is not a sheepskin from the Academy; it is the setting of our feet on the path of regeneration in the light of the truths of the Heavenly Doctrine. We can be members of the organization, if we choose, without ever making any real effort to assume our personal responsibilities to the leading of truth; but we will never savor that spirit of fraternal affection which binds our Church into a solid whole until we apply to our lives the truths we have learned.

     Now let us return our thinking for a moment to the days when you joined your fraternities here at the Academy. After you received your invitations to join them there came the day of reckoning-your initiations. I understand that they are not nearly so severe as in the old days when this boy was put through his paces; but be that as it may, did you know that there are initiations in your new fraternity? Only, these seem to get more severe as time passes.
     You have learned with clear distinction the difference between right and wrong-just as clear and distinct as the difference between white and black-and the world is your oyster! But your initiations start when you try to apply your well learned principles to the other fellow's oyster. He may not have the same set of rules you have been given; but he has a lot more experience in using those which he has, and he is going to resent you! You will start the process of adapting your principles to the conditions you face, and must learn to be able to do this without compromising your principles. Only time, and more growing up, will make this clear to you. Suffice it to say that these initiations are interesting. But mark this well: there is one thing you have been given which is to serve you in holding on to your principles, and that is your affirmative attitude toward the life of religion. This is the cornerstone of New Church education and the reason we have our New Church schools. Students who have been given that affirmative attitude to take out into the world have been given the "boot straps" by means of which the Lord can lead them through a life of regeneration, and eventually lift them up into heaven.
     Do you remember the day you were finally accepted, and taken into your fraternity! Of course you do! It was a solemn occasion.

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As a token of your acceptance you were given a pin, which you wear with justifiable pride. It signifies your having fulfilled the requirements for membership and your readiness to enter into its uses and responsibilities. This ceremony also has its counterpart in your new fraternity.
     You have learned from your parents and teachers that when you grow to full stature you must look to the Lord alone for instruction and guidance, and shun evils as sins against Him. In the new life to which you are passing this need begins to become apparent, and you submit yourselves to the solemn ceremony of Confirmation. No longer are you responsible to your parents and teachers who have been guiding and instructing you. After this ceremony you are responsible only to the Lord, and must become your own spark plug. With this ceremony, and the attending state, you are now ready to enter into the uses of your New Church fraternity; and those uses are to be found in all the responsibilities of life. Occasionally some students are satisfied to have others in their fraternity or sorority take on the jobs, while they themselves are content to sit back and remain as mere statistics. Unfortunately there is the same situation in the Church, among both those who live in our Church centers and those who do not. There are a regrettable number of statistics. A recent statement from the Treasurer of the General Church said that at the present time only 2 out of 5 members are supporting the General Church financially. And these have been years of full employment! Are you going to be content to be another statistic? We hope you will learn not just to be counted, but to be counted upon!
     All the uses of our New Church fraternity can be summed up in the simple function of searching to recognize our responsibilities, and once they are seen, of taking action on our own initiative. Let us reflect for at moment on this matter of responsibility. All responsibility stems from the God-given freedom we have to make our choice between good and evil; the freedom to look to the Lord in His Divine Human and shun evils as sins against Him, or to look to ourselves alone and shun only those things that endanger the pleasures we love. Responsibility and freedom are an inseparable pair; and since the Lord will not permit men to destroy their freedom to regenerate, men cannot altogether avoid responsibility. The basic needs of life are constantly before us-our need for food, clothing, shelter, and government; and we must respond to those needs, to some extent, or perish.
     What we are asked to do for our New Church fraternity is to learn to recognize our responsibilities in the various phases of our lives and respond by going out to meet them; not waiting until old man necessity forces us into resentful action. Now, what are the various phases of our lives in which we must look for our own personal responsibilities?

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First there is the Lord and His church, the things of religion; and if this is first, all the other phases of life will have it as their inmost. Second is our country and community. Third, our homes and families. Fourth and last is our daily job. This is the ultimate plane of our lives upon which all the others rest and actually depend. Our daily job, that work which we perform to help maintain the society of mankind, is the phase in which all the others actually come into being and take form. At first we are prepared to recognize only a little responsibility in any of these phases, but it is our reaction to it that counts. In our first jobs, for instance, we are given relatively little responsibility; and as we learn to assume that fully we come to learn more and more about the workings of the entire organization-uses and responsibilities we never before even knew existed.
     To a New Church man who realizes that his opportunities to serve his God, his country, and his family all rest on what he does today in his daily job it becomes very important to get busy and start doing as soon as the opportunity presents itself. It is as simple as all that.

     When this Commencement exercise is over, and you are marching out through the audience of your parents and friends, you may see a tearful eye here and there, or a lump in the throat being swallowed. That will be because they know that the future of our Church, our schools, and our way of life, depends upon you students and those who come after you; depends upon your becoming useful, active members of the fraternity of New Church men and women. We open our hearts in welcome to you, and invite you to step into the ranks beside us.
ETERNAL LIFE 1953

ETERNAL LIFE              1953

     "In order that every man may live to eternity that which is mortal in him is taken away. The mortal in him is his material body, and this is taken away by its death. Thus what is immortal in man, which is his mind, is unveiled, and he then becomes a spirit in human form. His mind is that spirit. That man's mind cannot die the sages or wise men of old saw; for they said, How can the mind die when it has the capacity to be wise? What their interior idea of this was few at this day know; but it was an idea that descended from heaven into their general perception, namely, that God is wisdom itself, and of this man is a partaker, and God is immortal or eternal" (Divine Providence, 324:3).

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ORDINATION 1953

ORDINATION       ROY FRANSON       1953

     JUNE 19, 1953

     DECLARATION OF FAITH AND PURPOSE

     I believe that the Lord Jesus Christ is the one and only God of heaven and earth, in whom there is the Divine Trinity of Father, Son, and Holy Spirit.
     I believe in the Word of God in its trinal form of the Old Testament, the New Testament, and the theological Writings of Emanuel Swedenborg; and I believe that these latter Writings constitute the second coming of the Lord, as foretold in the New Testament.
     I believe that the acceptance of the Lord in His Divine Human, and the shunning of evils as sins against Him are the sale means in acquiring, from the Lord, the life of charity and use, which alone can lead to eternal happiness and blessedness.
     I believe in the necessity of the New Christian Church, by the establishment of which alone men could be saved.
     I believe in the doctrine of the priesthood as set forth in the Writings, that it is Divinely ordained and providentially appointed to serve as a means for the establishment and subsistence of the church on earth.
     In presenting myself for ordination into the ministry, I pray that I may be strengthened by illustration from on high, withheld from my evils, and sustained by the Lord in the love of saving souls.
     ROY FRANSON
NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     In the August readings from the Old Testament [II Samuel 22 to I Kings 8] the story of the united kingdom is brought down to the reign of Solomon, who came to the throne through a successful court intrigue and then secured himself by a rapid warfare against his enemies. Remembered by his prayer for wisdom and the famous "judgment of Solomon," this king was famed as a maker of proverbs and composer of songs, natural-historian, patron of the arts, and developer of commerce. His reign was marked by peace and the building of the temple; and he was renowned for his wisdom and glory, magnificence and splendor.

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     In this monarch we see represented the Divine Human after glorification. The peace of his reign signifies the Lord's ascension into the sabbath of His rest; his wisdom, the fact that by glorification the Lord made His Human the Divine wisdom itself. And his glory, magnificence, and splendor represent the power of eternally saving men into which the Lord put Himself by glorification. It is of doctrine, however, that the Lord also made the Divine Human, that in the Lord's Human the Supreme Divine is manifested and communicated; and this is involved in the building of that temple in which Jehovah placed His name and dwelt with His people. However, the gift of life that flows from the Divine Human is not reserved solely for the Church Specific, but is extended to men and women in every kind of religion; and the Lord's love for, and salvation of, the Church Universal is signified by the extension of Solomon's love to many Gentile wives and his adoption of their idolatrous religions.

     The Arcana readings [nos. 8802-8906] introduce us to the serial exposition of the Ten Commandments as the internal laws of spiritual life for angels and men. There are two other expositions of the Decalogue besides this one, which treats in historical context of its giving. In True Christian Religion and Apocalypse Explained the natural, spiritual, and celestial senses of the Ten Commandments are opened successively, though all in natural language; a difference of approach arising from another purpose-that of expanding the doctrine of life for the New Church. Among other things, we are told that the first three precepts refer to God and the last six to man, the fourth being intermediate (AE 1026:3); and that the first table is that of worship, while the second is that of good and of repentance (AR 903:2, 461). The laws of spiritual life are said to be contained in the first three precepts, those of civil life in the next four, and those of moral life in the last three (HH 531). But the man of the church is to keep all the commandments as a spiritual, moral, and civil man; and what is civil, moral, and spiritual in the precepts of the
Decalogue is also indicated in the Writings (see SS 67).
WORSHIP IN HEAVEN 1953

WORSHIP IN HEAVEN              1953

     "Essential Divine worship in the heavens does not consist in going to church and hearing preaching, but in a life of love, charity and faith in accordance with doctrine; preachings in churches serve solely as means of instruction in matters of life" (Heaven and Hell, 222).

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GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. MORLEY D. RICH       1953

     8. -in the New Christian Church

     The phrase, "the New Christian Church," follows inevitably from the preceding phrases of the General Confession, and most directly succeeds that which immediately precedes it, namely, "in the New Angelic Heaven. For if we believe in that specific heaven, then we must also believe in the formation of a new and specific earth, or church, consequent upon that heaven, and upon which that heaven may subsist and find real existence.
     It should be noted that this church is also called "the New Jerusalem," and, most simply, "the New Church"; which latter term is used most frequently in the Word of the Lord's second coming.
     The name "New Christian Church" as used in the General Confession, implies such meanings as the following.
     1) "Christian"-to express the fact that it is founded upon the inner teachings of the Lord in His first coming, and that it does not deny the general truths of the universal Christian religion, as distinguished from the false dogmas of the former and dead Christian Church of today.
     2) "New" is used, therefore, to distinguish it from the consummated church of the first Christian dispensation. It is also used to express the new and true doctrines of the Second Coming, upon which it is, and will be, founded. For the Divine end in this new revelation is that there may be a church on earth in which men will be able to love, worship, and adore, with reason and freedom, the Lord Jesus Christ as the only God and Man of heaven and earth.
     3) "Church" expresses primarily a state of will and understanding in men on earth, a special type of formation and organization of their affections and thoughts; in this case, one that will also be expressed in externals, though not dependent upon their existence with any certain or "chosen" group of men.
     It is not to be understood from this, however, that this church, which is essentially a state of will and understanding, will not need or have externals, even the most physical. Although "in the New Church there will be no externals without internals" (AR 918), the internals, by which are meant the affections and thoughts of man's spirit, will inevitably produce externals.

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Indeed they must do so in order that the church may have an ultimate basis on which to rest and live (see TCR 670; AC 9349; et al.).
     The first of these externals, in point of time and orderly succession, is a priesthood, which is called "the first of the church" and which is to be established from, and according to, the literal teachings of the Lord in His second coming as given in such passages as are found in the last chapter of The New Jerusalem and Its Heavenly Doctrine. As far as this, the first of the church, is established in the Divine order there taught, so far will all the other externals of a true church flow from it with correspondent order-such externals as worship and instruction, sacraments and rites.
     More generally speaking, this is the New Jerusalem, the "holy city . . . coming down from God out of heaven, prepared as a bride adorned for her husband" (Revelation 21:2). And the principal prophecies concerning it are to be found in the book of Revelation 21:3-5, 11:15, 21:22-27, 22:1-5; Isaiah 65:17-19, 35:10; Zechariah 14:6-9, 20; and Daniel 7:13, 14.
     This church is to succeed the former churches, and it will endure for ever (TCR 788), because it is a state of mind with men born in, and based upon, the final and crowning revelation given by the Lord in His second coming; and this is a revelation which establishes the entire Word in eternal integrity. Therefore, also, those only will be in this church, and the church in them, who are in goods and truths from the Lord. And although it will inevitably produce externals-organizations, functions, priesthoods, and worship-yet the destruction of these externals and their corresponding internals with some will not mean the destruction of the essential church with all.
     The New Christian Church is therefore called "the crown of all the churches" (TCR 788); its excellence never to be excelled, its establishment never to be impeded in actuality by the hand of man, its glory never to depart. For its silent, searching, judging influx will ever find channels and resting places in the world of some human minds; even though it may depart, unseen and unnoticed, from the minds of the unreceptive and the unworthy.
CHARITY AND THE CHURCH 1953

CHARITY AND THE CHURCH              1953

     "The church is called spiritual when it acts from charity, or from the good of charity; never when it says that it has faith without charity, for then it is not even a church" (Arcana Coelestia, 916:2).

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GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. LOUIS B. KING       1953

     9.-in the Communion of Angels and Men

     Some members of the Church have questioned the appropriateness of the word communion in this section of the General Confession. But the term has been taken from the Writings, which use it in the sense in which it is here employed; and although the word has other connotations it may rightly be retained, even if we are not bound to it.
     So intimate is the communion of angels and men that if it were severed the latter would instantly perish (TCR 607; HH 294, 296, 302). The reason for this rests in the fact that all man's affections, good and bad, are immediately from the spiritual world. Pure inclinations, which man feels as his own, inflow from heaven; while evil and sordid passions flow in from hell. Apart from the angels of heaven man would have no good affections whatsoever; and without a communion with evil spirits he would possess no delight in evil. To cut off the influx of affections from the spiritual world would be to destroy the love which is man's very life.
     Life is from the Lord, but it comes to man in two ways. Its first and inmost influx, which man feels as his own life, is immediately into his will, and it endows him with complete ability and freedom to choose either good or evil. This influx, however, inclines neither to good nor to evil.
     So it is that life inflows through another way, through the spiritual world, where it is qualified by angelic and satanic forms. This second influx enters man's involuntary, which is a twofold receptacle. It enters, not as life unqualified, but as life already formed into affections, both good and evil, by angelic and infernal spirits. Life mediated by angelic minds is received in remains of innocence, and is felt by man as his own delight in good; and life inflowing through evil spirits is received in forms of hereditary evil and perceived as one's own love of evil.
     From immediate influx into his voluntary man lives as of himself, and has complete freedom to exercise that life or love in the confirmation of inflowing affections from heaven or hell. However, the life of his voluntary is qualified when its immanent freedom of choice is exercised to confirm affections which inflow into his involuntary from angels or infernal spirits. Life as of self, immediately from God, acquires a quality truly its own when it freely confirms one of two appearances-that inflowing affections of good are one's own, or inflowing affections of evil.

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This confirmation of the will effects an eternal communion or sharing of affections, and man's life or love assumes a quality which constitutes his everlasting proprium.
     Because all good loves inflow from angels there is a communion of angels and men. It follows that there is also a communion of devils and men. Man first participates alternately in these two communions, his inherent freedom of choice inclining first to the one and then to the other (HH 292, 293). As adult life progresses he gradually, though unconsciously, selects his permanent spiritual associates (ibid. 295).
     The purpose of love is to conjoin, for when conjunction takes place love comes into its fulness and delight. Conjunction is a state of communion or mutual participation in love; and a communion of angels and men implies the actual sharing of a common love which conjoins the two in spirit and effects between them an intimate communication; unconscious because man is in a natural state and angels in a spiritual (TCR 607). So it is that love draws together all who reciprocate it. It is the Lord's love in husband and wife individually that unites their souls ever more closely in their approach to Him; and His love that brings all men into varying degrees of communion according to the quality of individual reception and response.
     Thus we read: "Every man is in communion, that is, in association, with angels of heaven or with spirits of hell" (TCR 607). "There is a communion of those with angels of heaven who live according to the doctrine of the New Jerusalem" (AR 8); while "by denial of God . . . man enters into a communion with satans of hell" (TCR 14). The Church Universal, which consists of all men in whom there is something of charity, is called a communion; for each of its members receives and reciprocates the Lord's love in some degree, and is conjoined with angels and with men of similar affection (see HD 244; DLW 25, 52; AC 10765; TCR 307, 416). And the Church Specific is also referred to as a communion because its members have a common affection from a specific knowledge (see AR 8; DP 325; TCR 15). Again, a heavenly society is called a communion in an even more restricted sense. But that which causes each unit in a homogeneous series to be called a communion is the conjunction and spiritual association brought about by the influx of Divine love.     
     Love conjoins those who share it, and this conjunction is an actual communion. Most desirable, then, is an eternal communion with angels who love the Lord. But if life qualified by angelic forms is to inflow and become our own we must acquire revealed truths as vessels for its reception; for "when man learns truths from the Word he comes into communion and consociation with angels beyond what he knows" (TCR 347: 2)-a communion of which he becomes aware as an actual sharing after death, and as the source of wisdom, peace, and happiness (HD 236; AC 5859e; HH 73, 268; DLW 431)

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DEGREES OF THE LAW 1953

DEGREES OF THE LAW       Rev. MORLEY D. RICH       1953

     There are two general requirements for the attainment of true and heavenly order: 1) laws from the Divine truth which regard the neighbor in all degrees; 2) obedience to those laws for the sake of the neighbor in all degrees. This is a general statement which would be agreed to by every New Church man, and which, indeed, is commonly perceived by sincere Christians. However, as both revelation and history show, the mere acknowledgment of such a general statement without further thought is not sufficient to resolve the difficulties attendant upon men's effort to apply it. Such difficulties can be solved for the Specific Church and for the human race only by answering such complex and specific questions as "Who is the neighbor in the varying degrees?" and "Which laws are to be obeyed when they conflict?"
     For blind obedience to one degree of the laws as they exist, or are made, may involve disobedience to higher law. Furthermore, the virtue of obedience to the law can be, and has been, appealed to and manipulated by tyrants and absolute sovereigns, by church and state alliances, and by specific groups and classes of society-sometimes on the grounds that the civil laws have been formulated from the Divine grace giving infallible illustration to those in authority, sometimes on the grounds of the authority of self-intelligent "experts."
     The struggle to reconcile human law with Divine law was commenced with the Christian Church, the reason being that a large area of civil life was left vacant as to the law by the abrogation of many of the detailed and specific civil laws which had been prescribed for the Jewish Church as a mere representative. As a consequence, while the necessity of law and order was still recognized, the relationship between it and human freedom had still to be explored and defined as to the many areas and channels of human society. Also, such civil law needed to be harmonized with Divine law, about which only the externals were known as yet.
     This struggle was further intensified by the Last Judgment. There seems little doubt that this was the cause of civil disturbances, disobediences, disillusionments, and even revolutions which have occurred since, by which men sought to throw off unduly heavy, man-made yokes and to establish a system of law and order which would provide freedom as well as protection and security.

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It would seem to be reflected further in the comparative brevity of life, since then, of the successive tyrannies which have arisen. And, finally, it is manifested in the laws of those communities which have been successful-laws which provide for the orderly changing of the law, which provide that no person in authority may operate above the law, and other laws, which tacitly recognize the human right of disobedience and revolt in regard to evil laws.
     Law, and obedience to it, involve charity toward the neighbor. But the rational man asks: "What is charity?" "Who is my neighbor?" "What is the law?" These questions, it will be found, are fully and wonderfully answered by the Lord in His second coming. And so it may be said that this revelation will, in time, establish a most perfect order and law which will give the utmost freedom; for it will breathe a Divine Humanity even into civil law, and will slowly banish those tyrannies which inhumanly manipulate masses of people "for their own good." Furthermore, it will in each generation expose those scribes and Pharisees who would, in enforced altruism, place upon men "burdens grievous to be borne." And finally, it will aid every individual man in that endeavor of regeneration, by which alone human society will ultimately and permanently be reclaimed, to see his emotions and ideas of natural good in their true light-as tools and instruments which may be useful bases for spiritual life, or, on the other hand, as instruments which may become the tools of the devil for the robbing and enslavement of the neighbor, unless he practices self-examination.
     We find, when we examine the subject, that there is Divine law, spiritual law, moral law, and civil law-this in relation to man. There are other laws, such as the laws of nature and of human nature as it is now constituted, which cannot be broken or changed except in appearance and temporarily, or as in human nature, by regeneration. Then we discover that the neighbors who are to be regarded in these laws are, in the order of their precedence and importance: the Lord, His good and truth, His kingdom, the church, the human race, the country, community, the family and oneself. Finally, we find that the first of charity is the shunning of evils as sins against God, that the second is the doing of good to the neighbor, and that its essence and summit or crown is the faithful, sincere and just performance of use.

     1. Divine Law

     In the larger sense, Divine law is the only law which has real substance and form, since it is of and from the Divine. It is also the source and origin of all the lower degrees of law-spiritual, moral, and even civil, as far as the latter reflects the former. The Divine law is given in the Word; and we find, when we read that Word, that there are Divine laws given for all planes-for the spiritual, the moral, and the civil.

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We would here, however, confine our attention to laws given in the Word in relation to the civil plane of life. For we find, when we read Arcana Coelestia 9349, many useful, interesting and even startling distinctions made as to Divine civil law.
     First of all, the passage divides the laws given in the 20th to the 23rd chapter of Exodus into three classifications: 1) those which ought to be observed and done by all means; 2) those which may serve for use if people are so disposed; 3) those which are abrogated as to use at this day where the Church is. [Italics added]

     1. Those which ought to be observed and done by all means. It may be first observed that all three of these classifications contain, as to their laws, the spiritual sense. But we are not here concerned with that sense, except as it may shed light upon the literal sense of the civil plane.
     The first thing that comes to our attention here is the laws of the Decalogue. And in relation to the law of the sabbath it is worthy of remark that while the verse which simply says "Remember the sabbath day, to keep it holy" is included in this first class of primary laws, the verses which follow to describe exactly how the sabbath shall be kept are not included here, but rather, under the secondary laws, or those "which may serve for use ii people are so disposed." In other words, what is plain here is that it is a good and useful thing ii we avoid the doing of work or other secular activities on the sabbath; but it is not classed as a law "which ought to be observed and done by all means." There is here, in other words, the manifest recognition that if it is impossible for a man to observe the sabbath just in that particular way, due to his environment and circumstances, or if he does not see its usefulness for himself, from his own freedom and rationality, he is not to be condemned therefor. Nor should there be civil laws which enforce such specific types of Observation of the sabbath. The essential law is that every man should "remember the sabbath day, to keep it holy" in some manner and in some degree, according to his own lights and freedom (Cf. Exod. 20:3, 5, 7, 8, 12-17; Exod. 20:10; 23:12).
     The second thing which is remarkable is the prescribing of the death penalty for certain specific types of crime (Exod. 21:12, 14, 15; & 22:18-20; exception: Exod. 21:13). These prescribe the death penalty for 1) he that smiteth a man, so that he die; 2) he who deliberately approaches his neighbor with intent to slay him by guile; 3) he that smiteth his father, or his mother; 4) a witch; 5) whosoever lieth with a beast; 6) he who sacrificeth to any god save the Lord only.
     There are, among these some which we would be inclined to question and be troubled about.

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Let us admit, however, that we cannot escape their plain teaching simply by saying that the difficult ones may be got around by adhering only to their spiritual sense. What we can say is that these classifications and teachings are addressed to the new specific church. That church is not yet established in the civil world. Nor are its perceptions of the spiritual causes lying behind these Divine laws as yet clear and authoritative. But, it may be suggested, it is quite possible that as the rational revelation becomes established universally, so will improve man's judgment and perception of just what and who is a "witch," for example, and of the depth of spiritual depravity involved in an adult "striking his father or his mother," or, in the world of the Church Specific, "sacrificing to any god save the Lord only."
     We would, however, turn our attention to the general subject of the death-penalty, here so plainly and uncompromisingly commanded in Divine law. If we accept its truth and its origin from Divine truth, then we shall begin to be illustrated in the reasons, the spiritual causes, lying behind it. Opposition to it in the world is largely due to the sentimentality of natural good, when that good is uninstructed about and ignorant of the existence of the spiritual world, and which therefore regards the death of the physical body as the greatest evil which can be visited upon a man.
     A brief suggestion in Bishop W. F. Pendleton's Topics from the Writings [p. 146] points to the correct spiritual grounds from which to view capital punishment. And a right understanding of the relationship existing between the spiritual and natural worlds will confirm its propriety as a Divine law. Whatever a man does in the body confirms and strengthens him as a plane or basis for the influx of spirits, angels, or devils corresponding to the action, and for their influence thereby upon human society in general. When a man, therefore, commits murder, either from sudden anger or from more lengthy and purposeful motive, he looses the spirits and devils of murder upon the earth. It is but just and merciful, therefore, that that which acts as the ultimate base of operations for these spirits, i.e., the physical body, shall be put to death, and thus cease to be an organized ground for the currents of hell, which bring upon earth in this way far more subtle and spiritual evils than those of mere physical murder. The same pertains to the sorceress or witch, who has deliberately placed his or her mind, and thence body, at the disposal of the unruly and evil forces of spiritual anarchy and the destruction of human souls. And, let us note, the death penalty does not deprive the individual of life; it only deprives his physical body of life.
     The third thing worthy of note in these primary laws is the commandment: "Thou shalt not revile God, nor curse the ruler of thy people" (Exod. 22:28). The second phrase of this has been much abused and misused to foster the belief that all rulers are Divinely appointed and therefore sacrosanct; wherefore it is an evil to overthrow or change them in any manner.

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This made a convenient handle by which the political alliance of church and state might rule the common people with an iron hand under the guise of Divine law. It is, indeed, an evil "to curse the ruler of thy people," for respect for office is taught throughout the Writings; it is a part of Divine order, without which even civil society cannot exist. This commandment also demands respect for the person who is in office at any one time, i.e. not cursing the ruler of thy people. But common perception shows that there is nothing here either said or implied which would make it an evil either to remove from office (without disrespect) those who are incompetent or corrupt, or to have freedom of choice as to one's rulers. In fact, it may be said that the gradual effect of the Writings upon the human race will be such as to make possible for the first time in history the right combining of full freedom of choice with a genuine respect for office, and for the person in that office while he is there. For, even though he be incompetent and/or corrupt, nevertheless, he is perforce in a daily performance of his office, according to his lights, and with some measure of that official conscience which is given to all in such positions.
     In Exodus 23:2, 3, occur several minor statements of law which are provocative of thought. Thus, it is commanded: "Thou shalt not follow a multitude to do evil"-obviously referring to mel, action, and perhaps also to mass actions which result in the forming of laws directed against the neighbor in an evil way. Then it says: "neither shalt thou speak in a cause to decline after many to wrest things"-which seems to have certain connotations in relation to the public as well as private confiscation of the wealth and property of individuals. And finally, it is written in this section: "neither shalt thou countenance a poor man in his cause. In other words, the cause of the poor shall not be countenanced to an extent beyond its intrinsic merits, and merely because they are poor; for this leads to the undue favouring of one section of society over another, and to unrighteous judgments against others.
     Finally, in a statement which is Often repeated in other parts of the Old Testament, it is written, "Thou shalt not bow down to their gods, nor serve them, nor do after their works. but thou shalt utterly overthrow them, and quite break down their images. And ye shall serve the Lord your God, and He shall bless thy bread and thy water; and I will take sickness away from the midst of thee" (Exod. 23; 24, 25). In its external sense, this commandment obviously points to the uses of iconoclasm, of "image-smashing" to the body politic and civil, and in service to the Divine law alone.

     (To be continued)

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EVER OPEN GATES 1953

EVER OPEN GATES       Editor       1953


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

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

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     It is said in the Apocalypse that the gates of the holy city shall not be shut at all, yet there shall not enter into it anything that is unclean. These statements express a spiritual law which may be illustrated in this way. There is a sense in which the ultimate protection of our church services is that they are conducted within open doors. If the doors were locked, the curious, the suspicious, and the resentful might soon demand admittance. But because they are open, the indifferent and the hostile are free to stay away; and if any should enter for a time they soon depart, usually of their own accord, in search of more congenial spheres. Thus is freedom preserved-freedom to enter, and freedom to remain without.
     So is it also with those universal truths which introduce into that spiritual city, the Heavenly Doctrine. Those truths are accessible to all who will bend their footsteps toward the Writings. But those only who bring with them the acknowledgment and belief that the Lord is the God of heaven and earth, and that all the truth and good of religion and the church are from Him, can enter through them and abide in the city. The very fact that those truths are open, and can therefore be plainly seen, will repel most of those who are not in agreement. And if some of these should enter, they will either depart of their own accord because they cannot bear the light of truth, or will be sent away. Thus does the Lord protect the freedom of those who will to enter continually, and of those also who will to remain without; for the reactions of men to the sphere of open truth are the protection of that truth.

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HAVE YOU HEARD! 1953

HAVE YOU HEARD!       Editor       1953

     Among the laws given to the children of Israel was this: "Thou shalt not go up and down as a talebearer among thy people" (Leviticus 19:16). Society is made up of men and women. Life consists largely of their affairs. There is a lively interest in the doings of others that is quite legitimate, and conversation about them that is proper and not to be frowned upon. In so far as they look to charity, partake of good will and mercy, and view what other people are doing and saying from the Lord rather than from self, personal remarks may well have a place in human life; and a "good gossip" may be a perfectly harmless thing.
     What the Writings condemn is gossip in the sinister sense of the term-the eager reporting of faults, weaknesses, and ill conduct in others, the passing on of anything discreditable to the neighbor, the circulation of scandal and ill-founded rumor; and, of course, avidity in searching for, and listening to, the talebearer's doubtful offerings. This kind of gossip is humorously tolerated by society, if not accepted. But the men and women of the church can scarcely justify it seriously; knowing, as they do, that to injure the good name of another is to sin against the commandment, "Thou shalt not kill," since a good name is held by many in equal estimation with life itself. The simple fact is that a person can be done to death over the tea cups as foully as by an assassin's bullet, and this by squeamish folk who would swoon at the sight of blood; for to destroy usefulness is to take away life itself, and this kind of killing is easy, safe, and painless-for the killer, murder, indeed, but murder without the shock of violence.
     But malicious gossip leaves its mark on those who supply and demand it. For its very life is the will and desire to believe only ill of the neighbor, to rejoice in his discomfiture, and to exult in his transgressions. And unless this love is denied as a sin it must grow on what feeds its insatiable appetite, until it is no longer possible to see or believe any good of anyone.
SWAN AND THE BASILISK 1953

SWAN AND THE BASILISK       Editor       1953

     More than others, perhaps, the body politic seems doomed to submersion in the tepid waters of weary cynicism. Too many men have echoed as sad but unalterable fact that "the age of virtuous politics is past"; and despairing with Rousseau that "the body politic, like the human body, begins to die from birth," have either acquiesced regretfully in Ingalls' conclusion that the purification of politics is an iridescent dream or, as self-styled realists, have accepted Hiller's dictum that "politics is the science of who gets what, when, and why."

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And it could scarcely be denied that something of this negative attitude has seeped into the organized New Church. New Church men and women usually do their duty at the polls. But it is sometimes said, and even once would be too often, that they have no business in politics; the pronouncement usually being accompanied by gloomy warnings as to the inevitable fate of those who touch pitch.
     But admitting the practical difficulties, can this, as a total attitude, be supported from the Writings! A nobler definition of politics is to be found in Aristotle, who saw it as the master-art or science; covering the whole field of human life, and having to determine, what is the good? and what can law do to promote this good? Nobler still is the definition of the Writings which places political laws second only to those of justice in the state. In the Writings, also, the common good is defined by the Lord Himself; and from the doctrines of order, government, and freedom given in their pages more can be learned than from any other source as to what law can do to promote that good. From the Writings, furthermore, we learn the proper place of politics in relation to other things, a relation seldom seen or sought in the world; below spiritual and moral things, and above those of science. And we are assured that they are so subordinated with those who love truth because it is truth, and that they think and act from judgment and justice in all things.
     The Writings offer us an entirely new conception of politics in the Aristotelean sense: one dedicated to the proposition that the universe was created for the sake of the human race, that from it should be formed an angelic heaven; that religion is the only means of promoting and establishing this end; and that religion produces just and true desires, and hence judgments and actions, in spiritual, moral, and civil things. With these things in mind, can we doubt that the New Church man has a vital place in politics, as in every other profession; that the New Church is destined eventually to change not only the face but also the inner character of politics! not as a church, but through men who bring to politics as the service of the state and the common good the doctrine and religion of the new Church.
     In an unexplained correspondential image it is said that the man who has religion is, in political things, like a swan flying with a bunch of grapes in its mouth, while he who has not is like a basilisk with a poisonous herb in its mouth (Coro. 40:2). It is not our intention to suggest that there are no men of religion engaged in politics. But the poison destructive of all truth is there. And as Providence opens the way to those who are alert, not inert, the New Church must bring to the body politic the gift of spiritual truth, applied for spiritual ends from spiritual charity which sees the proper place and use of the state.

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WHO IS MY NEIGHBOR? 3. OUR COUNTRY 1953

WHO IS MY NEIGHBOR? 3. OUR COUNTRY       Editor       1953

     Attention has been drawn to the fact that the setting of our country after the church in the degrees of the neighbor raises an issue of current interest, that of church and state. This is not the place to discuss the various relations that have been established during the Christian era, or to examine their historic backgrounds. Rather we would note that the state is a Divine institution and its orderly government is of the Divine will; and that the Writings present an entirely new conception of the relation of church and state, in the light of which current theories should be appraised.
     The order set forth in the Writings expresses the real truth of the matter. Rightly understood, the church is above the state. But this must be rightly understood! The superiority of the church is not such as to encroach upon the freedom of the civil power; for it does not imply a right to dictate to that power, or to regard it as the secular arm of the church. Nor does it mean that when allegiance has been given to God there can, and should, be no recognition of the state or the crown, as the case may be. Yet neither should the churches, as they have sometimes done through clerical lobbyists, appeal to Caesar to compel men to render unto God the things that are His. Church and state each have their own uses, which are clearly distinguished in the Writings. The uses of the church, which are the Lord's, have to do with teaching spiritual truth and leading thereby to the good of life; those of the state, which are more directly man's, have to do with regulating conduct on the civil and moral planes and providing services. Interiorly, of course, revealed Divine truth should govern civil as well as spiritual life; and the ideal relation would be one in which this was so, and church and state each respected the freedom of the other.
     It is in the mind of the individual that the church is above the state; or, to put it more accurately, that revealed spiritual truth is superior to the civil law. This is indeed acknowledged by the state in its recognition, for instance, of the right of the conscientious objector on religious grounds to refuse to bear arms in time of war, although it may direct him to non-combatant duty. It does not exempt the individual from obedience to the civil law; but it does mean that in the event of a conflict between revealed spiritual truth and civil law he has the right and the duty to differ and protest. For example, we are taught in the Writings that our country should be supported, among other things, because of the protection the church receives from it. And this surely means that the church should have freedom to oppose on the civil plane things which are injurious to the church; that, in an extreme case, a church that is oppressed has the right to challenge the laws of the state-not indeed by rebellion, but by choosing to accept martyrdom.

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For the doctrine of the neighbor always is that in cases of conflict the higher degree is to be preferred.
     This issue has serious implications in the field of education. On both sides of the Iron Curtain the purpose of education seems to be conceived, more and more, as the preservation of the existing form of government. In the Western World, the idea appears to be gaining ground that democracy is the final end of education and its highest possible goal; and there is not lacking a covert suggestion that religion may be tolerated as long as it does not interfere with this process. Nor is this confined to the educators. For even some of the churches seem to be committed to the belief that the preservation of democracy is the supreme and ultimate task of religion. These things must give the New Church man and woman pause. For our highest aim is to establish genuine freedom; and the final ideal to which we look, on every plane, is belief that the will of the Lord reveals to men what is right and wrong.
NARCISSUS OF THE FARMYARD 1953

NARCISSUS OF THE FARMYARD       Editor       1953

     "One calm afternoon when all nature seemed asleep, and the still waters of the pond reflected the blue sky and the fleecy clouds, the Horse noticed one of the geese standing beside those waters in a contemplative attitude. He had often noticed this same goose thus engaged, and was moved to ask his friend the Grey Goose, who happened to be passing on his way to the barn, for an explanation. 'He loves to contemplate the image of himself that on quiet days like this is reflected from the clear water,' was the reply.
     "'Himself" said the Horse questioningly. 'Well, you see,' was the response, 'his is a refined soul, and he sort of sees in the reflected image an idealization of the essential nobility of goose-nature. You ought to hear him talk, it makes one have a better opinion of one's self; for he shows that, deeply hidden under our faulty external character, lies our true nature, which is noble, pure, and good; that these qualities constitute our very self, which contemplation and lofty purpose can develop. I myself have frequently been so moved by his high and lofty words that I have gone down to the pond and contemplated my own image shining therein.'
     "'Well?' again queried the Horse. 'Well, somehow or another it wouldn't work. I could only see myself, and you know I'm not a very handsome goose; and besides, the first thing I knew I would get to watching the white clouds and forget all about my noble nature'" (Anshutz: Fables).

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Church News 1953

Church News       Various       1953

     THE ACADEMY OF THE NEW CHURCH

     Joint Meeting

     Mr. E. Bruce Glenn addressed the Annual Joint Meeting of the Corporation and Faculty of the Academy on June 6th on the subject, "Distinctive Avenues to Truth."

     After noting that true education is the development of the natural rational as an approach to the spiritual rationality of life, the speaker considered the three planes of the natural mind-sensual, scientific, and rational-and the relation of these to the three major curricula of education-the sciences, the humanities, and the doctrines of the Church. As Bishop Benade noted many years ago, these three areas of knowledge instruct the mind through three distinct mediate sources of truth-nature, man, and the spiritual world revealed in the Word. The address illustrated the conflict in modern educational theory between these approaches to truth by reference to influential spokesmen for each in the nineteenth century-Huxley, Arnold, and Newman. The importance of developing in the Academy Secondary Schools and College our own distinctive approach to each curriculum is emphasized by modern confusion and surrender to the scientific as the only method of arriving at truth. Nature, man, and the Word have each their place in the mind's development; and the knowledges from each must be so ordered as to provide a true foundation for the spiritual rationality of adult uses.
     The address was preceded by reports from the President, the Treasurer, the Dean of Schools, and an informal review of other administrative reports by the Executive Vice President. All the reports, as well as this address, will be published in the JOURNAL OF EDUCATION this September.
     A simple and moving tribute was paid during the evening to Mr. Wilfred H. Howard, who is retiring this year after serving the Academy as a teacher of the physical sciences for four decades. Professor R. R. Gladish, on behalf of the Boys' Academy Faculty, presented Mr. Howard with an inscribed silver bowl, after recalling both as student and fellow-teacher his gentleness and patience with the many boys he had taught. Mr. Howard in thanking the Faculty expressed the hope that he might continue to serve the Academy in the research studies to which he has been devoted, of uniting the findings of science with the philosophic truths of Swedenborg's preparatory works and the Writings.

     Commencement

     Commencement Exercises of the Academy Schools were held on Friday morning, June 12th, in the Assembly Hall at Bryn Athyn. The address of the day, delivered by Mr. Norman P. Synnestvedt of the Detroit Circle, is published in this issue of NEW CHURCH LIFE [PP 359- 363].
     Valedictorians were: for the Secondary Schools, Leone Asplundh and Alfred Acton; for the Junior College, Robert Merrell; for the Senior College, Gwladys Hicks; and for the Theological School, Roy Franson. All the valedictorians spoke in appreciation of the distinctive advantages of Academy education in their respective schools; Mr. Franson's tribute to the ministers who comprise the Theological Faculty was especially moving.
     It is worth noting for those who may be concerned over the absence of awards at this year's Commencement that the Faculties of the Secondary Schools have suspended the annual awarding of pins and medals donated by Theta Alpha and the Sons of the Academy. This action was the result of long concern about the difficulty of establishing tangible criteria for the awards and of choosing between prospective recipients. Greater emphasis is now being placed, both in Secondary Schools and College, on the awarding of gifts (volumes of the Writings and collateral works) the day before Commencement, for outstanding work in subject fields, extraordinary participation in the Student Work program, and other achievements in the activities of the Academy.
     E. BRUCE GLENN.

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     ACADEMY SCHOOLS

     Awards, 1953

     At the Commencement Exercises on June 12th, the Graduates received their Diplomas and the Honors were announced as follows:

      Theological School

     CERTIFICATE OF QUALIFICATION: Roy Franson.

     Senior College

     BACHELOR OF SCIENCE (cum laude): Rita Jean Kuhl.

     BACHELOR OF SCIENCE: Odah Louise Barry, Phyllis Jean Burnham, Edna Margaret Funk, Gwladys Hicks.

     Junior College

     DIPLOMA: With Distinction: Julie Anne de Maine.

     DIPLOMA: Men: Paul Sterling Gunther, Roger Hussenet, William Sumner Kingdon, Jack Michael McDonald, Robert Donald Merrell, Peter Howells Synnestvedt, Yorvar Evan Synnestvedt. Women: Muriel Childs Rhodes.

     Boys' Academy

     DIPLOMA: Alfred Acton 2nd, Carl Hjalmar Asplundh, Jr., Thomas Alfred Coffin, George Madison Cooper, David Robert Larson Frost, Malcolm David Gyllenhaal, John Harvey Horigan, Gerald Allen Klein, Martin Erland Klein, Richard Alvin Lindrooth, Paul Russell Lyman Alvin Adams Nelson, Vincent Carmond Odhner, Feodor Urban Pitcairn, Bradley Gage Smith, Glenn Wesley Smith, Charles Seymour Starkey, George Ernest Thomas Stebbing, Johan Christian Synnestvedt; Denis Kuhl. Certificate of Completion: Maurice Schnarr.

     Girls' Seminary

     DIPLOMA: Leone Asplundh, Gabrielle Blackman, Viola Ann Boatman, Nadine Brown, Cathlin Davis, Nancy Rae Edgar, Naomi Lucy Gladish, Marilyn Gunther, Millicent Holmes, Janet McClarren, Elizabeth Ann Roberts, Raquel Aubry Sellner, Barbara Jane Simons, Jane Robinson Van Zyverden; Anne Funk, Eudora Heinrichs, Margarite Kuhl. Certificate of Completion: Carolyn Kuhl. Certificate of Attendance: Andrea Pennington Cole, Robyn Glenn.

     GENERAL CHURCH CORPORATION

     The 1953 Annual Meeting of the Corporation of the General Church of the New Jerusalem was held in the Benade Hall Auditorium, Bryn Athyn, Pa., on Saturday, June 13, 1953, at 4:00 p.m., Bishop De Charms presiding.
     The reports of the officers and auditors were read and received; the report of the President, Bishop De Charms, commenting on the situation in the South African Mission, England, Sweden, Holland, the Canadian Northwest, and the Western United States. The following gentlemen were elected to the Boards of Directors for a term of three years: Rt. Rev. George de Charms, Rt. Rev. Willard D. Pendleton, Kesneil C. Acton, Esq., Edward H. Davis, Esq., Mr. F. G. Colley Pryke, Mr. Edward C. Bostock, Mr. Harold F. Pitcairn, Raymond Pitcairn, Esq., Mr. Gordon D. Cockerell, and Mr. Hubert Hyatt. The By-Laws of the Illinois Corporation were amended by substituting the words "Board of Directors" for "Executive Committee" wherever the latter occur therein; and the By-Laws of both Corporations were amended to provide for the appointment of a nominating committee consisting of five members of the Corporation, two of whom shall be members of the Board of Directors.
     HUBERT HYATT,
          Secretary.

     TUCSON, ARIZONA

     When the Rev. Harold C. Cranch paid his spring visit to Tucson a business meeting was held at the home of Mrs. Berninger. Mr. Cranch discussed the Revised Standard Version of the Bible, and also the material being used in the Sunday schools. Slides of Joseph and Moses were shown later, and on motion it was resolved to buy a projector for use in our Sunday school. Mr. Rembert Smith has been very conscientious in his work with the older children, and Mrs. Robert Carlson has worked diligently with the younger ones.
     The service, at which the sacrament of the Holy Supper was administered, was held at the home of Mrs. Irma Waddell. Eighteen adults and eleven children were present.
     Our Circle expands in the winter and shrinks in the summer. One of the winter visitors was Mrs. Rothermel of Toronto, who was faithful in attendance at church.

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When she left she presented us with an etched brass offertory bowl, which was gratefully received. We are sorry to have lost Jack and Sally Rose, also Virginia Smith. They were a great addition to our group.
     Mr. Cranch paid his next visit at the end of May. A class was held at the home of the Robert Carlsons and service at the home of Mrs. Berninger.
     On Friday, May 29, Bruce Wilson, son of Dan and Elaine Wilson, was married to Miss Bertina Simpson. The writer of these notes was unable to attend, but has been told that it was a lovely wedding.
     During the summer our church activities decrease on account of the heat, although a picnic is being planned for the Nineteenth of June. It is a great help to have a Pastor near enough to make bi-monthly visits, and the entire Circle wishes to express its appreciation of the fact that this has been made possible.
     JANET LINDROOTH.

     TORONTO, CANADA

     Theta Alpha was most fortunate in being able to hear at its April meeting a tape recording of a doctrinal class by the Rev. Hugo Lj. Odhner. Prior to the May meeting, Miss Edina Carswell invited the members to a buffet supper. The highlight of the business meeting that evening was the election of officers. The Ladies' Circle ended the season with a supper at the church to which were invited all the ladies and girls of the Society. After the tables had been cleared we were presented with a fashion show-the "latest" styles from the Gay Nineties to the late 1920's. Mr. Sanfrid Odhner of Detroit was guest speaker at the Forward-Sons' final meeting, his subject being the future of the Academy and the problems which will attend the growth expected in the next few years.
     Our spring dance in May was, most fittingly, a truly grand Coronation Ball. During the course of the evening we chose our own Queen of the Ball, Mrs. Bunny Bevan, whom we crowned. Basil Orchard was chosen as her Prince. It was a most impressive moment when, at the close, the lights were turned out and we faced the magnificent spot-lighted picture of our Queen and sang "God save our gracious Queen."
     To commemorate the Coronation of Her Majesty, Queen Elizabeth II, the Rev. A. Wynne Acton conducted an inspiring service. His talk to the children, and sermon for the adults, took the form of instruction as to the regalia used in the ceremony.
     We were delighted to have our former Pastor, the Rev. F. E. Gyllenhaal, and his wife walk in unannounced at our Wednesday supper on May 6th, and to learn that they would be able to stay for a week. In his sermon, Mr. Gyllenhaal spoke of what a sermon should be and of how necessary it is that the listeners reach forward to receive its instruction.
     On Sunday afternoon, June 14th, Mr. and Mrs. Joseph Knight entertained at a garden party which was also a pantry shower for Mr. and Mrs. John Parker, Jr. On the following Tuesday, Mrs. Ruby Zorn and Mrs. Mary Parker invited the ladies to a kitchen shower for Ersa, at which time she received many lovely gifts
     The school children had a New Church Day banquet this year, with the three eighth grade girls making the speeches. The adults celebrated on Saturday, June 20th. From the four speeches and the closing remarks of the Pastor, we learned that the Writings give a definite lead concerning every aspect of human life. On Sunday, June 21st, the Holy Supper was administered, and the Pastor's brief but stimulating sermon was on the declaration: "The Lord God Jesus Christ doth reign." On the same day an afternoon picnic was held at the church property in Weston. There were races for the children, and baseball and horseshoes for the adults, which proved as much fun for the spectators as for those participating.
     The closing exercises of the Olivet Day School took place on Thursday evening, June 25th. The three girls leaving the eighth grade were each presented with a copy of Heaven and Hell. Following the service, the children gave a short and most enjoyable play entitled "The Princess Who Wanted to be a Fairy." After the final curtain presentations were made by the pupils to their Principal, Mr. Acton, the regular teacher, Miss Joan Kuhl, and the assisting teachers. Theta Alpha presented the school with a year's subscription to the NATIONAL GEOGRAPHIC MAGAZINE and a framed colored picture of our Queen.
     KATHERINE BARBER.

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ORDINATION 1953

ORDINATION              1953




     Announcements.
     Franson.-At Bryn Athyn, Pennsylvania, June 19, 1953, Mr. Roy Franson into the First Degree of the Priesthood, the Rt. Rev. George de Charms officiating.
EDUCATIONAL COUNCIL MEETINGS 1953

EDUCATIONAL COUNCIL MEETINGS              1953

     BRYN ATHYN, PA., AUGUST 24-28, 1953

Monday, August 24
     8:00 p.m. Worship (Benade Hall Chapel).
     8:15 p.m. Opening Session
               Address by the Rev. Hugo Lj. Odhner: "The Teaching of Philosophy.

Tuesday, August 25
     10:00 a.m. Report of the Committee on Science.
     2:00 p.m. Meeting of the Committee on Religion.
     8:00 p.m. Report of the Committee on the Social Sciences.

Wednesday, August 26
     10:00 a.m. Report of the Committee on Mathematics.
     2:00 p.m. Meeting of the Committee on Religion.
     8:00 p.m. Open.

Thursday, August 27
     10:00 a.m. Report of the Committee on English.
     2:00 p.m. Meeting of the Committee on Religion.
     8:00 p.m. Report of the Committee on Foreign Languages.

Friday, August 28
     10:00 a.m. Report of the Committee on Religion. Business.
     1:00 p.m. Banquet (at Casa Conti).
               Toastmaster: Rev. A. Wynne Acton.
DISTRICT ASSEMBLIES 1953

DISTRICT ASSEMBLIES       GEORGE DE CHARMS       1953

     All members and friends of the General Church of the New Jerusalem are cordially invited to attend the District Assemblies, as follows:

     WESTERN PENNSYLVANIA, OHIO, AND MICHIGAN, PAINESVILLE, OHIO, Friday, September 11th, to Sunday, September 13th, inclusive, the Right Rev. Willard D. Pendleton presiding.                    

     EASTERN CANADA, KITCHENER, ONTARIO, Saturday, October 10th, to Monday, October 12th, inclusive, the Bishop presiding.

     CHICAGO DISTRICT, GLENVIEW, ILLINOIS, Friday, October 23rd, to Sunday, October 25th, inclusive, the Bishop presiding.

     GEORGE DE CHARMS,
          Bishop.
GENERAL ASSEMBLY IN LONDON 1953

GENERAL ASSEMBLY IN LONDON              1953

     In connection with the proposed 1956 General Assembly in London a transportation questionnaire and data sheet has been sent to the membership of the Church over the signature of Mr. Ralph Klein. A prompt and full response, which is not a commitment, will assist the committee.

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HOUSE OF THE FOREST OF LEBANON 1953

HOUSE OF THE FOREST OF LEBANON       Rev. HUGO LJ. ODHNER       1953


NEW CHURCH LIFE
VOL. LXXIII SEPTEMBER, 1953          No. 9
     "But Solomon was building his own house thirteen years, and he finished all his house. He Built also the house of the forest of Lebanon . . . upon four rows of cedar pillars, with cedar beams upon the pillars. And it was covered with cedar above upon the ribs, that lay on forty-five pillars, fifteen in a row." (I Kings 7:1-3)

     The splendor of Solomon's court became a legend in the Orient. David's victories had brought an era of peace for Israel; and Solomon, his son, extended the power of his throne by wisdom and diplomacy. The trade routes between Asia and Egypt ran through his kingdom, and there flowed a golden tribute from the spice merchants and from the traffic of the kings of Araby until "silver was nothing accounted of in the days of Solomon." In league with Hiram of Phoenecia, his navy brought treasures and luxuries from the ends of the then-known earth. And from all lands came men to hear the wisdom of Solomon which God had put in his heart.
     Jerusalem became a metropolis. There Solomon erected a temple to Jehovah, in which the prayers of Israel could be voiced and its sins be purged by sacrifices. For himself Solomon built a house which had so many columns of cedar, imported from Tyre, that it was named "the house of the forest of Lebanon." The temple was also made of cedar, but was smaller and was overlaid with gold. The house of the forest of Lebanon was much larger and had a porch of judgment where Solomon's ivory throne stood, overlaid with the best gold and guarded by lions; and an avenue of lions, symbols of the tribe of Judah, graced the six steps below. Besides these two buildings, Solomon made a house for Pharaoh's daughter whom he had taken to wife, a house made after the pattern of a court within his own house.

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     The Word describes these works of King Solomon because by him is represented the state of the regenerate man, or the church triumphant. He also represents, in an inmost sense, the Lord Himself, the Divine Human, as to this Divine presence in both the celestial and the spiritual kingdoms of the heavens.
     The three houses which Solomon erected have their counterparts in the mind of the man of the church. For there is a spiritual mind, represented by the temple, the house of God. There is a rational mind, significantly called here the house of the forest of Lebanon. And since man's intelligence and wisdom are acquired through conjunctions of truth and good and confirmed by scientifics of natural experience, man's natural, or his faculty of learning and remembering, is signified by the house built for Pharaoh's daughter (see AE 654:33).
     Every man is born natural-in a state almost like that of an animal. But because of his God-given soul he has the faculty of becoming rational. An animal is born with instincts which provide the knowledge proper to its peculiar love. Its life, its brief destiny, is fulfilled when it follows out its connate instincts. But man is born for heaven; born to become an individual free to select the gifts of life according to personal choice and rational discrimination. And this human destiny cannot be attained unless his natural mind be enriched with knowledge-knowledge of the world in which he finds himself, knowledge of himself and of his relation to others, and knowledge of his relation to his Creator.
     Doctrine therefore informs us that without instruction of the natural, man cannot become rational (AE 654:15). And it adds further: "And if he does not become rational he cannot become spiritual" (ibid.). He must be instructed in truths, first scientifically and naturally, and only later spiritually. "For everyone prepares a rational for himself through truths scientifically and naturally understood" (AE 654:16); a rational into which the spiritual can then inflow and operate. "For through the rational which belongs to his understanding man receives the light of heaven and through the rational enlightened by the spiritual he surveys cognitions and knowledges; and from them he chooses such as are in accord with the genuine truths and goods of heaven and the church, which are spiritual, and he rejects those which are discordant. Thus man lays the foundation of the church in himself" (ibid.).
     Man cannot become spiritual unless he first becomes rational. Yet the doctrine clearly teaches that the rational does not introduce anyone into the spiritual. Man does not enter into the spiritual through the rational, for this is entirely contrary to order and in the spiritual world it is prevented by angel guards (AE 569:8). No spiritual truth was ever discovered by man as the product of his reasonings.

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     It is most essential that we understand what are the real purposes and functions of the rational powers entrusted to us as human beings. For there are many who believe that the rational mind has the power to determine truth, even spiritual truth; yea, that man, by the processes of his reason alone, can elaborate a "natural theology" without the aid of revelation, that is, of the Word. This claim of the rationalists is denied in the Writings. It is therein shown that every truth about God and the life of heaven came to man by Divine revelation, not by the intrinsic powers of the reason of man.
     The Lord has indeed made man "less a little than the angels" by endowing him with the faculty of rationality. This faculty is indeed in itself Divine, and not a part of man. It is a power bestowed, a potentiality and not an actuality. And it is from this faculty that man's rational can grow up and develop. At first his rational is "procured through the experience of the senses, through reflection upon the things involved in civil and moral life, through scientific things and through reasonings from them and by means of them; and also through the knowledges of spiritual things from the doctrine of faith or from the Word" (AC 2657:2).
     And at first man usually feels that it is in his power of reasoning that his rational consists-his power to draw conclusions from the evidence before him. He prides himself on the skill with which he can argue and confirm, and on the consistency and logic with which he pursues his thinking. Yet when he reflects, he finds that however intricately pursued and analyzed, his arguments can never come to the bottom of any question or settle beyond dispute the basic premises upon which it was founded. He might write whole books of undeniable learning, persuasively developing some proposition which in itself is void of truth; yea, which is an utter falsity. He finds that everywhere men, all seemingly rational, differ as to the most fundamental beliefs; that every church is divided by heresies; that every man is liable to confirm as truth any doctrine or opinion which favors his condition, while rejecting the dearest truth as of little worth if it is not according to his heart's desire (see AC 5937).
     This is particularly true in the field of religious faith and opinion. For men have no natural perception of what is spiritually good and true. There is, indeed, a lower perception with men which is called "common sense." It comes by influx from the spiritual world, and manifests itself as a capacity for drawing conclusions about worldly affairs and an insight as to what is just and right in moral and civil life. From this ability, in which one man may excel another, men are called rational. But "to no one at this day" is there any such perception as to spiritual things, or as to celestial good and spiritual truth (SD min. 4644; AC 5937).

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And the reason is that the delights of the love of self and the love of the world have obscured and almost extinguished the spiritual which flows in.
     It is obvious, therefore, that the purpose of the rational is not to determine what is spiritually good and true. It cannot be relied on as the touchstone of spiritual truth. Faith must be derived from a different source.
     Yet do not our sacred Writings continually stress the part which the rational must play in man's religious life? Do they not continually appeal to the judgment of reason? Do they not condemn the false idea that there is a trine of persons which constitutes the one God?-condemn it because "reason has no part" in such an idea (TCR 169); bemoaning that "at this day human reason is bound" with such fetters. Do they not reject the dictate of the old Christian churches "that the understanding is to be kept under obedience to faith"? Do they not instead give as the motto of the New Church, Nunc licet?-"Now it is lawful for the understanding to enter and penetrate into all the arcana of faith" (TCR 508). It is a blind and bigoted faith which believes in "mystical things" without knowing whether they be above reason or contrary to reason (ibid. 345).
     Must not the states of faith in the New Church be: first, faith of memory; second, faith of reason; and third, faith of light! (TCR 344). And is it not forbidden in the spiritual world to speak from persuasion-which extinguishes intellectual life in others-but ordained that one should speak from reason, and thus from truths themselves? (SD 5920, 5921).
     The simple answer is that the real function of the rational is not to determine spiritual truths but to receive the spiritual, and thus to mediate between the spiritual and the natural. This is the reason why the rational is able to be enlightened either from the light of heaven or from the light of the world. When man is first instructed, all knowledge comes to him from the world; and by reflection its connections are seen from natural loves, and by analysis abstract conclusions and principles are drawn out. As far as the understanding is elevated, and is uninfluenced by the sensual states of the will, truths can be seen in their own light. This is the object of the whole drawn-out process of education. Even spiritual truths of faith can be thus received in the understanding and rationally perceived in a natural manner, thus in the form of abstract knowledge-"Spiritual truths can be comprehended just as well as natural truths," at least while they are being heard or read, and man can then perceive whether they are truths or not; but they are comprehended with difficulty while man is thinking from himself. This light of understanding every man possesses, and it is aroused even by the natural love of glorying in being intelligent (F 3, 4).

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     What the reason sees in such states may be accepted and used to build up the rational understanding; or it may be rejected, or perverted and misused, as when man sinks his thought into the sensual states over which his unregenerate will holds sway.
     Therefore it is not enough that a rational mind should be upbuilt within man, enabling him to see truth both natural and spiritual. The "house of the forest of Lebanon" must be built close to the house of God. The house where Solomon sat on an ivory throne to judge Israel was built of cedar. Ivory, everywhere in the Word, is used to signify rational truth as to its power of judgment; and the cedar wood signifies rational good-the affection of the rational which receives the influx of spiritual things.
     It is through the affection of spiritual truth and good, through the conversion of truth into a motive for good or spiritual use, that the rational is given a perception to discriminate between falsity and truth and to judge between good and evil. Such a perception of spiritual truth can be maintained in the mind only by means of a new will, a conscience established in the rational (SD min. 4644). This is the wisdom of Solomon which is described as a gift of God, an answer to his prayer. It is the wisdom for which every rational man must pray. For the rational that is first formed with man is of truth alone, and is bitter like unripe fruit. It defends the forms of truth with impatient zeal, ready to rebuke and punish. It does not study to adapt itself to the minds of others, but is pitiless towards ignorance and stupidity. It regards all as enemies and rivals; even as it is said of Ishmael, the son of the Egyptian bondwoman, that "his hand was against every man."
     But when the affections of spiritual truth are implanted in the truths of the rational these truths are seen in the light of heaven; seen not merely as to logical consistency and convincing completeness, but as to their fundamental purpose and their inner origin in the Lord's own love and mercy. Rational truths seen from an affection of spiritual truth, from a love and devotion to the doctrine revealed out of heaven, become the pillars on which man's mind can rest; the mighty beams of cedar which, row upon row, uphold the spiritual home of our spirit, and form the judgment hall of a truly rational mind, the house of the forest of Lebanon. Amen.

     LESSONS: I Kings 5:1-12, 6:37, 38, 7:1-8. Luke 11:27-36. AC 5937:2, 3.
     MUSIC: Liturgy, pages 466, 462, 471.
     PRAYERS: Liturgy, nos. 38, 104.

     "At this day nothing else than the self-evidencing reason of love will re-establish [the church] because they have fallen" (Canons, 1).

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GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. NORBERT H. ROGERS       1953

     10. -in Repentance from Sin

     Rational belief in repentance from sin is based on a number of fundamental doctrines of the Church. Among them are these: that man is a vessel of life; that everyone is born into evils of all kinds and of, and from, himself can do nothing but evil; that all genuine goods, in which heavenly life and happiness consist, proceed from the Lord alone; that genuine goods cannot exist simultaneously with evils; and that consequently, in order that a man may receive genuine goods and regenerate into angelic states, his obstructing evils must first be removed. Repentance is the only means by which evils can be removed, and it is thus the prerequisite of regeneration.
     All evils whatever are opposed to goods from the Lord and are to be shunned. But those which chiefly obstruct the reception of the Divine influx are those which a man, through the exercise of free choice, has confirmed and made his own. This he does by indulging inherited or acquired affections for evil until they become an inherent part of his love and constitute the delight of his life. By confirming evils, a man causes those evils to be a part of his being and to qualify him. He makes himself guilty of them. These are the evils that are specifically meant be the sins from which a man is to repent.
     As all that agrees with a man's loves and gives him delight appears good to him, he who loves evil is persuaded that evil is good. Nor can he see otherwise unless the light of truth shines on the evil to reveal its real nature. But since no one derives knowledges from himself, much less truth, before a man can recognize his evils to repent of them he must acquire the knowledges of truth from the Word where they are revealed.
     Merely to know from truth what evil is has little value. The truths learned are to be used by the man in examining and judging the things which belong to his life. This examination is not to be confined to speech and actions, for these are externals which in themselves reveal but little of a man's essential quality. Especially to be examined are the private thoughts, the delights, and the intentions, for these reveal the nature of the will's love which is the man himself.

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Thus only by coming to know these interior things can the man determine the sins that afflict him. To be adequate, interior self-examination is to be done in private; for the presence and sphere of others influence a man's thoughts and affections, preventing his will's love from expressing its true nature.
     Though many find it difficult to examine themselves thoroughly, we are taught that it becomes easy with practice. At the same time we are warned against too frequent self-examinations. Constant introspection tends to make us discouraged and irrational and prevents us from adequately performing our uses. Thus it hinders regeneration. To examine one's self once or twice a year, ill preparation for the Holy Supper, is sufficient.
     Having examined himself, man is to select one specific sin in himself for repentance, For man's power against evil is limited. He is not able effectively to repent of more than one sin at a time, and to attempt more would simply discourage him from continuing with his effort to repent.
     Having selected a specific sin, man is to acknowledge to himself and before the Lord that he is guilty of that sin, and that it is a sin against the Lord and against the neighbor. For only by such an acknowledgment will a man be serious in his attempt to remove evil from himself. A general confession of guilt is not sufficient, for no one really believes himself to be guilty of all evils; he cannot conceive what it means.
     Genuine acknowledgment of sin inevitably causes sorrow, either on account of having to give up what is delightful, or, on the part of the more regenerate, on account of the discovery of the presence of what is undelightful. Whatever the nature of the sorrow, it is but an aspect of repentance and is not to be regarded as its completion.
     For repentance to be complete, it must pass from the planes of thought and emotion to that of action. The man must refrain from doing the specific sin he has selected and acknowledged; he must turn his thoughts away from it; and he must strive to cease from intending it. At the same time he must try to do, think, and will the opposite good. Man's power is limited to the externals of words and deeds. He can only attempt to redirect his thoughts and will. The actual removal of evils from the interiors of thought and will can be done by the Lord alone. And He does it only in so far as man is sincere in his actual repentance. The actual removal of evil by repentance is thus performed by man as of himself, and not by himself. This is to be acknowledged, even though man is to act as if the whole of repentance were accomplished by himself.
     Because of its nature and purpose, repentance cannot be accomplished without the severe struggle and anxiety of spiritual temptations. Man naturally resists the removal of the things which delight him and make his life. Moreover, the hells persuade him to cling to his sins that they may retain their power over him.

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These forces within man and from hell appear overwhelming, nor can man by himself overcome them. Nevertheless they can be overcome with the Lord's help, if man resists them with resolution and looks to the Lord. For the Lord is ever present with a repentant man.
     A man's sins, being part of his life, can not be taken away from him completely. But by repentance their activity is reduced to quiescence and they are relegated, as it were, to the outskirts of the mind. They can then no longer affect man, so that they are as it were no longer present with him. This is what is meant by the removal of sins effected by repentance And it is that in which we express belief when we say, in the General Confession: "I believe . . . in repentance from sin."
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. ERIK SANDSTROM       1953

     11. -in the Life of Charity

     At first glance the part of the General Confession which professes belief in "the life of charity" may seem to contain nothing new or specific. Is not a life of charity universally favored, within as well as outside the religions of the world?
     Yet the faith of the New Church is new in all its parts and aspects, and so is our confession of it. The section under consideration involves what is new, in that charity is understood to derive its essence solely from love to the Lord Jesus Christ; that it is acknowledged as an inner quality of the mind, in which it makes one with faith that it is not thought of as an endeavor to be good, but as a new creation from the Lord in a man who looks to Him and shuns evil as sin against His revealed truth; and that it is believed to be capable of infusing itself into all things whatever that pertain to life, making them all to be of charity. "The life of charity" is to the New Church the one and indivisible life of re-born man. Contrasted with this is the general idea that charity consists in benefactions and a benevolent attitude to our fellow-men
     Charity, then, is a thing that must be regarded both internally and externally "Man is the subject of charity, and such as is the charity with him such a subject of it he is and such is the charity he exercises towards the neighbor" (Char. V). As a subject (that is a bearer or embodiment) of charity he is also called "a charity in form" (ibid. 93); and simply "a charity," as in the profound statement: "A man is born to the end that he may become a charity" (ibid. VI).

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This is the new man. "But he cannot become a charity unless he constantly does the goods of use to the neighbor from affection and its delight" (ibid. 154). This is the work of the new man.
     Viewed from its external manifestations, charity is seen to have five modes of exercise. In the terms of the Doctrine of Charity they may be called: 1) The occupation or employment of charity; 2) the signs of charity; 3) the benefactions of charity; 4) the obligations of charity; and 5) the diversions of charity (see Char. VII-XI). On examination it appears that spiritual life has no sixth way of manifestation. Moreover, these five modes of exercise being all-embracing, it is clear that by means of them man is able "constantly to do the goods of use to the neighbor." [Italics added]
     It is a unique doctrine of the New Church that man's occupation or employment is the first or chief manifestation of charity. The reason is because "when a man honestly, justly, and faithfully, carries out the work of his occupation or employment from affection and its delight, he is continually in the good of use, not only towards the community or state, but also towards particular sections thereof and towards private individuals" (Char. 158). All the five manifestations of charity regard use, and in this first manifestation use is in its own focus and activity.
     The second manifestation is called "a sign." It refers to all things of worship and piety. These things are "a sign," because the acts of worship, when genuine, are in the external man from the internal. Hence the doctrine that the life of piety with man derives its quality from his life of charity (AC 8252-27). The sign, however, is necessary, as the worship of the Lord from charity can only be sustained and revivified when it is in its own correspondential expression; wherefore "the life of piety together with the life of charity is profitable for all things" (ibid. 8252).
     As for the third, fourth, and fifth manifestations, their designations are essentially self-explanatory. Be it noted, however, that benefactions to the church, to society, or to the individual neighbor become "benefactions of charity" only when they are dictated from a love of looking to the Lord and shunning evils as sins against Him; similarly with regard to our civil and moral obligations; and that our diversions or pleasures become of charity only in the degree that it is charity, not concupiscences or worldly appetites, which seeks delight, rest, and new vigor from these things. This is so when here, too, the end is spiritual use.
     Let therefore charity in its internal essence, and charity in its various manifestations, be in our minds when we say: "I believe . . .in the life of charity." And especially these words of the Lord: "If ye know these things, happy are ye if ye do them" (John 13:17).

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EDUCATION: THE WORK OF CHARITY FOR ALL THE CHURCH 1953

EDUCATION: THE WORK OF CHARITY FOR ALL THE CHURCH       Rev. ORMOND ODHNER       1953

     (Given at a Society-School meeting of the Immanuel Church, Glenview, Illinois, October 1, 1952.)

     It has long been said among us that education is "the work of charity" for our church-the education of our children in the light of the truths revealed in the Heavenly Doctrine. What does the phrase "work of charity" mean? Some bodies of the Old Church support foreign or native missions as their works of charity, "charity" here being used in the distorted, Old-Christian sense of eleemosynary acts, or "good works." Education as our work of charity is more than that.
     Charity is the spiritual affection of truth, the love of truth because it is truth, for the sake of the uses of life. It consists of looking to the Lord for spiritual guidance, the shunning of evils as sins, and the sincere, just, and faithful performance of one's duties. These are charity. The "work of charity," then, is this love, this life, going forth into work or act. With us as a church body it is this love going forth into the work of educating our children in the light of the Writings. Or, again, we might say that after those essential things that constitute an organized church, the preaching and teaching of truth and the formal worship of the Lord, our education is the next step forward, or is the means chosen to ultimate these essentials for the body of the church as a whole.

     Now, surprising as it may sound, it has recently been said by a learned member of our church, said seriously and sincerely, that our interest in education is threatening the very spiritual life itself of our church. With this we completely disagree, but we still believe that the statement deserves consideration, as, indeed, any sincere and serious criticism does.
     "Our interest in education is threatening the life itself of the General Church." Apparently the thought behind this is that we spend so much time and enthusiasm on New Church education for our children that we are forgetting what it is that really makes a church; coming to think that when we provide for New Church education we ourselves are being New Church, and that our education actually makes our children New Church men and women.

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     Unfortunately there is the possibility of truth in each part of that criticism. It is quite possible that we might come to spend so much time and effort in making our education more efficient, even more efficient in the teaching of religion and the distinctive doctrines of the church, that we will forget what it is that makes the church itself. Or, again, with all respect to these organizations, the "ballyhoo" of a Sons' meeting or the sentiment of Theta Alpha might turn the minds of some from thought of what it is that really makes the church.
     There is only one thing that constitutes a church, and that is doctrine-doctrine understood and doctrine applied to life. "The church," we read, "is a church from a life according to doctrine" (AE 799a). Doctrine understood and applied to life makes the church, that alone. The understanding of the new doctrine, then, and its application to life, alone makes the New Church. Unless that be a man's first and chief concern he is not a New Church man, no matter how hard he may labor for the support or efficiency of our schools.
     Education is not the church itself; it is "the work of charity" for the church. Unless there be the church, therefore, and the church is ever an individual thing, it cannot go forth into a work of charity. And again we repeat that it is the understanding and application of doctrine that makes the church in the individual, nothing else.
     Saddest of all, perhaps, is the idea that our education actually makes our children New Church. It does no such thing. It prepares them to become New Church men, but the actual making of a New Church man is a thing effected only between the individual himself and the Lord.
     If such truths are kept in mind, there will be no danger that our interest in education will destroy the General Church, which for so long now has championed education as its work of charity. And yet, to us at least, it seems more Providence than coincidence that these charges should have been made at this particular time, just when almost a century of talk to this effect is at last producing some concrete action; for they force us to stop, momentarily, to reevaluate the proper place of education in the church.

     Why do we say: that a hundred years of talk is at last producing concrete action! Because, up to now, we have only once fully attempted to practice what we so long have preached-that education is the work of charity for the church; and that attempt ended in failure.
     What, so far, have been the results of our belief in New Church education? We have seven elementary schools in seven of our church societies: Bryn Athyn, Glenview, Pittsburgh, Toronto, Kitchener, and, on a limited scale, Durban and Colchester. We have one Academy of higher learning, drawing its students from the church throughout the world.

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We have innumerable sermons, addresses, articles, and pamphlets, and some books published on New Church education; its use, necessity, and practices. And, a new thing, we have the current institution for our elementary school teachers of minimum salaries guaranteed by the General Church itself
     All this, of course, is admirable. But please note, these seven "school societies" contained, in 1949, the last year for which I have statistics, only 1163 members out of a total General Church membership of 2568. This is just over 45%. The seven schools in these societies are definitely local schools, and with extremely rare exceptions each is supported by members of the local society only. No means have ever been established to facilitate the support of local schools by non-society members, and until recently the idea of doing so was almost unheard of. That means that for 55% of the members of the General Church there is no way-no easy way, no recognized way-of Riving concrete support the New Church education on the elementary school level. But is not the education of our children in the light of the Writings the work of charity for all the church, rather than just for 45% of it?
     The Academy, it is true, is an institution of higher learning designed to serve the whole church, but supported, unfortunately, by a very small minority of its membership (The support of ex-student organizations, remember, is not support of the Academy itself.) And though this support does come from the Church at large, still it is support of New Church education on its higher levels only.
     The "attempt that failed," to which we referred, the attempt to make New Church education on all levels the work of charity for the whole church, concerned the so-called Academy local schools" of the late 19th Century. We know of no authoritative history of this plan, but this much seems clear. The local schools of the various societies were then run directly by the Academy from Philadelphia, but whether it was the Academy as a church, which it then was, or the Academy as a school, which it also then was, we are not sure.* Anyway, the local schools were not society schools, but Academy schools in the various societies. The necessity of having a priest as headmaster had already been seen, and priests were appointed by the Academy to be headmasters of its various schools in the different societies; priests other than those who were the societies' pastors. The headmaster owed his allegiance and rendered his authority to the Academy directly. Obviously such a plan could not work. There were two priestly authorities in each school-society, different and divergent in outlook and purpose.

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And the direction of the education itself was too strongly centralized in the Academy in Pennsylvania.
     * This system was instituted by the Academy as a school before it organized as a church also in 1890, but was continued for some time thereafter. EDITOR.
     A year ago, at the 1951 Chicago District Assembly, a resolution was adopted proclaiming New Church education in this district to be the work of the district, and petitioning the Bishop to appoint a committee to make further studies and recommendations in line with this resolution. This was something utterly new in the Church, but it seems a step in the proper direction to make all our education the work of charity for all our members.
     A further step toward this goal is the recently instituted "guaranteed minimum salary" for teachers-a thing, by the way, which had its genesis here in Glenview. This provides a means by which the majority of the members of the General Church can support New Church education on the "local school" level, but we fear that as the plan is now set up, a good many people giving such support are not going to realize that they are doing it.
     We still believe, however, that it is a good and proper thing, if, if we remember who the General Church is. It is we, all of us here, there, and everywhere, and not just a group of men living in and near Bryn Athyn who will pay the salaries of our teachers in so far as we fail to do so. Admittedly, they may be the men who will pay the differential today; but if it so remains, the genuine purpose of the plan will be gone, and it will end only in injury to the spiritual welfare of our Church.
     Before going further, however, let us dwell on the reasons why we believe that New Church education New Church education from kindergarten through theological school-should be the work of charity for the whole church, and should be supported on all its levels by all members of the church. Admittedly, "support" is more than a matter of finances, but financial support is the ultimate, and we are taught that without an ultimate all that is interior passes away.
     First let us consider the alternatives to New Church education. They may be classified as the atheistic or agnostic, the indifferent, and the avowedly Old Church. Surely, except for the most cogent reasons, no New Church man would permit his younger children at least to be educated in outside parochial schools, where the false doctrinals of decadent churches are inculcated into minds still in their formative state and prone to accept as truth anything taught them by one in authority. I know a New Church couple who, because of an understandable desperation, send their two little boys to a Catholic school. They give them New Church instruction at home, and are constantly alert for any sign of the teaching of falsity. Yet those two boys privately told my elder son that you can't go to heaven unless you are wearing a crucifix around your neck when you die.

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     As for atheistic or agnostic education, we blithely send our older children to such institutions for college training; consoling ourselves with the belief that it will do them good to stand on their own feet in defense of their faith, and ignoring the teaching that in the spiritual sense a murderer, such a murderer as is spoken of in the fifth commandment, is one who seeks to destroy another's faith and thus his spiritual life. No one, of course, would advocate sending little children to atheistic or agnostic schools, however.          
     As for the public schools of our country, now utterly indifferent to all spiritual religion, let three examples from three widely separated places show what I mean. Just last week a nine-year-old seriously recited to me the teaching that if you smoke cigars, you will die of a stroke: nicotine does that. (His mother smokes cigarettes. you see, and his father a pipe; but he still had it in for cigars!) An eighth grade boy argued with me for hours over the habitability of the planets and, rather politely, doubted my sanity, inasmuch as science can prove that no other planet can support life. And I spent hours convincing another eighth-grader that there really is some difference between man and animal. "But science can prove that men are descended from monkeys; my teacher said so." And the teacher he saw every day carried more weight with him than the minister he saw once a month. His father and mother, of course, were "old," and their "old-fashioned" ideas therefore had to be ignored with a smile.
     I am not omniscient, but I doubt if any school exists outside our church which does not frequently, by precept or suggestion, teach its children falsities contrary to the truths of the New Church; falsities they may be able to get rid of, to be sure, but falsities that will still go to form their minds against the full and genuine understanding of our new revelation.
     Such comparisons, however, serve only as an introduction to the essential reason for distinctive New Church education, the real reason that can be seen only from a study of what the New Church actually is, and an acknowledgment of whose it is.
     The church is the Lord's and the Lord's alone, even as is heaven, for that which makes heaven with an angel makes the church with a man. "'The church exists specifically where the Word is, and where the Lord is thereby known, and thus where Divine truths are revealed," one definition reads (HD 246). "Where the Word is," in relation to the New Church, since it is the possession of the revelation of the Second Advent that differentiates the New Church from the Old, means "where the Writings are." "Where the Lord is thereby known": the books of the Writings unstudied, unread, and unheard do not make the New Church, but rather an understanding of the nature of the Lord as He is revealed in the Writings.

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But not even this is enough, for the definition goes on, "Where Divine truths are revealed," and revelation is always an individual thing. The Word, even the Word as the Writings, is so written that the genuine truth of its teachings is hidden, and he only receives a revelation of its genuine meaning who seeks truths for the sake of the uses of life.
     Three things, then, make the New Church: the presence of the Writings; the understanding of the Lord as revealed in the Writings; and the application of their truths to life, for this alone gives a revelation of the genuine meaning of their Divine truths.
     The first of these three essentials could be served without New Church education. The third essential, the application of the truths of the Writings to life, is an individual thing. Every man must choose that for himself, and as an adult. It would be worse than folly to think that our education makes our children, as adults, apply the truths of the Writings to their lives. Yet our education can aid in this by showing our children how to apply truth to life, and by giving them an inspiringly beautiful vision of the heavenly life that comes with making religion a thing of life.
     It is in the second essential of this definition of the church that distinctive New Church education is of the utmost importance, this definition which entails knowing the Lord as He is revealed in the Writings. Indeed, we sincerely believe that without New Church education this second essential will fail of fulfillment for more centuries than any of us would care to contemplate.
     "Knowing the Lord as He is revealed in the Writings." Obviously this means knowing His nature, and thereby understanding His will and purpose in the multitudinous things of His creation. Surely it does not take much of humility or wisdom to see that the New Church with us today is still only in its infancy, weak and frail, still at the threshold of that day when it will produce a whole new civilization, a whole new way of thought and life, as different from that of today as was that produced by the first Christianity from the heathen and pagan environment in which it was born. Surely we all envision the day when the New Church not only covers the earth, but also when New Church men will be so much more advanced than we in their understanding of the genuine meaning of the Writings, that our present understanding will seem definitely puerile, forgivable only because of the conditions of our times.
     Today, for example, we fuss and quibble over the teaching that that marriage alone is a marriage of genuine conjugial love in which the husband and wife are united in the true Christian religion. We becloud perception of that truth with pointless arguments as to possible exceptions to it, that we may justify ourselves or our friends in acts that, on the surface, seem to run counter to the teaching.

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Yet it is obvious that until a truth is accepted and lived its genuine meaning is no more clear than is our knowledge of a road from hearing it described. Someday that truth will be accepted by all within the church, young and old alike, simply as a matter of course; and the church will then come into a concept of the meaning of love and marriage, so different from that of our present civilization that we today can hardly even glimpse it. But then at last the church will know the will of the Lord as to marriage, and thus at last, in this respect, it will know the Lord Himself as He is now revealed in the Writings.
     What has New Church education to do with all of this? Almost everything. But first let us make this necessary apology: in this respect we do not draw any line of distinction between those educated in New Church schools and those not, nor yet between those born within the church and those converted to it. Let none feel personal affront. We mean all of us when we say that our faith is weak and halt, our understanding of the Writings badly crippled by the almost universal make-up of the modern mind-if mind it can properly be called.
     We have used this teaching concerning marriage only as an example. In almost everything our minds today are formed against the full acceptance of the truths of the Writings, formed against the ability to perceive the genuine meaning of their teachings. Man's education, after all, is not just received in school. It goes on throughout life by means of conversations, books, newspapers, radios and the newer evil, and, to a surprising extent, by advertisements
     Incessantly this adult miseducation drums upon our ears falsities counter to the truths of the Writings. Facts, after all-scientific knowledges, if you will, for the word "fact" is hard to define-facts are not truths. They simply illustrate truths, and they can be used just as well to teach, illustrate and confirm falsities. Facts, in the spiritual sense, are riches, and riches are good or bad, depending upon the use to which they are put. Facts are statements of actualities. "Two plus two equals four." "A man has a body much like an ape's." Even the statement that the teachings of the Lord are the way to heaven can be nought but a fact. It is falsified when man applies it to life that he may gain heaven as a selfish reward. It becomes a truth when applied to life from love of the Lord or the neighbor.                    
     Truth always entails a sight of the Lord. Thus, on the plane of sensuals, it is a fact that a garden must be weeded and watered to produce good crops. But that is not a sensual truth. Concerning this we read: "Sensual truth consists in seeing all earthly and worldly things as being created by God, and each and everything for a purpose, and in all things whatsoever a certain image of God's kingdom" (AC 1434).

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The sensual fact concerning the garden becomes a sensual truth when it is seen, as even a little child can be taught to see, that the good vegetables and the rain come from the Lord so that we may live in health to prepare ourselves for heaven; that the weeds come from hell; and that the necessity of weeding our gardens illustrates the necessity of weeding all little naughty ideas or habits out of our minds.
     So very much of formal education today is simply the teaching of facts without relating them to truth. Yet is it not clear that even in spiritual things there cannot be an absolute vacuum? Are we not specifically told that "where truth is not, there is falsity"? This is said again and again. Going back to the fact about the garden: if we do not teach children truths concerning that fact, falsities will creep into their minds in connection with it; the falsity, perhaps, that God created the weeds as well as the vegetables, evil as well as good.
     Yet again, much of our formal education, and even more of our informal miseducation, is devoted to teaching facts in such a way as to illustrate falsity. The inhabitability of planets has already been mentioned. One could dwell for hours on the false ideals of beauty and romance endlessly extolled by cinema and advertisement.
     It is this two-fold miseducation which makes it hard, nay, almost impossible, for us today to see beyond the mere surface teachings of the Writings. Why else do we find it difficult even to read them? If we cover ten pages of them a day, we think ourselves noble! Is it not because our minds are constantly being formed so that it is difficult to comprehend the genuine spiritual truths within the Writings! Would not a type of mind formed according to their teachings be better able to understand them, better able to know the Lord as now He is revealed in them! Our whole civilization, our whole resultant type of mind, now cries out against just that.
     The Divine purpose within our creation is, of course, a life in heaven. This entails regeneration, and regeneration, in turn, entails the opening of the spiritual mind. Concerning this we read: "That the spiritual mind may be opened and formed, it must have a storehouse from which it may draw its supplies; since unless man has [this] he is empty, and in emptiness there can be no Divine operation. This storehouse is in the natural man and . . .is its memory . . . in this storehouse for the formation of the spiritual man, there must be truths that are to be believed and goods that are to be done, both of them from the Word and from doctrine and preaching from the Word. These man must learn even from infancy" (AE 790b:5).
     Note here the teaching that there must be truths in the natural man and its memory-not facts, but truths. And this is the very purpose of New Church education: to teach all facts as truths, to illustrate truths, and never as mere knowledges, nor yet distorted to illustrate falsities.

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     This, indeed, is our hope for the church and is why we call education our "work of charity." In dedicating ourselves to this use, we are not thinking of ourselves; we are not even thinking primarily of the good of our own children, not even of their spiritual and eternal good. Both of these enter our dream, of course, but to think of them alone would be selfishness and would indeed threaten the spiritual life of our church. No, we are thinking of the good of that church which is one with the kingdom of God on earth, that New Church which is the Lord's and His alone; that New Church which will eventually spread throughout the universe as the crown of all churches; that New Church which, today in its infancy, we are privileged to preserve, defend and promote. We are not looking to ourselves in adopting education as our work of charity; rather are we looking forward to that day when New Church education, bit by bit, generation by generation, will have made some real progress in combating the pernicious sphere of the miseducation of the world around us, and will have developed a type of mind that, not simply in regard to marriage, but in regard to every department of living and learning and science, will be able to see in and from the Writings the will of the Lord in each of the multitudinous things of His creation. Then, and then only, will the man of the church really know the Lord as now He is revealed in the Writings; and then only, but at last, will the true kingdom of God be able to descend upon the earth in all its power and glory.
     That is the goal of New Church education. That is why we are all to support it on all its levels, regardless of our individual state of parenthood, regardless of whether or not our particular children can benefit from the schools we now have, and regardless, in fact, of the needs of any particular one of our schools or of all of them. New Church education-New Church education on all its levels for every child who can possibly benefit from it-this is the work of each and every member of the Church for the sake of the good of the Lord's New Church itself, so that New Church men of the future can be better New Church men than we are, and this simply for the glory of God.
     So it is that we call for further study and action that our long-professed ideal may become more of a reality, that ideal which proclaims New Church education as the work of charity for all the Church. We cannot outline specifically how this must be done, but in closing we would offer a few tentative suggestions. Our church schools, not just the Academy of higher learning, but all of them, should be regarded as the schools of the whole church at large, rather than the local schools being, as they are today, regarded as the concern of the individual societies only. Nor need we in this, if we enter upon it carefully, have any fear of an over-centralization of the direction of our far-flung education.

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There should, we believe, be universal free tuition in all our church schools, including the Academy, and means should be established by which every New Church man can help to pay that tuition. In this respect the country is ahead of the church. Some argue against this on the ground that the country can afford this, the church can not, because the country has the power of taxation; but we believe that with sincere New Church men instruction can take the place of the taxing power. Certainly it seems to work quite well here in the Immanuel Church.
     Yes, there must be means set up, well established and well known, enabling every New Church man to give support to New Church education on all its levels. Perhaps this should be adopted as a "district" thing; certainly it would be something for a "district" to do. And certainly, again, the minimum salary plan for teachers, as now set up, does not meet this need in full. But until we have such means, and constant church-wide instruction as to their use, the majority of New Church men are not going to be able to enter fully into that work that we have adopted as the work of charity for the church-the education of our children in the light of the truths of the Heavenly Doctrine for the future and eternal good of the Lord's New Church itself.
SWEDENBORG SOCIETY 1953

SWEDENBORG SOCIETY       Editor       1953

     It is expected that the annual reports of the Swedenborg Society in England shall be stimulating accounts of solid work done conscientiously and in a spirit of seeking ever higher standards. The 143rd Report, which was received some time ago, is no exception, and it is therefore gratifying to note a general increase in the operations and membership of the Society. Total grants and sales amounted to 4,668 books and 2,458 booklets; and there was a gross increase in membership of nearly 10%, resulting in a net gain of 26 which brought the total to 653 as compared with 627 last year. Included among the new members are 26 in Scandinavia whose applications resulted from Dr. Freda Griffith's visits to their countries in May, 1952.
     In the principal field of translation, publication, and printing the second volume of the third Latin edition of Arcana Coelestia has been issued and the third volume is being printed. Brief Exposition has been issued and favorably reviewed in New Church periodicals; the revised edition of Conjugial Love is now being printed; and the revised edition of Searle's INDEX TO SCRIPTURE QUOTATIONS is now in the hands of the printer. Progress has been made in the translation or revision of Apocalypse Revealed, Athanasian Creed, The Four Doctrines, Heaven and Hell, Prophets and Psalms, and Spiritual Diary, vol. 1.

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Work on the Documents concerning Swedenborg has continued; and the collection of material for a Lexicon of Swedenborg's Latin has been enlarged by several thousand new extracts from the Writings.
     Work in the field of foreign translations has also continued. The Icelandic booklet Emanuel Swedenborg, Agrip af aevisagu Hans; Hans Gudlega Kollun has been printed in an edition of 2,000 copies; the new translation of The Doctrine of the Sacred Scripture in Italian, published by Casa Editrice, has been issued; and the remaining stock in Italy of the 250th Anniversary edition of the Heavenly Doctrine has been purchased by a publishing house in Rome which will re-issue it with a new cover and title-page. The Zulu translation of The Doctrine of the Lord was issued in February.
     Other work undertaken by the Society has again continued steadily. Volumes 3, 5, and 12 of the Standard edition of Arcana Coelestia, and volume 1 of the pocket edition have been or are being reprinted; and 1,000 copies of Potts' SWEDENBORG CONCORDANCE, volume 2, are being reproduced by photolithography. Financial assistance in this undertaking is being sought from the Swedenborg Foundation and from New Church organizations in England and the U.S.A. The indexing of the collateral section of the library has made further progress, and the preparation from the card index of stencils for a duplicated catalog of the Swedenborg collection has begun.
     Reference is made also to a program of six monthly lectures from October until March. Dr. Freda G. Griffith spoke on "A Visit to Scandinavia"; Mr. Colley Pryke on "Wrong-doing and Punishment"; and the Rev. Rupert Stanley, B.A., on "The Intercourse of the Soul and the Body"; while three lectures on the Divine Providence were given by the Rev. Clifford Harley. The record is altogether an impressive one, and again we congratulate the Society on a year of solid achievement.
     THE EDITOR.
BAPTISM 1953

BAPTISM              1953

     "He is greatly mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, evils and falsities may be removed by the Lord, and thus man be regenerated" (Apocalypse Explained 475e).

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DEGREES OF THE LAW 1953

DEGREES OF THE LAW       Rev. MORLEY D. RICH       1953

     (Continued from the August issue, pp. 370-374.)

     2. Those which may serve for use if people ale so disposed. These are also Divine laws. But they are distinguished from the primary laws in that their designation implies the permissions of freedom. That is to say, differently from "those (laws) which ought by all means to be observed and done," these secondary laws admit of the uses of iconoclasm and the right of disobedience and even revolt in civil affairs. And in terming disobedience and revolt "rights," we do not mean to imply that they are of good. In themselves they are evil, being disorderly and violent. Nevertheless, like wars, they are permitted by the Lord when no good means exist for the accomplishment of the final end of good, i.e., the exposure of evil for the sake of men's freedom in regeneration.
     We take these laws, therefore, or rather their designation, as manifesting the Divine recognition of the present state of the human heart. It is a tacit recognition of the existence and dominance of the loves of self and the world with men-loves which cannot be entirely suppressed or permanently blocked by any civil law or political system which can be humanly devised. And it is a provision that implies that it is an evil for these secondary civil laws to suppress these loves to such a point that they can find outlet only by deceit, hypocrisy, intrigue, by a false mask behind which lurks personal, political favoritism and hidden corruption. For this fosters what the Writings term one of the three worst evils in society, i.e., deceit; accompanied by fawning servility, parasitism and class hatred, and finally contempt for even the primary laws. We are aware, however, that we are here verging upon what are not Divine laws of a secondary nature, but human civil laws which are not always in accord.
     We cannot here treat of these secondary Divine laws in detail. But there are a few general characteristics of them which are enlightening. First of all, let us notice what has been called the lex talionis, or the "law of retaliation." This is voiced in Exod. 21:22-25. And, though it is expressed in relation to a particular situation, i.e. "if men strive, and hurt a woman with child," yet the punishments prescribed fairly duplicate the general law stated in Lev. 24: 20. It [Exodus] reads: "thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe."

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As is often pointed out in the Writings, this is not a law prescribing vengeance, either personal or public, which is an evil. The opposite, indeed, was proclaimed by the Lord when He came upon earth.

     Yet because it was included in these secondary laws, we may well consider it as a guide to the proper punishments by which society is justified in protecting itself and in teaching criminals, either habitual or occasional, to "love the law." In a way, quite apart from its Divinity, it expresses and is probably the origin for, that common perception and desire which exists among men to "make the punishment fit the crime." And while natural good may now interfere with our clear sight of what is involved, and may cause us to shrink in repulsion from such apparently cruel punishments, yet we cannot deny that there must be profound Divine and spiritual and rational reasons lying behind them-truths, again, which will be seen as the fact and rationale of the Lord's second coming are established among men. Also, and conclusively, it is stated in the Writings in regard to this very law that "this law was given to the sons of Israel, because such is the law in the spiritual world; whoever there does good to another from the heart, receives similar good; consequently whoever does evil to another from the heart receives similar evil; for good from the heart is conjoined with its own reward, and evil from the heart with its own punishment; hence there is a heaven for the good, and a hell for the wicked" (AC 9049).
     The second remarkable characteristic, both of these secondary laws and of the primary laws, is that the punishment of imprisonment is nowhere mentioned or prescribed, with one exception. Restitution is commanded in cases involving accidental or deliberate property damage. In cases of theft, double, and sometimes quadruple restitution, is commanded as a punishment for the thief. But, with only the one exception, nowhere is imprisonment commanded. And this may lead to some novel reflections as to the usefulness and the rights and wrongs of society's present penal institutions.
     The single exception is worthy of remark, because it suggests what should be the proper nature of imprisonment. The words are: "if he [a thief] have nothing, then he shall be sold for his theft" (Exod. 22:3). We notice here that this is said only in relation to theft, only when the thief cannot make double restitution, and that he is to be sold only to make that restitution possible. Now, since slavery has been abolished as an evil thing, and the laws relating to it have been abrogated, we must assume that something else may be recommended; such as that the thief be sold to the state for a certain sum of money which the state will pay to the victim; then he may be put to arduous and useful labor to make restitution to the state itself.

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     Another minor characteristic of these laws is that they do not prescribe the payment of fines to the state, but only the payment of restitution by the offender to the private person who is a victim.
     So much for our consideration of these secondary Divine laws. And we will conclude with the observation that if a man read them carefully, especially in regard to the laws of restitution, he will be struck by the exactitude and precision of the justice there prescribed.

     3. Those which are abrogated as to use at this day where the church is. When we examine these we find that they are all laws relating to the particulars of human life in the economic and social areas. The Lord had chosen the Jews, not as a genuine church, but to be representative of a church. And, on account of their stubborn, essentially cruel and uncharitable nature, they necessarily had to have specifically prescribed and described modes of conduct which would represent, even by force and command, the virtues, the goods and truths of heaven. Thus, for example, we see there is a most exact altruism expressed and enforced by Divine law in their economic life, in order that they might represent those higher types and reaches of charity toward the neighbor which are the mark of the regenerating man, and which cannot possibly be enforced by civil law; at least, not without damage to the human capacity and opportunity to be regenerated in freedom and by free choice.
     The prime example of this type of law which was abrogated by the Lord is the following: "And six years shalt thou sow thy land and shalt gather the fruits thereof; but the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat; and what they leave the beasts of the field shall eat. In like manner thou shalt deal with the vineyard, and with thy oliveyard" (Exod. 23:10, 11). It may be pointed out that this is abrogated; in other words, an abrogation of planned economy, soil-conservation and the exercise of charity by force of law!
     Another stimulating feature is the abrogation of the laws concerning slaves. Slavery was to be abolished, in any case, as an evil against God. The laws relating to it were therefore abrogated by the Lord in His first coming. But the interesting thing is that slavery did not become an abhorrent thing, nor was it abolished in the Christian world until after the Last Judgment; and the Last Judgment did not occur until after the laws of slavery were abrogated by the specific statement of that abrogation in the Word of the Second Coming. And when you connect this with the fact that a number of New Church men were among the leaders for the abolition of slavery in the English-speaking nations, you come up with a number of stimulating reflections.
     As a last word on the general subject of the Divine law as contained in the Old Testament we may note a further distinction which is made in Arcana Coelestia 8972.

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Here it is divided into commandments, judgments and statutes. Commandments are said to be those laws which relate to life, i.e., to private, personal life, both internal and external. Judgments were the laws which related to the civil state, and of them it is written: "They served for laws in the church where the internal things of heaven and the church were represented by external things; but they do not serve for laws in the church where internal things are no longer represented by external, as in the Christian Church . . . this is the reason why the man of the Christian Church is not bound to observe these judgments and statutes in the external form, but in the internal" (AC 8972:2). [Italics added] Finally, statutes are defined as the laws which related to worship, specifically the worship of the Jews. At some other time, it would be of value to summarize those specific judgments and statutes of which it is said that the man of the Christian Church is not bound to observe them. Much light would undoubtedly be shed thereby upon what are the proper and legitimate boundaries of the area of civil law, beyond which it should not trespass. It is altogether possible that this has already been done quite thoroughly by other New Church men. If so, we are not familiar with it.

     II. Divine Spiritual Law

     It is written: "spiritual truths relate to matters which are of heaven and the church" (HH 468). In a specific sense, spiritual truths are spiritual laws from the Divine. What we are concerned with here, however, is how these spiritual laws are related to civil laws, and what the duty of the conscientious man of the church may be in regard to that relationship. Here we have opportunity for no more than a pointing to a few of the problems involved and some highly tentative suggestions in regard to them.
     However, let us make 170 mistake about this. Spiritual and natural life and laws cannot be divorced or separated from each other. Nor can it be supposed that the laws governing the spiritual world have no relation to civil life in the natural world. For the teachings of religion must be applied to every plane and level of the life of a man who would he regenerated. It has been the endeavor of the corrupt and dead Christian Church for centuries to divorce religion from the daily life, to separate theology from science, religion from civic affairs, religion from education, etc. By this we do not mean the separation of the external church from the state, which was a good and necessary thing. What we are talking about is religion, the application of truth to life. And we can see many manifestations of this divorcement in the political, economic and philosophic aberrations of the present Christian world.

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     The word "politics," for example, has come to have such reprehensible meaning that it is thought that the respectable and decent citizen cannot afford to dirty his hands with it. Men can hardly discuss it, calmly. And the result is that it is left largely to incompetents and rascals who will promise anything and everything in the way of impossible benefits to the most people in order to attain office. Yet, in its real and uncorrupted sense, politics is simply the art and science of dealing with people and governing them. And this, it will be seen, involves every least area of human relationships, and demands the utmost in the way of knowledge and application of the laws of charity-laws which can come only from the Lord's Word. It is politics, in fact, every time we speak to a neighbor or try to smooth out some little problem which arises between us; and our influence, good, bad, or indifferent, is conveyed to him by our words and deeds. Indeed, if the art and science of "politics," so-called, did not exist, it would have to be invented; for it is the only means by which cooperative and combined human functions may be carried out.
     As an example of what we mean by the legitimate relationship between spiritual and civil law, we might take the spiritual law that in heaven no one is allowed to appear as anything else than he really is in interiors. Now, if we say that this law is only for heaven and has no application to earth, we automatically rule out a whole set of general principles which, though they cannot be applied literally to earth, which is a mixture of heaven and hell, may yet serve as guiding lights even in the formulation and administration of civil law. Apparently opposed to this law of heaven being applied on earth, however, is the other teaching of the Writings, that men on earth are now permitted to conceal their interiors-this for the sake of the neighbor and for the continued possibility of their own regeneration, also for the sake of civil order as to the primary laws. This would, and should, indeed, give pause to any hasty and ill-judged applications of the law of heaven mentioned. And it may be, and is, so recognized in civil law today, especially in relation to international diplomacy.
     We are here, however, directing our attention to the ideal. Furthermore, the plane being treated is not that which is concerned with the harmful revealing of internal motives and loves. Rather, it has to do with the plain revelation of civil acts and words-the full and free distribution of information concerning the civil affairs of the state-which in turn is related to that very basic freedom mentioned in the Writings, freedom of speech and writing. An initiatory beginning toward this has been made in the English-speaking nations by the publication of parliamentary records, "white papers," and freedom of the press in relation to public affairs; and, in international affairs, it has been expressed in the principle of "open covenants openly arrived at", though actual fulfilment of this latter is a long way off.

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     Finally, we may consider those spiritual laws which relate to the church. And here again it is comparatively easy to see how these are also concerned with the civil state and law, even in regard to earthly existence and establishment.
     Revelation teaches us unmistakably that the Church of the New Jerusalem is to be established upon earth as the "crown of all the churches." Now, in essence, the Church Specific is a state of mind and heart in each man. It consists in his belief in and worship of the Lord Jesus Christ as the one God, and in his will and effort in the shunning or evils as sins against the Lord.
     Let us note, however, that this state of mind and heart cannot be established by any magical osmosis or permeation from the spiritual world. It must come through, and take its rise from, ultimate written revelation. Written revelation consists of the Word of the Old Testament, the New Testament and the Writings. These must, therefore, be published and taught; and this, in turn, depends upon the existence of external organizations, freedom of worship, and of religion and publication. Any civil system or law, therefore, which hinders or prevents the performance of these spiritual duties and functions is opposed to the New Church. Any civil law which threatens, inhibits, or limits the freedom necessary thereto is opposed to the New Church. Any political system which punishes or threatens in any way, economic or political, the external organization, the education and the priesthood of any external church, also punishes and threatens the New Church. Furthermore, it militates against the long-term well-being of its own country on all levels, spiritual, moral, and civil, economic and political. If this be admitted and understood, it can serve as a useful example of the vital and inseparable chain of connection between spiritual and civil affairs and laws. Many more considerations might be given here to this subject, but we must pass on to our final divisions-Divine moral law, and human civil law.

     IIX. Divine Moral Law

     These laws have relation to the moral virtues, and to those parts of human life which are personal and private and which are comparatively Untouched and unaffected by the civil law. A mere enumeration of the moral virtues will here have to suffice to demonstrate what moral laws are. But first, let us note that the last three commandments of the Decalogue, those dealing with false witness and coveting the neighbor's goods, are said to be moral laws (HH 531).

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The moral virtues are variously named in the Writings as follows: "temperance, sobriety, probity, benevolence, friendship, modesty, sincerity, courtesy, civility, assiduity, industry, expertness, alacrity, munificence, liberality, generosity, activity, intrepidity, prudence" (CL 164); "acting well, sincerely and justly with our associates, both in employments and in business of all kinds" (AE 182). Again, moral truths, it is taught, "have relation to justice and equity, to sincerity and rectitude, to chastity, to temperance, to truth, to prudence, and to benevolence" (Wis. xi:5a). And finally, it is said: "To the truths of moral life also pertain things opposite, which destroy charity; and, in sum, have relation to injustice and inequity, to insincerity and fraud, to lasciviousness and intemperance, to lying, to cunning, to enmity, hatred and revenge, and to malevolence" (ibid.). [Italics added]
     These laws and virtues, again, have relation to civil life. And it may be said with assurance that any civil condition which hinders or prevents the exercise of these virtues, or obedience to these laws of charity in free will, is a bad condition and is not to be tolerated, except perhaps temporarily under certain circumstances. And, on the other hand, any onerous civil law which results in universal disobedience and encourages the growth and spread of those evils "which destroy charity," such as injustice, inequity, insincerity and fraud, lasciviousness and intemperance, lying, cunning, personal and class enmity, hatred, revenge, and malevolence: such a law is opposed to Divine moral law, and if not removed will inevitably stifle any country in time. It will turn that country from nobility to littleness, from generosity to meanness; from probity and integrity to insincerity, deceit, cunning and fraud; from chastity and temperance to lasciviousness and intemperance; from assiduity, industry expertness and alacrity to laziness, inefficiency, indifference and decay; from respect and love for the dignity of primary civil law to contempt for it. This is abundantly illustrated and confirmed by the history of those nations and empires which have decayed and expired in the past.

     IV. Human Civil Law

     It would seem crystal clear that the civil laws and systems devised by men are excellent and efficient as far as they duplicate and reflect Divine law, Divine spiritual law, Divine moral law and Divine civil law. In truth, all basic and proper civil law has had its origin in, and stems from, Divine law.
     The Writings are quite explicit in teaching that a man must love the law of his country and obey it. Otherwise, indeed, the universal welfare of the entire nation is jeopardized, together with that of each of its citizens. There are, however, other things concerning the welfare of the country and the dignity of the law which arise in every human society on earth, even the most perfect.

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There is a superficial and natural love of country which is attached to the external benefits, traditions and genius thereof. This is, of course, legitimate for a man to have; but it is, it may be remarked, of the same plane and nature as is the merely natural and proprial love of parents for their children and of children for their parents. And if a man is to be truly spiritual, he cannot allow this love to interfere with that deeper, spiritual love of country which may burn in his heart as a flame which will never go out, and which will be translated, in the other world, into a love for the Lord's kingdom. If this love is present, indeed, it will discipline and restrain the more superficial love when the latter is directed undiscriminatingly toward all the externals of the country, evil as well as good.
     The same may be said of a man's love for the civil law of his country, and obedience thereto. He must love, in actuality, only those laws which duplicate and reflect the Divine law on all its levels. And though he will obey those secondary laws which seem to him to be opposed to Divine law, liberty, and rationality, he will, if he loves his country and her spiritual welfare deeply, desire with all his heart that they may be removed, and take such orderly action as may be open to him to that end. If he has the right of choice and election, he will exercise this right to that end. If this fails, he may obey a higher civil law by disobeying the lower, thus striving according to the order of his country, to remove the law by direct disobedience and appeal through the judicial branch of his country. If this avenue of orderly approach is closed to him due to his economic circumstances, he must rest content in obedience; in the burning hope that others in a more fortunate position may be stirred either by self-interest or love of country to take action.
     Finally, in case of a full-blown civil system which blocks all orderly and legitimate action and change, the sincere man who loves his country's spiritual welfare may be stirred to actual revolt, together with his fellow-countrymen. Such an action can only be the result of the most anguished decision and soul-searching on the part of the man of conscience and high principle. For he may know the disorder involved. He may recognize that such an action can never be more than a permission of evil, permitted for the sake of final good, and because human evil prevents the use of orderly means. And to take action against one's own country rends the human heart as can few other things. Furthermore, he must search his own heart to see whether or no he may be seizing upon this course from insufficient grounds, led by a secret desire for his own dominion and power. Such soul-searchings by men of integrity who have loved their country are plentifully evidenced; not as much in the formal, written histories of nations as in private correspondence, in the letters which passed between them.

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And these letters give the lie, as far as it may be given, to those modern, cynical historians who, because they do see evidences of self-interest in all of these affairs, superficially and reprehensibly assume that no motives of a higher nature were or are ever involved, or ever prompted any nation or individual to take action, even if mixed with selfish motives. It is just that the nations, and many of the people of the Christian world, for example, have so long and so habitually acted from self-interest alone, either short-sighted or long-term, that it is now difficult for them even to conceive of any other possibility.
     We have, however, somewhat departed from our subject. As a concluding word we might say that if a man truly loves the law of his country, his first concern will be the preservation of its dignity in relation to the primary civil laws-for the maintenance of respect and obedience to those "laws which ought to be observed and done by all means," which we have already outlined from the Writings, and which are summarized in the 4th, 5th, 6th and 7th commandments of the Decalogue. And, if the secondary laws of his country, either by their undue multiplication beyond the capacities of his country to maintain, or their suppression of legitimate personal freedom, jeopardize the dignity of, and respect for, the primary laws, then he will be concerned, and ought to be concerned.
     Some of these cases in history are plain, indeed. For there have been secondary laws which have led to gangsterism, to theft, to murder on a large scale, and to universal deceit. They have often been laws which could not be changed, apparently, by orderly means because of the influence of both good and evil forces toward their preservation. And they have been removed at last only after the pressure of mass disobedience forced the issue.
     The love of order, the love of freedom, and the love of country in all their degrees, must flare together in the human heart as triple flames, from the combination of which alone can be produced the light of Divine human law and justice; the heat of genuine charity toward the neighbor; and the power of a vigorous spiritual, moral, civil and economic life.
GENERAL CHURCH SOUND RECORDING COMMITTEE 1953

GENERAL CHURCH SOUND RECORDING COMMITTEE              1953

     Tape-recordings of complete church services, sermons, children's services, doctrinal classes, children's talks, General Church, Society, and Academy functions. For current catalogue, or any information about this service, write to: General Church Sound Recording Committee, Bryn Athyn, Pa.

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NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     The crucial event described in the September readings from the Old Testament [I Kings 9:1-22: 23] is the division of the kingdom. Solomon's shining reign had its somber obverse side; and his multiple marriages and later idolatries, oppressive system of forced labor and heavy taxes, disregard for the liberty and welfare of his subjects, despotic treatment of the northern tribes, and partiality to his own tribe, paved the way for a division soon after his death. Ten tribes seceded to form the northern kingdom of Israel; Judah and Benjamin remained loyal to the house of David and became the southern kingdom of Judah. The two kingdoms existed together for 230 years, alternately as enemies and allies, and Judah then survived Israel by another 134 years.
     In the Books of the Kings the stories of these two kingdoms interweave. The main differences were that while the Lord was always worshiped officially in Judah, at least nominally, Israel was idolatrous from the start, having a political religion designed to keep the people from worshiping at Jerusalem and possibly returning to the house of David. Furthermore, Judah's 19 kings were all of Davidic descent, and some of them carried out external religious and moral reforms; but Israel's 19 kings represented nine different lines, each of which climbed to the throne by treachery and murder, and without exception were all evil.
     The natural causes of the division were the ambitions of the powerful tribe of Ephraim and the incredible harshness of Solomon's son, Rehoboam, in refusing to ease the people's burdens. But the Writings reveal as the spiritual reason that the monarchy represented the government of truth alone; and as the representative of the celestial kingdom thus began to perish, the separation took place that the representation of the celestial and the spiritual kingdoms might be sustained by Judah and Israel, respectively (AC 8770:3).
     During the reigns of the later, apostate kings, the prophets came into prominence as the main instruments of the Lord's government. Their function was to receive and teach the Word, and to represent the Lord as the Word and the status of the Word in the church. But they became also privy-councillors and historians, religious instructors and crusaders against idolatry, and the spiritual and moral watchmen and censors of their times; and some of them had great political power.

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Originally they were supporters of the throne; but they did not hesitate to denounce evil even in the person of the king, and as degeneracy increased so did antagonism between king and people on the one hand and the prophets on the other. Among the prophets, Elijah and Elisha stand out most prominently, and on them we shall comment next month.
GENERAL CHURCH RELIGION LESSONS 1953

GENERAL CHURCH RELIGION LESSONS              1953

     Graded lessons and other material from Pre-Kindergarten through Grade 11

     The purposes of this work are to teach the letter of the Word and the doctrines of the New Church to isolated children and young people, to acquaint them with distinctive New Church religious education and with the principles and practices of the General Church, and to inspire them with the feeling of being within the General Church.
     DIRECTOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.
VISUAL EDUCATION COMMITTEE 1953

VISUAL EDUCATION COMMITTEE              1953

     Complete sets of slides illustrating the Old and New Testaments, a few slides of General Church and Academy interest, and some of interest in connection with Swedenborg's life and suitable for a Swedenborg's birthday celebration. The Committee's holdings now include, on slides, a complete set of the paintings of Old and New Testament stories by James J. Tissot. Appropriate map-slides for all New Testament sets.

     Slides may be borrowed at a rental of It per slide per month, plus postage. A complete list of those now available may be obtained on application to the Director: Mr. William R. Cooper, Bryn Athyn, Pa.
EDUCATION 1953

EDUCATION              1953

     "Education, as a human work, is nothing but the means by which man seeks intelligently to cooperate with the Lord, to assist the children entrusted to his care in their journey along that path which the Lord has ordained for them to walk" (De Charms, Growth of the Mind, Intro.).

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REVIEW 1953

REVIEW       Editor       1953

THE GROWTH OF THE MIND. A New Church Interpretation. By George de Charms. The Academy Book Room, Bryn Athyn, Pa., Revised Edition, 1953. Pp. 308 +xviii.

     The first edition of this outstanding work in the field of New Church education appeared in 1932. It has now been out of print for several years; and this second, revised edition has been prepared with a view to bringing the book up-to-date. Many scientific discoveries published during the last twenty years have been noted, and appropriate references have been added. Otherwise the text is substantially the same as in the original work, though minor changes have been made in the format to conform with current practice in bookmaking.
     This book is too well-known in the Church to require an extended review. It may be said that there are three main branches of educational study: the mind and its development, the curriculum, and the philosophy of subject-matter. As in the first edition, Bishop De Charms here confines himself to the first of these branches, and the chief emphasis is on the successive stages of the development of the mind. Somewhat more than the first quarter of the book is devoted to the study of the mind itself, and the rest of the text deals with its pear by year growth through the periods of infancy, childhood, and youth.
     Philosophically, the main emphasis is on the following ideas. Since nature and man are created by the same God, who is Divinely Human, all things of His creation relate to the human form, and the Lord must operate in the same general manner in all His creative works, adapting His operation to the uses and needs of each organic form. This universal law applies to mental growth. Divine revelation does not treat directly of the development of the natural mind; but because there is a complete analogy between man's regeneration and his natural development we can discover from the Writings an order of natural growth. For the fact that the opening of the spiritual mind is called regeneration, or rebirth, indicates that it repeats, as it were, on the spiritual plane what has already taken place on the natural plane, and if we understand the one and are familiar with the laws of correspondence we may deduce the other from it. This can not be done, except in part, on the basis of the direct teachings of the Writings. But the Old Testament contains a continuous representation of the Lord's glorification and of man's regeneration, and by analogy it must also contain the complete story of man's growth and development.

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And if, on the basis of the general outline given in the first chapter of Genesis-which contains in broad outline the entire spiritual content of the Old Testament-we can discern the successive stages in the representative history of Israel, we shall be able to assign certain portions of the Old Testament as having specific application to the corresponding states of child life. (See chap. 15. The General Laws of Mental Growth.) It is upon these postulates that this interpretation is based and the attempt made to translate the Writings into educational terms; and they have determined both the approach and the structure of the book.
     Two decades of experience have proved the result to be a volume that is of sustained and absorbing interest to the New Church public. The Growth of the Mind was written with two audiences in view. It is designed for use as a college text-book in connection with the course of lectures, given to those students who are preparing to become teachers, out of which it originally arose; and is adapted also for general reading, especially by New Church parents. Inevitably it has become a standard work of reference as well for teachers in New Church schools. Those who belong to any of these groups will find, as have others before them, that the book is highly readable. The style, though closely reasoned, carries one along; and for the serious student there is an abundance of reference material. Part One necessarily contains many technical terms, but these are explained simply; and the charts and diagrams with which the book is liberally furnished have been kept as clear and unelaborate as possible.
     In a subject-field about which there is altogether too little literature The Growth of the Mind has proved to be of great practical value to parents and teachers alike. We believe that its value will be most truly recognized, and its author's distinguished contribution to New Church education most effectively utilized, if it is accepted as what it is stated to be-"an individual interpretation of those teachings in the theological writings of Emanuel Swedenborg which bear upon the growth of the human mind during its formative and educable period" (Preface), and if due heed is given to the statement that "our effort has not been to establish any such order or division with the assurance of authority, but rather to make tentative suggestions which may serve as a basis for future study, and these must be tested and tried by experience" (p. 101). Every child will not follow exactly and in detail the general order suggested; and recognizing and seeking the reasons for individual differences rather than forcing the child into the pattern is one method by which we can increase our knowledge of the development of the mind.
     To say this is to do no disservice to the author or his work.

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Nor does it take away from the book to add, as he does, that this is but a beginning in the attempt to translate the Writings into educational terms. The years have shown of what inestimable value that beginning has been, based as it is on thorough and scholarly research and study, and the Church will welcome this new edition to be issued this month.
     THE EDITOR



     RECEIVED FOR REVIEW

EMANUEL SWEDENBORG, THE SERVANT OF THE LORD. A True Story for Young People. By C. Th. Odhner. The Academy Book Room, Bryn Athyn, Pa. Third Edition, l953. Cloth, pp. ll4. Price, $l.25.

LA NUOVA GERUSALEMME E LA SUA DOTTRINA CELESTE (The New Jerusalem and its Heavenly Doctrine). By Emanuel Swedenborg. Reedited by Giorgio E. Ferrari. Casa Editrice "Atanor," Rome, Italy, 1953. Paper, pp. 116.
TWENTIETH GENERAL ASSEMBLY 1953

TWENTIETH GENERAL ASSEMBLY       ASSEMBLY COMMITTEE       1953

     Plans for the 20th General Assembly, June 16-19, 1954, are already well advanced. Present indications are that attendance may be higher than at the 19th General Assembly in 1950. To make certain that there will be adequate accommodation for all, the dormitory facilities at Beaver College in nearby Jenkintown have again been reserved for the use of Assembly guests. An improved shuttle service between Beaver College and Bryn Athyn will prove especially attractive to those not bringing their own cars to the Assembly.
     Final cost estimates have not been worked out as yet. It is expected, however, that the cost for registration, room, and meals, including the Nineteenth of June banquet, will be approximately $30 per person.     
     Parents of students in the College, the Girls' Seminary, and the Boys' Academy are asked to note that there will be opportunity for many students to earn part or all of their way by waiting on tables, moving chairs, assisting in the day-nursery, etc. Those wishing to make advance arrangements for a student on this basis are asked to write to Mr. Lachlan Pitcairn, Bryn Athyn, Pa., chairman of the committee on arrangements, who will see that information is sent out on the "student-aid" Assembly program.
     THE ASSEMBLY COMMITTEE.

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EDUCATIONAL USE 1953

EDUCATIONAL USE       Editor       1953


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

THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.


     When the long vacation ends this month, not all our children will be fortunate enough to enter or return to a New Church school. Many are far removed from the centers in which that would be possible. Yet what is most vital in our elementary education will be going to them. Throughout the school year, graded material will be dispatched regularly by the General Church Religion Lessons Committee, and human contacts between teachers and pupils will be made or renewed through the mail.
     After a few years the Academy wisely vacated the field of elementary education in favor of the local societies. As the Bishop has a pastoral relation with the entire Church, especially with those centers which have no pastor, so the General Church may be said to have a responsibility at least for the religious instruction of those children who are isolated from societies. This responsibility is being met by the Religion Lessons Committee; a work originated by Theta Alpha and now continued by it under the direction of the General Church. Problems are involved, some of which have not yet been solved; but the use is one of education and thus of charity, and it merits the support of the entire Church.
SOCIETY USES AND ACTIVITIES 1953

SOCIETY USES AND ACTIVITIES       Editor       1953

     In this month of September most of our societies will take up again their full program of activities. Worship, instruction, social life, and the work of guilds and committees which minister to them, will either be resumed or placed upon a full-scale basis.

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At such a time we may usefully remind ourselves that the regular activities of the society, when regarded as to their true purpose, are not ends in themselves, but means for the performance of the real uses of the society, all of which are spiritual. This is all the more desirable because it is easy, as the season advances, to become so absorbed in those activities that we may lose sight of the end; or even come to regard them as existing for us, and not ourselves for them. A society is a particular church. Its spiritual functions are therefore those of the church in general-to serve as the ultimate of influx from heaven, the medium of communication with it, the basis for the Lord's presence and operation among men, and the means for the formation of His everlasting kingdom in human minds. Thus its real uses are to teach the truth of the Writings with a view to the interior evangelization of its own members and the evangelization of those outside its borders who may be brought within its sphere; to keep open the way of heaven by entering into the good life which the truth of the Writings teaches; and to hold itself in active communication with heaven that it may be a center for reception and transmission of the Lord's gifts.
     These are the real uses of every society, circle, and organized group in the church. All external activities-public worship and the administration of sacraments and rites, general and group doctrinal classes, and organized social life-are established and maintained to promote them. This is the end to which they all look; an end that is sought as individual men and women strive to follow the Lord in the regeneration, not for the sake of their own salvation, but that they may enter into the spiritual kingdom of uses to the neighbor. And in so far as this end is seen, loved, and sought the coming season will be one in which the Lord's kingdom will be further established.
WHO IS MY NEIGHBOR? 4. THE HUMAN RACE 1953

WHO IS MY NEIGHBOR? 4. THE HUMAN RACE       Editor       1953

     We have placed the human race after our country in the descending degrees of the neighbor because of two direct teachings in the Writings. 'The race is indeed the neighbor in the widest sense. "But as it is divided into empires, kingdoms, and republics, any one of them is neighbor according to the good of its religion and morals, and according to the good that it performs to the country and makes to be one with its own good" (Char. 87). Furthermore, we are taught that it is not so much a duty to love other kingdoms outside of one's own country "because one kingdom does not will another's good, but wills to destroy it as to its wealth and power, and thus also as to its means of defense. To love another kingdom more, therefore, by doing more to promote its use, makes against the good of the kingdom in which one dwells.

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For this reason one's own country is to be loved in a higher degree" (ibid., 85).
     Here, it may be pointed out, is the direct answer of the Church to Communists and "fellow-travelers" who seek to promote the ends of Soviet Russia more than those of their own country. But it should be remarked also that this teaching works in two directions. If we should not love another country more, neither should we expect the citizens of other lands to love our country more than their own-even if we would have them love certain qualities which we believe to be present in our land. However, the main application of the teaching is to another current issue that is also of great importance.
     Because belligerent nationalism has brought so much desolation into the world, many men and women, believing that patriotism must be chauvinistic, would do away with love of country and substitute for it a vague internationalism or an amorphous love of the entire human race. But the teachings we have cited indicate that this is not the answer to the problem. And when we add to them the teaching that "it is a duty to benefit one's own country, which is done by promoting its use, because one thus promotes the good of all" (Char. 85), we may see that true patriotism-the spiritual love of country already discussed in this series-is the indispensable means of loving and doing good to the human race as a whole. It is important that we should think about this clearly. For in so far as men love their country spiritually they will receive from the Lord a proper love of other nations, and through the extension of their country's use other lands will benefit in the highest possible degree. This is not to say that various kinds of union are impossible, but that something essential would be lost if patriotism were surrendered.
     But when the human race is considered in terms of individuals rather than of political units the teaching is different. "Birth does not make one the neighbor rather than another nor, therefore, one's native country" (Char. 85). "If any man whatever, from whatsoever kingdom, is with me, and I dwell with him in the same house or in the same city," Swedenborg was inspired to say, "he is my neighbor according to his good" (ibid., 87); and therefore he was led by the Lord to conclude in the Writings: "I can love all in the universe according to their religion, not more those in my own country than in any other kingdom" (ibid. 89). In other words, we should not love another country more than our own, but individual men and women should be loved only for their quality; and a good man of another country should be loved more than a had man of our own. Nor should men, as individuals, be treated with hostility because they were born into a despised race or with favor because they belong to an oppressed group. For the neighbor is good and truth, and these are established by the Lord in individual human minds.

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EDUCATION AND THE GOOD LIFE 1953

EDUCATION AND THE GOOD LIFE       Editor       1953

     It is recorded in the Gospels that a certain ruler asked the Lord what good thing he should do to receive eternal life, and that upon being told to keep the commandments he answered: "All these things have I kept from my youth up: what lack I yet!" By that simple question this rich young man laid bare his utter poverty of spiritual insight and ambition. He was the product of an educational system, devised by a consummated church, which believed that virtue could be achieved directly because it was conceived of externally, and supposed that perfection lay in ultimate conformity. And although his obedience may have been faultless, he was so blind to the "weightier matters of the Law" that he was entirely unaware of his lack of its spirit.
     The Lord's further answer is not an indictment of wealth. We told the young man that he should sell whatsoever he had, take up the cross, and follow Him, because riches were the object of his ruling love, and also because of the spiritual signification of this counsel. The young man had asked what good thing he should do, and there is no good that man can do of himself. That alone is good which is done by the Lord in man: and the Lord can do good in that man only who rejects opposing falsities, acknowledges the Lord's Divine Human and that all good is from Him, and lives according to the precepts of the Decalogue by fighting against evils as sins. And because these are the things meant, spiritually, by the Lord's counsel He spoke as He did.
     Higher education claims to be concerned with the good life, and to have as its goal the development of the good and useful man. But religion is no longer the keystone of the educational arch. In modern universities, and in society, some think that God exists, others that He does not, and some that it cannot be proved. But the inference that it does not matter is gaining ground, and indifference stems mainly from the assumption that religion is not relevant to the problems of the modern world, for which reason there is no point in giving it serious consideration. The existence of an absolute good and truth is denied; sin is regarded as a mediaeval concept of the theologians; and the over-all suggestion is that the completely good life can be attained without religion. Thus the essentials for entering into the good life-the acknowledgment of the Lord and the shunning of evils as sins against Him-are lacking; and the only good that can be developed is natural good, which is interiorly evil-not the good of the natural, which is spiritual.
     Here we may see, with brilliant clarity, the vital need for New Church education, especially on the college level. When we speak of that education as "religious" we are not thinking of a system of belief or a special experience but of a complete life.

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The truly religious life is one in which man acts from spiritual motives, and by means of a truly rational intelligence, in all private, domestic, forensic, civil, moral, and spiritual affairs; and in which spiritual ideals form his conception of his relation and responsibility to his fellow men, his country, his church, and his God. And it is the life which binds man back to God by bringing him into consociation with angels and conjunction with the Lord.
     According to the Writings, this life can be achieved here on earth only through certain things: through belief in one Divine-Human God who is the Lord Jesus Christ, acknowledgment that the appearance of self-life is an illusion, faith in a life after death, conviction that man is placed in a dual environment to prepare for that life, and confession that there can be preparation only through the revealed truth of the Word. The good life is that of truth in act, of the spiritual truth of the Word rationally understood and applied to every phase of life with conviction. And it is the aim of New Church education, as of no other, to prepare for that life by developing from its essentials.
REVISED STANDARD VERSION 1953

REVISED STANDARD VERSION       GILBERT H. SMITH       1953

Editor of NEW CHURCH LIFE:
     In the King James Version, Isaiah proclaims: "Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel" (7:14). In the new version it reads: "Behold, a young woman shall conceive." The implication is only too clear. Destroy the Divinity and the virgin birth of our Lord and you uproot the basis of our Christian faith. There was no scholarly justification for this innocent-looking change.
     Compare this with the new translation of Luke 2:33: "And his father and his mother marveled at what was said about him." The old translation is "And Joseph and his mother marveled."
     I quote a passage from the Rev. Harvey Taylor's paper on the National Council of Churches. "The substitution of 'young woman' for 'virgin' is in direct contradiction to the beginning of the verse: 'Therefore the Lord Himself shall give you a sign.' The birth of a child to a young woman would certainly not be so out of the ordinary as to be construed as a 'sign' or miracle. In an attempt to justify this blasphemous alteration the translators have tried to give the impression that the Hebrew word almah can be correctly translated as 'young woman.' Both Young's Analytical Concordance and Strong's Concordance give the meaning of almah as 'virgin' or 'unmarried female.'

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The only word that could be considered to mean 'young woman' would be the word naarah." Furthermore, Dr. Robert Wilson, of Princeton Seminary, had this to say as a learned scholar who was thoroughly familiar with forty oriental languages: "There is absolutely no evidence in Babylonian, Arabic, Aramaic, Syriac, or Hebrew for the use of almah in the sense of a young unmarried woman."
     These modernist translators have also substituted the phrase "a son of God" for "the son of God." The centurion said: "Truly this was the Son of God" (Matthew 27:54). But the new version makes this read: "Truly this was a son of God." Thus they have made the Son of God to mean nothing more than a son of God, which might apply to any man. Still another example of their denial of the Divinity of the Lord is shown in their use of "Thee" and "Thou." They announced that their plan as was to use "you" and "yours" in every case except in words addressed to the deity. But there is only one instance in which Jesus is addressed as "Thou." The new version of Matthew 14:28 reads: "And Peter answered Him, `Lord, if it is you, bid me come to you on the water.'" We must assume, then, that since peter said "if it is you" they did not recognize Christ as being Divine.
     More shocking and blasphemous still is a footnote to Matthew 1:16, "And Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ." The footnote says: "Other ancient authorities read Joseph to whom was betrothed the virgin Mary, was the father of Jesus who is called Christ." Changes and omissions in the Epistles do not concern us so much, but there are many of them. In the Gospels the passage concerning the adulteress who was brought before the Lord is entirely deleted [John 8:1-11].
     It is not difficult to understand the approbation of certain rabbis and Jewish writers if the new, so-called Christian version of the Bible accords with their point of view, which is, of course, to reduce Jesus Christ to the status of a mere man. How true it is, as the Writings state, that "Arius rises to rule secretly unto the end."
     GILBERT H. SMITH.
          Shaftesbury, Vt.
Title Unspecified 1953

Title Unspecified              1953

     "The church is one thing and religion is another. The church is called a church from doctrine, and religion is called religion from a life according to doctrine. Everything of doctrine is called truth. . . but everything of life according to those things which doctrine teaches is called good. Likewise to do the truths of doctrine is good" (AR 923)

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LOCAL SCHOOLS DIRECTORY 1953

LOCAL SCHOOLS DIRECTORY              1953

     1953-1954

     Elementary Schools report the following teaching staffs for 1953-1954:

BRYN ATHYN.     Rev. David R. Simons                    Principal
          Miss Mary L. Williamson                    Kindergarten
          Miss Jennie Gaskill                    Grade 1
          Miss Zara Bostock                         Grade 2
          Miss Erna Sellner                         Grade 3
          Miss Phillis Cooper                    Grade 4
          Mrs. Lucy B. Waelchli                    Grade 5
          Miss Anna Hamm                         Grade 6
          Mrs. Elizabeth D. Echols               Grade 7
          Miss Margit K. Boyesen                    Grade 8
COLCHESTER.     Rev. Alan Gill                         Principal
          Miss Muriel Gill                         Grades 1-5
DURBAN.     Rev. Martin Pryke                         Principal
          Miss Sylvia Pemberton                    Kindergarten, Grade 1
GLENVIEW.     Rev. Elmo C. Acton                    Principal
          Miss Louise Barry                         Kindergarten, Grade 3
          Miss Gloria Stroh                         Grades 1 & 2
          Miss Rita Kuhl                         Grades 4 & 7
          Miss Laura Gladish                    Grades 5 & 6
          Miss Gladys Blackman                    Grades 8 & 9
KITCHENER.     Rev. Norman H. Reuter                    Principal
          Miss Venita Roschman                    Grades 1 & 3
          Miss Edna Funk                         Grades 4, 5, 6
          Mr. Carl Gunther                         Grades 7-8
TORONTO.     Rev. A. Wynne Acton                    Principal
          Miss Joan Kuhl                         Grades 1, 2, 3, 5, 6, 7

     Part-time teachers for special subjects, voluntary or otherwise, are not included here. For a complete listing of the teaching staff of the Academy see the CATALOGUE, June, 1953, pp. 4, 5.
FUNCTION OF EDUCATION 1953

FUNCTION OF EDUCATION              1953

     "Many believe that no truth can be seen by any man except when proved; but this is a falsity . . . in things purely rational, moral, and spiritual truths are seen from the light of truth itself, provided man has from a right education become somewhat rational, moral, and spiritual" (DP 317).

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Church News 1953

Church News       Various       1953

     COLCHESTER, ENGLAND

     The regular activities of the Society have been going on steadily since our last report. The Young People's Weekend at Whitsun opened the summer season; for in addition to their indoor meetings, their program included tennis, swimming, and a trip to the sea in ideal weather. At the Sunday morning service on this occasion the Rev. Frank S. Rose preached a fine sermon based on the first two verses of Psalm 15. According to the report published in the NEWS-LETTER it was "the best Young Peoples' Weekend to date."

     Mr. Gill's Return.-It was a great pleasure to welcome our Pastor, the Rev. Alan Gill, on his return to duty on July 5th after his recent illness and long convalescence. During his absence of more than two months the ministerial uses of the Society were very ably performed by the Rev. Frank Rose. He gave a very interesting series of doctrinal classes on The New Jerusalem and its Heavenly Doctrine; and the Sunday services included one commemorating the coronation of our new Queen, with a sermon showing the signification of royalty and all things connected with it. The children of the day school were presented with new coronation five shilling pieces in celebration of this great event.

     New Church Day.-This was celebrated on June 20th and 21st. We were delighted to have with us the Rev. and Mrs. Morley D. Rich from London and a good number of other visitors, including two from overseas; Miss Margaret Wilde of Bryn Athyn, and Miss Vida Elphick from Durban, South Africa. At the banquet on Saturday evening the proceedings were opened with message from Bishop De Charms, read by the toastmaster, Mr. Brian Appleton. Greetings were received also from our Pastor and from the Rev. Martin Pryke. Mr. Rich responded to the toast to The Church, and Mr. Rose to The Academy. There were three speakers-Miss Ruth Motum on "The New Church and the Home:" Mr. Garth Cooper on "The New Church in Business;" and Miss May Waters on "The New Church and Royalty. "Vivat Nova Ecclesia" was sung in conclusion.
     Mr. Rich officiated the following morning at the service, which included the Rite of Confirmation for Miss Gillian Wyncoll and the administration of the Holy Supper. The same afternoon there was a special service for the children in celebration of the Nineteenth of June, and both Mr. Rich and Mr. Rose were on the chancel. It seemed very fitting that the infant son of Mr. and Mrs. Donald Boozer should be baptized at this service, with Mr. Rose officiating. In the address which followed, Mr. Rich spoke to the children of the sign of baptism and of the baby's attendant angels from the New Heaven. After the service tea was provided for the children and their parents by the Social Committee, and this was followed by the showing of pictures by Mr. Rose.

     Weddings.-There have been two weddings in the church this year. The first was on April 4th, when Mr. Rene L. R. Parisot and Miss Sylvia Waters were married; and the second was the wedding, on Tune 13th, of Mr. Michael Waters and Miss Sylvia Tingle. The Rev. Alan Gill officiated on both these occasions.

     Doctrinal classes and young people's classes ended in June; but the day school remained open until July 23rd, when the children gave an entertainment to which all parents and friends were invited.
     WINIFRED APPLETON.

     CHICAGO, ILLINOIS

     50th Anniversary.-On March 26th the Sons gave a supper to celebrate the 50th anniversary of Sharon Church. The men prepared the supper, and a very good one, and invited the ladies. Mr. Alec McQueen gave a talk on the history of Sharon Church in which he noted that the roll had been signed by 214 persons, 73 of whom have passed on to the spiritual world.

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The Rev. Victor J. Gladish spoke on past uses, and the Rev. Louis B. King of the future uses of the Sharon Church. Mr. Rudolph Barnitz spoke on present uses, and showed the need for each one to feel responsible. All the speeches were very enjoyable. Mrs. Robert Brown said that as one who had been a child in the early days of Sharon Church she was impressed with the development of the Sunday School, and that she had noticed the delight it had been to her children. All agreed that it was a most enjoyable evening.

     The Pastorate.-The high spot of the year came in April, a meeting with Bishop De Charms and the ordination of the Rev. Louis B. King into the second degree of the priesthood. The meeting was held on the evening of April 18th. Bishop De Charms spoke of the problems that arise when it becomes necessary to make a change of pastors. His talk was given under ideal conditions, to a society fully united in the desire to have the Rev. Louis B. King as its pastor. After Mr. King had been nominated and formally chosen by vote he was notified, and he and his charming wife came in. We all rose and sang to them, and there was a lump in more than one throat. We hear so often that our church is an intellectual one, and it seems useful to see that it can also arouse genuine emotions. Mr. King spoke a few well chosen words of acceptance, and then refreshments mere served.
     The ordination, which took place the following morning, was a most impressive ceremony. We were very thankful that it was held in Chicago and that we had the privilege of attending it.

     New Church Day.-Sharon Church joined Glenview in a Nineteenth of June banquet, and we were ably represented by our Pastor who gave an excellent speech on New Church education. Our own special service was held the following Sunday, and after it we had a picnic in Lincoln Park. The adults were there. too, but the picnic was mainly for the children. Mrs. Noel McQueen took charge of the games and the prizes, one of the many things she does in a very capable way.

     Personal.-Early this month we heard of the passing into the spiritual world of Mrs. Willis L. Gladish. This was of special interest to members of Sharon Church because of her husband's pastorate here for many years. Mrs. Gladish was noted for her hospitality and for the keen interest she took in all church activities. She was tireless in helping to carry out any of the Sharon Church uses; and we rejoice in the thought of her being able to join her husband, and assist him once more in New Church uses, without any of this world's handicaps.
     On Sunday, July 26th, the Rev. Victor J. Gladish officiated at the baptism of Bronwin King and the confirmation of Robert Gladish. He also preached an excellent sermon on the uses of baptism and confirmation. After church was over the Kings served wine and toasts were drunk. This service brought our season to a close, and with it the first year the Kings have been with us. It has been a happy and progressive year.

     Obituary.-On April 17th we rejoiced to hear of the passing of Miss Adah Wallenberg into the spiritual world, for we all knew how she had longed for many years to be released from the handicaps of this earthly body. Adah Wallenberg was born just at the close of the Civil War, the youngest child of a father who lost his life in defense of the Union. She spent nearly all her life in Chicago and grew up with the city.
     Miss Wallenberg's life was bound up with the growth and vicissitudes of the church in Chicago. Her widowed mother sent all five children to Sunday school and church; and as she grew up, Adah became a great reader of the Writings and loved to discuss their meaning. She was especially interested in the reality and beauty of the life to come. Walking became increasingly difficult for her with advancing years; yet she rarely failed to appear in church, although it meant a long trip from the South Side. She had a keen appreciation of literature and art and spent many hours painting. We can imagine how wonderful the awakening must have been for one whose love of usefulness had been limited in its expression by bodily weakness.
     VOLITA WELLS.

     LONDON, ENGLAND

     New Church Day.-This was celebrated on June 14th, the congregation numbering 78. In his sermon on Isaiah 25:6, 7, the Pastor explained that the veil was permitted in Providence for the sake of freedom and in order that men might not profane holy things for which they were not prepared.

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In His second coming the Lord reveals the nature of truth separated from good, in relation to which the hells induced on the Lord an appearance of the depravity of the race and futility of redemption which led to despair. We may doubt whether others are prepared, but the Divine truth is now revealed in its fulness and it is not for man to reclose the veil through mistaken ideas of mercy.
     In the afternoon a provided lunch was followed by a program arranged by Mr. Percy Dawson. This included readings on the nature of the Lord's church, baptism, judgment, and the effects of judgment in both worlds. Mr. Dawson had invited the live newly married couples to give the readings, for these people, he said, represented new units of New Church life. The Pastor then gave an address in which he traced the order of truths as presented in the readings. He also reminded us of the unique significance of New Church Day as a festival; saying that here are no distracting and questionable associations arising from tradition, as at Christmas and Easter. During the celebrations various toasts were proposed, including one to the Toronto friends who had contributed to the ample luncheon.

     Kingship.-As the world knows, Queen Elizabeth's coronation took place in June. At that time the Rev. Morley D. Rich gave two sermons of special interest. In the first, on "Love of Country" (Psalm 33: 12), we were shown that the Writings reveal the possibility of a love of country more wonderful and interior than ever before, a love of the nation's spiritual use; and were told how that love is translated into the universal love of the Lord's kingdom.
     The text of the second sermon was taken from AC 10,797 and HD 317, for it was said that only in the Writings are to be found the principles which provide for a rational comprehension of true government and its offices. It was most appropriate that we should be presented then with the dearest ideas of kingship, its origin, and the limited representation of all offices in various forms of government. And it was shown how men can be led to acknowledge the Lord's authority in spiritual and Divine things through recognition of the need for authority in the civil affairs of one's country.

     Doctrinal Classes.-The central and group classes concluded their study of the Intercourse of the Soul and the Body the final class on the subject taking the form of a review in which the Pastor brought together the various related conclusions. We were reminded that the Writings not only warn against spiritism but also open the eyes to the laws of spiritual association through ultimates, and that the new ultimates of worship can form the basis of orderly association with the spiritual world. The terminal class of the season was on "The Acknowledgment of the Divine Human and the Reclamation of Human Society." It spoke of the mutual trust which arises from that acknowledgment, discussed the causes of war and the spiritual guilt of aggressor nations, and examined the position of pacifists, religious and political.
     On Sunday, July 5th, the young people's end-of-term class was preceded by lunch, the pleasures of which were increased by the presence of our visitors-Miss Aurelle de Charms, Miss Donette Rose, and Miss Nancy Stroh. Immediately after lunch we had singing practice for the Assembly, and in this it was the turn of the hosts to be grateful for the musical hospitality shown by the guests. Afterwards, Mr. Rich held our attention with a closely developed address on the subject of evangelization, with particular stress on the layman's role and studied methods of approach from appreciation of the proper end in view. Under the heading of young people we are glad also to record the visit home from Bryn Athyn of Miss Beryl Howard.

     Annual Meeting.-This was held on Sunday afternoon, May 10th. The Rev. Morley D. Rich gave an address report, based on his first full year as Acting Pastor of the Society in which he enumerated his duties, expressed his conviction that the spirit of the Society would make real progress possible, and voiced appreciation of the way in which lay duties had been carried out and confidence that with the present spirit external difficulties connected with upkeep and finances could be overcome.
     The Secretary's report showed a total membership of 152 in the congregation, including 17 young people, 18 children, and 21 adults who are members of the into a spiritual home, and spoke of the congregation only. Except in one instance, a group, average attendances at services and at central and group classes had increased. Other reports, reflecting the increased activity of the Society, followed, and the various appointments for the present year were then made.

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All this business, of course, was not transacted on an empty stomach, for once again we owed thanks to Miss Olive Lewin for a fine luncheon. It was an exemplary finish to a successful term of catering. At this juncture we note also that Mr. Victor Tilson has retired from the Pastor's Council, which has benefitted from his services for 35 years.

     Social Events.-On May 2nd the Society enjoyed a social which was non-stop in its gaiety. Mr. Robert Bruell organized everything from square dancing to straight singing, and several members produced some very original games which called for more sense than stamina. The occasion could also be regarded as an anniversary celebration of the arrival in England of our Pastor and his family. A very welcome visitor at this time was Miss Telsa Hansen of Copenhagen, who was combining business with pleasure on her first flying visit to England. From May 23rd to 25th the young people got together for their weekend at Colchester, and judging from their program and comments they had a fine time. There was a class, service, supper, and social, and also a special outing.
     A different kind of social event was held at the home of Mr. and Mrs. Alan Waters on May 30th. This was the celebration of the 100th meeting of the Chadwell Heath Group, and 49 members and friends were present. Following the garden party there was a short address by the Rev. Morley D. Rich on "The Uses of New Church Groups," after which a member of each family spoke on "What the Group Means to Me."
     It should be said, however, that Society events are by no means the complete measure of our social life. There are many smaller but still important occasions when we get together for such pleasures and discussions as would provide nearly enough material for a weekly report!

     Home Dedication.-The Pastor recently conducted a service for this purpose at the home of Mr. and Mrs. Norman Turner who live at Luton. The dedication included a paper which illustrated the requirements for making a natural house true uses which make the home a center of growth in the church.

     Obituary.-On June 24th, 1953, we lost the physical presence, in her 70th year, of Mrs. Ruby Stebbing (nee Hart), wife of Robert A. Stebbing whose obituary appeared in NEW CHURCH LIFE, October, 1951. The funeral service took place at Hendon Park Cemetery and was conducted by the Rev. Morley D. Rich who, in his memorial address, spoke of the preparations for and progressions of conjugial love and its uses. Both Mr. and Mrs. Stebbing were educated at the Academy School at Burton Road, of which she was the last surviving pupil. We would express our sympathy to her daughter and son-in-law, Joan and Stanley Wainscot. In them remains the visible continuance of the uses with which we have so long associated Mrs. Stebbing
     COLIN M. GREENHALGH.

     THE CHURCH AT LARGE

     General Convention.-Centered in the theme "In the Stream of Divine Providence," the 130th General Convention was held at Cincinnati, Ohio, June 22-28, with 27 ministers and 89 delegates in attendance. The following highlights are taken from THE NEW-CHURCH MESSENGER.
     Constituent or related bodies met, according to custom, prior to the Convention itself. The Alumni Association of the New Church Theological School conducted a panel discussion "On Thoughts and Suggestions for a New Administration." The Council of Ministers, of which the Rev. Richard H. Tafel and the Rev. David P. Johnson were again re-elected chairman and secretary, respectively, dealt with reports, recommendations, and elections; approved ordinations, and heard an address by the Rev. Jack Hardstedt of Stockholm.
     The 82nd annual meeting of the American New Church Sunday School Association, the 46th annual meeting of the National Alliance of New Church Women, and the 64th annual conference of the American New Church League were also held. Mrs. Leslie Marshall was re-elected president of the Alliance, and Mr. Edward C. Hinckley was elected president of the League. There was again a meeting of the Association of Ministers' Wives.
     Convention itself was marked by the induction of the 15th president, the Rev. Franklin H. Blackmer, who had served for a year as president-elect; the bestowing for the first time of the title President Emeritus on a retiring president, Dr. Leonard I. Tafel, who was elected to the
General Council; five ordinations, and two investitures as general pastor. Messrs. Kenneth W. Knox, Ernest O. Martin. Erwin D. Reddekopp, Calvin Turley, and William R. Woofenden were ordained into the ministry, and the Rev. Franklin H. Blackmer and the Rev. Leslie Marshall were invested as general pastors.

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Dr. Tafel delivered his final annual address, and the Rev. Andre Diaconoff was the Convention preacher.
     During the session the recommendation of the Council of Ministers that the Convention apply for membership in the American Bible Society, appointing a delegate, was unanimously adopted. The reorganized New Church movement in the Philippines, applying for recognition, was warmly accorded the right hand of fellowship; and it was resolved to apply for membership in the National Council of Churches. Convention is already a member of the American Section of the World Council of Churches.

     General Conference.-At the annual meeting of the New Church Sunday School Conference in London the Rev. H. G. Mongredien was elected president for the ensuing year. In an informal address Mr. Mongredien stated that he would endeavor to encourage the raising of the standard of teaching in the schools.
     THE NEW-CHURCH HERALD reports that the Rev. Arthur Clapham gave a challenging address at the annual meeting of the Metropolitan District New Church Sunday School Union. Mr. Clapham said that the function of the Sunday school is to teach truths and impress them on the memory, and that the most important condition for success is provided in the delight in learning and knowing which is possessed by children.
     The Rev. Frank Holmes has accepted an invitation to the joint pastorate at Bath and Bristol, and the Rev. Bernard S. Willmott to the pastorate at Snodland. The Rev. J. V. Ayre has assumed Pastoral care of the North Lancashire Group of Societies in place of the Rev. D. J. Sutton, who has resigned from the ministry.

     Burma.-Mr. Alexander Boo, for many years Conference Missionary in Burma, passed into the spiritual world on May 23rd, 1953, in his 74th year.
MICHAEL CHURCH, LONDON 1953

MICHAEL CHURCH, LONDON              1953

     At a meeting with Bishop De Charms held the weekend after his arrival in England, the Rev. Morley D. Rich, Acting Pastor of Michael Church since early in 1952, was unanimously chosen Pastor of that Society.
Title Unspecified 1953

Title Unspecified              1953

     NEW CHURCH EDUCATION (Formerly PARENT TEACHER JOURNAL) Published by General Church Religion Lessons Provides material for the use of parents, teachers, and children in the field of religious education. EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.
     Issued monthly, September to June, inclusive. Subscription, $1.50, to be sent to the Editor.

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CHARTER DAY 1953

              1953




     Announcements.
     All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held in Bryn Athyn, Pa., on Friday and Saturday, October 23 and 24, 1953. THE PROGRAM:

Friday, 11 a.m.-Cathedral Service, with an address by the Rev. Hugo Lj. Odhner.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Professor Stanley F. Ebert.

     Arrangements will be made for the entertainment of guests if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
ORDINATION 1953

ORDINATION              1953

     Rose.-At London, England, August 2, 1953, the Rev. Frank Shirley Rose into the Second Degree of the Priesthood, the Rt. Rev. George de Charms officiating.
BOOK 1953

BOOK              1953

     "A gaudily bound book in a college library once addressed his companions, most of whom were sturdy looking fellows dressed in leather. Said he: 'After mature deliberation I have come to the conclusion that colleges are all wrong. They are designed for instruction, and they do instruct a few, but what is that few when compared to the multitudes outside! I tell you, friends, there is too much organization here; learning is not a thing to be confined to a few masters and disciplined classes within the narrow bounds of a college organization. It should be free as air. What right have a handful of men to bind and better this glorious boon with their petty rules and restrictions, and to arrogate to themselves the title of college! They have not the right. 'They should go forth right into the midst of the ignorant masses of the world, and instead of confining learning to the select few in the school organization they Should educate a nation. Away, I say, with these professors and their narrow organizations, and let learning go forth free and untrammeled; 'then, and not until then, will the clouds of ignorance be dispelled.'
     "The headmaster entered the library, and seeing the gaudily bound book picked him up, and alter examination carried him out of the library. And as the door closed an old tome dryly remarked, 'College tyranny.'" (Anshutz: Fables)
DISTRICT ASSEMBLIES 1953

DISTRICT ASSEMBLIES       GEORGE DE CHARMS       1953

     All members and friend of the General Church of the New Jerusalem are cordially invited to attend the District Assemblies, as follows:

     WESTERN PENNSYLVANIA, OHIO, AND MICHIGAN, PAINESVILLE, OHIO, Friday, September 11th, to Sunday, September 13th, inclusive, the Right Rev. Willard D. Pendleton presiding.          

     EASTERN CANADA, KITCHENER, ONTARIO, Saturday, October 10th, to Monday, October 12th, inclusive, the Bishop presiding.

     CHICAGO DISTRICT, GLENVIEW, ILLINOIS, Friday, October 23rd, to Sunday, October 25th, inclusive, the Bishop presiding.
     GEORGE DE CHARMS,
          Bishop.

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ORIGIN OF THE ACADEMY SEAL 1953

ORIGIN OF THE ACADEMY SEAL              1953


[Photo of SILVER MEDALLION WORN BY BISHOP BENADE, NOW IN THE MUSEUM OF THE ACADEMY LIBRARY]

NEW CHURCH LIFE
VOL. LXXIII
OCTOBER, 1953
No. 10
      (Based on information furnished by the Rev. William Whitehead, Ph.D., as supplied and verified by Bishop W. F. Pendleton and Mr. Walter C. Childs.)

     The Frontispiece shows the silver medallion which Bishop William H. Benade wore on the chancel, as Chancellor of the Academy, in the days when the Academy was a church as well as a school. This medallion is now in the Academy Museum. It will be noticed that the device differs from that on the official seal, finally adopted in 1877, in that the crest represents an eagle instead of a lion. This crest was chosen because an eagle signifies the affection of Divine truth as to knowledge and understanding, also intellectual sight and consequent thought (AR 244, 245, 561).
     At a meeting of the Councillors of the Academy in the spring of 1877 it was considered desirable to adopt an official seal for the Academy; and such a symbol was decided upon at a meeting held in the study of Bishop W. F. Pendleton, which was at that time in the house of the Rev. Louis H. Tafel on Parrish Street, Philadelphia, although its choice and arrangement were matters extending into the winter and spring of 1878. The members present at the above meeting were: Bishop W. F. Pendleton, Rev. Louis H. Tafel, Mr. Walter C. Childs, (probably) Mr. John Pitcairn, and (possibly) Mr. Franklin Ballou. Bishop Benade was then in Pittsburgh, and he and Mr. Pitcairn left for their travels in the Orient in June of that year.
     With the exception already noted, that of the crest, the symbols agreed upon were those which appear in the present seal. Mr. Walter C. Childs was given charge of the work of having these symbols arranged in a suitable form, and together with Miss Maria Hogan he made many journeys to the Dreka engraving house in Philadelphia, where the actual making of the die had been entrusted to an engraver named Lauderbach who was the brother of a New Church man living in the city.

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     From the first, however, difficulty was experienced in getting a satisfactory design to represent the eagle. "Do what the engravers could," Mr. Childs wrote in a letter to Bishop W. F. Pendleton, "they never produced an eagle that gave satisfaction, and for this cause months passed without our being able to get the seal made." Various attempts were made, and the medallion shown in our photograph was finally presented to the Academy Museum by Miss Hogan.
     On account of the greater suitability of the correspondence, a lion was adopted in place of the eagle at a meeting probably held early in December, 1877. "From the instant that the lion was substituted," Mr. Childs writes, "the difficulties seemed to vanish." It is agreed that all were of one mind in preferring the new crest for the seal. Mr. Pitcairn made a hurried trip back to the United States between December 6th and 15th, 1877. He was asked to inform Bishop Benade of the change made when he rejoined him. Mr. Childs sent a confirmatory letter and secured Bishop Benade's approval both of the seal and of the substituted crest.
     As finally adopted, the symbolism of the official seal of the Academy was designed as follows. The lion at the top of the seal was to represent the Lord's Divine Human, the keys signifying the power of His Divine truth; the miter was to represent the priesthood, the eagle brooding over her young was to represent the instruction of the young; the temple bearing the legend Nunc licet was to signify the New Church; and Michael and the dragon the New Church fighting against the falsities of the former church.
     To this information map be added what is probably self-evident--that there is no foundation for the idea that the symbols in the seal were chosen to represent the various schools of the Academy. Apart from the governing fact that they were selected for the reasons here set forth, the schools of the Academy as now constituted did not then exist; and the representation of those schools by these symbols is therefore of much later date.
HOLY SUPPER 1953

HOLY SUPPER              1953

     "The Holy Supper is an external of the church that contains within itself an internal, and by means of this internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord. For in the Holy Supper also 'eating' signifies appropriation, the 'bread' celestial love, and the 'wine' spiritual love; and this so entirely that when a man is in a holy state when eating it nothing else is perceived in heaven" (AC 4211).

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DISTINCTIVENESS 1953

DISTINCTIVENESS       Rev. DANDRIDGE PENDLETON       1953

     "These three things, especially, those shun who will be of the New Jerusalem." (Spiritual Diary, 6053)

     The holy city, New Jerusalem, which has descended even at this day from God out of heaven in the form of a truly rational revelation, is a new religion: a religion which is to have its establishment from within with the sons of men; a religion which is to make all things new, the laws of which are to be taken from the written page and inscribed on the hearts of men in the language of love and understanding and conscience-a new way of life dedicated to the worship of the Lord God in a life of uses, natural and spiritual. The New Church, then, is truly new, new in style and presentation, in concept and in depth; and it is to be ever new, both in internals and in externals, with the men and women who constitute its membership.
     From the inception of the General Church, the term "distinctiveness" has come to the fore again and again. For the adherents of this body realize that there must be with the New Church a distinctiveness on every plane: distinctiveness which sets it apart from other men in thought and affection, in word and deed, in motive and action; distinctiveness on the planes of worship, education, and social life, motivated from within by a spirit of true charity and a realization of the meaning and purpose of life such as has never before been known with such certainty and logic.
     In this regard, it is of the greatest importance that we, as individuals and as members of New Church society, pause periodically in our lives and ask ourselves the question: Are we building and sustaining this distinctiveness which is to constitute the essential life of the church among men? We are not permitted to judge concerning the internal states of others. To do so is to trample upon holy ground which belongs to the Lord alone. Yet man is to judge interior states within himself. So also, it is not for man to stand forth and judge concerning the internal state of that greater man which is the society. But it is for each individual to see himself as a component organ or part in the greater society, man, to judge concerning his own failings, and to ascertain how those failings on his part contribute to a general breakdown and loss of health in the body of society. From such individual self-examination must come a banding together of the men of a society, and thence a cooperative examination of the state of that greater man of which they are but components parts. Only in this manner will a judgment be of order.

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     Human proprium lives in defiance of the Divine will. Thus it is that there is in every man that which constantly strives to cast aside the distinctiveness born of his religion. The health and orderly functioning of New Church society, and thus the fulfillment of its essential purpose, is dependent upon the orderly cooperation of all its parts. The moment organs become disordered the uses of the body are disturbed, and they lose more and more of their effectiveness. Our purpose is to discover how disorderly situations may exist among any group of New Church men, unbeknownst to them, since the health and life of the New Church are being continually and subtly threatened in this manner. To achieve this purpose we must ever be willing to lay aside individual proprium, each reflecting unto himself as regards his own distinctiveness.

     In numbers 6051-6053 of the Spiritual Diary we find described three evils which "especially those shun who will be of the New Jerusalem"--the love of dominion, deceit, and adultery. Possibly we may be able to discover ways in which these three evils, which are described as especially infernal, apply to each one of us in our relationship to that essential use for which New Church societies are established.
     The love of dominion for the sake of self is described in the Writings as "the worst kind of the love of self they who are in this love can indeed process faith and charity, but they do it with the mouth and not with the heart; nay, the worst of them have the things of faith and charity as means to their ends" (AC 10,038:2). It is "the love which is the head, or that to which all infernal loves relate" (DLW 141). It is "the proprium itself of man" (AE 1010: 2), against which the Writings level the grave warning: "Let all know who are in the world, and read these things, that the love of reigning for the sake of self, and not for the sake of use, is the diabolical love, and all evils are in it. Let them know this and beware. All evil loves are in it and with it" (LJ post. 237).
     There is no man or woman of so humble or unassuming a nature that he or she does not wish to dominate, to be the best, in some field of use. some aspect of human relationships, no matter how small or unimportant that field may be. And it is in this intimate realm of our own particular abilities and special interests that we are to be on watch especially for signs of jealousy and resentment. For it is here that the love of dominion from the love of self will most inevitably, subtly, and effectively attack us.
     It is relatively easy to accede to the knowledge and judgment of men employed in fields with which we have little familiarity, and often less interest, when problems arise in connection with their specific realm of human uses.

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But let there arise dissention, or criticism, or even discussion in regard to the field with which our interests are more intimately associated, and the love of dominion immediately begins to assert itself in us. Our opinions are the best, our knowledge the most complete, our perception the keenest, our judgment the soundest, and therefore that which should be sought after and deferred to by others. And deep from within rise up the forces of jealousy and impatience and contempt for the opinions and accomplishments of others.
     It is not difficult to realize the ever present danger here with regard to the church. For here we are, as it were, on common ground, the protecting barriers of specific forensic uses removed, permitting free exchange of proprium, a clashing of personal and possibly disordered opinions and convictions. And in and through this the hells will seek to do their destructive work by destroying the harmony of the uses among men of the church, by infusing the poison of bias and hatred from within, so that the Heavenly Doctrine may never find fulfillment with the race.
     He who indulges the love of dominion on a greater and lesser plane, and to a greater or lesser extent, will inevitably become involved in the second of the three evils which are to be shunned especially by the men of the New Church, the evil of deceit. "There are two things," we read, "which not only close up the way of communication [with the rational] but also deprive the man of the capacity of ever becoming rational-deceit and profanation. Deceit is like a subtle poison which infects the interiors" (AC 5128:5). "The evils done by deceit are the worst, because deceit is like poison which infects and destroys with internal corruption and wasting away, for it goes through the whole mind, even to its interiors they who are interiorly affected with spiritual deceit, that is, hypocrisy, are meant by those who speak against the Holy Spirit, for whom there is no forgiveness . . . the reason there is no forgiveness for them is that hypocrisy or deceit in connection with holy things infects the interiors of man and destroys all spiritual life with him, so that at last there is nothing sound anywhere" (AC 9013:1, 6, 7).
     How readily do we resort to deceit, the lie, in our efforts to justify wrongs that we have committed, or to evade the consequences of responsibilities unfulfilled! How subtly does this enormously destructive evil diffuse its poison throughout our minds and hearts! The art of the hypocrite is cunning itself. His final destiny, according to the Writings, is found in the deepest hells. Whether consciously or unconsciously to us, the hells labor continually to insinuate this evil poison into our lives; hoping that it may be the means of destroying our use among men, our marriage, our home, and our happiness.
     And may not this evil of deceit he at work, all unconsciously on our part, as regards our relationship to the church itself?

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The quality of the church is not according to the doctrine itself of the church but is according to the understanding of that doctrine on the part of its people. Note well, the quality is according to the understanding of the doctrine itself, not according to the understanding of a minister's interpretation or presentation of that doctrine. One of the essential marks of distinctiveness characteristic of the early Academy was a deep love on the part of those men and women of reading and studying for themselves And it there be a real love of truth within a man, that love cannot but ultimate itself in an active search for that truth.
     Does our love and interest extend to the point where we are willing to put forth active effort in the search for truth, or are we content just to listen and thus, in effect, permit other men's interpretations and under standing to be our source of authority! In proportion as we are content to be merely listeners we are contributing to the loss of our essential distinctiveness In this there is a subtle deceit, in that we persuade ourselves that we can make this thing our own without active effort on our part. And in the last analysis we are deceiving those in the world around us, in that we try to convince them of our belief in something for which we ourselves are not really willing to work. New Church men are not necessarily more honest than other men. But in the Writings we have been given a means, a basis, for becoming more honest than other men because we are given the means for seeing more deeply into ourselves than others. On the other hand, ours is the possibility of greater perversion.
     As regards the lust of adultery: here we find the greatest single menace to our entire position. For marriage is the norm of human life and the most intimate of all human relationships. Thus it is on this plane, and in this relationship, that regeneration may be most perfectly and deeply achieved; or, if the hells be permitted to dominate, that the most diabolical love of dominion and the most hideous form of deceit can find their manifestation. For the plane of conjugial love, we are told, is the very plane of influx of the Divine with men. As such, it is here that the hells will concentrate their most powerful and their most subtle forces. For if they can destroy our regard for that precious pearl, the church will depart from among us.
     Let us realize and acknowledge that the hells see much farther ahead than we do. They will persuade us to profane the beauty and sacredness of that concept of conjugial love given to us in the Writings by breaking own external restraints in our relationships with each other; external restraints which serve as ultimate safety barriers that we dare not permit to be broken down, or even slightly bent, so delicately balanced is this gem of great price.

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     And if a man or woman cannot be persuaded to transgress the actual physical laws of the marriage covenant, the hells employ subtler, yet just as effective methods. For the marriage covenant enjoins on both partners mental and spiritual duties and responsibilities as well as a dedication to physical faithfulness. We are bound to render to our partners the things of honor and consideration and love which will let them know that they are the ones to whom we cleave, in mind and heart, in thought and affection, as well as in body. Any withholding of our thoughts and affections from our partner in this respect is a very real violation of the marriage covenant, even though we may hold rigorously to that covenant on the physical plane. There are times of severe temptation in marriage--states of spiritual cold, induced by the hells, through which all manner of disorders may come into existence without the man or woman becoming conscious of them as such. Here lies the inner deadliness of these hells. It is a, common thing in such a protracted state of cold for one or the other partner to turn, consciously or unconsciously, to one of the opposite sex completely outside of the marriage; thinking to have found states of sympathy, understanding, and love which his or her own state of spiritual obscurity has lost sight of in the partner. And the sacrifices, the labors, the heartaches, and the faithful services endured and performed by the partner thus temporarily rejected are lost sight of in ensuing states of self-centeredness and fantasy induced by the hells; states whereby they hope to turn unconscious renunciation into conscious perversion and tragedy.
     Especially, the Writings teach and experience confirms, is the masculine sex prone to such states of cold and wandering in marriage; for man's is an external while woman's is an internal perception of love. The Writings speak of sirens, women who have perverted the conjugial within themselves, as being most skilful in attaching the minds of such men to themselves and so drawing their affections away from their wives; the man himself having no conscious realization of it. And we are told that "those who ensnare by pretended regard for conjugial love and love for children, so deporting themselves that the husband shall have no suspicion but that his guests are chaste, guileless, and friendly, and under such and various other pretenses the more safely commit adultery . . . such do not even know what conscience is. I have talked with them, and they were surprised that anyone should have conscience and should say that adulteries are contrary to conscience . . . they cannot but be thrust down into hell . . . because they have acquired to themselves a life of such character that when they lose it, very little of truly human life remains" (AC 827).
     Because of these states and potential dangers there is given to good women, and especially to good wives, a perception of any disorder or threat to the conjugial, and it is the part of wise husbands to rely on this sense and perception with their wives.

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Let us not think for a moment that the men of the New Church are immune to the assaults of the hells along those lines. There is less danger, perhaps, of physical adultery, though even that danger still exists; but there is possibly more danger of what we might term spiritual adultery-a withholding on the mental and spiritual plane of things which belong rightly to the partner, and a seeking to give and receive those same things in conjunction with another in a disorderly union which while it does not break the letter of the marriage covenant, does disperse and destroy its life essence.

     These temptations of which we have spoken, and which will attack New Church society as a whole and individually at every opportunity, are subtle beyond comprehension. They will strike at our every weakness, watching closely for us to let down our guard even for an instant; tempting us to put off searching actively for truth, hoping to enmesh our lives both natural and spiritual in a web of confirmed deceit from which there is no escape, trying to break down in us those external restraints and internal responsibilities which are the only things that stand against the assaults of the hells upon the tender growth of conjugial love.
     In such states of desolation, when the delight in truth, in use, and in conjugial love seems to have vanished and we are carrying on grimly in the face of our obligations and duty, we may yet rest with consummate trust and hope in the Lord's words: "Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord" (Psalm 27:14). 'These words are a promise. They give hope and strength; strength to take up the sword of truth yet again, individually and as a society united in purpose, with a prayer that the Lord will lead us to an ever deeper understanding of and life according to, that essential distinctiveness which is to be characteristic of His New Church. Amen.

     LESSONS: Revelation 20:1-7. Spiritual Diary 6051-6053
     MUSIC: Liturgy, pages 484, 487, 429.
     PRAYERS: Liturgy, nos. 48, 91.
BOOK OF LIFE 1953

BOOK OF LIFE              1953

     "Man has an external or natural memory and an internal or spiritual memory. On his spiritual memory are inscribed all things in general and particular which he had deliberately chosen to think, speak, and do in the world, and this so completely that not one is wanting. This memory is the book of his life which is opened after death, and according to which he is judged" (DP 227).

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FOUNDED UPON A ROCK 1953

FOUNDED UPON A ROCK       Rev. BENJAMIN I. NZIMANDE       1953

     "And I say also unto thee, That thou art Peter, and upon this race I will build any church; and the gates of hell shall not prevail against it." (Matthew 16:18)

     In the three verses preceding the text we are now to consider we find mention made of the name "Jesus," which means the Lord in respect to His priestly office, which is Divine love. After this we find Him acknowledged by Peter as "the Son of the living God"; which acknowledgment is followed by the words of our text. In the "Faith of the New Heaven and the New Church" in True Christian Religion we find these words: "To believe in Him is to have confidence that He will save; and since no one can have such confidence except the man who leads a goad life, therefore this also is implied in believing in Him. This the Lord also declares in John: 'This is the will of the Father, that everyone that believeth on the Son may have eternal life' (6:40)."
     This is the first principle of faith in Him. And it is important to remember that this acknowledgment involves the acknowledgment of the Divine Human of the Lord. Those have this acknowledgment who love the Lord; and to love Him is to live rightly, that is, to live a life in accordance with His commandments. These are they upon whom the church of the Lord is built, because the gates of hell cannot prevail against them.
     We are taught, concerning our text, that a church that is in Divine truths from the Lord has power over the hells, and that the Lord's words to Peter refer to such a church. The twelve apostles, like the twelve tribes of Israel, represented the church as to all its goods and truths Peter was the first of the apostles because truth from good is the first thing of the church. Such truth, or faith from charity, is here meant by Peter. By a "rock" is signified the Lord as to Divine truth; and the Divine truth which is the rock is what Peter had just confessed before the Lord said these words. Thus that upon which the Lord builds His church is not Peter, but the confession of the Lord, that He is the Son of the living God, who has power over heaven and earth.
     "And I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it." The final words here are an assurance that falsities from evil, which are from hell, will not dare to rise up against those of the church who are in faith from good in the Lord.

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There are gates leading to heaven, to each and every society there. After an angelic spirit has been prepared in the world of spirits he sees a gate open, and he enters therein and is led to his society. These gates of heaven signify truths from good, for truths from good introduce man into the church, which is the kingdom of the Lord upon earth. The gates which lead to each society in heaven are particulars of the two universal gates which lead to eternal life, which are Baptism and the Holy Supper; or, what is the same, reformation and regeneration.
     These gates are continually being opened in man in the measure in which he lives a life of repentance, that is, of combat and resistance to evil. For reformation and regeneration advance step by step through repentance. However, there are also gates leading to each and every society of hell. These gates are falsities of evil, by which man enters deeper and deeper into hell in the measure in which he allows himself to be led. And these falsities of evil are the gates of hell that will not prevail against the Lord's church, that is, against those represented by Peter, who are in faith from charity from the Lord.
     The Lord builds His church upon Himself and not upon any mere man. He builds it upon truths from good from Himself; thus upon a rock which is Himself, and not upon Peter who is a mere man and thus finite. Peter here represented those who are in truths from good from the Lord; and his confession, upon which the church is built, those truths themselves. But in the highest sense he represented the Lord as to His kingly office, which is Divine wisdom, and this is what is represented by a rock in the supreme sense.
     That the rock does signify the Lord may be seen from these few passages: "And thou shalt bring forth to them water out of the rock" (Numbers 20:8); "I will say unto God my rock, Why hast Thou forgotten me!" (Psalm 42:9); "Therefore whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock" (Matthew 7:24). The "rock" in these passages, and in many others also, signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord. And the "house founded upon a rock" means the church, and the man of the church who has founded his doctrine and life upon the Divine truth which is from the Lord, thus upon those things which are in the Word. Temptations, in which such a man of the church does not fall but conquers, are signified by the rains that descended, the floods that came, and the winds that blew and beat upon the house, which yet fell not because it was founded on a rock; for in the Word these things signify temptations (see AE 411:11).

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     From what has now been said it is quite obvious how mistaken they are who believe that the Lord's power was transferred to Peter and take this as the fundamental of their religion, when the Lord's power can, in fact, be transferred to no one. These do not know, or do not believe, that there is a spiritual sense in each expression in the Word. And we are told in the Writings about how some such people were convinced in the other world that there is a spiritual sense in the Word, although they were not willing to be convinced. This could be done because the Word in heaven, since it is for angels and spirits, is in that sense, and in that Word there is no mention made of Peter but instead of truth from good from the Lord. The account is as follows: "And when they read it they saw manifestly that Peter is not named there, but truth from good, which is from the Lord, instead of him. Seeing this they rejected it with anger, and would almost have torn it to pieces with their teeth, had it not at the same time been taken away. Hence they were convinced, although unwilling to be convinced, that the Lord alone has power, and by no means can it belong to any man, because it is the Divine power" (LJ 57).
     This is one way in which we are shown how dangerous it is to confirm falsities. By confirmation they enter the will, and when they have done so there is no way by which they can be removed in the other life. The keys given to Peter actually signify power over evils and falsities; and as instruments which open they signify the introduction into heaven of all those who are in truths from good.
     On another occasion the Lord said to Peter: "Wilt thou lay down thy life for My sake?" (John 13:38). If we are to be like the wise man who built his house upon a rock we must lay down our lives for the Lord; for "he that findeth his life shall lose it, and he that loseth his life for My sake shall find it" (Matthew 10:39). From the doctrine of the New Church we know that every man is inclined by birth to evils of every kind, so much so that his life is nothing else but evil. If he is to be saved he must of necessity be created anew, as it were, that is, be reborn. This comes about by man laying down his own life for the Lord, which is to reject the evil loves, the loves of self and the world, into which man was born. Those loves are not evil in themselves. They become so only when man allows them to be his masters instead of making them his servants (see DP 396, 419). But man does allow them to master him, and he must therefore reject them and receive new loves which are love to the Lord and love toward the neighbor.
     To reject the evils of the flesh appears as dying to the natural man because they are of his life and he delights in doing them. They appear to him to be of real life, when in fact they are not of life. The natural man sees his loves, which are infernal, as life itself: so much so that it appears to him that if he were to abandon them he would not continue to live but would die.

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The truth is, however, that he would then receive what is really of life; for that which comes from the Lord has life in it, since He alone is the source of life and life can come from no other source than from Him. Evil loves have no real life in themselves because they do not come from the Lord. Yet evil is not nothing, but something, although it does not come from the Lord.
     This something was created by man when he turned away from the Lord. When one turns away from the Lord, then instead of receiving love to Him and toward the neighbor one receives the loves of self and the world. These opposite loves do not come from the Lord but from man, through his turning his back to the Lord. Therefore this something, which is evil, is what keeps man in eternal bandage in the other life. It takes away his freedom, though in externals it appears to give freedom. Those come into this bondage in the other world who suffer the gates of hell to prevail against them. These build their houses upon sand, so that when rain and floods and wind come they fall away. These are they who do not wish to lay down their lives for the Lord's sake, and they yield in temptation.
     If we are to build our house upon a rock, we must, from the Lord but as if of ourselves, fight against and conquer evils. The Lord gives the power to do so to every man who cooperates with Him; and this cooperation with the Lord exists when man from his free will allows the Lord to lead him away from his infernal loves. Those find their lives who lose them in this way for the Lord. Others lose their lives through trying to find them by yielding in temptation. Before one can receive anything from the Lord he must put away his former loves by repentance; which is the putting away of those more grievous evils which render man detestable in the sight of the Lord. To try to do good without first putting away evil is like putting wolves and sheep together in the same kraal, with the result that the sheep will he destroyed by the wolves.
     As long as man lives in this world he is in communion with the world of spirits, and without this he cannot live. As to his interiors he is in the other world, either with good spirits or with evil spirits. If he is with good spirits he is continually being withdrawn from the gates of hell and led into the gates of heaven. If he is with evil spirits he is in like manner withdrawn from the gates of heaven and enters into the gates of hell. So man is free to choose the gate he wishes to enter. But he is advised by the Lord to choose what is heavenly, to cease to do evil, so that he may be happy in this world for a time and be blessed to eternity in the other life. Every man is quite capable of leading a good life. The only question is whether he wills, or does not will, to do so. Man has this capacity through his having been given rationality and freedom. By the former he can understand what is good, and true, and also what is evil and false: by the latter he can will to do either.

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So it is that every man can lead a good life and go to heaven.
     From all that has been said it can be clearly seen that there is a spiritual sense in every expression in the Word, that the angels are in that sense, and that in that sense Peter is not named but instead of him truth from good from the Lord. It can also be seen that those who are in truths from good from the Lord are in the Lord's church, represented by Peter as a rock, and that the falsities of evil from hell cannot prevail against them. And it can be seen that every man can live a good life, if only he suffers himself to be led by the Lord. The Lord leads man in freedom, and not apart from this; but willing, and not willing, lies with the man. "And I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it." Amen.

     LESSON: Psalm 42. Matthew 16:13-28. Apocalypse Explained 820:2.

     [EDITORIAL NOTE: This sermon was preached at the Native Ministers' Meetings, Durban, Natal, South Africa, on Sunday, July 12, 1953. The Rev. Benjamin Ishmael Nzimande is Pastor of the Deepdale and Bulwer Districts. He was ordained into the First Degree of the Priesthood in 1938, and into the Second Degree in 1948. An account of the dedication of the Deepdale Church appears in NEW CHURCH LIFE, June, 1953, pp. 272, 273.]
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. ORMOND ODHNER       1953

     12. -in the Resurrection of Man

     On the third day after the death of his physical body, man awakens in the spiritual world in a complete human form; to go on living forever a fully, truly human life. Man, the Writings teach, is a spirit-a spirit clothed with a body. The exact wording is important. Man is not a body with a spirit inside it. He is not even a spirit and a body. Man in his whole fulness is a spirit; but in order that he may first live in the natural world-there to receive eternal individuation, and to make free choice of heaven-he is temporarily clothed with a physical body.
     Yet that only can live to eternity which can be conjoined with God mutually and in freedom. This the body cannot do. It must therefore die eventually and be discarded, never to be assumed again.

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And in Providence it does die, at that exact time when its death will best serve the individual's eternal welfare.                    
     Man himself, however, never dies, for man is not that body. He is a spirit. On earth he is clothed with physical body as long as there is a correspondence of the respiration and pulsation of that body with the respiration and pulsation of his spirit. When the body's respiration and pulsation have finally ceased in death, there is then no longer anything to confine the spirit to the body, there being no longer any correspondence between them.
     Man then loses consciousness, and sleeps: for consciousness depends upon sensation reaching the spirit from without, and the particular process for this with which man has been familiar is now gone. But, we are taught, there is a "living and mighty attraction" going forth from the Lord-a kind of "spiritual magnetism"-which draws upward toward itself all that is living. This is the Lord's mercy, and it is so powerful that nothing living can remain inbound in what is dead. When the body dies, therefore, all that really lived in it, the man himself, is at once withdraw. Not the least thing of human life, escaping that attracting force, can remain. The whole of man himself is thus raised upward into the next, discretely higher plane of human existence, the spiritual world.
     He does not regain consciousness there at once, however, for now the basis for his consciousness or subsistence is in the minds of men still living on earth-"the kingdom of heaven is within you." So it "takes a while" for him to get used to this, and he awakens on the third day. We then say that he has risen, but in reality he has gone nowhere. For man, a spirit, has always lived in the spiritual world, and now, released from the body, he simply becomes conscious of his existence in that world.
     And a real world it is, too. Everything appears there that is seen on earth. So real is it, indeed, that when man first wakens there he believes himself still living on earth. This occurs with everyone, we are taught, and therefore every angel knows that there is really no such thing as death. From personal experience he knows that he did not die, but only slept while his body died and he himself "migrated" from one world to the other.
     Man himself, then, rises through the gates of death into eternal life. He "loses nothing that he had in himself as a man." Only his physical body remains in the grave, and with it that very lowest part of his memory, sensual and corporeal, which took its rise directly from the body; the residence, for example, of the words of our English vocabularies. But this had nothing to do with man's being man. It only differentiated English-man from Frenchman in a most ultimate way. Nor is the natural memory itself lost.

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Its ideas remain forever, though it now becomes "fixed and quiescent," in that nothing natural is added to it.
     The man himself is resuscitated. All his loves are raised to life eternal-the affections, interests, and desires that not only made him a man but also made him the type of man, the individual, he is. So also are his knowledges and cognitions, his ideas, and the truths that gave form to his loves. And these are in a completely human, visibly human form. Thus we are even taught that there is marriage after death.
     The human form originates in the Divine itself. Man receives it first in his inmost soul, for a few years in his physical body, and forever in his mind. It is there, far more than in the body, that the human form has reality and is truly individual, male or female, good or evil. And in the world of the mind or spirit, where all is spiritual, that form is actually in the bodily shape of a man; and there it sensates what is spiritual in exactly the same way that the natural body sensates what is natural, or rather, the mind in the natural body. There is no apparent difference.
     Death, then, is nought but the casting off of the physical body in order that man, still in the human form, may continue his existence as a man to eternity. And so it is that we say, in the General Confession: "I believe in the resurrection of man."
RESPONSIBILITIES OF HUSBAND AND WIFE 1953

RESPONSIBILITIES OF HUSBAND AND WIFE       Rev. F. E. GYLLENHAAL       1953

     The Writings enable us to have a glorious vision of the true purposes and ends of marriage. They give us the substance of spiritual ideals of marriage. The vision and the ideals quicken the desire for truly conjugial and eternal marriages on earth. Such marriages are the precious pearls of human life, for which the true Christian will sell all that he has to buy one; and they are the repositories of the Christian religion (CL 457-8). Indeed, conjugial love, that heavenly love which welds together one man and one woman in an eternal life of ever increasing delights of marriage, in its steps, or in the advance to heavenly perfections, goes hand in hand with the true Christian religion (CL 80). And the true Christian religion is the beginning and ingrafting of conjugial love, because it is the marriage of the Lord and the church, and by its Divine revelations come all the knowledges and truths that instruct man about true marriages and enable him to have the vision and the ideals and the desire of eternal marriages (CL 531).
     How necessary, then, for parents to instruct their children about such marriages!

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It is their duty and their privilege to do all that is possible to implant affections for heavenly and eternal marriages in their children, from their infancy to their manhood and womanhood; to cherish, feed, and protect those tender affections; to strengthen the affections by increasing knowledges and by examples; and to initiate them into the use of the Lord's saving power by diligent reading of His Word and the Heavenly Doctrine. The innumerable possibilities of this world should be plainly evident from the universal liking children have, from their earliest years, for stories about marriage or in which there is marriage. Though children do not understand any Of the mysteries of marriage in their earliest years, still the seeds of truth about marriage should be sawn then, because the soil of natural good affections, free of the stones of falsities and fallacies and of the weeds of evil doing, is receptive and spiritually nourished through a mind open into the heavens. If those seeds are diligently cared for and their growth prayerfully watched over and fostered, and if year by year new seeds are sown, the children should come to manhood and womanhood with many strong affections for true marriages, with definite, clear thoughts about marriage, and with minds filled with high ideals of marriage and ready for the glorious vision that gives conviction and leads to an everlasting covenant with the Lord to abide in His truths.
     Yes, there is much that parents should do for their children! The choice of what they do is theirs. The best choice is their children's preparation for marriage, because this is the most important relationship of earth and heaven, and brings the truest and greatest happiness Indeed, the preservation of the church, and of the human race, and their own protection, and their own peace, depend on the quality of their marriages.
     Weddings in heaven represent the marriage of the Lord with the church. All weddings on earth, even those that are merely civil ceremonies, also represent that Divine marriage; but for the most part, or with most people, in these evil days, the representation is remote and may even be changed into the opposite of true marriage. However, in the Lord's own true church on earth, the representation is near in perfection to that in the heavens, provided that the Divine order in marriage is followed. Therefore we may be humbly confident that in our New Church weddings there is represented the marriage of the Lord with the church. A realization of this truth should fill us with a peculiar awe and joy, whenever we witness a wedding ceremony in our church. We should then he in a heavenly state, as though transported into heaven for a few timeless moments. Our awe will be deepened, if we know that in heaven during the wedding ceremony the bridegroom represents the Lord and the bride represents the church. But this representation is changed immediately after the ceremony, and then the husband represents wisdom, and the wife the love of his wisdom.

449


The love of the Lord, with the husband, is the love of being wise, and the love of the Lord with the wife is the love of her husband's wisdom. The wife has this love from the Lord through the wisdom of the husband. This makes evident the great responsibility of the husband, for unless he learns to love the Lord and how to receive the Lord's love, and unless he continually cherishes the love of being wise and acquires true wisdom from the Lord for his wife to love, they cannot be truly, that is, spiritually and eternally, married, nor can the church be in them as in one house.
     The first state of marriage, which is called the "honeymoon," seems to the new consorts to be the very blessedness of their life, or the greatest happiness they can ever experience. But that state is one of feeling not tempered by understanding. It is successively tempered as the husband is perfected in wisdom, and as the wife loves that wisdom in her husband; and these works of tempering, perfecting, and loving are done by means of many uses which husband and wife by mutual aid perform in society. When there is this tempering, there are progressions through successive states of purified and richer feelings and loves to the ineffable delights of love truly conjugial. Then the honeymoon state fades away before the greater joys of later states; and the passing ages in the heavenly life after death bring ever new and greater delights without ending (CL 137).
     Husband and wife cannot make their marriage internally, but they can help to make it internally. It may seem that they have all they can do externally, or of a worldly nature, to make their marriage successful, lasting, and happy. The provision of a home and of the necessities of life, the bearing and rearing of children, the demands of society and of friends, and the many other duties and responsibilities that constitute life today, take all the time and energy that most husbands and wives seem to have. And those innumerable externals occupy the thoughts and feed worldly loves to an extent that leaves little time for thoughts about internal things and for the acquisition of spiritual food for the spiritual loves that constitute the internal marriage.
     The doing well of all those external things may help make a congenial and even a happy marriage with many husbands and wives. But the general state of marriages in the world, the many unhappy homes, the innumerable separations and divorces of husbands and wives, show clearly that external works and congeniality of natures are not enough to make marriages truly and universally and eternally happy. Nor are external and worldly possessions and works all that is needed to rear and train children, who will have heredities of lessened and weakened inclinations to evil, and who will have a home environment stimulative of high spiritual ideals of human life generally and of eternal marriages in particular.

450


The fountain of truly spiritual-natural states is in the spiritual world, and the power of producing those states in men's lives comes through minds and hearts opened into the heavens.
     We in the New Church have the responsibility as well as the privilege of helping the Lord make our marriages internal and true and eternal. We have His immediate and abundant teaching about marriage. We should know this teaching well. But we cannot know it without much self-study of it and frequent meditations on it, and the constant application of its lessons to life. And we must impart this Divine teaching to our children and initiate them into the diligent learning and application of it as of themselves.
     The spiritual responsibilities and uses of the husband in his marriage are many. They are summed up in several statements that deserve attention. One statement is "that the church is formed by the Lord with the man, and through the man with the wife" (CL 63). This cannot be done without the man's cooperation with the Lord. It is true that the Lord alone, by spiritual and natural agencies other than human, makes the seed to grow; but farmers must till the soil, sow the seed, and reap the harvest. So husbands must acquire knowledges of Divine and spiritual truth; they must gain understanding of those knowledges; they must shun as sins against God and the neighbor all that which opposes and would destroy whatever is good and true; and they must share with their wives the spiritual treasures they acquire and receive. This requires time, effort, persistence, and a growing love of the church as the Lord's bride and wife. In this manner the Lord implants and forms and builds the church with husband and wife.
     Another general statement is that the husband should have the love of being wise so that he may receive from the Lord the wisdom that his wife is to love. A man cannot have wisdom except through the love of being wise. As he acquires wisdom by the love of being wise, the Lord forms in him the love of wisdom. If this love of wisdom remains with him, it becomes an evil love, which is called the conceit of proprial intelligence. This love, therefore, is to be transferred to a woman who, as the man's wife, is to love his wisdom. In this manner a man receives from the Lord true wisdom that can remain with him eternally and ever increase (CL 88). Now the wisdom meant is to will and love Divine truths, and from this will and love to live according to the truths (AC 9943). Also this wisdom is to behave towards the Lord from the good of love and faith, as little children do towards their parents (AC 6107). And the love of being wise is the love of being true and good (AC 1555). We shall perceive still more clearly the qualities of the wisdom a true husband should have, and the works he must do to receive it, when we know that its seat is in use.

451


No one is wise and lives for himself alone. Those who are in spiritual uses are wise. Those who are in moral and civil uses are not so wise, but appear to be so. Those in natural uses only are not wise at all, for they are satans. And those in bodily uses only are the least wise of all, for they are devils (CL 18).
     A New Church husband, therefore, has far more required of him than is required of any other husband. And much is required of him. Only as New Church husbands do the special and peculiar and new works required of them will the marriages in the New Church become truly spiritual and eternal marriages. Certainly the responsibilities are many and great, but the love received from the Lord through the wife, when such work is done, makes the burden of the work light and imparts true contentment, peace, and happiness.
     The New Church wife has her special and peculiar responsibilities. It may seem from their qualities, and from the fact that much more is revealed about wives than about husbands in the Writings, that the responsibilities and duties of wives are greater and heavier. But as they advance together through the states of marriage and become more closely conjoined in spirit and in life, husbands and wives share more equally their responsibilities and duties. This is especially so in heaven.
     The high responsibilities of the wife in her marriage can be known from these things revealed in the Writings. "In every woman conjugial love is implanted from creation . . . and is carried from women to men" (CL 409). "There is no conjugial love with the male sex, but this is solely with the female sex and from this sex is transferred into the male" (CL 223). "Conjugial love depends on the love of the wife, and such is the love of the husband in reciprocation; and the love of the wife does not depend on the love of the husband" (Mar. 34).
     Women, therefore, are the guardians of conjugial love. The wife is the special guardian of conjugial love in her home, with her husband, but also with their children. She will guard it in the degree of her own regeneration, or will do so consciously and wisely in the degree that she disposes herself to the Lord's regeneration of her, which she does by seeking the Divine doctrine of life and a life according to the Divine doctrine. The stability of a woman's marriage, of her home, and of society, rests on her guardianship of her marriage by her ever increasing reception of conjugial love. To enable her to discharge these responsibilities and duties, the wife is given by the Lord a perception of her husband's affections and prudence in moderating them unknown to the husband (CL 166). Therefore she also has the power of setting the standards in moral life for her husband and their children.

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     Surely, as true religion is a binding back to God, only the religion prescribed and established by God by means of His Word, thus by His revelations, can give out that love which so weds man and woman that it may be truly said of them that God hath joined them together. In the light of the true Christian religion we can have the vision of the perfect marriage between one man and one woman, and by the doctrine of that religion we can attain to such a marriage and receive the Divine blessing.
NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     In the October readings from the Old Testament (I Kings 22:24-11 Kings 14:29) the dominant figures are Elijah and Elisha. Between these two prophets there are significant distinctions. Elijah, scourge of Ahab's dynasty and relentless foe of the Tyrian Baal, was a stern ascetic, inspiring awe by appearances so abrupt and mysterious as to give rise to a legend that he was angel rather than man. He emerged from the wilderness to denounce evil, pronounce doom, dispense punishment. His characteristic miracles are associated with fire; and this solitary man who moved in constant danger of death, and was the pattern of John the Baptist, had the function of preparing for a restoration of the worship of the Lord in the northern kingdom of Israel.
     Elisha was, by contrast, a man of known and apparently respected antecedents, seemingly wealthy, and having a standing which enabled him to become a counselor of kings. His name is associated more with healing, and many of his most characteristic miracles have to do with spiritual eight. He was given to see into the council chamber of the Syrian king, to open the spiritual eyes of his servant, and to smile a Syrian army with blindness. The insight given him made him an indispensable adviser of Israel and seriously thwarted the designs of Syria, and he was much engaged in the defense of Israel against foreign aggression.
     Both prophets represented the Lord as to the Word, but as to different series and planes therein. In Elijah we see how the truth of the letter apparently harsh, unyielding, and relentless seems to punish the wicked; while to Elisha was given the gentler role of representing the healing power of truth from good as exercised upon the regenerating. The truth is the same, as is involved in the falling of Elijah's mantle upon Elisha; but in the contrasting stories we may see its different operations with the evil and the good, and thus follow out the negative and the positive series. But in another sense the contrast between the two prophets is that which we find in the Gospels between John the Baptist and the Lord Himself (Matthew 11:7-19). Elijah, the rough, desert hermit, represents the Word in the letter; and Elisha, the prophet whose eyes were opened and who dwell with kings, represents the Word as to its internal sense.

453


The function of the letter is to cause men to repent and to reestablish the worship of the Lord in the midst of spiritual idolatry; that of the internal sense is to enlighten in the way of heaven those who have repented, to heal them, and to protect against the hells.
     The Arcana readings (nos. 8992-9080) expound Exodus 21:7-31, which deals, in the internal sense, with the penalty and restoration in the case of those who injure or destroy the truth of faith or the good of charity in themselves or in others. Here we are introduced to the lex talionis, the law of retaliation, which was dictated to the sons of Israel because they were external men (AE 556:8). This was the most ultimate form of the universal law in the spiritual world, that the evil which spirits intend returns upon themselves; apparently in the form of punishment from the good, but actually as that which is intrinsic in evil. A survival may be recognized in the common desire to make the punishment fit the crime. The heavenly form of this law is given in the "golden rule" (Matthew 7:12); and it should be noted that in His doctrine concerning it (ibid. 5:38, 39, 4345) the Lord did not abrogate the law of retaliation, but explained it (AC 8223).
DISTRIBUTING THE WRITINGS 1953

DISTRIBUTING THE WRITINGS              1953

     Swedenborg Foundation Report

     From the time of its incorporation in 1850 up to April 1, 1953, the Swedenborg Foundation has donated 1,171,741 Volumes of the Writings to libraries and other public institutions, ministers, theological students, and individuals. The 104th Annual Report issued recently shows that the basic work of distributing the Writings goes on apace, and that some unusual activities have been undertaken as well.
     Because of the large printing done in the previous fiscal year, only 5,625 copies of the Standard Edition were printed and bound this year. Other printing included 4,898 copies of the "Digest of the True Christian Religion." Total sales amounted to 7,893 volumes, including 3,470 in the Standard Edition and 3,725 volumes in the Missionary Edition. Total donations of 14,741 volumes included 767 in the Standard Edition, given principally to libraries. In addition, 626 Standard Edition books were donated to ministers and students in the Iungerich Publication Fund distribution. Complete sets, or parts of sets, of the Writings were given to eleven libraries in seven states and in Washington, D. C., and smaller donations were made to sixty additional public libraries.

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     Following the death of its editor, the Rev. Arthur Wilde, THE SWEDENBORG STUDENT was discontinued with the January, 1953, issue as a separate magazine for the Arcana Class, and is now being conducted as a special department in THE NEW-CHURCH MESSENGER by the Rev. Louis A. Dole. The Foundation purchased for free distribution to public libraries and. ministers 240 copies of the second volume of the third Latin edition of Arcana Coelestia and 250 copies of The Swedenborg Epic by Cyriel O. Sigstedt. One-half of the cost of 1,000 sets of True Christian Religion in Japanese now being published in Tokyo was remitted during the year, and a contribution was made toward the cost of the recent Italian edition of Doctrine of the Sacred Scripture. The Foundation again contributed to the Swedenborg Philosophical Center in Chicago, paid the year's rent for a book room in Prague, Czechoslovakia, and supplied literature to the
Wayfarers? Chapel at Pales Verdes, Calif. It will join in the expense of republishing the second volume of Potts' Swedenborg Concordance.
     Colportage has continued and it is noted that there was an increase in the number of books supplied and follow-up letters written, but a slight decrease in response to the letters. Special offers made during the year, and noticed in this journal, are mentioned; and attention is drawn to a venture into the field of publicity and public relations whereby it is hoped that "Swedenborg's teachings can more adequately enter into the stream of current thought." There is also a final report on the distribution of Standard Edition books to ministers and students as gifts by the Iungerich Publication Fund. During the four years of this operation 62,821 circulars were mailed, 4,701 orders were received, 42,283 books, including 30,856 volumes of the Writings, were provided and distributed. The distribution will now be continued in a limited way by the Foundation.
EAGLE AND THE OTHER BIRD 1953

EAGLE AND THE OTHER BIRD              1953

     "From a safe place the Eagle and the Other Bird watched the movements of an army.
     "'Fine army that,' said the Eagle.
     "The Other Bird replied: 'That is not the army. The army is not an organization. It is a patriotic state. There are many men in a patriotic state who never saw the organization down yonder, or perhaps heard of it. The army is grander than any mere organization of soldiers. It includes in its wide-embracing sweep--'
     "But here the Eagle gave a wild scream, as eagles will sometimes, and the Other Bird wasn't sure whether it was a scream of laughter or conviction" (Anshutz, Fables).

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EDUCATIONAL COUNCIL 1953

EDUCATIONAL COUNCIL       DANDRIDGE PENDLETON       1953

     BRYN ATHYN, AUGUST 24-28, 1953

     The eleventh annual meeting of the General Church Educational Council was officially inaugurated on Monday evening, August 24, 1953, when forty-three members from the United States and Canada gathered for worship in the Benade Hall Chapel. Immediately thereafter the Council adjourned to Room 218, where it had the pleasure of hearing a paper by the Rev. Hugo Lj. Odhner entitled "The Place of Philosophy in the Curriculum of the Academy Schools." Dr. Odhner's remarks were concerned primarily with what should be taught in philosophy and with the importance of encouraging philosophical thought by teaching philosophy.

     This address, which will be published in THE JOURNAL OF EDUCATION, struck the keynote of the meetings, for during the five sessions from Tuesday through Friday reports were heard from the Committees on Science, the Social Sciences, Mathematics, Foreign Language, English, and Religion; all of which had as their purpose the expression of a formulated philosophy of teaching these different subject-matter fields in the New Church. Much might be said with regard to each of these fine reports; and we look forward to the day when, after further progress has been made, statements will be made available to the New Church public.
     It is sometimes asked: "Just what do you do at these meetings? Do you accomplish anything? If so, what?" The answer to this may be somewhat difficult to express. The philosophy of subject-matter involves the purpose of our teaching any subject-field in the curriculum and includes the principles, means, manner, and general procedure of so presenting it that it contributes to a New Church education. For every subject can be taught in a distinctive and purposeful manner from the standpoint, and on the basis, of the Heavenly Doctrine. This was made clear by the treatment of the subjects concerned in the reports presented-reports which brought again to ministers and teachers familiar with the field of New Church education that sense of awe and humility which comes from a renewed realization that all created things turn back to their Creator, and that education in every subject-field must therefore turn to the Lord if it is to be a living, moving force in life.

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     The purpose of these meetings, then, was to discuss and at least begin to formulate, through joint effort and illustration, a philosophy with regard to each of the subject-fields-a philosophy which will define, in both general and particular, our aims and procedures in the teaching of the various subjects. This need cause no surprise, nor give rise to a suspicion that New Church education has been wandering for the past seventy-five years without a philosophy! A general philosophy has been seen in the Writings from the beginning; but the particulars, the specific application of that philosophy to subject-matter, can come only by gradual evolution, through patient study on the part of men qualified both in the Writings and in the various subject-fields themselves. The Rt. Rev. Willard D. Pendleton put it most aptly when he said that revelation is given at the beginning of a church, but philosophy follows the development and maturation of a church and is many years in the making. The present studies of the Council are indications of the fact that New Church education is a movement of continual but slow growth.

     In accordance with the system presently in force, the reports mentioned were the outcome of further study throughout the year, following consideration of their subject-matter in workshops at the last annual meeting; which consideration itself followed an earlier presentation of the curriculum in those subjects on the various levels. As the Religion curriculum had been thus presented to the Council last summer, it was the turn of the ministers and the primary grade teachers who teach religion to spend the otherwise free afternoons in workshops. A preamble, a general statement, and statements for the primary, secondary, and senior grades up to grade nine were tentatively formulated, and were presented in part as a portion of the interim report given on Friday morning; the high school and college levels being left for study later. Since the weather was far from mild this year, whatever of genius resulted from these afternoon sessions contained physically at least that which is said to be its principal ingredient!
     At the business session which followed the recess on Friday morning it was resolved that as 1954 is an Assembly year the next sessions of the Council should be held in 1955.

     This report would not be complete without noting with pleasure and appreciation the party given for the members of the Council and their wives or husbands, and fiancees or fiances, by the Rt. Rev. and Mrs. Willard D. Pendleton on Wednesday evening. The graciousness of their lovely home was exceeded only by that of the host and hostess themselves.

457


Among the other diversions of charity, which do not necessarily include the golf tournament on Friday afternoon, were the morning recesses for coffee and orange juice provided by Dean Wertha P. Cole, three luncheons at Casa Conti in Glenside arranged for by Professor Otho W. Heilman, and a number of informal gatherings.
     The banquet which was held at Casa Conti on Friday evening was attended also by a number of members of the Board of Directors and the Corporation of the Academy and their wives, and the toastmaster, the Rev. A. Wynne Acton of Toronto, commented on the fact that devotion to different aspects of the work of the Academy produced a harmony of interest. The extense of that harmony was demonstrated by the reading of a message of greeting from ten members of the Council who were in England at the time of the British Assembly: Bishop De Charms; Rev. Messrs. Alan Gill, Morley D. Rich, and Frank S. Rose; and the Misses Phillis Cooper, Muriel Gill, Lyris Hyatt, Morna Hyatt, Nancy Stroh, and Margaret Wilde.
     The subject of the evening, "The Outcomes of New Church Education," was entrusted to four capable speakers who were commended as much for their brevity as for the content of their remarks. Arthur Synnestvedt, Esq., spoke on "The New Church Man as a Man of Use" and outlined his qualities as delight in activity, becoming aggressiveness, eagerness to serve, recognition of his limitations, and trust in providence. Philip C. Pendleton, Esq., speaking on "The New Church Man as a Citizen," referred to the necessity for civil government, our responsibilities in relation to it, the judgments we may and may not make, the loves which lead men to seek office, and the use the Lord makes of those loves. Dean Eldric S. Klein addressed himself to "The New Church Man as a Man of Culture." He pointed out that living can be an art or a routine, and pointed out also that for the former it must contain creativeness, form or design, and harmony; saying that the life of use should have these three elements. The final speaker, the Rt. Rev. Willard D. Pendleton, talking on "The New Church Man's Philosophy of Life," said that the final outcome of New Church education should be the social, moral, and spiritual man. For the development of this man we need a sense of responsibility, basic honesty, and interior purpose-the will to do good from truth.
     DANDRIDGE PENDLETON,
          Acting Secretary.

458


PEACE RIVER BLOCK DISTRICT ASSEMBLY 1953

PEACE RIVER BLOCK DISTRICT ASSEMBLY       MARGARET M. ESAK       1953

     AUGUST 9, 1953

     A beautiful summer day and a large and enthusiastic attendance combined to make a decided success of the 2nd Peace River Block District Assembly. Shortly after 11 a.m. the members of our group began to assemble. All were cordially greeted and welcomed by the earlier arrivals and by the Rev. and Mrs. Karl K. Alden. Included in this gathering were Mrs. W. Evens, Miss M. Evens, and Mr. T. Evens of Benton, Alberta; Mr. and Mrs. M. Beck of Vancouver; Mr. and Mrs. Heinrichs, Mr. and Mrs. George Shearer, and Mr. and Mrs. W. Esak and children Diana and Billy of Dawson Creek; Mr. and Mrs. O. Mackey and Avis and Gordon of Teepee Creek; and Mr. and Mrs. Ed Lemky with Loraine, Wilfred, and Lavina, Mr. and Mrs. H. Lemky with Sheral, Carson, and Ellery, "Gorandma" Lemky, John Lemky Mr. C. Friesen, and Miss Dorothy Williamson, all from the town of Gorande Prairie and surrounding district. Our thanks and appreciation go to all these people, whose total traveling distance to reach the Assembly was approximately 2,097 miles.
     After a period of renewing old acquaintances and making new ones we were entertained at a delightful luncheon Prepared and served by the ladies present. After the luncheon table had been cleared Mr. Alden read a message of greeting from Bishop De Charms, after which he delivered the Bishop's address. This was followed by a questions and answers period which proved very enlightening to us all.
     At 3 p.m. the service of worship took place before an altar beautifully decorated and surrounded with flowers. After the lessons and the Lord's Prayer the sacrament of Baptism was administered, Mr. and Mrs. Esak and their children Diana and Billy being baptized into the New Church. The rest of the service then followed, music for the hymns being supplied by Mr. Alden's violin.
     At approximately 6 p.m. we gathered for the banquet, which proved to be a culinary triumph. The long table, gaily decorated with variegated bouquets of flowers, fairly groaned beneath the load of good things supplied by the combined efforts of the ladies from Gorande Prairie and Dawson Creek. During the meal telegrams and messages of greeting were read from Bishop De Charms, Mr. and Mrs. Don Rose, Miss Elaine Cooper, Mrs. D. Berninger, Mr. and Mrs. Otho Heilman, Miss Carrie Louise Alden, Mrs. Sylvia Mellman, Mr. and Mrs. Harold Pitcairn and group at Green Harbor, Mrs. N. D. Pendleton, and Mr. and Mrs. Randolph Childs.

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These messages we're a source of hope and inspiration to us all, and we trust that we may all profit by that inspiration.
     After we had done full justice to the meal set before us, and had spent a most enjoyable supper period listening to the speeches, toasts, and witticisms of those present, we closed our supper period by singing our Assembly song: "The Peace Block Forever."
     The business session was called by Mr. Alden as chairman after a short recess. Mrs. Esak was chosen as secretary to succeed Miss Loraine Lemky, who receives our thanks for a job well done in the past year, and Mrs. George Shearer was elected treasurer. It was unanimously decided to request the Bishop to call an Assembly in Dawson Creek next year, and thereafter alternately in Gorande Prairie and Dawson Creek.
     There followed a lengthy discussion on the subject of obtaining the ministrations of a resident pastor. It was unanimously decided that we petition the Bishop for more frequent ministrations, and that we canvass the members of our church group in an effort to obtain at least part of the necessary funds to finance such a worthy undertaking. A committee consisting of John Lemky, William Esak, and Mrs. Shearer, with Mr. Esak as chairman, was appointed to secure the pledges of those wishing to contribute. A hearty vote of thanks was given to Mr. Alden, our capable chairman, and to Mrs. Alden for contributing so wholeheartedly of themselves to make our Second Peace River Block District Assembly such a great success. A vote of thanks was given also to those who helped in any way. Thus ended our memorable day, and we parted looking forward to a bigger and better Assembly in 1954.
     A message of good wishes and encouragement was later received from the Rev. W. Cairns Henderson. We regret that this message was not received in time to be read to the group at the Assembly, and we thank him for his kind wishes.
     MARGARET M. ESAK,
          Secretary
ASK, AND IT SHALL BE GIVEN 1953

ASK, AND IT SHALL BE GIVEN              1953

     "The angels in heaven have such power that if they only desire a thing they obtain it; but they do not desire anything but what is of use, and they desire it as if of themselves but yet from the Lord" (AR 951).

460


IN OUR CONTEMPORARIES 1953

IN OUR CONTEMPORARIES       Editor       1953

     In an article entitled "Alpha and Omega" published in THE RISING SUN, quarterly magazine of the Conference Mission in South Africa, the Rev. Brian Kingslake states: "Jesus raised up this body of flesh and bones, and all the nature He got from His mother Mary. He put away all the evil from them He glorified them, uniting them with His divinity, making them Divine." This is surprising teaching. New Church theologians have long differed as to the nature of the Lord's resurrection body, but the doctrine stands clear that all the human from the mother was put off by the Lord in the process of glorification (see CLJ 661TCR 94, 102, et al.).

     The July-September issue of THE NEW PHILOSOPHY contains the first installment of a biography of Miss Lillian Grace Beekman which comes from the pen of the Editor, the Rt. Rev. Alfred Acton. Miss Beekman died in 1946, and with the exception of a brief notice then, and the publication of some correspondence earlier, her life has not been placed before the Church until now. Whatever we may think about this amazing woman-and among those who passed through "Beekmanism" there seem to be none with no opinion, but only strong views pro and con--the movement she initiated and sustained may not be ignored. The movement itself may surprise us today, but out of it rose a scholarly study of Swedenborg's scientific and philosophical works where before there had been ignorance except on the part of a few. For this reason, and because her name has a vague connotation for the present generation, we welcome this biography.

     At the 130th Annual Session of the General Convention held in Cincinnati last summer it was resolved to apply for membership in the National Council of Churches of Christ in America. This decision drew a strong retest from the Rev. Leon C. Le Van, Convention minister in Pittsburgh, which appeared in THE NEW-CHURCH MESSENGER, August 8, 1953. Mr. Le Van asks whether our Church is "merely one small brick in the old structure of the falsified Christian faith, or does it constitute the outline and beginning of a new and true structure!" He points out that the Church is as new as was the Christian dispensation that replaced the Jewish; that it is not merely another factor in the historic Hebrew-Christian tradition, merely one more denomination among others, which, he insists, is the logic of the decision; and asserts that the decision implies that the New Church descends, not from God out of heaven, but out of the Hebrew-Christian tradition.

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If the application is granted, a future meeting of Convention will have to decide whether to accept an invitation from the National Council of Churches. We agree with the writer's contention that "the subject must now be brought fully and openly to the whole Church's attention, for a complete overturning of historical positions should never be attempted in any organization, Church or not, without full and complete understanding by all its members of what is being proposed." We congratulate him on the way in which this has been done, and await with interest the correspondence that must surely follow.

     The summer number of THE NEW CHRISTIANITY may be described as devoted to a certain concept of the universal church, and the nature of that concept may be seen from the editorial statement that "the New Church is now more concerned than ever before to be an integral part of organized Christianity." This may be true of some organizations, but the statement will not stand without qualification. That part of the Church which is represented by NEW CHURCH LIFE Will vigorously dissociate itself from it; and it will view with reserve the bold assertion that "much of the contemporary culture, especially in Europe, is ready to assimilate a Swedenborgian outlook, but not by way of the cult. Swedenborg himself confidently expected his outlook to penetrate, but not as a cult" (p. 111).
     Quite clearly the issue is cult or culture, organized church or non-ecclesiastical cultural movement; and in the same number it is approached from another angle by "H.D.S." in "Reflections by the Way." This writer discerns two impacts of Swedenborg: one non-ecclesiastical and resulting in what he calls the "Continental tradition," the other ecclesiastical and leading to the "English tradition." It is quite true that the development of what he calls "Swedenborgianism" has followed the "English tradition" in these United States as well as in Great Britain and the British Commonwealth of Nations; though if it is true that there are some who "traditionally think of the 'internal church' as an ecclesiastical branch of the Protestant Reformation" (p. 110) we trust that they are few in numbers. Yet the "Continental tradition" seems to have been short-lived. The mystical and cultural Swedenborg societies founded in Sweden, France, Poland, Russia, and elsewhere to which the writer refers had all vanished long before the Iron Curtain descended on some of these countries; and wherever the New Church exists tangibly in Continental Europe today it is as a result of following the "English tradition." The same fate might well have befallen the first movement in England if Hindmarsh and his associates had not perceived that the Writings were to be the basis of a new worship performed in a new church, not the study of a cultural group.

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Perhaps the difference is that between Swedenborgianism and the New Church, between a philosophy of life and a religion. Be that as it may, we shall follow with interest, and without prejudice, the attempt now being made to revive the "Continental tradition" in the establishment of the Swedenborg Institute at Basel.

     An article of particular interest entitled "Swedenborg's Work, Conjugial Love" is contributed to the July-August issue of THE NEW AGE, bimonthly organ of the General Conference of the New Church in Australia, by Mr. W. R. Horner. Writing as one who considers that work an integral part of the Heavenly Doctrine, Mr. Horner disposes swiftly of the stock objections raised to its inclusion in the canon of the Writings, and summarizes the main teachings of the book. In so doing he adds to the various suggestions that have been made as to why Swedenborg was led to use conjugial rather than conjugal: "Who can doubt that Swedenborg adopted it [conjugial] as expressing the voluntary union in marriage based on love to the Lord, as against the hard word conjugal which rather suggests bonds and fetters?"
     This is introductory to an inquiry into two main questions: the purpose of the publication of Conjugial Love, and the use of the work to the New Church and the world. Mr. Horner believes that the Writings were given as revelation to the human race for all time, that interpretations of them will be more interior as time unfolds itself, that each generation must form its estimates according to the state of the church with it, and that what seems to one generation hard and impossible may seem to another obvious and desirable. In the case of Conjugial Love he believes that a great many generations must pass before the economic and social problems involved in the work [presumably in Part II] will become practical in church and state; and he thinks that the frankness with which marriage and sex are now discussed in conversation, books, and magazines instead of being tabooed indicates that the time has come when the details of the work can be discussed in New Church journals. This will be a matter of opinion. The fact that family magazines contain articles on the latest Kinsey report, for example, will not necessarily sustain the writer's view; though opinion will change as to what a family magazine may and never should print.
     Mr. Horner approaches the disputed passages in Part II with a forthrightness that is characteristic. He contends that "to ignore these laws for the preservation of the conjugial, or to pretend that they are not in the book, is to confess that one has not read it and digested it;" and he remarks drily that "to inveigh against the principles when put forward by New Church men who believe all he wrote in the book to be revelation, and yet to sell the book under cost price, is a stupidity of which some New Church Societies have been guilty" (p. 106).

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He believes, however, that at present the Church must "continue its attitude of aloofness," since Swedenborg wholly neglects the economic side of his propositions and also ignores the female sex. The first of these reasons is new to us, and is not, we think, to be taken too seriously; the second has been brought up before and deserves a considered answer. We congratulate the writer on an interesting and courageous article.

     Two articles of unusual interest appeared in the July-September issue of THE NEW-CHURCH MAGAZINE. The first of these is the second of two studies on "Revelation" by the Rev. Arthur Clapham, the first of which has been mentioned briefly in these pages (NEW CHURCH LIFE, July, 1953, p. 342). Mr. Clapham here addresses himself to the Writings. It should be emphasized at once that he writes as "a New Churchman with a growing sense of the distinctiveness of the New Church;" that he wishes to exalt the Writings; and that when he declines to define them as the Word it is because he feels that it is "a derogation from the wonder and marvel of the Writings to try to equate them in any way with a revelation so different in kind as that contained in the letter of the Word." He believes that "the revelation given through Swedenborg is a revelation from the Lord, and that this applies to the external form as well as to its internal content;" that "even the writing of it was governed by the Lord, and Swedenborg was led, even perceptibly, by the Lord in what he wrote as well as in what he understood." But he confesses frankly that he does "not know what name to give to this unique revelation, or how to define it briefly so as to ensure the immediate recognition both of its Divine origin and authority and of its specific nature," and states his preference for such familiar names as "the Writings" or "the Writings of the New Church."
     With this we have no quarrel whatsoever. What is essential for New Church men to believe is, as the writer says, that "the Word and the Writings both surely mean to us Divine revelation, a revelation of Divine truth from the Lord." Within this affirmation there can be differences of understanding; and Mr. Clapham's position, ably reasoned from an array of passages on Swedenborg's inspiration, which he quotes, calls for careful consideration. The nature of the article makes condensation difficult, but the position taken seems, briefly, to be this. The letter of the Word [i.e., the Old and New Testaments] contains the scientifics of faith and religion, what must be known before the rational can be enlightened; the Writings, as a revelation of the spiritual sense of the Word, are a revelation of things to be Understood rationally.

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And whereas the Word was given by dictation through men whose understanding had nothing to do with what was written, nothing could be given through Swedenborg until it was understood by him--a concept which as used here does not take away from the inspiration or authority of what was written. For the position is that Swedenborg seems to have enjoyed perception in all degrees, perception of truth and of the influx that was flowing into him, and perception in both his interior and exterior thought. It appears to us that Mr. Clapham introduces a limiting factor when he restricts the use of the term, the Word, to the letter, and that he does not take into account the difference between the Old; Testament and the New. Also, we have difficulty in following his idea that if the Writings are the Word they must be another embodiment of the Lord. What else are they but a revelation of that holy body of truth which the Lord took to Himself by glorification? But a serious doctrinal study which is not before our readers in its entirety should not be commented upon in detail, and the article itself should be read.
     The second article, a first installment, is on "The Four Gospels" and is from the pen of the Rev. E. C. Mongredien. Since the establishment of the New Church various theories have been propounded as to the spiritual reasons for there being four Gospels, and there have been several suggestions as to the spiritual quality of the Gospels and the spiritual interrelationship among them. In the spirit of scholarship, which tentatively offers certain findings for examination and testing, Mr. Mongredien here presents a new suggestion, which is based upon Arcana Coelestia nos. 3882, 3863, 3870, 3876, all treating of the first four sons of Jacob. These four sons-Reuben, Simeon, Levi, and Judah-stand, respectively, for the knowledge of truth, the will of truth, charity, and love. Mr. Mongredien's suggestion is that the three synaptic Gospels, Matthew, Mark, and Luke, center in truth, and that John is different because it relates to love. Under this idea, everything to do with the teaching, hearing, learning, understanding, acknowledgment, or rejection of truth would be included in Matthew. Mark would include everything that has to do with receiving the truth as something to be obeyed, with willing to obey it, and with obedience to it. Luke would relate to the love of truth for its own sake and for that of the good to which it leads, delight in the doing of truth, and truth having life from charity. John would, of course, have reference to the celestial of love. The suggestion is most interesting and one that should be carefully examined, and we look forward to the second installment of this article.
     THE EDITOR.

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REVIEWS 1953

REVIEWS       Editor       1953

LA NUOVA GERUSALEMME E LA SUA DOTTRINA CELESTE (The New Jerusalem and its Heavenly Doctrine). By Emanuel Swedenborg. Reedited by Giorgio E. Ferrari. Casa Editrice "Atanor," Rome, Italy, 1953. Paper, pp. 116.

     In 1938, a special edition of The New Jerusalem and its Heavenly Doctrine was issued simultaneously in nineteen languages to commemorate the 250th anniversary of Swedenborg's birth. This publication is a new edition of the Italian version of that printing. Edited by Dr. Ferrari, Librarian at Venice, whose critical, first translation of Doctrine of the Sacred Scripture into Italian was reviewed in these pages recently [NEW CHURCH LIFE, May, 1953, p. 242], it contains a new preface recalling the celebrations fifteen years ago which is briefly but carefully documented. The first Latin edition and the earlier Italian editions are listed and the book is furnished with indexes. The translation is by A. Levasti, and publication was carried out in collaboration with the Swedenborg Society, Inc., in London. It is Dr. Ferrari's hope that this new edition will appeal to the average reader, and that hope will be shared by all who would like to see increased reception of the Writings.

EMANUEL SWEDENBORG. THE SERVANT OF THE LORD. A True Story for the Young. By C. Th. Odhner. The Academy Book Room, Bryn Athyn, Pa., Third Edition, 1953. Cloth, Illustrated, pp. 114. Price, $1.25.

     First published in 1900, and reissued in 1942 when it had been out of print for some years, this excellent little work now makes its third appearance before the young people of the Church. The original illustrations have again been reproduced and the format is that with which many children have become familiar. The book has been deservedly popular in the past; and now that it is again available its concise and vivid unfolding of Swedenborg's life, imaginative account of a visit to him, and beautiful description of children in heaven should delight a new circle of readers.

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THETA ALPHA JOURNAL. A Literary Supplement to Volume 4, Number 5. Published by Theta Alpha at Pools Press, Glenview, Illinois, 1953.

     This stimulating and attractively presented supplement, offered as Theta Alpha's newest project, was received some time ago. Future issues will depend on whether the members feel that the magazine meets a need, like the way the need is met, and, perhaps most important from the editorial standpoint, will write for it; which seems to be a sound basis for publication. Whether a "tempest of opinion, discussion, stimulation, query, controversy, and inspiration" can be created we do not know; though it might quite well be so. However, we have no doubt at all that the magazine can meet a need, especially, perhaps, for those women in Theta Alpha's wide-spread membership who are denied by geography the pleasures and very practical discussions of the kaffee-klatsch.
     It is of the nature inscribed on the feminine mind by the Lord that it is concerned with the preservation of uses, and therefore with seeking means of conservation, discerning dangers, and winnowing out what is unwise. This characteristic, which itself underlines the usefulness of such a medium of intercommunication, is strongly rejected in the contents of the supplement. One article, we observed, is unsigned. This would scarcely call for comment were it not that the article is mainly in justification of anonymity. While we are wholly in sympathy with the desire which inspired the article we feel that it has led the author into some very special pleading. Many reputable journals open their correspondence columns and question boxes to anonymous contributors, and there are good reasons why that might be done in such departments; but there is a firmly established predisposition in favor of printing signed articles only, and it is accepted that attacks on actions, policies, or views should always bear the signature of the person making them. With the best of intentions, other New Church periodicals have embarked on a policy of anonymity in the past, only to discard it when its unwisdom became apparent. However, we are confident that this can be left to the good sense of Theta Alpha, and we would offer every encouragement to continue with this new project.
     THE EDITOR.

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WORKS 1953

WORKS              1953

     "Works are often mentioned in the Apocalypse, but few know what is meant by works. Ten men may do works which outwardly appear alike but yet differ with them all because they proceed from different ends and from different causes, the end and the cause rendering the works either good or bad" (AR 76).
PRESSURE OF OPINION 1953

PRESSURE OF OPINION       Editor       1953


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly by
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     Little children in heaven, the Writings tell us, are tempted by certain spirits to talk, and this is allowed that they may begin to resist, and may learn not to think and speak from others, and in consequence may learn to permit themselves to be led by no one but the Lord. The cynic might observe that for many adults on earth this would seem to be no temptation at all! We have with us always those whose considered opinion is the one they have most recently heard or that which was offered by their favorite publication. There are many agencies at work in the world trying to mold public opinion; and it should be our endeavor to resist all those which wish to do our thinking for us, and to strive to be led by no one but the Lord. In other words, we should try to think of the issues of the day primarily from the Writings, and in so doing strive to see through the external things involved to the spiritual issues at stake.
LOYALTY TO TRUTH 1953

LOYALTY TO TRUTH       Editor       1953

     Among our perennial problems is one which arises in connection with new concepts that may run counter to our thinking, or require us to reorganize it if we accept them. None would deny that the New Church man should be unswerving in his loyalty to the truth of the Writings, as he understands it at any given time; and only the most unreasonable would expect him to keep an open mind forever! He must, in conscience, oppose what study and reflection have led him to believe sincerely is contrary to that truth.

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Yet he may not close his mind to new ideas; may not assume that the particular understanding, interpretations, and applications of doctrine made in one period, either by himself or by others, are necessarily true for all time, and that anything which differs from them must be false and must represent a falling away from the Writings.
     It is just here that difficulties may arise. But if a man is sincere in his desire to be guided by the truth of the Writings, if his loyalty is given to that truth and not to human opinions, and if he uses common perception to weigh new ideas, he will be led to see the truth of the matter as clearly as is possible in his situation--and no more than this can be asked. And if he combines modesty with a basic doctrinal integrity he will be saved from blind confirmation of his past convictions or of new ideas that have not yet been tested, or from thinking that what is new cannot be true because it originated with someone else. On a certain occasion the Lord said: "If any man will do His will, he shall know of the doctrine, whether it be of God" (John 7:17). This carries no promise of infallibility, no gift of the authority conferred by an inner light. But it is an assurance that the man who seeks to do the Lord's will shall not be led irrevocably astray.
INTO HIS COURTS WITH PRAISE 1953

INTO HIS COURTS WITH PRAISE       Editor       1953

     Members of the Church in Canada will celebrate Thanksgiving this month, and in other countries which do not set aside a day of national observance Harvest Festival Services may already have been held in September. Although Thanksgiving is not a festival of the Church as are Christmas. Easter, and New Church Day, it is fitting that it should be marked by special services in which children and adults can unite. In it is blended gratitude to the Lord for His bounty as displayed in the rich harvest of the earth and rejoicing in the successful culmination of the labors of men; labors indeed inspired by Him, but performed by men as if of themselves. But its deepest significance is surely in the fact that the Lord's regular and lavish provision of the precious things of the earth represents, year by year, His will to furnish as liberally and faithfully the precious things of heaven. Without the implicit promise of a spiritual harvest the ingathering of the fruits of the ground would be entirely without real significance.
     Toward the close of the prophecy given through him, Amos was inspired to announce the coming of days in which "the plowman shall overtake the reaper, and the treader of grapes him that soweth seed" (Amos 9:13). What is here pictured is interestingly illustrated by Swedenborg in The Worship and Love of God, where he speaks of the earth at the first flower of its age as when "the four seasons of the year pressed so closely on each other, or succeeded each other so rapidly, that one was quickly changed into the other . . . when the very short summer hastily overtook the short spring, and the quick autumn the summer, and the winter again the autumn, bringing back the year to its spring, so lately left, and yet not driven away" (no. 17).

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     What is depicted by the prophet is the perpetual spring of the heavens; not, indeed, an unchanging state of coming forth, but a rapid alternation of states in which the sowing, germinating, and harvesting of good and truth follow so closely upon one another that there is a perpetual bringing forth of new things of love and wisdom. And it is in the possibility of this eternal seedtime and harvest that we most truly rejoice when we give thanks to the Lord for what His bounty has provided.
UNIVERSAL CHURCH 1953

UNIVERSAL CHURCH       Editor       1953

     The ecumenical movement is gaining momentum and increasing interest in the Protestant world today, and certain implications of it for the New Church which are apparently being seen in some quarters call for our attention. The teaching of the Writings concerning the composition of the church is itself clear. The church of the Lord is universal and is with all who acknowledge the Divine and live in charity. This universal church consists, however, of two great parts. Where the Word is read, and where by means of it the Lord is known, there is what we have come to call the "church specific." Those who have not the Word but do have a religion, and who worship one God and lead good lives according to their religion constitute what is known as the "church universal." These are two parts of one church. The difference between them is that the members of the specific church, having spiritual truth, can undergo spiritual temptations and be regenerated by the opening of the spiritual mind while they live on earth; with the men of the church universal the spiritual mind is neither opened nor closed, but is kept by the Lord in a state in which it can, and will, be opened in the other life, so that they are regenerated after the death of the body (see HH 305, 308, 328; SS 105; AE 351:2; DP 325:2; DLW 253).
     We should note, however, that when the Writings speak of the church specific and the church universal they are referring to spiritual communions the membership of which is known to the Lord alone; communions that exist in part within organizations but are not necessarily coextensive with them. We should note also that while men are saved out of every religion they are not saved through the falsities in their religions but in spite of them; that they are saved, finally, by the truth of the Word, and that which keeps them in a state to receive it after death is not their religion itself but a certain innocence in their simple charity.

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And we should note as well that one of the passages to which reference has been made, Divine Love and Wisdom 253, seems to place Christians in the church universal, and that only of the New Church can it be truly said that it has the Word and by means of it knows the Lord.
     There seems to be a tendency, however, reflected in some recent articles, to identify the universal church with an allegedly reviving Christianity, to regard the ecumenical movement as evidence thereof, and to see the role of the New Church as that of a reform sect within that universal church. This we believe to be a wrong turning of thought. The New Church must never think that it is the church and the rest of mankind is beyond the pale. It must remember that it is the specific part of a universal church, and hold this not merely as an intellectual belief. But it must also have clearly in mind its function as the heart and lungs within the body of the universal church. If we can imagine a heart and lungs rejecting their uses and attempting to enter into those of other parts of the body we are picturing a body that is not long for this world. And the organized New Church, while acknowledging its kindred with the church universal, will best promote the good of that church, not by any merger, but by preserving and developing its distinctiveness.
WHO IS MY NEIGHBOR? 5. SOCIETY 1953

WHO IS MY NEIGHBOR? 5. SOCIETY       Editor       1953

     In the descending degrees of the neighbor the Writings place society below the country and the human race but above the individual. The term "society" relates generally to the circles in which one's life is spent. It may therefore include one's country and the human race at one end of the scale, the home and one's friends at the other; and in many passages the Writings use it with these meanings. But as society is here carefully distinguished it evidently means something else, and a survey of the relevant passages shows that what is meant by a society is a group, large or small, which has a common use. By society, then, we are to understand the various occupational, religious, political, and cultural groups to which we belong, or which impinge upon our lives in one way or another, and also the home with its common uses.
     All of these are the neighbor who is to be loved, less indeed than the church and one's country, more than the individual. They are loved by consulting their good from love of good, and by doing good to them from sincere well-wishing. The qualifications mentioned may be seen in the fact that when his country and church are threatened by an aggressor a man will hazard his life in their defense, and thereby his life in his home and his occupation; and in the other fact that when a choice must be made between a use and a man the use should be preferred.

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And the element of wise discrimination which is present throughout the doctrine and practice of charity is found in the teaching that societies are to be loved according to the good of use they perform. They are to be loved more if their use is distinguished, less if it is lower in degree; and if the use is evil they are to be loved as a man whose good is desired that he may become good-by disfavor, dissuasion, sanctions, and even punishments.
     This concept of societies as the neighbor has two broad applications, both of which should be seen. Every man is a member of certain societies; and the idea that a man has a responsibility for the welfare of his occupational group, for instance, is not new. It is recognized that the malfeasance or misfeasance of a dishonest attorney injures the entire legal fraternity, that unethical conduct on the part of a practitioner harms the medical profession; and there are tradesmen who take a careful pride in honest workmanship because they feel that their craft imposes on them a responsibility which they accept for its sake. What is new is the teaching that responsibility for promoting the use and welfare of one's occupational group, and protecting it from injury through one's own sins of commission or omission, can, and should, be discharged from a spiritual motive, and that when this is done it becomes part of the life of spiritual charity and therefore of religion. This is true, of course, of all the other societies to which man belongs, from his society of the church to his home; and the Writings therefore note that the shame of injuring society is one of the internal bonds which rule spiritual men.
     But there is also, as was mentioned, another general application. The men and women of the New Church do not live in a vacuum outside the periods of their gathering together for worship, instruction, and social life. They live in countries and in local communities within those countries. Around them are government departments on various levels, school systems. hospitals, cultural movements, and so on. And these may not be ignored because they are not New Church! As societies they are the neighbor who is to be loved--loved wisely according to the degree and quality of their use, but loved and not ignored. This may involve problems, as what does not? But if societies are so loved, and are kept in their proper place in the scale of degrees, we will avoid any excess; and will avoid also the mistake of turning our little cities of the New Jerusalem into ivory towers.
Title Unspecified 1953

Title Unspecified              1953

     "The common saying is that nobody can comprehend things spiritual or theological because they are supernatural. Spiritual truths, however, are just as capable of being comprehended as natural truths" (F 3).

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Church News 1953

Church News       Various       1953

     OBITUARIES

     Mrs. Willis L. Gladish

     Mrs. Willis Lendsay Gladish, who passed into the spiritual world on July 1, 1953, in her 91st year, was born Laura Wallenberg in Chicago on July 29, 1862. Her father, who came from Linkoping, Sweden, fought in the Union army and refused to be naturalized until slavery was abolished. Her mother, of English stock, was apparently employed in the home of the governor of Wisconsin. They became interested in the Writings through reading Heaven and Hell, and were eventually associated with the Convention society in Chicago under the Rev. John Randolph Hibbard.
     Laura Wallenberg attended high school and normal school and then began to teach in the public schools, as her sisters Emily, Clara, and Ellen were to do all their lives until they retired. She taught from 1881 until 1893, when she married Mr. Gladish whom she had met at the Rev. L. P. Mercer's church on the South Side, with which she had apparently remained after the separation that had taken place. Her husband had first heard of the New Church from his Methodist pastor, the Rev. Thomas F. Houts, when he was working as a bank clerk in Olney. In 1888 he went to Chicago and became a member of the congregation of Mr. Mercer, who gave him special instruction in New Church theology, the sacred languages, and other subjects preparing for the ministry.
     After their marriage in 1893, Mr. Gladish spent a year in the Convention Theological School, followed by ten years as pastor of the Indianapolis Society and visiting pastor to the isolated in Indiana and Ohio. During that period Laura Gladish shared with her husband the change of views which led them to resign from the General Convention and join the General Church. She accompanied him to Middleport, Ohio, where he served as pastor from 1904 to 1914, after a year spent in the Theological School of the Academy, and then to various places where he taught in the Illinois and Chicago school systems for the next six years. Mr. Gladish became acting pastor of Sharon Church, Chicago, in 1920 and full pastor in 1926, and they remained there until ill health forced his retirement in 1938. From then until his death in 1946 they lived in Glenview, where they celebrated their Golden Wedding Anniversary in 1943.
     Mrs. Gladish spent her last years in Bryn Athyn with her daughter Louise. Mrs. Donald Coffin, and her son Richard, Principal of the Boys' Academy, until it became necessary for her to enter a nursing home. Naturally she was best known in the Middle West, where her support of the Church was an inspiration, and she is remembered for always considering ways by which the teachings of the Church could be presented to others so that they, too, could enjoy the beauty and peace of the Heavenly Doctrine. In a message to her family the Rev. Elmo C. Acton, pastor of the Immanuel Church Glenview, said: "We of the Immanuel Church wish to join with you in thought and affection on the occasion of your Mother's resurrection into life. We recall her great use to the Church, not only in support of her husband in all his valuable work, but also in her love and devotion to the Heavenly Doctrine. Truly her life as a mother and sister in the Church was, and is, an inspiration to us all."

     Mr. William Wayne Walker

     It was with a deep sense of loss that we reported the passing into the other world of Mr. William Wayne Walker in his 79th year. He was called to his eternal use on July 17, 1953, after nearly a year of curtailed activity due to a painful heart condition.
     Mr. Walker is best known to readers of NEW CHURCH LIFE as the "W.W.W." who reported so interestingly the activities of the growing group in Detroit. His Reports, no doubt, did much to interest and influence young people in the Church in coming to Detroit.

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     He was born in Birmingham, England, on October 4, 18i4, where, at the age of six, his mother started him taking piano lessons. The gift of music thus opened to him he developed most beautifully in later years and gave with deep affection to the uses of worship. He especially loved church music and had the ability to play it with a joyful touch and at the same time with full power and reverence.
     Before William was ten his parents became interested in the General Conference of the New Church in England. They had been introduced to the New Church by enthusiastic letters from an uncle, Mr. James B. Wayne, who had preceded them from Birmingham to Detroit. Through his efforts they got in touch with the Rev. R. R. Rodgers, minister of the Wreatham Road Church in Birmingham, and themselves became enthusiastic New Church men. So when they also moved to Detroit they immediately became active in the Convention church there, under the Rev. A. L. Frost.
     For over 46 years, starting at the age of 14, William served the Convention Society, mostly as its organist. There he met and married Frederica Dorothy Howells, a cousin of William Dean Howells, whose family had been in the New Church for three generations. It was there also that he first became influenced by the Academy attitude toward the Writings through the Rev. and Mrs. E. J. E. Schreck. From that beginning, through the patient ministrations of the Rev. F. E. Waelchli and association with the George Field and John Graham families, Mr. and Mrs. Walker came to see the Writings as the revelation of the Lord in His Divine Human. They also recognized the necessity for New Church education and sent their children, Eloise (Mrs. Norman P. Synnestvedt), William Howells, and Marvin John, to the Academy schools in Bryn Athyn.
     Although Mr. Walker had begun to dissociate himself in spirit from the Convention many years earlier, it was not until two years after his mother died, in 1933, that he could bring himself to resign from the organization itself. All the affections of his youth were tied to it. He had many friends and relatives in the Convention, and he was especially fond of the pastor in Detroit, the Rev. William H. Beales, whose unbounded enthusiasm for the truths of the Writings has made many lasting friends. However, tucked away in Mr. Walker's strongbox among his other valued papers, he had placed his Certificate of Membership in the General Church of the New Jerusalem, dated October 25, 1935, and signed by Bishop N. D. Pendleton.
     For 18 years he then worked for the development of the little General Church group in Detroit. He had given up his former church with its fine building and many activities, and it became the height of his ambition to see his new group attain similar stature. Each step toward that goal brought him new delight and encouragement. He carefully kept attendance statistics of all activities and reported with joy the growth reflected by them. Even when he realized that he would not live, to see the fulfillment of his dreams he did not give up hope. Characteristically, he had requested that his friends send contributions to the building fund in lieu of flowers, and this last effort on his part has added over $500.00 to that fund.
     NORMAN F. SYNNESTVEDT.

     NEW YORK

     The fact that it has been quite a long time since the New York Circle has been heard from through these pages does not mean that we have been inactive, for in our modest but characteristic way we have been quite alive. In so large a city as this it could be reasonably expected that there would be a large group; but we are, curiously, one of the smallest groups in the Church, especially in the last few years, with the result that our activities have necessarily been acutely curtailed. There has always been small and faithful nucleus that is fairly permanent, augmented by an ever changing personnel made up of members from other centers who live in the city for one or more years until the circumstances of their lives call them elsewhere.
     About a gear ago we reluctantly bade farewell to the Rev. Morley D. Rich, who had been our Pastor for several years; and since then we have been ably ministered to by the Rev. Geoffrey S. Childs, Jr., who began his duties with us even before he was graduated from the Theological School. We happily welcomed him as our Visiting Minister, and on several occasions have enjoyed the company of his charming wife.
     A few months ago we found it expedient to change our routine in order to lighten Mr. Childs' visiting schedule and adjust ourselves to our peculiar circumstances.

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We have only one service a month, which is held on the second Sunday at 4:30 p.m. in the Sunday School room of the Convention Society on East 35th Street. We have been using that place for three years now and find it a very satisfactory and friendly arrangement. Occasionally some members of the Society have joined in our service, as some of us have in theirs on special occasions.
     Following the service we meet at one of the homes for an informal supper and get-together, after which there is a doctrinal class. There are only a few homes that can accommodate these supper- classes, so the few of us who can act as hosts take turns in doing so. We have often met at the hospitable Flushing home of Mr. and Mrs. Hyland Johns, while Mrs. Joseph Krause and the writer of these notes do their share in their small apartments Mr. and Mrs. Sydney Childs invite us to their apartment for some of the meetings, and we are happy to welcome back into our midst Mrs. Roland Goodman, who makes her charming apartment available to us. Later in the month there is a Friday evening meeting at which we have a tape-recorder session and a bit of sociability-always an instructive and enjoyable occasion.
     It is rarely possible for the Circle to hold celebrations on the proper days, so we do the best we can and celebrate on the nearest possible date. Also, as Mr. Childs is in the First Degree of the Priesthood, it becomes necessary to invite someone in a higher degree to administer the Holy Supper. In this way we had the great pleasure of having with us last December a former Pastor of ours, the Rt. Rev. Willard D. Pendleton, who visited us for our Christmas celebration. At Easter time we were pleased to welcome the Rev. W. Cairns Henderson and his wife, who had never been with us before. By that time we were following our new routine; so after service we were entertained at Mrs. Krause's apartment for supper, followed by a Class conducted by Mr. Henderson and much good talk. The attendance of 20, including visitors, was large for us.
     Our New Church Day Celebration was held at the beautiful country home of Mr. and Mrs. Thomas Aye, out at Manhasset, Long Island. The Ayes have recently joined our group and we are most happy to have them. There was a short service indoors, after which came a delightful al fresco supper and several hours of talk out under the trees.
     We very much miss our good friends the Leon Rhodes family, Miss Janet Kendig, and Mr. Douglas Cooper, all of whom have gone to Bryn Athyn, and who did so much to enliven us when they were living in New York. However, we hope that we may welcome many visitors to New York, and that some will come to stay, at least for a while.
     CORNELIA E. STROH.

     DETROIT, MICHIGAN

     In the last few months we have had the pleasure of hearing two ministers of the Church who had never before conducted services in Detroit. The Rev. and Mrs. Henry Heinrichs visited here and Mr. Heinrichs conducted very fine service, the title of his sermon being "The Uses of the Word and Conjunction with the Lord by Means of the Word." Then, in July, the Rev. and Mrs. Hugo Lj. Odhner visited their son and daughter-in-law, Mr. and Mrs. Sanfrid Odhner, for a few days. Dr. Odhner conducted service on the Sunday morning of their stay and preached a beautiful sermon on "Teach Us to Pray!"
     The Rev. and Mrs. Norman H. Reuter also visited Detroit in July, but were here just long enough for us to greet them at an open house at the Bertil Larsson home. Everyone always enjoys seeing the Reuters, as we all remember the many years during which Mr. Reuter was our Visiting Pastor. The Rev. and Mrs. Karl R. Alden only got as close as the Detroit River when they docked here on August 20th, but quite a few joined them for an hour's, visit on board their ship. They had many interesting things to report on their trip to the Canadian Northwest, and we understand that they had some singing, too.
     The Nineteenth of June banquet was once again a great success. Mr. Scott Forfar, as toastmaster, planned a wonderful program. The four speakers were Mr. Walter Childs, Mrs. Sanfrid Odhner, Mr. Peter Synnestvedt, and Mr. Gordon Smith, who spoke, respectively, on appreciation of 1) Women, 2) Men, 3) The Academy, and 4) the Church. Closing as remarks by the Rev. Norbert H. Rogers of left us thinking of the many blessings the Lord gives us and of how beautifully they are woven together into a unified whole in the General Church. Following the banquet, Mr. and Mrs. Lorentz Soneson opened their home to all. We were very pleased to see how nicely settled they were in their new home.

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     During the last weekend in June the Sons of the Academy held their annual meetings here. Approximately a hundred Sons and their wives came to town for the occasion, and we hope it is correct to say that everyone went home feeling that the weekend had been a huge success. Detroit will have the weight of the Sons of the Academy on its shoulders for the next few years since men of this Circle were chosen to head the Executive Committee, under the able leadership of Mr. Norman Synnestvedt. We are sure that he will do an excellent job, as he has with every other assignment given him in connection with the Church.
     Once again our social committee is to be congratulated on a fine job, namely, the Fourth of July picnic. The children understood the significance of Independence Day after the presenting of the colors by Ned Rogers, taps played by Nelson Howard, and an address by ex-marine Dan McQueen, who put on his uniform just for the occasion. This was followed by games and prizes for young and old and then a hearty lunch.
     At the beginning of the summer two new members from Bryn Athyn were added to our Circle. Miss June Macauley came here to make her home with her sister and brother-in-law, Mr. and Mrs. Bertil Larsson. Mr. Warren David has found work with General Motors, and had the company of his brother Joseph who was working here until school began.
     The marriage of Miss Jane Forfar and Mr. Vance Birchman took place on May 11th, and that of Miss Elizabeth Smith and Mr. Richard Doering on June 27th. Both couples have made their homes in Detroit.
     Our Circle never goes a month, it seems, without an increase in numbers. In July, Mr. and Mrs. Al Schoenberger and Mr. and Mrs. Dan McQueen each had a son, and in August it was a second daughter for Mr. and Mrs. Owen Birchman.
     FRANCES SMITH.

     BALTIMORE, MD.

     The best news from Baltimore is that our Minister, the Rev. Dandridge Pendleton, has offered to hold service and children's class every week instead of every other week as he did last year. This was something we dared not ask for since, as he ministers to Washington also, it means two services for him every Sunday. The adult class will be held every other week as in the past, and on alternate Sundays service will be held in the Arbutus Chapel at 4 p.m.; other Sundays 11 a.m. as usual.
     This encouraging arrangement was made at our annual meeting on August 29th. At this meeting the treasurer reported us in the black-a hopeful omen since our regular expenses were nearly double those of prior years and substantial improvements had been made also to the chapel. Not mentioned among these improvements in the last report is an automatic oil furnace given to us and installed by Mr. John Gunther, who also keeps us supplied with oil. Our gratitude can scarcely be told since we now have even heat in the winter, a circulation of cool air in the summer, and increased seating capacity with the removal of the old stove from the center of the floor. All who remember the chapel will realize what this means to us in the way of comfort as well as beauty in our worship.
     After this meeting began Mr. Dandridge Cole made his first appearance among us. Formalities ceased while he was introduced all around. We are delighted that he has moved here with his wife (Charlotte Davis) and their two young children to take a position with the Martin Aircraft Company. He was speedily made a voting member of the Baltimore Circle and elections proceeded. Mr. William Knapp and Mr. George Doering resigned as secretary and treasurer, respectively, and Mr. Gerald Nelson was unanimously elected treasurer and Mr. John Needer secretary. Votes of thanks were given to the former officers for their faithful and capable service, and we would here add our thanks to Mrs. Philip Knapp who for some years sent out the notices of our meetings. Mrs. George Doering was appointed recording secretary, and hearty applause was given to Mr. Rowland Trimble who has so ably handled this work in the past.
     At the close of this encouraging meeting we gathered at the Ed Seemers home to give a surprise party and shower for Mr. John Needer and Mrs. Jean Alder Foster, who were married an July 30 by the Rev. F. E. Gyllenhaal in the home of the bride's parents. The Rev. Dandridge Pendleton responded to a toast to the Church, stressing that innocence is the chief attribute of conjugial love, and that true innocence is a desire to be led by the Lord.
     Those who have increased our group since the last report are Mrs. John Needer and her daughters, Linda and Ellen; Mr. Jack Lindsay, presently working here with the Pittsburgh Plate Glass Company; and Pfc. Dan Lindrooth, who frequently comes to our services all the way from Ft. Belvoir, Va.

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We were most sorry to lose Mr. and Mrs. Barr Asplundh, who added a sparkle all their own during their half-year here, and we wish them much happiness in their new home in Bryn Athyn. We shall also miss the faces of Jackie and Janice, who lived with the Trimbles off and on for several years; but we hear that they are taking another youngster under their wing-Ernest Wilson, a brother of Jane and Robert Wilson who recently attended the Academy schools after a stay with the Trimbles.
     The warmth and spirit of our gatherings were heightened on different occasions by visits from our Minister's parents, Mr. and Mrs. Philip C. Pendleton; from Mrs. Nelson's parents, Mr. and Mrs. Randolph Childs, and her brother Damon and sister Beatrice, all from Bryn Athyn; and Mr. Nelson's mother, Mrs. Alvin Nelson, from Glenview.
     The death of Mrs. Roscoe Coffin early this year left us with a feeling of great loss. Though she never formally joined the Church she recognized that the doctrinal classes held for so many years in their home were the greatest pleasures in her husband's life, and she was ever a charming and gracious hostess to our group. The convivial times enjoyed at their big round table form a real and happy part of the history of our Circle, together with the memory of the many singing practices held in the same room, with Dr. Coffin at his beloved organ. Now that the chapel is suitably heated we try to hold all our meetings there, but it is with these fond memories that we register the grateful thanks of the Circle for the many happy times made possible by Dr. and Mrs. Coffin.
     Since our last report in April our Minister made a spring tour of the south, lasting a month, about which we were glad to hear on his return. During his absence we were ministered to spiritually, once by the Rev. W. Cairns Henderson, who administered the Holy Supper, and once by the Rev. Charles E. Doering. Earlier in the year we had received the Holy Supper from the Rev. David R. Simons, who was accompanied by his wife Zoe. Though we can give only good reports of our enthusiastic Young Minister, it is always a pleasure to meet with other members of the clergy.
     We were fortunate this year in holding our Easter service on Easter. The chapel was enhanced by the floral offerings of the children which, after the service, were planted in front of the chapel.
     Getting the lawn of our chapel back into shape has been the special project of Mr. George Doering, who was ably assisted by many of the men and boys, and an Asplundh Tree Company truck which also transported a gas stove to the chapel. Enjoying these improvements, we celebrated New Church Day with an outdoor banquet under the trees-a cool and happy innovation. Adding to our enjoyment, as well as to the stimulation and satisfaction of our appetites, were Captain and Mrs. Steven Iungerich and their two children, and a delicious ham they had cooked for the occasion. Service on June 21st ended our activities for the season. After a lapse of services during the summer weeks we were more than glad to resume them on August 16th. Our prospects for the coming year look hopeful indeed.
     JANET H. DOERING.

     KITCHENER, ONTARIO

     During the late spring and summer months the Kitchener Society enjoyed many interesting events. Charles Schnarr was welcomed home from Korea in May, and on Friday evening, May 22, he talked to the Society on his experiences there and in Japan. After the talk four charming "Japanese girls" entertained with a little song and served refreshments. Beautiful bouquets of spring blossoms added an oriental touch.

     On Saturday evening, May 30, the very lovely wedding of Audrey Stroh and Adrian Carley was solemnized by the Rev. Norman H. Reuter and witnessed by many friends and relatives from far and near. Attending the bride were Gloria Stroh as maid-of-honor; Jacqueline Carley, Vanny Gill, Vivian Kuhl, Nancy Schnarr, and Mrs. R. Jeffkins, cousin of the bride, as bridesmaids; Maurice Carley as best man; and Gloria and Bobby Dickin as flower girl and boy. Lilacs decorated the reception hall where the bride and groom received the best wishes of their friends. Dancing to an orchestra followed the toasts and speeches, and a delicious lunch was served at the close of the evening. Mr. and Mrs. Carley are now living in Picton, Ontario, 200 miles from Kitchener.

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     Immediately following the wedding festivities came the celebration of the coronation of Queen Elizabeth II. The sermon on Sunday morning, May 31, on the anointing of Solomon, turned our thoughts to the ideals of monarchy. The following night, on the eve of the Coronation, a ball was held at the church. The dance floor swarmed with royalty and nobility, and all the Queen's maids-of-honor were present. The arrival of each guest was announced with pomp and ceremony and everyone had fun acting a part for the evening. While rain marred Coronation Day in England it was a beautiful day in Kitchener, which made it possible to hold a picnic on the church grounds. A television set had been installed for the day, and most of the afternoon and evening was spent watching the Coronation service.
     Final classes and meetings marked the approach of summer and the holiday season. The school closed on June 17th with an evening service at which two eighth grade students, Willard Heinrichs and David Stroh, received their certificates. It is interesting to note that these two, the youngest members of the Henry Heinrichs and Nathaniel Stroh families, mark the end of a generation in the Society. The service was followed by an entertainment in which the school honored Coronation year, each part depicting a scene or idea from each of the royal families in British history. The children performed very well and received the hearty applause of the audience. Miss Nancy Stroh cleverly arranged the program and the costumes were made by Mrs. Norman Reuter, Mrs. Cecil James, and Miss Korene Schnarr.

     The celebration of New Church Day was next on the full calendar of events. The children had a party on the morning of June 19th, with a noon banquet at which all the school children took part in the program. They talked about the Societies in the General Church, showing pictures of the churches and schools; and the two eighth grade boys read papers they had written on the twelve apostles on this earth and in the other world.
     The customary banquet and dance which forms the adult celebration was held on Saturday, June 20th, which turned out to be the hottest day of the summer. Thirteen returned students from Bryn Athyn were a welcome addition to the attendance, and four young people who had left elementary school were welcomed to the adult life of the Society and presented with copies of Heaven and Hell. A fine program had been arranged by the Pastor as toastmaster. Mr. Robert Knechtel proposed the toast to the Church, and Mr. Fred Down presented the first paper, which was entitled "The Sign of the New Church" and described the enlightenment received from the Writings as that sign. The second speaker, Mr. Paul Bellinger, read a paper by Bishop W. F. Pendleton on "The Nineteenth of June and the Apostles." Mr. Stanley Hill was the third speaker and he compared the modern attitude toward morality with our beliefs. Mr. and Mrs. Fred Hasen were in charge of the social part of the evening which combined dancing with radio quiz program that caused much merriment.

     The summer was properly ushered in on July 1st at the Dominion Day picnic at the church which drew a large crowd, including many visitors from Toronto whom we were glad to see. From the flag raising to the last glow of the bonfire the social committee had the day well organized.
     Mr. and Mrs. Rudolph Potts celebrated their Golden Wedding Anniversary on July 2nd. The older members of the Society honored the occasion with an informal gathering at their home. A request for an option on the church property caused considerable thought for the future. The Men's Assembly met in July for an evening of discussion on "The Future of the Carmel Church Property." A few weeks later a special meeting of the Society was held at which the request was refused and a sketchy plan for the formation of a community was presented. It was felt that the Society should start planning now for future building or for meeting property problems.
     A continuous stream of visitors found its way to Kitchener during the summer. Among the many were Mr. and Mrs. William R. Cooper, Miss Elaine Cooper, and Miss Marion Appleton, who joined us at a weekly supper picnic at the church after which Mr. Cooper showed many beautiful slides which were much enjoyed.
     The annual Young People's Weekend was held in Kitchener, August 1-3, bringing 16 visiting teenagers, and with a total attendance of 35.

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The successful program of events began with a banquet on Saturday night at which John Starkey of Toronto was toastmaster. The subject was the differences between the New Church and the Old, and papers on Education, Science, Recreation, and Doctrine were given by Betty Charles and John Raymond of Toronto and Marilyn Stroh and Roddy Heinrichs of Kitchener. The Rev. A. Wynne Acton of Toronto and the Rev. Norman H. Reuter responded to the toasts. The banquet was followed by dancing, and hilarious entertainment was planned to make up for the boy shortage. On Sunday morning Mr. Acton delivered the sermon, and on Sunday afternoon a class was given by Mr. Reuter. The social side of the weekend continued with a weiner roast on Sunday night and a coffee party and picnic at the church on Monday, which was Civic Holiday.

     In August we were happy to welcome Peter Gill to the Society on his arrival from England. He will be a fine addition in our midst. We increased also our potential membership this summer with three new babies.
     VIVIAN KUHL.

     THE CHURCH AT LARGE

     General Convention. The managers of the Theological School recently approved a plan whereby a fourth year now added to its course may be used as period of internship in the field. Under this arrangement Mr. David J. Garrett has gone to Kitchener to assist the Rev. D. P. Johnson.
     Urbana Junior College is offering this fall in-service programs for elementary and secondary teachers, together with college courses on the freshman level designed especially for students who plan to become teachers.
     The Commission on Education appointed by Convention last year is considering the formation of a Department of Religious Education with a full-time director, and is currently engaged in the production of a new Sunday school curriculum. The Real of religious education has been defined as "to lead all Sunday school pupils to cultivate a deepening and more purposeful relationship with the Lord and to grow in His image and likeness," and the Commission has proposed a unified three-year course with the following themes: 1) The Lord, His nature; 2) The Word, His will; 3) Church Life, our response to Him. Work on material has begun, and it is hoped that teachers' notes and pupils' work-books will be available by September, 1954. The Commission is also engaged in such projects as adult education, youth activities, and Sunday school worship services.
     General Conference. It is reported that the Rev. C. T. Hill, vice-president of the General Conference, made a tour in August of certain New Church groups in Europe, including Sweden.

     THE NEW-CHURCH HERALD announces the formation of a united society at Gainsborough Road, North Finchley, London. This address will become the church home of the Argyle Square Society, which lost its premises in 1940 as a result of bombing, the Camden Road Society, which has lost its lease, and the North Finchley Circle. The new society is to be called officially The North Finchley Society of the New Christian Church (formerly Argyle Square and Camden
Road Societies), and the Rev. Dennis Duckworth has accepted an invitation to become its minister for three years.
     The Annual Meeting of Conference, held this year at Radcliffe, Lancashire, is being reported in the same periodical. Rev. H. B. Newall was installed as President; Rev. G. T. Hill, retiring President, as Vice-President; and the Rev. C. H. Presland was reappointed Secretary. The Conference service was conducted by the incoming President and the sermon was preached by the Rev. Rupert Stanley, B.A., who assessed soundly the prospects of the Church and the age in which we live. The roll was signed by 114 ministers and delegates. Further comments will be made here when the report is complete.
WASHINGTON-BALTIMORE 1953

WASHINGTON-BALTIMORE              1953

     WASHINGTON-BALTIMORE. As services are held in Washington, D. C., at 11 a.m. and 7 p.m. on alternate Sundays, and at Baltimore, Md., at 11 a.m. and 4 p.m. on alternate Sundays, it is impossible to list service times and visitors are asked to call the Minister or the Secretary.

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CHARTER DAY 1953

              1953




     Announcements.
     All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held in Bryn Athyn, Pa., on Friday and Saturday, October 23 and 24, 1953. THE PROGRAM:
     Friday, 11 a.m.-Cathedral Service, with an address by the Rev. Hugo Lj. Odhner.
Friday Afternoon.-Foothall Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Professor Stanley F. Ebert.
     Arrangements will be made for the entertainment of guests if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
ACADEMY OF THE NEW CHURCH 1953

ACADEMY OF THE NEW CHURCH              1953

     Enrollment for 1953-1954

Theological School      3
College                58
Boys' Academy           60
Girls' Seminary           66
                         187

     LOCAL SCHOOLS

Enrollment for 1953-1954

Bryn Athyn                211
Glenview               62
Kitchener               9
Pittsburgh               30
Toronto               12
DISTRICT ASSEMBLIES 1953

DISTRICT ASSEMBLIES       GEORGE DE CHARMS       1953

     All members and friends of the General Church of the New Jerusalem are cordially invited to attend the District Assemblies, as follows:
     EASTERN CANADA, KITCHENER, ONTARIO, Saturday, October 10th, to Monday, October 12th, inclusive.
     CHICAGO DISTRICT, GLENVIEW, ILLINOIS, Friday, October 30th, to Sunday, November 1st, inclusive. [Please note change of date from October 23-25 to this date.]
     GEORGE DE CHARMS,
          Bishop.
FROM THE CHARTER OF THE ACADEMY 1953

FROM THE CHARTER OF THE ACADEMY              1953

     ARTICLE I. THE ACADEMY OF THE NEW CHURCH shall be for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church signified in the Apocalypse by the New Jerusalem, promoting Education in all its various forms, educating young men for the Ministry, Publishing books, pamphlets, and other printed matter, and establishing a Library.

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BISHOP AND MRS. ACTON 1953

BISHOP AND MRS. ACTON              1953

     
[Photo of RIGHT REV. ALFRED AND MRS. ACTON - who celebrated their Diamond Wedding Anniversary, September 14, 1953]
NEW CHURCH LIFE
VOL. LXXIII NOVEMBER, 1953          No. 11
     Diamond Wedding Anniversary

     In NEW CHURCH LIFE for October, 1893, this announcement of a marriage is published: "Acton-Carswell,-Parkdale, Ontario, Canada, September 14th, the Rev. Alfred Acton, A.B., Th.B., and Miss Emeline Carswell." That marriage, solemnized by the Rev. Edward S. Hyatt, is of unusual interest, not only because the bride and bridegroom of that day have recently celebrated its sixtieth anniversary, but also because of the ceremony itself. The unique service was based on the nuptials of a heavenly pair described in the first part of Conjugial Love, and a full account of it was published under the title "A New Church Nuptial Ceremony" (NEW CHURCH LIFE, November, 1893, pp. 172, 173). The following description is taken from that account.
     The service, held at the house of the pastor, opened with a period of silence, a voluntary, and the singing of the 15th Psalm, after which the bride and bridegroom entered and advanced to the altar, where the bride-groom laid the pledges, and all knelt in prayer. The bride and bridegroom then sat on chairs provided for them before the chancel and the priest gave instruction concerning the marriage, reading directly from the Writings. The 1st Psalm was then sung and after a short interval of silence the bride and bridegroom advanced toward the chancel, where the priest instructed them about the state into which they were about to enter before hearing their mutual consent. This having been heard, the bridegroom placed a ring upon the finger of the bride and clasped a bracelet upon her arm, saying, "Accept these pledges, pledges of eternal love," and "Now thou art mine, my wife." This being done the priest, in the name of the Lord, confirmed their union, and then each of the guests, and afterward the whole congregation in unison, said: "May there be a blessing!" The husband and wife, kneeling, received the Divine blessing from the priest; and after all had knelt in silent prayer the husband made an offering to the Lord.

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All remained seated in silence while the music of the 23rd Psalm was played, and cake and wine were distributed by the ushers. The priest read appropriate passages from the Writings, a toast was drunk after a unisonal reading of Matthew 19:46, and the 9th Psalm was sung in conclusion. The nuptials were followed immediately by appropriate festivities which began with a program of toasts.
     Bishop Acton's distinguished career in the General Church, the Academy of the New Church, and as Literary Editor of the Swedenborg Scientific Association is well known. Mrs. Acton's role has always been, most manifestly, that which is assigned to the affections. The sixtieth anniversary of their marriage was celebrated by a family gathering in their home at which Mrs. Acton wore her wedding dress. The words, "May there be a blessing," were heard again; and the family's gift was a loving cup adorned with a diamond and a ruby and inscribed "Alfred and Emeline Carswell Acton, 1893-1953." Bishop and Mrs. Acton have 31 living descendants: 7 children, 14 grandchildren, and 10 great-grandchildren. Many messages of congratulation and affection were received; and it will be the hope of all their friends in the Church, as it was sixty years ago, that there may indeed be a blessing on their long life together.
THANKS UNTO THE LORD 1953

THANKS UNTO THE LORD       Rev. BJORN A. H. BOYESEN       1953

     "It is a good thing to give thanks unto the Lord, and to sing praises unto Thy name, O most High!" (Psalm 92:1)

     So reads the first verse of the ninety-second psalm, and most men in all ages have known that these words are true. For this reason, according to the Lord's commandments, there were special festivals set apart already in the Jewish Church for the purpose of remembering the Lord's mercy and giving thanks to Him for all His marvellous lovingkindnesses There was the Feast of the Passover to give thanks unto the Lord for liberation from slavery in Egypt. There was the Feast of First Fruits, or Seven Weeks, to give thanks for the earliest produce of the field. And there was the Feast of Ingathering or Tabernacles to celebrate the completed harvest. This last feast is the one most nearly answering to our Thanksgiving Day in this country. And it is surely a good thing to set apart at least one special day in the year to remind us that "it is a good thing to give thanks unto the Lord" and to sing praises unto the Most High.

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     It is ever the temptation of men to forget how many reasons they have for gratitude and thankfulness to the Lord. How seldom we stop to reflect upon it! For the most part we are undoubtedly more conscious of the things for which we are not grateful. Our minds are far too often troubled by the things which we consider wrong; embittered that certain plans have not turned out, hurt by actual or fancied little slights, exhausted by worries and anxieties, or depressed by the world around us or perhaps even by our own states and circumstances. And being caught in the habit of such morose thoughts we forget, perhaps too often, the far greater harvest of wonderful blessings which the Lord constantly pours out upon us.
     For there is not only a harvest of the grain of the field and of the fruits of the earth for which we ought to be thankful. These are indeed great enough. But these harvests are also symbols of other, even more plenteous harvests; a harvest, no doubt, of more success than failure in our work, a harvest surely of more kindness and charity than hatred or hurt, a harvest of loving parents or children, a harvest of many escapes from evil and falsity, of a great abundance of knowledge and truth, and of innumerable good things which have dropped down upon us every day, all the year through, all of which, because we consider them so normal, and so much a matter of course, we may scarcely have bothered to notice.
     And so we are, perhaps, fearful and embittered when a day of reckoning draws close, instead of happy and grateful for all the blessings that have come our way. For that, too, is what a harvest is a day of reckoning and judgment wherein the chaff is separated from the wheat, and the chaff is gathered together to be burned while the wheat is garnered and put into the barn. And the question might wisely be asked: "What shall it be in our own day of harvest?" Shall we have gathered mostly the chaff-a spirit of anxiety, fear, and bitterness, of disappointment, unhappiness, suspicion and hatred, and thus a lack of gratitude toward the neighbor and the Lord? Or shall we have gathered mostly the wheat-a spirit of charity and love, of mercy and forgiveness, of happiness and joy, and thus of real thanksgiving to our neighbor and our God?
     We in the New Church have, in fact, more than ordinary cause to give thanks unto the Lord and to praise His name. For beyond what others have, we have also, from the pages of the Heavenly Doctrine, a definite knowledge of the inner reasons for genuine gratitude and joy; so that where others may see only the world's adversities, we can see, if we will, how the Lord may turn even sorrows and temptations into blessings from His love and wisdom. We can build up in our minds such a rational conviction of the Lord's mercy and compassion that no sufferings, however great, can cause us to falter in our usefulness, or slacken our hands in a spirit of despair.

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We can, if we will, infill Thanksgiving Day, and every day thereafter, with a new breath of spiritual charity and life which go far deeper than has ever been possible before. And perhaps we may be instrumental in planting some seed of this gratitude also in the hearts of others, to the rebirth and rebuilding of a wasted human society, that in time to come "both he that soweth, and he that reapeth, may rejoice together."
     What is it, then, that the Lord would wish us to see in this time of harvest! With what thoughts and hopes and loves should we approach this season? What is the right determination of our spirits that we may truly know how to enjoy the genuine spirit of Thanksgiving?
     To understand this we must first of all realize that it is the human mind which is the only true field in the world from which the genuine harvest of Thanksgiving may be garnered. In the broadest sense it is the mind of all mankind, for whose salvation the Lord came into the world. In a somewhat narrower sense it is the church universal, in which there is still some remnant of good earth that may receive some of the Lord's teachings concerning genuine good will among men. But in a still more restricted sense it is the church specific, where the Word is known and the Lord is thereby revealed and acknowledged. And finally, in a particular sense, the field of the harvest is the individual man of the church, in whom there is some longing for the truths of the Word and some desire for the good of life.
     Before we learn the truths of the Word, however, or even as we learn them, the ground must be prepared. And it cannot be prepared without the shunning of evil. The first need of every man is either to compel himself in accordance with the truth, or to be compelled by others, to remove from his mind whatever may prevent reception of the truth. And with an adult this means that he must look into himself and endeavor to remove whatever prejudice, bitterness, or hardness of heart may have lodged within him. It means that he must keep himself, if not as yet in the love of charity and gratitude to others and to the Lord, at least in the life of them. For only so can the real truth of how much we have to be thankful for be received; received in the remnants of affection, charity, and love which have been prepared in us by habit. The chronic grumbler can never receive it, nor call he who immerses himself in bitterness of spirit. The need for gratitude is something which should be kept constantly before our eyes. Only under the influence of such feelings can the truth be nourished and begin to germinate, sprout, and grow until the knowledge of truth becomes understanding, and understanding is finally perfected in gentle wisdom. Thus the first use of the truths of the Word, and particularly of the truths of the Writings, is to apply them in self-examination and repentance, that whatever may hinder interior perception of the truth may be removed.

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     But the fact is that the time of harvest is not yet. There are, as it were, yet four months to the time of harvest. The repentance whereby we endeavor to lead a good life, at first in externals, and also reading and study and reflection, at first for the sake of our own salvation and happiness, are not yet enough. They are but means whereby the tree of the knowledge of good and evil, or perhaps the tree of lives, may be planted in our minds and perhaps begin to grow. But the real use of a tree does not lie in its mere existence. For this is a state wherein we may indeed admire the truths of the Word and, as it were, love to hold particular truths before our eyes, but at best only as beautiful flowers. But when the truth is thus only admired, and no more, it soon withers and dies without developing any living seed within it. It becomes like a man's own prudence, which soon reverts to every form of doubt and cynicism because it looks for perfection in others and will not practise charity unless it finds that perfection. Nor does this kind of prudence realize that as long as it continues in this way it lacks as yet the spirit of charity in itself and therefore cannot even recognize it. If this state is confirmed man's understanding and perception die, and he can see nothing but faults. He can see only his own point of view, and becomes "as the grass, which today is, and tomorrow is cast into the oven" (Matthew 6:30). Or his sympathy and understanding become as the tares of the field, which are gathered together in bundles to burn (ibid. 13:30).
     It is evident, therefore, that the reception of the Lord's truth as knowledge, or even the growth and understanding of it in one's own light only, are not in themselves sufficient. To see truth simply in relation to one's own needs, and without illustration in regard to others and their needs, is not really to see it. If that is the only endeavor to understand that exists with man he is still immersed in a spirit of doubt. He approaches everything with a negative attitude, and his life is therefore nothing but a constant succession of hesitancies, objections, and unhappy contemplations until it ends in spiritual isolation. And we must all admit that our natural love of self and our own prudence lead us exactly in this direction We feel imposed upon and misunderstood, and are least of all aware of any cause for gratitude and thankfulness. We feel inclined to keep what we believe to be the truth for ourselves, although it is really our own mistaken notions. We say that the time to apply the truth to others in spirit of charity is not yet. We may express regret that the state of the world and our own circumstances do not as yet permit us to live the truth, and we may say that there are "yet four months to harvest."

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But we do not realize that if we have already confirmed ourselves in this attitude the last harvest of our own judgment has in reality already taken place.
     What, then, is the Lord's answer to this reasoning of the natural man? The fact is that His answer is very simple. His answer is that He has not only revealed cold, abstract truth, but beyond this-not only in the nature of the truth itself but also in the very situations of our lives-He has revealed also the needs of men other than ourselves, as well as many living illustrations of the truth in the form of innumerable kind services and friendly acts. And all that is needed is that we open our eyes to see them without prejudice, jealousy, or hardness of heart-and without expecting perfection. All that is needed is that we open our minds to put the best possible interpretation on the things that happen to us, or that we hear and see, instead of the worst. For if it is true that suspicion breeds suspicion, and every other evil more evil of the same kind, then it is also true that kindness, cooperation, and good will give rise to more of the same good traits.
     It is even as if the Lord cried out unto us, and said: "Behold, I say unto you, Lift up your eyes and look on the fields; for they are white already to harvest." Look beyond your own immediate, private concerns to those uses which you may be able to do for others; and look without bitterness, hardness, or self-righteousness. Look beyond what you desire for yourselves, and beyond your own prudence, and you shall see that there is not only much need for your understanding and love but also a great deal of understanding and love for you. Yes, indeed, there is a great deal of evil in the world, too; much chaff which needs to be burned, many weeds or tares which need to be gathered up and destroyed, because they all grow together until harvest. To insist on perfection beforehand is to root out the good along with the evil. To judge without compassion is to fall into the worse evil of self-righteousness. It is to immerse the life in ungrateful loneliness and sin. And it is far better to open the eyes to the fruit and the wheat that are actually here already. For the truth is that there is enough truth and enough good, or at least simple truth and good in the church, to warrant our own love and gratitude, if only we are willing to see and admit it. There is a great deal of honesty and sincerity, a great deal of family love and conjugial love, a great deal of the love of use and of the spirit of sacrifice and willing service. And should we not add to them our own! For, after all, none of these things are really our own. They are all gifts through the neighbor from the Lord. And the one really important thing about Thanksgiving is to admit that this is so. It is to realize that, in the end, the Lord alone is good. The Lord is full of compassion, and of great mercy. He has given the bread of life to all that fear Him.

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Therefore it is good to give thanks-to give thanks unto Thee, O Lord, and to sing praises unto Thy name, O Thou most High. Amen.

     LESSONS: Psalm 92. Matthew 13:24-30. Apocalypse Explained, 466.
     MUSIC: Liturgy, pages 570, 561, 569.
     PRAYERS: Liturgy, nos. 89, 129.
THANKSGIVING AND REJOICING 1953

THANKSGIVING AND REJOICING       Rev. W. CAIRNS HENDERSON       1953

     A Thanksgiving Talk to Children

     In the fall of the year the grain and the fruits that have been growing through the summer become ripe. Then the reapers go into the fields and the pickers into the orchards. The grain is cut, threshed, and stored in silos, from which it will be taken to the flour mills; the fruits, and many kinds of vegetables as well, are gathered and stored in barns. This yearly bringing in of the crops is what is meant by harvest. And from ancient times men have come together to do two things when the harvest was safely ended. They have gone to worship the Lord and give Him thanks for the fruits of the ground, and they have met together to feast on His bounty and to rejoice in labors once more crowned with success.
     Men have been led to do these two things because the yearly harvest of the earth is the result of two things-of something that has come from the Lord, and of something that has come from men. That is why there is both thanksgiving and rejoicing when the last sheaf has been gathered in and the fruits have all been stored up safely. In the first place, we give thanks to the Lord because without the things He does there could be no harvest at all. The Lord makes the soil in which the seeds are sown, and all the chemicals in it which are necessary for growth. He gives us the seeds, which no man can make. He brings on the seasons. He sends down the heat and light of the sun, and the rain, which cause the seeds to open. And what is even more marvellous, in wonderful ways that we cannot see He sends down also from the sun of heaven the life that causes the seeds to grow into plants containing food for our nourishment. So you see that there is much for which we should thank Him.
     Yet even that is not all. It is from the Lord also that men have been able to learn to cultivate the ground. From Him they receive the love of their work. And it is from Him that they get the knowledge and skill, the strength and patience, the hope and faith, to till the ground and tend the growing plants. That is why we have said that without the Lord there would be no harvest.

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And that is why we go to church at Thanksgiving to thank the Lord for His mercy in doing all the things we cannot do, and to acknowledge that the harvest is really a gift of His loving-kindness to us.
     But the Lord is not only all-loving. He is also all-wise. And one of the marks of His wisdom is that His gifts to men are always made in such a way that they must work, as if of themselves, to take and enjoy them. This is true of harvest. If there is much that the Lord must do for there to be a harvest, there is also much that men must do. The farmer must keep his land in good heart. He must plan the rotation and placing of his crops. He must plow, sow, and harrow; and where it is necessary he must weed and cultivate. All these things must be done before he can gather and enjoy the fruits for which he will labor and hope. And he must do them knowing that drought, flood, or blight may destroy a part or even all of his work. So when harvest comes men also rejoice in the successful completion of their labors. They are glad because their patient toil has been rewarded. And they feast and make merry, and rest for a little from their labors; not as idlers, but as men who take their earned ease before the work of another season begins.
     Most of you children are far removed from the life of the farm. Your fathers do not grow food, but buy it with part of the money they receive for doing other work, and the food comes to your tables from the stores. Of course you know that it is still the Lord's gift, and that is why we give thanks to Him at the beginning of every meal. But there are many harvests in which you are directly concerned, for there are other harvests besides the yearly ingathering of the fruits of the earth. This is what people have in mind when they speak of someone "reaping the benefit" of something. When a piece of hard work is done faithfully and well something useful is gained from it, and that, too, is a harvest. Perhaps you can best see that in connection with your schoolwork. All that you gain as a result of a year's diligent work in a certain grade is a harvest.
     It is the real reward for your work. When it is received you can rest for a while from your work; and you are happy because you have been given new things-knowledge, abilities, skills, which you did not have when the year began. And you know that you appreciate most the things for which you have worked. But you should know also that unless the Lord had done many things for you, you would never have received that reward; and you should give thanks to Him as well as rejoicing in what you have accomplished.
     This will be true of all the good harvests you will reap in your lives. But it is especially true of the greatest of all harvests, the harvest that is reaped when we leave this earth and go into the spiritual world.

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Our life on earth is a time of sowing and of growth. Then, when we enter the other life, whatever has grown in our minds, whether good or evil, is all gathered together. And if our minds have borne good fruit, the reaping of that fruit will bring us into the everlasting happiness of heaven. This heavenly harvest is the time of greatest thanksgiving to the Lord, for without the work the Lord does that we cannot do for ourselves it could never be reaped. Just think what it is that the Lord does! He creates our minds, and so forms them that they can receive His truth. He gives us the Word and our homes, our schools, and our church to teach it to us. And it is the Lord who gives us the ability to understand what we are taught out of the Word, the love of obeying it, and the power to fight against our evils. It is He who prepares for us a place in heaven, and patiently leads us to it.
     Although the Lord does all this, however, the heavenly harvest also requires work on our part. Throughout our lives on earth we must be prepared to work for it with strength and patience, hope and confidence in the Lord. By shunning selfishness and the idea that wealth and power are the most important things in life we must prepare our minds to receive the teachings of the Word, which are so many seeds of truth. Then we must study the Word, learn from it, and plant in our minds what we gain from it. And then we must protect these seeds of truth as they slowly grow by keeping the Lord's commandments, turning away from what we know to be wrong and untrue, and fighting against every urge to do things which are sins against the Lord. This is the work we must all do as we grow up. It is the Lord who gives us the heavenly harvest, and it is He who gives us to do our part in the work of preparing it; but unless we do the work we cannot have the harvest. When we do, however, we shall have eternal rest from the labor of fighting against evil. We will rejoice because of the great happiness we will find in the work that has been done. And we will give thanks to the Lord from the heart for His great goodness and mercy toward us.
     So when we thank the Lord for the harvest of the earth we should think also of this heavenly harvest. We should thank Him also for all that He is prepared to do for us, and ask Him for the determination and the ability to do our part that we may reap the heavenly harvest.

     LESSON: Psalm 126.
     MUSIC: Liturgy, pages 564, 508, 566.
     PRAYERS: Liturgy, nos. C10, C18.
Title Unspecified 1953

Title Unspecified              1953

     "Who does not remember and love him who fights even unto death that his country may be free" (TCR 710).

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WESTERN PENNSYLVANIA-OHIO-MICHIGAN DISTRICT ASSEMBLY 1953

WESTERN PENNSYLVANIA-OHIO-MICHIGAN DISTRICT ASSEMBLY       NORBERT H. ROGERS       1953

     PAINESVILE, SEPTEMBER 11-13, 1953

     Providing for the physical needs of an Assembly, without which its intended uses cannot be well performed, always presents a variety of problems. These are far greater, and more complicated, when a small, scattered group undertakes to entertain a gathering two or three times larger than itself. But, nothing daunted, the North Ohio Circle attacked the problems, solving them with noteworthy efficiency and success. Under the leadership of the local members of the Assembly Committee, Mr. Fred E. Merrell and Mrs. Franklin P. Norman, a thorough investigation of possible sites was made and Painesville, Ohio, chosen; a building on the campus of the Lake Erie College was rented, which provided privacy and pleasant surroundings for the meetings and worship; arrangements were made to have all meals served at the nearby Lutz Hotel, an historic hostelry with a national reputation for its cuisine; and sufficient sleeping quarters were reserved at the Lutz and Parmly Hotels. These major requirements having been attended to, and the details filled in, a more than adequate natural basis was provided for what turned out to be a most enjoyable, useful and inspiring weekend; one exceeding hopes and amply compensating for the inconveniences of an early date, long journeys, and rather inclement weather.
     Early on Friday evening, September 11, the summer quiet of the campus was disrupted by the familiar confusion characterizing the beginning of an Assembly-new arrivals from all parts of the District constantly swelling the crowd milling about the registration table, and all trying simultaneously to greet one another, to exchange news, to hold conversations, and to make last minute arrangements as they registered! And, as usual, the noise and activity stimulated a happy mood of good fellowship and of anticipation for what was to come.

     First Session.-The Assembly was called to order shortly after 9:00 p.m. and, after an expression of welcome had been made on behalf of the host Circle, the Rt. Rev. Willard D. Pendleton opened the first session. The Reverend Bjorn A. H. Boyesen delivered an address on "Conscience and Education."

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Having shown the vital necessity of a conscience for regeneration, and differentiated between consciences that are of use and those that are not, Mr. Boyesen spoke on the formation of conscience. Among the points brought out were that a true conscience is insinuated by the Lord from outside man through the understanding into the will by means of the Word and doctrine thence; that what a man knows and believes, whether it be true or not, is the only basis for conscience, and thus that it is formed from the truths of a man's religion and is the better in so far as doctrine approaches to the genuine truths of faith as given in the Word; that a conscience is actually built up out of a man's knowledges and faith according to his life of religion in accordance with the truths believed; and that though conscience is formed in adult life, the foundation is laid in childhood and youth, and thus that it is the prime responsibility of parents to supply their children with the knowledges of truth and the habits of life necessary for the development of a true conscience. Mr. Boyesen concluded by saying that the aim of New Church education is to make preparation for a true conscience, and the aim of New Church worship is to make it active. Many contributed to the discussion, which centered on the use and need of New Church schools. At the close of the session, coffee and donuts were served by the North Ohio Women's Guild.

     Second Session.-The second session began at 10:00 a.m., Saturday, September 12. The Rev. Norbert H. Rogers gave an address on "The Church, its Assemblies and Districts" in which he pointed out the need of ecclesiastical organizations and the many varied uses, both exterior and interior, of Assemblies. He concluded by discussing the problems peculiar to our District, suggesting possible solutions. The recommendation that a shorter district name be adopted was approved by a majority vote, and the Assembly Committee was asked to take the lead in selecting a suitable name. The paper led to a lively discussion on various aspects of Assemblies in general, and of our District in particular, which was brought to a close only by the need to adjourn for luncheon.

     Third Session.-At 2:00 p.m. we convened again for the third and last session, with Mr. Boyesen in the chair. Bishop Pendleton gave an address on "Genuine Good." The address developed the theme that genuine good is love to the Lord expressed in charity, these two essentials of the church being one in essence. In contradiction to the modern concept, which is apt to call good those appearances with which evil subtly clothes itself, the Writings teach that the quality of all things is determined wholly by their interiors, or the end in view.

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Charity, then, is to do good from the love of the neighbor-not of his person, but of the good in him-or of the use he performs. The highest charity is the protection of use. In this it becomes love to the Lord, for use is from Him. Use, which is the good performed by means of an occupation, must be thought of in terms of the neighbor and involves our relations to him. Each of the many relations to the neighbor involves well-defined responsibilities, and a man's use can be said to be according to his response to those relations. In so far as a man looks to the Lord in assuming his responsibilities he performs his use. Genuine good is not the love of the person of God, but is the love of what is from Him, which is to love use. Thus to love the Lord is to perform uses to the neighbor from the Lord and for His sake, and the Lord conjoins Himself with man in use.
     The address concluded by stating that although no one could know whether he is performing genuine uses, we are taught that those who shun evils as sins love use for the sake of use, but not those who do not shun their evils as sins. Everything thus centers in the shunning of evils as sins. All were agreed that this was one of the finest presentations of the doctrine of use recently heard. Much of the discussion had regard to whether a man who is in the love of use could be more successful than one who was not. It was pointed out that the answer depended on how success was gauged, and that the Writings give us a far more balanced standard of success than can be found anywhere else.

     Banquet.-The two free hours following the close of the session gave everyone ample time to get ready for the banquet that evening. The banquet itself was held at the Lutz Hotel, but it started with an "at home" at the charming home of Mr. and Mrs. Fred E. Merrell.
     The able toastmaster, Mr. Charles H. Ebert, Jr., opened the program by briefly introducing the subject of the evening, namely, "New Church Elementary Education," and then proposed a toast to the Church. Mr. John Howard began his speech on "The Responsibility of Parents" most effectively by reading the charge in the Baptism service; and, having pointed out how necessary New Church schools were in helping parents discharge the responsibilities they had accepted at the baptism of their children, he listed the obligations of parents who lived in societies with schools, and of those who lived where there were no schools. Mr. Carl Gunther spoke on "The Responsibility of Teachers" pointing out that subject-matter was not the end of education but its tool, being the means by which the mind is developed: He stated that in New Church schools the tools were used to open the minds of children to the Lord and to make religion a matter of life, whereas modern education was essentially education for self.

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He also stated that our schools were becoming increasingly effective in applying the principles of distinctive New Church education, and that the answer to the future lay in the words "Search me, O God, and know my heart." The Rev. Raymond G. Cranch spoke on "The Responsibility of the Clergy." Pointing out that New Church education should at all times aim at awakening the spiritual within the natural, he described the developing States of the mind from the total ignorance of infancy, showing how a minister is to supply each state with the truths it needs, helping the growing child to walk safely past the various pitfalls of life.
     At Mr. Ebert's invitation, Bishop Pendleton concluded the program by discussing the purposes of New Church education, not the least of which is to inculcate a faith in Divine revelation which is so lacking in the world today. Bishop Pendleton's remarks, as well as the whole program, brought together the thoughts that had been aroused at the sessions, giving practical expression to them.

     Sunday Service.-The climax of the Assembly was the Service on Sunday morning, when we joined together to worship the Lord and to rededicate ourselves to Him. Bishop Pendleton preached on "Peace," and administered the Holy Supper with the assistance of the Rev. Messrs. Boyesen and Rogers.

     After the service nearly all remained to have dinner together, during the course of which it was unanimously resolved that the Assembly send a message of affection to Dr. and Mrs. Alfred Acton on the occasion of their sixtieth wedding anniversary.
     When goodbyes had been said all set out for home, feeling that it had been a wonderful and stimulating Assembly.
     NORBERT H. ROGERS,
          Secretary.
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. KARL R. ALDEN       1953

     13. -in the Judgment after Death

     The orthodox Christian belief is that the Last Judgment will be pronounced, on the quick and the dead alike, in connection with the end of the world. In contrast to this idea, the New Church believes in the individual judgment of each person leaving this world immediately after he or she comes into the world of spirits.

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Although this is the case internally, and the judgment commences soon after the novitiate enters the world of spirits, its completion is nevertheless a long continued process with many.
     There are two classes of men for whom the judgment after death is not even a formality. These men have judged themselves, entirely and completely, before they leave this world. On the one hand, we have sincere persons whose external life corresponds exactly to their internal life, and whose internal life is built upon the revelation of the Lord Jesus Christ in His second coming in the Writings of the Church. Such persons go immediately to heaven when they die. There is no need for them to be judged in the world of spirits. On the other hand, we have men who love evil, glory in it, and boast about it. With them also the internal and the external make one, and there is consequently no need for them to tarry in the world of spirits. They, too, have judged themselves in this world, and they go immediately to hell.
     But the great majority of mankind enters the spiritual world in a mixed state. Deep within, the ruling love is either angelic or infernal; but it is so covered over, so mingled with subordinate loves, that even the man himself would not at once recognize what his ruling love is. And the judgment after death is that judgment which enables him to see clearly, without the least shadow of a doubt, what that ruling love is.
     The mode of this judgment is personal freedom. In this world man's actions are governed by three restraints. There is the civil law, with which man must comply or become an outlaw, and in all the ordinary acts of life that law exerts a continual influence to hold man to an orderly life. Far more powerful than even the civil law, however, is the moral law, or what other people think of us; and reputation, honor, and gain are all bound up with the moral law. The third thing that should be potent in men's lives is a spiritual conscience. This exercises control from within, and it is also omnipresent. There is no place in heaven or earth that a man can go where his conscience will not be with him.
     The judgment after death is effected by a relaxing of these three controls. First the impression is given to the spirit that there is no civil law. There are no law-enforcement officers ready to apprehend those who commit a breach of the law. He who is being judged feels absolutely no sense of pressure from without from any civil law. Therefore he obeys those laws only in which he interiorly believes, and all the rest he disregards.
     Next he comes into the feeling that he has no moral responsibility; that is, he has the impression that there will not be any moral censure of any act that he may desire to do; and if in the world he had been restrained only by what people thought, he then does freely those things which only public opinion had prevented him from doing on earth.

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     But lastly there is conscience, and conscience remains the same after death as it had been in the life of the body. If a genuine conscience had been the restraining influence before, it will not desert him in his judgment after death.
     So belief in the judgment after death is really belief in an awakening to a new freedom; a freedom in which all the artificial bonds forged in this world by the civil and the moral law are removed, and man and his interior nature, such as it is in itself, is free to choose and free to direct. Little by little, the deeper loves come more and more to the surface, and if they are good the novitiate longs more and more for instruction and for the company of those who love the same ideals he loves. But if they are evil the man who is being judged seeks ever for those evil companions with whom he may frankly be himself, thus divesting himself, little by little, of all that had been assumed for decency's sake, and coming into the naked lusts which were the essence of his ruling love.
     Thus man judges himself, and this from his own book of life which is inscribed upon his internal memory, and which he has written, page by page, during his journey through life. This is the kind of judgment to which the New Church man looks forward; the kind of judgment in which he expresses his faith when he says, in the General Confession: "I believe. . . in the judgment after death." There is nothing artificial about it. It should not come as a shock or as a surprise to him. For if he has examined from time to time the ends from which he acts while he is in the world, he will then know in what direction the prevailing winds blow.
THANKSGIVING THOUGHT 1953

THANKSGIVING THOUGHT              1953

     "Let it be known that the heat, light, and atmospheres of the natural world contribute nothing whatever to this image of creation. It is only the heat, light, and atmospheres of the sun of the spiritual world that do this, bringing that image with them, and clothing it with the forms of uses of the vegetable kingdom. The heat, light, and atmospheres of the natural world simply open the seeds, keep their products in a state of expansion, and clothe them with the matters that give them permanence. And this is done not by any forces from their own sun, which viewed in themselves are null, but by forces from the spiritual sun, by which the natural forces are unceasingly impelled to these services. Natural forces contribute nothing whatever toward forming this image of creation, for the image of creation is spiritual. But what this image may be manifest and perform use in the natural world, and may stand fixed and be permanent, it must be filled in with matter" (DLW 315).

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CONSCIENCE AND EDUCATION 1953

CONSCIENCE AND EDUCATION       Rev. BJORN A. H. BOYESEN       1953

     (Given at the Western Pennsylvania, Ohio, and Michigan District Assembly, Painesville, Ohio, Saturday, September 12, 1953.)

     It is stated in the Writings that "those who have not received conscience in the world cannot receive conscience in the other life. Thus they cannot be saved, because they have no plane into which heaven [that is, the Lord through heaven] can flow, and whereby it may operate, and so draw them to itself; for conscience is the plane and receptacle of the influx of heaven. Wherefore in the other life such persons are associated with those who love themselves and the world above all things; and these are in hell" (A 9122).
     In other words, without conscience there is no salvation, and we should note also that it is a true or genuine conscience which is required. For besides a genuine conscience-or, as a matter of fact, several kinds of acceptable conscience-there are also states of life in man which simulate a conscience, but are in reality spurious or false and therefore not of a true conscience. However, to possess a spurious conscience does not necessarily and permanently exclude a man from heaven, unless it is at the same time a false conscience; for a false conscience does exclude him.
     "A spurious conscience," we read, "is that which is formed with Gentiles from their religious worship into which they have been born and educated, to act contrary to which is to them to act contrary to conscience. When their conscience has been founded in charity and mercy, and in obedience, they are in such a state that they can receive true conscience in the other life, and they also do receive it; for they love nothing before and beyond the truths of faith" (AC 1033).
     We might say that when the essentials of love to the Lord and charity toward the neighbor, and faithfulness to the precepts of their religion, are present in their spurious conscience there is also the essence of a true conscience hidden within it. Such is for the most part the case with the Gentiles. But when there is no charity and love present and faith is separated from charity, as is frequently the case with Christians, and when therefore there are evil loves hidden within and evils of life are secretly practiced, their spurious conscience is also a false one. "A false conscience," we read again, "is that which is formed, not from internal but from external things, that is, not from charity, but from the love of self and of the world.

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For there are those who seem to themselves to act contrary to conscience when they act against the neighbor, and also seem to themselves to be inwardly pained; and yet it is for the reason that they perceive in their thought that their life, honor, fame, wealth, or gain, are thus imperiled, and therefore they themselves are injured. Some inherit such a softness of heart, some acquire it; but it is a false conscience" (AC 1033). These deceive themselves that they have a sense of conscience as regards the neighbor, while, in reality, it is only a selfish concern which animates them. Finally there are also those who admittedly have no conscience at all, not even a seeming one; and these, like the ones who have a false conscience, find their abode in hell.
     It may thus be seen that the acquiring of a true conscience may be said to be the most important thing in human life. At least today, and ever since the fall of the Most Ancient Church, this may be said to be so. For there is a difference between the people who lived before that event and after, which is described in the Word in the story of the flood. The Writings teach us that the most ancients, who lived before the flood, were not saved by means of conscience but instead by means of something else, which was indeed in some respects similar to conscience, and yet different, and is called perception. Still, the difference is difficult to describe, because it is almost incomprehensible to those who live in the era of conscience and think in its terms. Yet some understanding of the distinction may be acquired. Thus "the Most Ancient Church," we read, "which was a celestial man, was of such a character as not only to abstain from 'eating of the tree of knowledge,' that is, from learning what belongs to faith from sensuous and scientific things, but was not even allowed to touch that tree, that is, to think of anything that is a matter of faith from sensuous and scientific things, lest they should sink down from celestial life into spiritual life, and so on downward. Such also," the passage continues, "is the life of the celestial angels, the more interiorly celestial of whom do not even suffer faith to be named, nor anything whatever that partakes of what is spiritual; and if it is spoken of by others, instead of faith they have a perception of love, with a difference known only to themselves; thus whatever is of faith they derive from love and charity. Still less can they endure listening to any reasoning about faith, and least of all to anything scientific about it; for through love they have a perception from the Lord of what is good and true, and from this perception they know instantly whether a thing is so or not so" (AC 202).
     We may thus say that the most ancients had a spontaneous or intuitive knowledge and understanding of the truths of faith, and also immediately applied them to their life from love. In other passages we are taught their perceptions were by no means only general but "were such as to admit of no description, for they entered into the most minute and particular things, with all variety according to states and circumstances" (AC 521; see also 865).

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Consequently their perception was a most detailed understanding of good and truth, and the knowledge and ability to apply it immediately and wisely to their lives, inflowing directly from the Lord into their inmost love and will, and flowing down thence into the very sensuous and scientific ultimates of their life. Therefore their "communication" consisted in an ideal "Yea, yea; Nay, nay;" and, "anything else," with them, would have been "of evil." Still, this intuitiveness and spontaneity of mind did not deprive them of the ability to converse intelligently together on various subjects, and, indeed, of finding great delight therein. In fact it imparted to them greater understanding in regard to both generals and particulars, and therefore also a greater delight than can ever be possible with others, who do not have such perception. For let us note that true intelligence is not in reality so much a matter of seeing truth and good from the intellectual skill of reasoning acutely as it is a matter of enlightenment from the love of good and truth and seeing them in their practical application to life. For this latter ability is wisdom, with almost infinitely greater illustration and a far greater delight. It is the great advantage of the practitioner over the mere theorist.
     When, however, the celestial love of the most ancients declined, and finally was perverted, this spontaneous perception neither could, nor could be allowed to, remain; for it depended on the purity of their love and will. If it had continued after the will was perverted and men's loves had become evil by heredity and life, it would have given rise to the most direful persuasions of falsity, and the most horrible evils of life, instead of the perception of truth and the good of life. Therefore, lest the human race should totally destroy itself, the Lord effected a separation between man's corrupt will and his understanding, or what is the same thing, between the voluntary and intellectual faculties in him, and provided that they should be able to operate separately or independently of each other. This provision was effected, we believe, primarily by providing revelation from without through the senses, rather than, as previously, by a spontaneous influx from the Lord through the soul's faculties of freedom and reason conjoined from within. Not that the senses had not previously been used as channels for the acquiring of knowledge from without, but that revelation and teaching from having been spontaneous now became didactic. Hence, too, in place of immediate perception conscience succeeded; and this conscience, while in many respects it is similar to perception, and, in fact, contains a kind of perception, is nevertheless in other respects very dissimilar from the perception of the most ancients. Moreover, all the churches since the hood are dependent on it-from, and including, the Ancient Church, which arose immediately after the flood; to, and including, the New Church, which is, and is to be, the last and everlasting church.

499



     Conscience, then, is distinguished from perception, in the first instance, by the fact that it is insinuated by the Lord, in its time sequence, first from the outside of the man, by means of the senses into the understanding, and thence into a will, rather than into the will first, and thence into spontaneous understanding and act. It is said "in its time sequence," because there is, even with modern man, besides the hereditary will, which is at first quiescent, also the beginnings of a new will insinuated in the form of affections which remain. But this will of remains is not at first man's own, but a borrowed will derived in good states from the angels of heaven through parents, teachers, and friends. It is one of the pre-requisites of conscience, or a kind of conscience of others with us. But an individual conscience is not formed except through the operations of a man's individual understanding. Nor, therefore, is an individual new will acquired except through the same means. And this requires instruction in truth. In the second instance, therefore, conscience is distinguished by the fact that it is derived from an external or ultimate revelation of truth, or from a written Divine Word, and doctrine derived from this Word, rather than by an immediate internal influx and enlightenment. This is also distinctly stated: "Conscience is formed by means of the truths of faith from the Word, or from doctrine drawn from the Word, according to the reception of these in the heart. For when a man knows the truths of faith, and apprehends them in his own way, and afterwards wills them and does them, a conscience is then being formed in him" (AC 9113). Similarly it is written again that "conscience is formed by means of the truths of faith, because that which a man has heard, acknowledged, and believed, makes the conscience in him" (AC 1077). Of a similar import is the statement that "conscience is procured through the doctrinal things of the church, whether they are true or not" (AC 8081). Perhaps one of the most remarkable numbers in the Writings on this subject is the following: "The spiritual have not perception of good and truth as the celestial have, but instead of it conscience formed from the goods and truths of faith, which they have imbibed from infancy from their parents and masters, and afterwards from the doctrine of faith into which they were born . . .also from their own study in doctrine and in the Word; and in these, even though not entirely good and true, they put their faith. Hence it is that men can have conscience from any doctrine whatever; even the Gentiles have something not unlike conscience from their religion" (AC 2831).
     An explanation of this remarkable teaching is found in an equally striking passage: "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 falsities that belong to the cupidities of the love of self and of the world.

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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 the conscience. The truths of conscience are various, that is, they are according to each person's religion; and the Lord will not do violence to these truths, provided they are not contrary to the goods of faith, because the man has been imbued with them, and has regarded them as holy. The Lord breaks no one, but bends him, as may be seen from the fact that within every dogma within the church there are some who are being gifted with conscience, which conscience is a better one in proportion as its truths approach more closely to the genuine truths of faith" (AC 2053).
     In these passages we would especially point to the teaching that conscience is formed according to the truths of a man's religion, and that although "men can have a conscience from any doctrine whatever," and even from "doctrinal things whether true or not," and although it is true that "in every dogma within the church there are some who are being gifted with conscience," yet is this conscience "better in the degree that its truths approach more closely to the genuine truths of faith." This is a most important point; so important, indeed, that it is written that "a more perfect conscience can exist with those who are more enlightened than others in the truths of faith, and who are in a clearer perception than others" (AC 9114). Nor is this yet all, but it is even written that "unless it is the truths of faith that a man hears, acknowledges, and believes, he cannot possibly have a true conscience" (AC 1077). This, then, in connection with previous passages, is tantamount to saying that even in false doctrines and religions there is usually enough of truth preserved, or that enough truth can be gained in spite of the falsities, to acquire some basis for a true conscience. Still the truth remains that the excellency of the conscience depends on the genuine truthfulness of the doctrine which a man learns and according to which he lives.
     It is not difficult to realize the tremendous importance of this teaching in relation to education, and in the New Church, particularly with reference to New Church education. To maintain in the face of this teaching that it is unimportant what schooling we receive as children is clearly untenable. In fact, so much is this so that it may be said that the primary purpose of our New Church educational system is to lay a true foundation for a genuine and distinctive New Church conscience. We may even say that this is one of our first duties and contributions to the betterment of the world.

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If we believe in the truth of the New Church, and that the Heavenly Doctrine of the New Church is indeed the Lord's Word to the Church of the New Jerusalem, then indeed there is no other conscience acceptable to the members of the New Church than one which is founded on this doctrine.
     It has been, and may indeed be, argued that such a foundation may be laid by worship, instruction, and the life of religion in the home, and by additional worship and instruction in church and in Sunday school; and, of course, such is the case, especially when nothing else is possible. It is true that these are the primary needs. But realizing at the same time, as is also the truth, that religion is of life and that the life of religion is to do good, as well as that a large portion of a child's life and his doing of good in his way is connected with his schooling, it is certainly far from ideal to separate this portion of his life from the rest of his life; and this is especially so, since, besides on truths, conscience is built up on the basis of a man's religious life as it is derived from his truths. For only so can his truths be made the truths of faith. Without life, or if the child's life in the school has little or no relation to the doctrine of his church, his religious truths may easily become mere knowledges in his memory, and knowledge alone can never give rise to a true conscience. Besides knowledge it is necessary that there shall be insinuated and present certain attitudes of life, that is, certain affections or loves from a religious principle which turn the knowledge of truth into a conscience. In other words, a conscience is built up, not only by truths which are capable of becoming of faith, or what is the same thing, of conscience, but at the same time, and even of greater importance, by a genuine religious affection or principle, which underlies and leads and guides the instruction in truths into conscientious channels. It is this affection which constitutes the will of remains which children must borrow. Clearly no school system, either secular or religious, other than a New Church school system can possibly be expected either to teach such genuine truths of faith or to teach from such a religious affection or principle as is, or should be, the very essence of a New Church conscience. True, indeed, such truths and such affections may be acquired in the home and by special instruction and worship in the church; but if there is not given to the children at the same time the benefit of an all-inclusive New Church education but some other form of schooling, those truths and affections implanted through the home and church will have to contend with what is often largely an alien spirit and, to us, false or at least fallacious ideas. The child becomes subject to a double standard of conscience already in his formative years, and before he has enough of a genuine conscience of his own to contend with an additional one which is either more or less spurious or false.

502



     At this point it may perhaps be argued that the formation of a true conscience does not belong to childhood but is accomplished only in the adult years of a man's life. And certainly, as far as the establishment of a more or less fully formed conscience is concerned, this is true. However, this does not take away from the fact that the laying of the foundation for such a conscience starts much earlier. Thus it is stated in the Writings that "conscience [with the spiritual] is born and formed from the truths of the church wherein they have been born, which truths have been received by them in childhood and afterwards,* and have been confirmed by life, and in this way have become matters of faith. To act according to these truths is to act according to conscience, and to act contrary to them is to act contrary to conscience. They are fixed in the interior memory as if written there and at last are, so to speak, things that have been impressed in infancy, which afterward appear quite familiar and as it were innate, just as do the speech, thoughts, recollections, various reflections, and in external matters the gait, gestures, countenance and other things into which one is not born but is introduced by habits. When the truths of faith also have been impressed in this way, which takes place in the interior man, then they in like manner become familiar, and at last, being as it were innate, impel the man to think, to will, and to act according to them. This part of the life is what is called conscience, and is the life of the spiritual man, which is to be valued in proportion as the truths from which he thinks are genuine truths of faith, and as the good from which he acts are genuine goods of charity" (AC 7935).
     * Italics in quotations from the Writings have been added by the author.
     Another very specific statement is found in AC 3388: "Those are here treated of who are in the doctrinal things of faith, and have no perception of truth from good but only a conscience of truth from having been so taught from parents and masters . . . with such persons the first of confirmation of truth is that it is called Divine, for they then at once have an idea of what is holy, which gives a universal confirmation to everything that is stated, even if they do not comprehend it." The tremendous significance of this passage, to the effect that all education ought to be with a religious orientation, and with us in favor of New Church education wherein all truth is taught as being true because it is from the Lord's Word and therefore from the Divine, is self evident.
     However, of even more convincing effect are those passages from the Writings which speak of the formation of the rational mind, and at the same time make clear that the foundations of the rational are laid from infancy throughout all the years of a man's minority and that conscience has its seat in this mind.
     To understand this teaching it is first necessary to know what is meant by the rational man.

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The general teaching is that man has an internal which is from the Lord, in which there is nothing but celestial goods and spiritual truths from Him, and which is in itself beyond man's sense and comprehension. He has also an external which is either from the things of the world alone, or from the Lord by means of the things of the world, and this external is also called the natural man. The rational is said to be the medium or intermediate between these two. As such it is capable of partaking of both the internal and the external man. If it partakes of the external only, without anything internal, the rational man, too, is only external and is exactly such as the external man is, that is, corporeal and sensual, which is to be merely natural. In such case there is no real rationality. Such a rational is called the exterior rational, and thinks lightly of celestial and spiritual, that is, of internal things. If, on the other hand, this middle rational man receives influx from and thus partakes of the internal man, it, too, becomes internal, that is, celestial and spiritual-natural, and this is a true rational. Such a rational is called the interior rational man, and is also said to constitute the inmost of the natural, where the true human begins.
     It is this rational or middle man which is the plane of conscience. Hence, then, if the rational in man is an exterior rational only, it is either the seat of a false conscience or of no conscience at all, and does it not distinguish man from brute animals in any other respect than that he can think about and against internal things from a general inflowing from the Lord whereby he retains his human faculties, yet without proper use. But if it is also an interior rational, then it is the seat of both an interior and an exterior conscience, both of which are true and genuine; the interior conscience being a conscience of such celestial and spiritual things as pertain to the higher heavens, and the exterior conscience being a conscience of such natural things of justice and equity, of honorableness and decorum, as belong to the angels of the lower or natural heaven and to simple good men in the world. Something of an interior conscience exists also with them, but is hidden within their exterior conscience and is not specifically attended to. Thus, while these latter men and angels have in general an interior conscience also, of love to the Lord and the neighbor and of the truths of faith, yet they are not specifically concerned with these things, but only as to the application of these things on the plane of their exterior conscience of justice and equity, and of honorableness and decorum. The result is that they live consciously on the plane of their exterior conscience only, an interior conscience existing nevertheless unawares within. But with those who have no interior conscience at all, the exterior conscience, if they seem to have one, is only a counterfeit conscience for the sake of personal honor, glory, and gain in the world, which is a false and evil conscience.

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     The consequence of all these teachings is that a true conscience is built up exactly in the same way as a genuine rational is acquired. To show that this is so it is only necessary to quote the following, rather extensive passage from the Writings: "In order that it may be known what is the exterior and what is the interior natural, which are of the exterior man, and hence what is the rational, which is of the interior man, this must be briefly told. A man from his infancy even to childhood is merely sensuous, for he then receives only earthly, bodily, and worldly things through the senses of the body, and from these things his ideas and thoughts are then formed; the communication with the interior man not being as yet open, or only so far that he can comprehend and retain these earthly things. The innocence which he then has is only external, and not internal; for true innocence dwells in wisdom. By external innocence the Lord reduces into order what enters through the senses; and without an influx of innocence from the Lord in that first age, there would never be any foundation upon which the intellectual or rational faculty, which is proper to man, could be built. From childhood to early youth communication is opened with the interior natural by learning what is decorous, what the civil laws require, and what is honorable, both by instructions from parents and teachers and by studies. And from youth to early manhood communication is opened between the natural and the rational by learning the truths and goods of civil and moral life, and especially the goods and truths of spiritual life, through the hearing and reading of the Word . . . insofar, however, as he then and in subsequent years disregards goods and truths, and denies and acts contrary to them, that is, in their stead believes falsities and does evils, so far the rational is closed, and also the interior natural; nevertheless of the Lord's Divine Providence so much of communication still remains as to enable him to apprehend goods and truths with some degree of understanding, yet not to make them his own unless he performs serious repentance and for a long while afterward struggles with falsities and evils. With those, however, who suffer themselves to be regenerated, the contrary comes to pass; for by degrees or successively the rational is opened in them, and to this the interior natural is made subordinate, and to this the exterior natural. This takes place," and let us pay particular attention to this statement, "especially in youth up to adult age, and progressively thereafter to the last years of their life, and in heaven to eternity" (AC 5126).
     This passage is of crucial importance. It is exactly as if it said, not only that the foundations for rationality and thus for regeneration are laid in infancy and childhood, but that ideally the rational can and should be formed "especially in youth up to adult age," and consequently also that regeneration should ideally take place, or at least actually begin, at the same time.

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Not that it cannot take place later, for it is written that it is done also "progressively thereafter," and if so, "in heaven to eternity;" but unless the foundation has then already been laid, and something of regeneration begun, it can be accomplished only with much greater difficulty at a later time. We might even say that the progressive regeneration of adult age for the most part depends on its initiation in youth. This is even stated openly in the Spiritual Diary: "Man is in a varying state; and thus in the world of spirits up to adult age; afterwards, he is, as to his soul, either in heaven or hell, since his mind is then constant, and rarely changed, although this does occur with some" (SD 5167).
     Here, then, is another vital point: To lay the foundations of a genuine conscience is also to prepare a man for future spiritual temptations, and thus for effective regeneration. Not that a proper New Church education in childhood and youth will absolve a man from temptations in adult age, or is in any sense easier than other education. On the contrary, while the process of education lasts it may indeed be, and certainly in many aspects is, more difficult than any other education, because it must meet many issues which elsewhere are evaded. It is as if it meets at least something like temptation earlier, particularly on the external Diane of decorum and morality, and toward the end of youth and in the beginning of adulthood even something of spiritual temptation. But by the same token it has also helped to settle certain issues at an age, and for the most part on a more external plane, where it is easier to settle them, and before evils and falsities have become confirmed; and it has helped as well to prepare a man to cope, with a greater expectancy of success, with more serious temptations later.
     Finally we would wish to put especial emphasis on the fact that although the upbuilding of conscience depends so much on the proper instruction in truths from without, it is yet not essentially accomplished by this instruction. This instruction is indeed necessary and a prerequisite. But still it is no more than a plane into which a genuine conscience may inflow from the Lord. The truths themselves are no more than a receptacle. The same is true of the habits of life which have been established through outward discipline. But conscience itself is of good. It is insinuated by the Lord in the first instance in the form of remains: at the very first as such celestial remains as are of love to the Lord and are received by the sensuous and corporeal truths and habits of infancy; a little later of such spiritual remains of charity as are received by the civil and moral truths and habits of childhood; and finally of such natural remains of good as are received in the civil, moral, and spiritual truths and habits of youth. Thus is all our good of remains, and thus of conscience, ultimately based on such things as habits of order and obedience, of honesty and decorum, and of justice and equity-but with spiritual purposes contained, and to be laid open within.

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So as long as this inner good remains hidden it consists only of tendencies and dispositions, which are the beginnings of conscience. These are insinuated by the Lord only to the extent that the children can be held by adults, and by the angels who are with them, while they are taught the truth, in the sphere and life of that love and charity which make conscience. Fortunately, in the Lord's providence, enough of this sphere is given to all children to make possible their salvation, if not by men, yet by their guardian angels. Still, the gift of a genuine New Church education is a very present help. But in the second instance the good of conscience inflows from the Lord when man lives as of himself according to these remains and the truths that belong to them. It is this good which finally makes up as it were a new and regenerate will in place of the former and corrupt hereditary will. It is this, too, which is called the new proprium, which is vivified by the Lord and is, as it were, altogether a new man. Thence, too, it is that there is no conscience where there is no love and charity, and this so much so that conscience is said to be the very plane of charity itself. It is the voice of love, of love to the Lord and of the neighbor, telling man, so to speak, to live a good life for their sake. It is the voice of the Lord in man's very heart and life. Therefore, too, it is said to be a kind of interior speech, or even a dictate, which can be similar even to the perception of the most ancients (see AC 1442). It is a still, small voice, and yet the only voice with power enough to save the human race.
     Such, then, is conscience. To lay the foundations for it, and to have it actually given by the Lord in its first beginnings, is the aim of New Church education; and to inspire it, and to have it grow and develop in the life of all men is the purpose of the New Church.
NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     The decline and fall of Israel and Judah is related in the November readings from the Old Testament (II Kings 15-25). The northern kingdom, conquered after a long siege of Samaria, was obliterated and Israel carried into Assyria-to vanish from history as the lost ten tribes. Judah was saved from the Assyrian power, which succumbed to that of Babylon, but was placed under tribute by Nebuchadnezzar and was finally taken into captivity in Babylon, from which, however, a return was made seventy years later. The reasons for these two captivities are plainly stated in the readings; and the Writings explain that Judah and Israel had become so corrupt that they could no longer represent without profanation the kingdoms of the heavens, for the sake of which representation they had been divided.

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Henceforth the basis of representation would be the places of the land.
     It is difficult here to see beyond the negative series which so obviously dominates. The first captivity represents the annihilation of the perverted spiritual church by reasonings-the false principles and fantasies which are marshaled by those who wish to be wise from the world, and which entirely desolate men; the second captivity the enslavement of the corrupted church by the profanation of good. Yet the positive series is present and may be recognized. For the captivities of the two kingdoms may be seen as an essential part of the preparation that had to be made for the Lord's coming; and in the spiritual sense they would seem to represent the regeneration of the ultimate natural and the closing of the external memory that takes place by death.
     In the November readings also we are introduced to the Psalms of David, about which more will be said next month. For the present we note only the teachings that the Psalms were verbally inspired, in a style intermediate between the prophetical and ordinary speech, and that under the person of David as a king they treat entirely of the Lord (see SD 2640; AC 66e). And we suggest that the summary of the internal sense of each Psalm given in Prophets and Psalms (POSTHUMOUS THEOLOGICAL WORKS, vol. ii) might be read in addition. We are told in the Writings that "if man knew that there is an internal sense, and would think from some knowledge of it when he is reading the Word, he would come into interior wisdom; and would be still more conjoined with heaven because he would thereby enter into ideas like the angelic ones" (HH 310); and this little work enables us to do that in connection with the Psalms.
     Two doctrinal inserts in the Arcana readings are of particular interest. In the first (9104-9111) the conflict between the spiritual man and the unregenerate natural is graphically depicted by the reactions to one another of the spirits of Saturn and of our earth, who represent these two faculties; and we are given the important teaching that the natural man "cannot introduce himself into the spiritual, that is, ascend" (AC 9110). Here is the philosophic statement of the New Testament doctrine concerning those who seek to climb up to the kingdom of heaven by their own efforts. The second insert, on conscience (9112-9122), is of especial importance because of the confused and false ideas of conscience now extant in the world. From this insert we see that there are many kinds of conscience, that a true conscience is one with the regenerated mind, and that it consists in an interior willingness to be led by the Lord.

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CANADIAN NORTHWEST 1953

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1953

     A Pastoral Visit

     Summer, 1953

     The trip this summer was made memorable by the fact that "we" took it, for I had the inestimable pleasure of taking Mrs. Alden with me. The first trip, in 1940, was made with Mr. Otho W. Heilman, and, on it there was the pleasure of warm companionship; but the eight succeeding trips were taken alone-except, of course, for the fiddle! This summer, however, was not to be a lonely one. The recipient of so many letters, written at such great distances from home, was to be my constant companion; and there was to be the pleasure of introducing her to all the people she had been told about, and of showing her all of the most beautiful spots that I had ever seen. She had worked hard for a number of months learning to play the guitar so that she might accompany my fiddle, but at the last moment circumstances made it impossible to secure an instrument and once more the fiddle had to stand alone.
     Friday, June 12th, was the day of the Academy's Commencement Exercises; and the following morning, after a comfortable journey in a modern compartment, found us in Pittsburgh, where John Alden and Martha were waiting at the station. John drove us out Fox Chapel way to his new home, on a property adjoining that of George Brown, who, with Guinn his wife, joined in giving us a hearty welcome.
     On Sunday I had the pleasure of preaching for the Rev. Bjorn Boyesen and it was good to meet all the Pittsburgh folks again. John and his family then drove us to the Pittsburgh airport, a beautiful field, where we had dinner together. This was to be my wife's first long flight, and the weather was perfect. Because of a tail wind the flight to Chicago was made in less than scheduled time. There we were met at the field by my niece, Carrie Louise Alden, who had lunch with us and then saw us off on the plane to Minneapolis. There we slept in the Curtis Hotel, where we had a beautiful view of tall buildings rising above many trees.

     Next morning we continued our journey, still by plane, and shortly before noon we arrived in Duluth, where Russell and Elsie Boothroyd gave us a hearty welcome. After a pleasant lunch and an afternoon of earnest conversation the Boothroyds took us to a picturesque restaurant on the shores of Lake Superior. After dinner, back at their home, I gave a doctrinal class on "The New Jerusalem Coming Down from God out of Heaven." There were present Russell and Elsie Boothroyd, Mr. and Mrs. Richard Dumas, and Mr. and Mrs. Isadore Lunsden, who had attended service at the Bryn Athyn Cathedral last winter. After the class Mr. Dumas had many questions about the New Church, which he eagerly asked. Then, following refreshments, he produced a harmonica, and I have never heard anyone extract so much music from so small an instrument. It was 1:30 a.m. before we climbed into bed-tired, but happy!
     We were to have a service the next day, and as soon as the breakfast dishes were done we began preparing for it. Mother shone here with her flower arranging ability.

509


She had lots of material, peonies, iris, and so on, and the altar was beautiful. I played the hymns and her voice added greatly to the singing. We had a full service with a sermon and the Holy Supper. Lunch at the Boothroyds was followed by a beautiful drive along the skyline overlooking the largest fresh water lake in the world. Our ride ended at the home of Mr. and Mrs. Lunsden who had prepared a succulent roast beef dinner in our honor. After a very pleasant social time they took us to the train. We had a comfortable drawing room and it was satisfying to be able to discuss our visit to Duluth.

     Arriving next morning in Winnipeg we went to our hotel as there was no one to meet us. The Funks, whom we called, had meant to be at the station but had mixed up standard and daylight time. We arranged to have supper with them. A hall seating about 150 people had been hired for the evening service. This was unfortunate as only 30 attended, and if the service had been held at the Funks' home it would have seemed crowded. After the service my wife ran the lantern and I gave the Easter talk, and the day ended with a midnight lunch at the J. J. Funks' home.

     The following day, Thursday, June 18th, Mr. and Mrs. J. J. Funk and Anne, who has had two years at the Academy, drove us down to Portage La Prairie. We spent the afternoon sightseeing and then had a Holy Supper service at the home of Mr. and Mrs. Walter Stewart, members of the General Church who came to Bryn Athyn to be married in the cathedral some years ago. After this service my wife again ran the lantern and I recited the Christmas story. Slides of Bryn Athyn, the cathedral, the schools, and of other folks visited on my trip, concluded the evening.

     On June 19th we returned to Winnipeg, where we were duly delivered at the Ralph Fauconers. They are the parents of the six-year-old girl I met on the train near Vancouver ten years ago. She was pleased with my violin then, and I told her bow much music could mean in one's life. This year she received an award in the Manitoba Music Festival.
     That night we took dinner with the Schellenburgs. David, the eldest of six: sons, entered the Academy this fall under the Immanuel Doering Scholarship Fund. They are earnest New Church people and we enjoyed our intimate glimpse of their home. That dinner was our Nineteenth of June banquet. In the evening we returned to the Funk home, where I gave a class on the meaning of the Nineteenth of June. Back at the hotel we reviewed the day's efforts, and it was useful to receive comments upon events which before had been seen only through my own eyes.

     A six-hour run on the C.P.R.'s crack transcontinental train brought us to Broadview, Sask., where we were met by the warmhearted Loeppky family. Constant rain made travel to Boss Larter's farm impossible so we decided to have the services at Jim Middleton's. His wife is Jean Loeppky, who successfully ran a Sunday School at Secretan some years ago. We had two services and a splendid turn-out. My wife prepared the altar, and it was grand to have a traveling chancel guild to make all the arrangements. After a dinner which required two sittings the whole crowd saw us off on our train.

     The following day we arrived at Chaplin and were met by Mrs. Henry Rempel and her nephew Norman, of Secretan, who drove us home. Sad news awaited us, for Henry was in the hospital at Moose Jaw awaiting an operation.

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Margaret, his wife, and his sister Elizabeth were to be our hostesses. While Henry was away his wife had to do all the chores that fall to the lot of a busy farmer and her courage in the face of her deep worries was an inspiration to both of us.
     Mrs. Henry Loeppky, the matriarch of this family, is 86. She had just come back from the hospital before our visit. Service was to be at Peter Loeppky's, where Gorandma Loeppky was staying, so that she might partake of the Holy Supper and the sphere of the service, and we were invited there to dinner. While we were at dinner a thunderstorm came up and it poured. The men told us that we would never get back over the gumbo roads and that Margaret's Kaiser, in which we had come, was too low slung to risk going through the fields-the contour of the land makes it like a bad sea on a lake, only the hills are 50 to 100 feet high. Son John Rempel took us home in his truck, striking off across the fields at a good speed since he who hesitates in gumbo is lost! It was a wild ride, but he got us there safely. By evening the wind had dried off the gumbo sufficiently for me to bring the car back. One of the things I had hoped to introduce my wife to was the thrill of gumbo and we certainly had it. "It was a scary feeling,'' she wrote to the family, "to perceive the rear end of the car trying to touch the front."

     After conducting two services at Secretan, to which the Ike Loeppkys came from Coderre, we drove to Moose Jaw to visit Henry in the hospital. We got there just in time to witness a blood transfusion. Since the operation we have heard of him only once and at that time he was holding his own.
     During June there was some rain every day and the temperature varied between 50 and 70. The fields were unusually green, all the sloughs were full, and wild ducks could be seen in varying numbers on all of them. After one night in Moose Jaw we pushed on to Regina, from whence we had intended to go to Flin Flon. But an error on the part of a C.N.R. ticket agent had booked us out of Flin Flon on a train that does not run on Saturday and we had to choose between missing Flin Flon or Boggy Creek. I was sorry not to be able to introduce my wife to the people in Flin Flon, but as there are only a handful of them, and there would likely be over a hundred at church in Boggy Creek, we naturally chose to visit the latter.

     We arrived in Roblin just after midnight on Sunday morning, June 28th, and were met by the Dave Klassens and the Ike Funks, at whose home, after a midnight feast, we spent the night. The trip from Regina had been a long, hard, twelve-hour run, but one incident had enlivened it. On the train was Don Grant, who had married Helen Hiebert. We spied a man with a guitar who proved to be an excellent player, and we spent most of the day making music for our fellow passengers. By this time my wife had ceased to blush at her husband's fiddle playing!

     After a few hours' sleep we had breakfast with the Funks, followed by a children's service for the family. We then drove 35 miles to Boggy Creek, and at the little New Church building literally taken from the forest by the hands of the men who worshiped in it we had an abundant buffet lunch, during which two mothers asked me to baptize their babies. As this was unexpected I did not even have a Liturgy with me, and there was nothing to do but write out a copy of the service from memory. The baptismal service was held first. The babies both behaved beautifully and the sphere was wonderful.
     Later on we had the regular service and the church was full, more than a hundred persons being in attendance. After the service I showed the Christmas and Easter slides and then the pictures of local people and scenes.

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It was nearly an all-afternoon performance and I was really tired when it was over. Then we drove in a truck through pouring rain to the farm of Frank Sawatzky. We almost made it, but finally got bogged down in the last 100 yards of gumbo. Frank had to send his boy to get the tractor and pull us up the last big hill. Next morning I had a service with the Sawatzky family after breakfast, and Frank then drove us to Roblin in his truck.

     We got back to Roblin in time to have lunch with Pete and Helen Friesen and their four children, and at four o'clock there was a service in the schoolhouse in which I had preached on the Fourth of July many years ago. It was well attended and the sphere was excellent. Young Dave Friesen then drove us 14 miles south of Roblin to his farm where we had supper. We then returned and continued for 5 miles north to the home of the Ike Funks, where we had the evening service with an attendance of 33 and a rich sphere of the church. One incident occurred which amused us afterwards. Two gentlemen in their sixties sat next to each other and shared the same hymn book. One was nearsighted, the other farsighted, and each had forgotten his glasses. When the hymn was announced one tried to bring the book nearer, the other tried to push it away, and the book see-sawed. After the service one of them remarked rather testily: "Next time either we have two books or I don't sing!"
     In going from Roblin to Benton, Alberta, we passed through Saskatoon, where we were met by the Rev. Henry Reddekopp and Mrs. Agatha Wiebe. The latter had invited us to dinner, together with Mr. and Mrs. Reddekopp, and we spent a very pleasant evening; but the 5 a.m. service which the Ike Funks insisted upon-our train left at 6:44 a.m.-had given us a rather long day, and we begged to be excused rather early.

     William Evens was at the Benton station to meet us at 12:26 a.m. and drive us to his spacious farm where his wife, Rose, was waiting to greet us with a midnight feast. The next day we had a happy time, and my wife and I enjoyed the use of their piano, the first time we had been able to play together. In the evening the Nelson Evens arrived, four strong, together with Bill, Jr., and his wife Madeline and three children. Together with those already in the house we had a congregation of 14. The service concluded with the administration of the Holy Supper and we felt that the sphere was unusually strong.
     It rained hard all the next day, and we began to worry about getting to the station eight miles away. There was so much mud that the Nelson Evens could not get across the four miles of gumbo that separated the two farms, but the service we held was enriched by the baptism of Keith Kenneth Evens, six-months-old son of Bill, Jr., and Madeline. It always means a great deal to have a new prospective member of the Lord's New Church added to the numbers of the faithful who are carrying on.
     Right after the service we set out for the station, and what a drive it was! The rain was pouring down and the gumbo was dreadful, but with his chain equipped car Bill Evens was equal to the emergency. We reached the graveled highway with nothing worse than an overheated engine. A nearby slough furnished cold water for the radiator, and we were soon on our way. We reached the little town of Oyen at 9:30 p.m., and as our train was not due leave until 12:48 a.m. we had a pleasant hour together at the hotel. The two Bills then took us to the station. No sooner had they left than the station agent told us that the train would be two hours late. I laughed and took out my fiddle, and my wife amused herself with the READERS' DIGEST. At 3 a.m. we were just about ready to go out when the agent said: "latest news-train is four hours late."

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At this point he brought us tea. The pot was battered and the cups were old, but the tea tasted good. Then, at 5 a.m., the final blow fell. The train would be seven hours late. We had sat up all night in a little wooden railroad station where the temperature had dropped to 400 and a fire had to be lit in the stove to keep us from catching cold. Breakfast was secured at a little restaurant in town-and bacon and eggs had never tasted so good.

     When we finally bearded the train it did not take us long to crawl into our berths, and it was past two in the afternoon when we awoke in Calgary, Alberta. Of course we had missed our train to Banff, so we went on by bus, arriving at 8 p.m. instead of at noon. The weather, however, was good to us. Prior to this time it had been rain, rain, rain. Now the sky cleared, and our first day in Banff was one of cloudless skies and gentle winds. After two days of delightful recreation we moved on to Lake Louise, another of the most scenic spots in the world. We had a room facing the lake and the glacier, and only the photographs I took can do justice to its beauty. A day later found us in Revelstoke, twenty-eight miles from Arrowhead, the point of embarkation for the trip of one hundred and twenty miles down Arrow Lake. The bus covers those twenty-eight miles in one hour, the train takes four; but I wanted my wife to see all the hardships of the trip, so we took the train. It was a hot July day, the mosquitoes were terrible, and as our mosquito-oil was locked up in the baggage car we were exposed to thousands of insects. It was a mixed train, half passenger and half freight, but the freight end far overshadowed the passenger. After four hours of dismal misery aboard this slow-moving train we reached our destination and embarked in the S.S. Minto. We were only a few hours out when a terrifying thunderstorm overtook us, and only the excellent seamanship of the captain saved us from disaster.

     At Renata we stayed with the hospitable Henry Friesen family. Mrs. Friesen has been running the Sunday school ever since Mrs. Abe Harms moved to the coast. The routine was as usual-Sunday school at four in the afternoon and church services at eight o'clock in the evening. The attendance was 100% for all eight of the services.

     From Renata we went to Robson, where we spent the evening with the Pete Letkemann family. He had invited the United Church minister and his wife and some other friends in to attend the service and see the pictures. The next morning the boat left Robson at eight and we had a relaxing day and a half on board, sleeping that night in the ship.
     Finally we reached Sicamous, where we had a room in the C.P.R. Hotel overlooking beautiful Shuswap Lake. The hotel was built out right over the water and we had a room facing the lake. There we sat and watched the sun sink into the water, and then a crescent moon slowly descend.

     Our visit to Vernon next day was filled with some disappointment. Old Mr. McDonnell, now 96, who had been such an interesting person to visit, had got the notion that I had left the church. He received me with great coldness, and nothing that I could do or say would change his mind. After a short visit I withdrew at his request. Our host and hostess were Mr. and Mrs. Leslie McLean, and we had received a telegram and a warm letter of welcome from them. But Leslie had just been appointed manager of a new company and was so fully occupied that there was little time to talk of the church.

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     The ride from Vernon to Vancouver was a thrilling one. We occupied a drawing room, and we set our alarm clock to wake us in time to see the famous Fraser River canyon. The Fairburns were on hand to meet us when we arrived. It was nice seeing them again, but we did miss the Alec Craigies and Joe and Ceri Pritchett. We dined at the Fairburns and then had a service; and after spending that night and the following day with them took the midnight boat to Victoria.

     (To be continued)
GENERAL ASSEMBLIES: A SHORT REVIEW 1953

GENERAL ASSEMBLIES: A SHORT REVIEW       ASSEMBLY COMMITTEE       1953

     Nineteen General Assemblies have passed into the history of the Church. Each one had a distinctive quality and was marked by some special feature; all have contributed to the tradition that will be renewed again next June. From 1897 until 1900 a General Assembly was held annually. Thereafter the meetings were triennial, with a few exceptions. Since 1950 the intention has been to hold a General Assembly every four years, as far as possible, with District Assemblies and Episcopal Visits in the intervening years. Only three General Assemblies have been held outside the United States-two in Canada and one in Great Britain. Of the sixteen convened in this country, eleven have met in Bryn Athyn, three in Glenview, and two in Pittsburgh.
     The First General Assembly was held in Huntingdon Valley in June, 1897, just four months after the formation of the General Church of the New Jerusalem. It was attended by 152 members and 43 non-members, and the nature of the new body and of its government was made clear. At the Second General Assembly, called in Glenview the following year, the Rt. Rev. William F. Pendleton was chosen Bishop and a plan of organization was adopted. The Third General Assembly, which met in Berlin (Kitchener), Ontario, Canada, in 1899, stands out as the occasion on which Bishop Pendleton gave to the Church the "Principles of the Academy." The next annual gathering, at Bryn Athyn in 1900, marked, as has been noted, the end of yearly Assemblies.
     Incorporation was discussed at the Fifth General Assembly, which convened in Bryn Athyn in 1904. Bryn Athyn was then the host society for four General Assemblies, with one, the Eighth, which was held in Glenview, intervening. It was at the Ninth General Assembly, in 1916, that Bishop N. D. Pendleton was chosen Bishop in succession to his brother, Bishop W. F. Pendleton; and it was at the Tenth General Assembly, in 1919, called the "Great Assembly," that the Cathedral-Church of Bryn Athyn was dedicated, with 900 people in attendance.
     The Eleventh and Twelfth General Assemblies became notable for the weather, which, for the former, held in Glenview, was excessively hot.

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The latter, in Kitchener in 1926, began with a deluge of rain at suppertime. The Thirteenth General Assembly, two years later, is noteworthy for another reason. Held in London, England, it was the first to be convened outside North America, and it was attended by three hundred visitors from eleven countries. In Bryn Athyn, in 1930, the Assembly Hall was used for the first time at an Assembly and it was well filled by the 741 who attended. One of the results of the Depression was that the next Assembly, also in Bryn Athyn, was not held until 1935. The outstanding event on that occasion was the Pageant of David, and it has been noted that the 1100 people engaged in and witnessing the production equaled the entire membership of the General Church in 1913.
     The next two Assemblies, the Fifteenth and Sixteenth, were held at Shady Side Academy in Pittsburgh and were marked by the fact that all in attendance, Pittsburghers as well as those from other centers, were guests. At the first of these gatherings the Rt. Rev. George de Charms was chosen Bishop, and at the second the General Church banner appeared for the first time. Six years of war were to pass before the Eighteenth General Assembly could meet in Bryn Athyn in 1946, with a registration of 1057. Then the Benade Hall fire caused a postponement until 1950 of the Nineteenth General Assembly, registration for which reached a total of 1106. So the record reads. And what of the Twentieth General Assembly?
     THE ASSEMBLY COMMITTEE
BENEVOLENT INTENTIONS 1953

BENEVOLENT INTENTIONS              1953

     "Said a fat and comfortable-looking Goose to a Horse and Donkey one day in the farm-yard: 'How I wish that I was rich in corn and other good things, and had nice warm stables and barns! No fowl or animal should then be allowed to go hungry or cold.'
     "The Goose waddled off after giving vent to this benevolent sentiment, and the Donkey observed to the Horse: 'What a truly good and kind-hearted thing the Goose is, and how charitable!'
     "'Wouldn't it have been more charitable and good,' drily responded the Horse, 'if she had wished that the fowls and animals had possessed those desirable things themselves?'
     "The Donkey made no reply, but stood with his ears drooping in a melancholy manner" (Anshutz, Fables).

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SALT OF THE EARTH 1953

SALT OF THE EARTH       Rev. HUGO LJ. ODHNER       1953

     The five successive churches of the past have, each in its own limited way, served as "heart and lungs" for the Church Universal. Even the New Church has had a profound but subtle influence on the world's thought. The words and works of New Church men have promoted judgments on many an imaginary heaven, have hastened the liberation of man's spirit. And who can trace the course and effects of spiritual truths from the untold thousands of volumes of the Writings which have been sent broadcast among men?
     But the functions of the specific church are spiritual and are mainly carried on in the spiritual world, unhampered by the obstructions of material limitations; carried on among receptive spirits who are there being freed from the bonds of natural affections, prejudices, and false fears which had held them in ignorance here on earth, where worldly preoccupations, natural simplicity, and loyalties to false traditions had prevented them from being reached by the truth.
     In the spiritual world the church of the Lord becomes the sanctioned agent of instruction, and thus it enters fully upon its office to spread the light of the Word in the dark chambers of human life, and to purify the bloodstream of doctrine from the dress it has gathered during earthly life.
     Such work of spiritual purification can be performed by those only who can be called "the salt of the earth"-those who have an affection of truth. "Salt which has not lost its saltness" properly means truth which has a desire for good, which goes forth into use, and thus loves to conjoin itself with good. A love of truth for good enables the church to enter into its real uses-uses which reach from earth to heaven, and from heaven to earth, and can conjoin the earth with heaven!
     That the church should take part in so sublime a work may seem incredible. For, as men, we who claim membership in the church are of the same breed as others, and we carry the same burden of inherited yearnings for evil. We feel our community with the world's needs, and join in its battles against civil disorders and moral wrongs. Yet there is a battle, which the church alone can fight, against interior and more insidious evils that are generally unrecognized because they favor the flesh: hidden evils which attack the love of the Lord and the holy things of charity, undermine conjugial confidence, and seek to destroy the precious states of spiritual faith; evils which starve the spirit and mutilate and violate the inner sanctities of human life.

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Such evils can be discovered only in the light of the Heavenly Doctrine and only in states of humble self-examination,
     Recall how the Lord told His disciples not to fast or weep as a public display, but to enter into their chamber and pray to the Father who seeth in secret. The most potent uses of the church are performed in the privacy of each man's mind. For the decisions there made-the exposure and renunciations of his own brooding evils-cause judgments on wicked spirits in the unseen world, whereby good spirits are released from their spell and enter with him into a new freedom.
     It is so that those who are the "salt of the earth" may spread the health-giving and purifying savor of spiritual truth. Yet it is not any man that performs this service, but the love of truth for good which, man willing, inflows from the Lord with a desire to be purged of evil, to be enlightened in every field of duty, and empowered to understand and help in every situation. This is the love of truth that is needed to keep the Divine doctrine pure from the touch of man and preserve the church in spiritual peace. As long as man is man, the salt may lose its savor. And then, how shall the earth be salted? "Have salt in yourselves," saith the Lord, "and have peace one with another."
SWEDENBORG FOUNDATION 1953

SWEDENBORG FOUNDATION              1953

     Special Offer

     The Swedenborg Foundation has renewed its offer of any three volumes in the Standard Edition of the Writings for $1.50. In addition it is now offering the complete Standard Edition (30 volumes) at half price, $15.00, to young New Church couples from 21-40 years of age.
     Send orders direct to Henry W. Helmke, Manager, The Swedenborg Foundation, 51 East 42nd Street, New York, N. Y.
TWO LOVELY THREE-BEDROOM HOMES FOR SALE! 1953

TWO LOVELY THREE-BEDROOM HOMES FOR SALE!              1953

     IN OUR NEW CHURCH COMMUNITY PARK

     AVAILABLE IMMEDIATELY

     Anyone interested, or knowing of someone who might be interested, please contact Warren Reuter, Chairman, Glenview Real Estate Committee, 2609 Park Lane, Glenview, Illinois.

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IN OUR CONTEMPORARIES 1953

IN OUR CONTEMPORARIES       Editor       1953

     The Rev. Leon C. Le Van's letter of protest against the decision of the General Convention to apply for membership in the National Council of Churches of Christ in America [see NEW CHURCH LIFE, October, 1953, pp. 460, 461] has already drawn two unfavorable published replies. In the issue of THE NEW-CHURCH MESSENGER for September 5, p. 301, Mr. John W. Spiers contends that "since 1757, when Swedenborg wrote, the New Christian heavens formed then have been operating mightily throughout the world. The Ecumenical Movement, which has led to such inter church cooperation as we now have in the National Council and in the World Council of Churches, is one conspicuous result of this influx." Be appeals to the well-known and often misused statement of the Writings that "it is doctrine alone that divides churches." And he says of the willingness of Old Church scholars to discuss doctrinal differences frankly: "That is the spirit of Swedenborg. It is the Holy Spirit of the Lord Jesus Christ in His Second Coming. How well I learned to know that Spirit at the Ecumenical Institute in Geneva, Switzerland!"
     In the following issue of THE MESSENGER, the Rev. Othmar Tobisch makes the gratuitous assumption that Mr. Le Van "identifies the religious corporation known as the General Convention of the New Jerusalem in the United States of America, incorporated in the State of Illinois in 1861 as the Lord's New Church, signified in Revelation as [sic] the Holy City New Jerusalem." We were not aware that Mr. Le Van had done this, or that it would be germane to the real issue if he had; but Mr. Tobisch sees this "always fatal error" as the cause of his anxiety, and goes on to say that "the Lord's New Church is a spiritual movement, a descending of a new heaven to a new earth, and is not influenced by the joining or not joining of legal corporations." We can understand that this writer, holding the view thus expressed, does not think that any member of Convention should become excited about the decision reached in Cincinnati; and we readily admit that it would be wrong to identify any organized body with the New Church in an exclusive sense, and that what Convention does about the matter is entirely its own business. But Mr. Tobisch's argument leaves out a considerable number of teachings in the Writings, and both writers seem to express a general viewpoint that will be familiar to our readers.

     That this viewpoint is not alien to the general thought of Convention may be seen from a report entitled "Our Church's Message, Work, and Field of Labor" which also appears in THE NEW-CHURCH MESSENGER for September 5th.

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Prepared by a committee consisting of the Rev. Messrs. Paul Sperry, Leonard I. Tafel, and William F. Wunsch, and appointed by the Council of Ministers in 1948, the report was formally adopted by the Council and was published in THE MESSENGER shortly thereafter. It is reprinted now because it is being distributed in pamphlet form; and it can be welcomed as what it is-a clear statement, not of doctrine, but of the positions which the General Convention has taken historically on its message, work, and field of labor.
     We propose to acquaint our readers later with the positions taken in regard to the Word and the Writings. Our present interest is in the section of the report which deals with Convention's view of its aims and work. There the conviction is plainly stated that "what has been given to the world in the teachings of the New Church is meant to serve for the renewal of the Christian experience, or the spiritual life in Christendom and the world. To this end the Lord Jesus Christ has come again. To this end the church is to labor under His leadership. Truths have been given to inspire this renewal and also to interpret it as it comes to pass. For the Lord's Spirit is also silently and steadily at work to bring about the renewal of the Christian life." Holding this position, the Convention therefore labors "in the hope of Christian renewal"; believing that "the world is the scene not only of judgment and of the correction of much that has been traditional, but under the activity of the Spirit of the Lord, the scene also of new Christian stirrings, of challenging reinterpretations of doctrine, and of fresh and wholesome insights." "This hopeful and constructive outlook on its work and field of work," it is said, "characterizes Convention. It enables it also to cooperate with other Christian bodies, for all share the responsibility toward the renewal of the life of Christian charity."
     Any such clear statement of a position is to be welcomed as clearing away misunderstandings, and we know of no other statement which makes as clear the difference in approach between the General Convention and the General Church. No less than our sister-body do we look toward the renewal of the life of Christian charity in the world. But our reading of the Writings makes it impossible for us to see the New Church as a reform sect within a reviving Christianity. We believe that the Holy Spirit is indeed working secretly; yet not to renew the former church but to prepare a state of reception of the Heavenly Doctrine, and that the New Church best discharges its responsibility by maintaining its true distinctiveness.
     The Editor.
Title Unspecified 1953

Title Unspecified              1953

     "Genuine love towards the neighbor is to love the good in another from the good in one's self, for then these are united in mutual affection" (TCR 418).

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FAITH OF AUTHORITY 1953

FAITH OF AUTHORITY       Editor       1953


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly by
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary                    Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.

All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     In the New Church we deplore the dogma that the understanding is to be kept under obedience to faith, and we smile at the idea that things which are not perceived or seen are to be accepted by faith; the more so if they are such that reason would reject them. Yet a faith of authority could arise in the New Church also. This will happen to the extent that the men and women of the church do not heed the injunction given in the Writings to those of adult years to go to the Word and see in it whether the things taught by their church are true. And it could occur also if the Divine authority of the Writings were used as a weapon to demand instant and uninquiring acceptance of their every statement, instead of as an invitation to enter intellectually into the arcana of faith with confidence in reliable guidance.
     The idea that because the Writings speak with Divine authority they are to be accepted without any thought, and not examined at all, may produce a kind of faith. But it is a brittle and fragile growth which cannot withstand attack. When pressed it can only take refuge in blind insistence upon authority; demanding, in effect, that the understanding must be kept under obedience. We indeed believe that the Writings are Divine truth. Yet we believe also that there is to be study and reflection with a view to understanding how they are true; rational inquiry leading to perception of their truth and of its implications. The authority of the Writings is not supposed to shut off affirmative investigation but to invite it. For thereby is produced a faith of light, based on acknowledgment of truth coming from some light in the thought.

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NEW ANGELOLOGY 1953

NEW ANGELOLOGY       Editor       1953

     Not until after the Heavenly Doctrine had been given was the truth about the nature of angels plainly revealed to men. Beyond relating the Lord's promise that He would send His angel before Israel the Old Testament contains little reference to these celestial beings. It was not until after the captivity and the dispersion that the Jews developed an angelology; and the first simple idea, seen in Daniel, of an angelic prince pleading as the advocate of the nation in the court of God, was later expanded and divided into two main concepts. Those Jews who came under the influence of Greek thought regarded angels as non-personal emanations from God, continually created and then reabsorbed into the Infinite. To the Jews in Palestine and the East, the angels were indeed personal and immortal spirits. But they were thought of as purely spiritual beings, created for the most part before the world, and therefore a race apart from men. And, if anything, they were inferior to the just Israelite at least, since they ministered for his sake.
     In Christian thought also the angels became a separate creation; a celestial family over which God presided, or a consultative assembly in heaven which was indeed consulted about creation itself: yet a race liable to error, rebellion, and banishment from the celestial court. The angels were beings like unto whom men would become when sin and death should be no more, but a distinct order of beings having no origin in the earth. Only when the Writings were given would the truth about angels be revealed-that angels are not superior to men, or their inferiors, but their equals, and therefore equally the Lord's servants, because they have all been born men in the world and none of them immediately created; for which reason they are associated with men who worship the Lord as brethren with brethren.
DEVIATIONS OF ACCOMMODATION 1953

DEVIATIONS OF ACCOMMODATION       Editor       1953

     It is well known to the student of the Writings that in the Word of the Old Testament Jehovah is presented as a man in His dealings with men, and that this is an appearance for the sake of accommodation and reception. The mistaking of this appearance for the reality resulted, in ancient times, in a mode of thought which is now known as anthropomorphism, the delineation of God in the likeness of man; and in a related mode which is called anthropopathy-the ascription to God of human emotions, passions, and weaknesses. The development of these two kinds of thinking marked the end of the worship of God from love and the beginning of propitiation from fear; and from them, with their attribution of anger and vindictiveness to God, were to spring later some of the most deadly heresies in theology, notably the Christian doctrines of the vicarious atonement and of predestination.

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     We are instructed in the Writings that the Lord was so represented in adaptation to the state of the Jews, who could not conceive Him otherwise, and would therefore not have received under any other idea. A later deviation is to be found in one of the theories advanced to explain the Bible, and still held even by some nominal churchmen. This notion, proffered by those who have no belief whatsoever in Divine revelation and regard the Scripture as a collection of merely human documents, is that the Bible is the progressive record of man's developing ideas of what God is like; ideas which became more refined, exalted, and spiritual with the passing of the ages. We can readily see the appearances, on the confirmation of which as realities this view is based; although its proponents would have difficulty in defending it against the evidence of history. From the human standpoint, the Word is rather an unveiling of the states of men; for in the accommodated forms of truth to be found in its pages we may read the record of the states to which they are Divine adaptations. Elsewhere in the writings we are told that the appearances of the Word do no harm in childhood, and indeed form the basis for a true idea in adult life. Harm is done only when they are confirmed as realities, and the deviations mentioned here show vividly how much harm can result from taking appearances as the veriest realities
CHRISTIAN CREEDS 1953

CHRISTIAN CREEDS       Editor       1953

     Frequent reference is made in the Writings to the principal symbols used in the Christian Church-the Apostles', the Nicene, and the Athanasian Creeds. The Apostles' Creed, so called because it was supposed to have embodied the doctrine of the Apostles-a view which the Writings endorse-was written after their time by leaders in the early Church who lived in the period immediately following the Apostolic Age, and who may have had direct contact with the Apostles themselves. It was in use in the fourth century A.D., and it is well spoken of in the Writings as teaching the Trinity itself; that is, the Trinity after the world was created, from which one God can indeed be perceived.
     The Nicene Creed was formulated by the bishops called together at Nicea to refute, in 325 A.D., the Arian heresy which denied to the Lord any place in the Godhead. In this statement the doctrine of a trinity of Divine persons existing before the creation of the world first appeared; both, we are told, because the council did not know of any other way in which to deal with Arianism, and because it did not understand the doctrine of the Lord taught in the Gospel through John.

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The same trinity is taught in the Athanasian Creed, which was composed by some person or persons unknown after the Council of Nicea, and is named after Athanasius who led the defense against Arianism and whose teaching it embodies. Yet we are told that it agrees with the truth, if by the trinity of persons is understood a trinity of person; and that while it was thus so written of the Divine Providence, it was permitted by that providence because the Lord foresaw that the Christian Church would worship Him in no other way, and because it is an essential of salvation and of the church that in Christ God and Man are one.
     It is interesting to note the testimony of the Writings that Athanasius himself became confirmed in the doctrine of a trinity of persons, and in the spiritual world sought each one of them in vain; a warning that champions should be on the side of truth, and from good! In providence, many who are brought up in his creed do not so confirm themselves, and can be led to believe in the Lord. But the adoption with credal force of belief in a trinity of persons marked the real end of the Christian Church. And from the time of the Council of Nicea, we are told, no one in Christendom could be allowed to enter into spiritual temptations because they must inevitably have succumbed. From a spiritual standpoint the dark ages began then; and the light began to grow dim when Constantine sent out his messengers.
WHO IS MY NEIGHBOR! 6. THE INDIVIDUAL 1953

WHO IS MY NEIGHBOR! 6. THE INDIVIDUAL       Editor       1953

     When enumerating the descending degrees of the neighbor the Writings mention the individual man and woman after societies. This particular placement would seem to be determined by the truth that the individual has no significance apart from uses, which set him in societies, in the human race, in his country, in the church, and, ideally, in the Lord's kingdom. And it emphasizes the principle already referred to in these articles, that when a choice must be made between a use in one of these higher categories and the individual, then the neighbor in the higher degree should be preferred; which is to seek also the real good of the individual, whatever may be the appearance.
     That charity is to be exercised to our fellow men as individuals is not, of course, a new teaching. The precept, "Thou shalt love thy neighbor as thyself," was given through Moses and was repeated by the Lord as the second of the two great commandments. What is new in the teaching of the Writings is the concept of genuine charity it presents, and the idea of the true object of charity which it develops.

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For Jews and Christians thought of charity in terms of rendering natural services; and whereas the former traditionally read the commandment as "Thou shalt love thy neighbor-and hate thine enemy," the latter, misunderstanding the Lord's teaching, supposed that all men were equally the neighbor, and that Christian duty required that all should be assisted in the same way without discrimination.
     The new doctrine given in the Writings is that charity is the unselfish affection of performing for others those services which will promote their spiritual welfare; and that to love the neighbor is not to love another as to his person, that is, the things which come from his proprium, but to love that in him which seems to be good. In other words, good is the neighbor that is to be loved; and as not all men are in good, and those who are will be in varying degrees of good, spiritual charity cannot be practiced without wise discrimination. At first sight this may seem to make charity abstract and impersonal, but a moment's reflection will show that it does not. What we really love in others is qualities of mind and character, anyway. It is the love that is based entirely on physical attraction or satisfaction that is really non-human. And what we are invited to do by the doctrine of charity is to love and seek to promote in others only those qualities and characteristics of heart and mind which are formed from the Word or from some religion in which there is sincere belief. It is true that we can not judge the internal state of others, and that we may not attempt to do so. But we are allowed to think that if a man is in internals what he seems to be in externals he will become an angel or a devil, unless he changes; and we can only act according to what, with our best judgment, we see, and this without presuming to judge his spiritual state.
     Perhaps the greatest obstacle to the practice of charity, however, is that our fellow man is to be regarded as the neighbor, not as he promotes our selfish ends, but as he serves the Lord! Genuine good in others can be loved only by spiritual good received from the Lord in our own minds; and such good gives perception of the truths of charity and of the application of its laws. The full performance of charity is not to be achieved either easily or quickly. It develops gradually with regeneration, study, and reflection; especially reflection from the affection of truth upon the Golden Rule, and upon how it is that the Lord, who commands us to love others as He has loved us, shows His love for all men.
Title Unspecified 1953

Title Unspecified              1953

     "To think and to will without doing, when there is opportunity, is like a flame enclosed in a vessel that goes out; also like seed cast upon the sand, which fails to grow and so perishes" (HH 475).

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Church News 1953

Church News       Various       1953

     THE ACADEMY OF THE NEW CHURCH

     This year the College has offered three extension courses to members of the Bryn Athyn Society. Six students have enrolled for the course in Handcraft with Miss Margaret Bostock and 41 have enrolled in the Great Books course, both of these courses being given on Monday evenings. Ten extension students are taking the course in Typing given by Miss Florence Roehner on Thursday afternoons. Enrollment in this course was limited to the number of typewriters available. Great Books, a combination course, is organized by Mr. E. Bruce Glenn.
     These extension courses are designed to acquaint the adults of the Bryn Athyn community with the type and variety of work being done in the College, to give members of the faculty the stimulus of contact with mature minds in the development of their subjects, and to acknowledge in some measure the very considerable assistance rendered to the College by the community in recent years. It is hoped that in the course of time an effective method for providing correspondence courses may be developed, and that the usefulness of the College to the General Church may thus be extended more widely.
     ELDRIC S. KLEIN, Dean.

     PORTLAND, OREGON

     The summer of 1953 proved that we are far from being isolated. Our guest book shows that we entertained twenty-one New Church people in our home. The list includes such names as the Norman Synnestvedts, Marion Appleton, Joyce and Doreen Cooper, Hubert Junge, Dirk van Zyverden, Roger Hussenet, Stephen Heilman, Celia Bellinger, Emily Soderberg, John Horigan, the Sterling Smiths, Jennie Gaskill, and our Pastor, the Rev. Harold C. Cranch.
     The climax of our summer as "isolated" members of the Church came during the weekend of September 25-28. At that time we had the privilege of entertaining the Sterling Smiths to help them celebrate their twenty-fifth wedding anniversary. By a kind providence, our Pastor arrived at the same time. A doctrinal class was arranged for Friday evening, the subject being "Conjugial Love" in preparation for the anniversary. There were many questions and a lively discussion. On Saturday Mr. Cranch told the story of Joseph to the children and illustrated it with some marvelous slides. On Sunday morning our living room was transformed into a church with the aid of a portable altar, a lectern, and beautiful covers with the words Nunc Licet embroidered on them, provided by our Pastor. The service, which was most inspiring, included a short talk to the children, a sermon on the Ten Blessings, a review of the meaning of the Holy Supper, and the administration of the Holy Supper. The sphere of worship was enhanced by recorded soft music and a tape-recording of a hymn. There were 13 people present: Ethel White and her father, Mr. Westacott and daughter Merylin, Mr. and Mrs. Homer West, Mr. and Mrs. Sterling Smith and son Walter, Mr. and Mrs. Henry Mellman and two sons, and, of course, Mr. Cranch.
     After the service wine was served and a toast to the Church drunk, and then we all sat down to a picnic-style dinner. When the dinner was cleared away we had a business meeting to hear a report from our Pastor on the organization of the Northwest pastorate, the proposed by-laws and constitution, the work that has been done, and plans for the future. This was a most important meeting, as it was the first time we had been able to hear just what is being done. It clarified many things that have been troubling us, and we came out of the meeting feeling encouraged and ready to do our small part in the great work of the Lord's New Church. Every time we are visited by Mr. Cranch we realize more fully how great a blessing it is to have a man like him to minister to out needs.
     SYLIA S. MELLMAN.

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     FORT WORTH, TEXAS

     This pear has been an active and busy one for our growing Circle. The increase in our membership brought with it the need for a regular Sunday school, which the ladies are sponsoring. We are also looking to the future and trying to establish a meeting place for worship, classes, and some social activity, for we are fast outgrowing the homes in which we gather. Such changes come slowly and require much planning and sacrifice, but they are a welcome indication of unity and growth.
     Our Visiting Pastor, the Rev. Ormond Odhner, made his semi-annual visit last May. His subject for the two adult classes was the Lord's Prayer, and they were so interesting and thought provoking that we regretted that we could have only two classes. An afternoon class was held for the children at which two age groups were instructed, and on Saturday evening there was supper at the home of the Cyrus Doerings. The Holy Supper was administered at the service on Sunday, and Miss Nancy Schoenberger was confirmed. The visits of our Pastor are eagerly anticipated by everyone, and we are hoping to have them more often as our Circle grows.
     Miss Celia Bellinger spent three weeks in Fort Worth as the guest of the Doerings. During that time she gave a fascinating talk to the ladies of our group on religious instruction for the children, and she also held a class for our seven to eleven-year-olds.
     Earlier in the year we celebrated Swedenborg's birthday with a roast turkey banquet held at the home of George and Beth Fuller. Donald Haworth read an interesting paper on Swedenborg's scientfic works and also showed us some slides of Bryn Athyn.
     On the Sunday following New Church Day we held a family picnic, which followed the hearing of a tape-recording on the meaning of the Nineteenth of June; the aim being to impress the children with the significance and importance of the Church's birthday.
     We have had many New Church friends look in on us during the past year, some of whom were Mrs. Bruser (Petty Schoenberger) and children, Mr. Charles Van Zyverden, Capt. and Mrs. Willard Schnarr and family, Mr. and Mrs. Gates, Mr. and Mrs. Guy Alden, Mr. O. E. Asplundh, and Barbara Lee Williams. There is always room for one more, so be sure to drop in when you are in our neighborhood.

     MARJORIE WILLIAMSON.

     THE CHURCH AT LARGE

     General Convention.-The New Church Theological School, Cambridge, Mass., opened its fall term on September 16th. The names of the student body have not yet been announced, but mention is made of an arrangement whereby Dr. Howard Davis Spoerl will instruct in Philosophy during the fall term.
     The nation-wide class for the study of Arcana Coelestia, founded by the late Rev. John Whitehead, Cambridge, Mass., and Miss Serena Dandridge of Shepherdstown, W. Va., has been revived under the leadership of the Rev. and Mrs. Louis A. Dole of Bath, Me., with Miss Dandridge as business manager.
     The Rev. Julian H. Kendig, whose last pastorate was in Brooklyn, N. Y. 1948-1949, has been called to the Pawnee Rock Society to succeed the late Rev. Isaac G. Ens. Since leaving Brooklyn, Mr. Kendig has been engaged in missionary work in New England.
     With the arrival of the Rev. Calvin Turley, the Portland, Oregon, Society now has its first resident minister for some years, and is reported to have renewed all activities.

     THE NEW-CHURCH MESSENGER notes as "a sign of the times" that several New Church ministers occupied the pulpits of "other denominations" during the summer interim.

     General Conference.-A further installment of the transactions of the General Conference at Radcliffe in the NEW-CHURCH HERALD mentions a lengthy discussion of finances brought on by the need to increase the amount of the Conference Appeal, the adoption of the Leicester Society as a Society of Conference, progress made by the committees on the translation of the Word, concern for South Lancashire which has six ministers to serve seventeen societies, and an expressed desire to avoid holding the annual meeting of Conference in the week which includes New Church Day. The Rev. W. G. Whittaker of Southend is president-elect, and the Rev. Clifford Harley of Derby will be the Conference preacher in 1954.

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     British Guiana.-The new building of the Convention Society in Georgetown is reported now practically completed and the furnishings are now being installed. The local pastor and missionary hopes that the dedication ceremonies will be attended by a representative of Convention.

     Japan.-Reports received by the Convention's Board of Missions state that regular work is being done in Tokyo and on missionary tours by the Rev. Yonezo Doi. It is mentioned that several former ministers of other churches now preach the doctrines of the New Church in various parts of Japan, southern Korea, and possibly in Manchuria.

     SWEDENBORG SCIENTIFIC ASSOCIATION

     With the publication of the October-December issue of THE NEW PHILOSOPHY for 1953, the Rt. Rev. Alfred Acton retires from an editorship of forty-four years. He is continuing, however, with other literary work, and remains literary editor of the Association. The journal will be continued by an editorial board, and the present board chosen by the Board of Directors consists of Professor Edward F. Allen, Mr. Charles S. Cole, and the Rev. Hugo Lj. Odhner, with the Rev. W. Cairns Henderson as executive editor.
MINISTERIAL CHANGES 1953

MINISTERIAL CHANGES              1953

     The Rev. Martin Pryke has resigned as Pastor of the Durban Society and Superintendent of the South African Mission.
     The Rev. A. Wynne Acton has resigned as Pastor of the Olivet Church, Toronto, to accept Episcopal appointment as Acting Pastor of the Durban Society and Superintendent of the South African Mission.
     A call to the Pastorate of the Toronto Society has been extended to the Rev. Martin Pryke.
     The Bishop has authorized the Rev. B. David Holm to act as Pastor of the Durban Society and Superintendent of the Mission until Mr. Acton's arrival in South Africa, which will probably be in February, 1954.
SOME GENERAL CHURCH USES 1953

SOME GENERAL CHURCH USES              1953

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from pre-Kindergarten through Grade 11. Address inquiries to: Pastor-in-Charge, Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.
GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, sermons, doctrinal classes, children's services, etc. Address: General Church Sound Recording Committee, Bryn Athyn, Pa.
     GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
NEW CHURCH EDUCATION. Published by Religion Lessons Committee, monthly, September to June, inclusive. Subscription, $1.50. Editor: Rev. F. E. Gyllenhaal.

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CORRECTION 1953

CORRECTION       Editor       1953




     Announcements.




     The full name of Mr. Dumas, whose baptism was announced in the October issue, p. 479, is Richard Vincent Dumas, not Vincent Richard Dumas, as originally reported to NEW CHURCH LIFE.
GENERAL ASSEMBLY 1953

GENERAL ASSEMBLY       GEORGE DE CHARMS       1953

     THE TWENTIETH GENERAL ASSEMBLY of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Wednesday, June 16th, to Sunday, June 20th, 1954, inclusive.
     The program and other information will be given in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.

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EVEN UNTO BETHLEHEM 1953

EVEN UNTO BETHLEHEM       Rev. ELMO C. ACTON       1953


NEW CHURCH LIFE
VOL. LXXIII DECEMBER, 1953          No. 12
     "Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made Known unto us." (Luke 2:15)

     The Divine end of creation is an angelic heaven from the human race, and the first requirement of this end is that men should have free will in spiritual things. That which man receives in freedom he feels to be his own, and he can therefore enjoy its blessedness and delight. The Lord wills not only that man shall live to eternity but also that he should live in a blessed and happy state. He therefore continually provides, in the work of preserving His creation, the means by which man's freedom to choose the life of heaven is kept inviolate. This is not done from necessity, but in application to man's freedom. The Lord, from His love and mercy, gently and imperceptibly adapts all His operations to man's use or abuse of his freedom; never permitting man to reduce himself to that state in which he can no longer freely choose the life of heaven.
     Before the Advent, freedom with men was preserved by an influx of the Divine through the heavens, and the teaching and leading of that Divine as manifested by the Angel of Jehovah. This was the Divine Human before the Advent, and it could effect its ends only through that which was of itself in heaven and the church. It could not operate upon man from without; and if it had, man's freedom of choice would have been destroyed. As man turned to evil, or rather, as he used his freedom of choice to choose evil, he produced the necessity for a more powerful presence of the Divine in the ultimates of his life-in the natural degree of life. This the Lord foresaw in man's first free choice of evil; and at the time that choice was made He began preparation for His advent and for the redemption of the race.

530



     This preparation consisted in ordering and disposing the states of life in heaven and the church so that the Divine could descend into the ultimates of nature without bringing destruction by its presence. The fear of seeing the Lord face to face which the men of old had possessed was a fear lest they should be destroyed by the too near presence of the Lord. And if the Lord had appeared to the sight of the natural mind before the Advent, that is what would have happened. The marvel of the Advent is that the God of the universe could descend, and be present with man in the world without destroying him by the ardor of His Divine love.
     All those to whom the angel Gabriel appeared were first struck with fear, and then it was said to them: "Fear not." Their fear was brought on by the presence of the Divine good; and in the words, "fear not," they were assured that it had been so clothed that it would not harm them. Zacharias, Mary, Joseph, the shepherds, and the wise men all had in them remains of celestial good to which the Lord could appear, to assure them of renewal of life. They represent those who have not destroyed in themselves the remains of infancy, and who can receive new life from the Lord by His advent.
     The story of the shepherds is an eternal testification and assurance that the Lord will come and redeem those who are in the good of charity. It is this good which enlightens man's mind to see and acknowledge the Lord in His Word. The Word, particularly the Word of the New Testament, is that in which the Divine love may be seen by man's natural mind without spiritual harm being done to him. The Word, the Word of the Old and New Testaments and in the Writings, is the spiritual Bethlehem in which the Lord is born with the man of the church, and those who are in the good of charity go to Him there that the Lord may arise daily in their hearts.
     "Let us now go even unto Bethlehem!" Let us, in our celebration of the Advent, determine to read and meditate on the Word of the Lord that we may see, and learn to love, the things which the Lord has there made known unto us. "Bethlehem" means house of bread, and represents the Word. The Lord is present in His Word to give spiritual life to all who seek Him there. For He is the bread of life-the bread which "cometh down from heaven, and giveth life unto the world." And that bread is the Word, which man receives when he learns its truths and lives according to them. Bethlehem was of old called Ephrathah. As Ephrathah it represents the letter of the Word, as Bethlehem the spiritual sense. Apart from the Word there is no advent of the Lord, and unless we read and meditate upon the Word there is no internal celebration of the Lord because of His advent. There is nothing in man properly his own that can receive the Lord; but when the Word is read, and its truths are loved and lived, then man receives that in which the Lord can be born.

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It is because men have tried to establish peace apart from the Word that the fulfillment of the promise to the: shepherds has been so long delayed.
     But who is the Lord of the Word! If it is important to acknowledge the Word, it is of still greater importance to acknowledge Him who gave the Word. The question is answered by the inmost signification of the name Bethlehem. Bethlehem signifies the "spiritual of the celestial," and that the Lord was born there represents that He was born spiritual-celestial. All men are born natural, with the faculty of becoming either spiritual or celestial; the Lord alone was born a spiritual-celestial man. And the reason for this is that the Divine was in Him from conception. This is the arcanum of the Advent, that the Lord's Father was the Divine love itself. And it is the acknowledgment of this truth that opens the Word, so that from it may be received the bread of life.
     To be born a spiritual-celestial man requires that the conception seed be Divine. The Lord, even as to the Human, was conceived of such seed, and therefore from birth He desired truth and longed for good. As to his spiritual birth, man is conceived from celestial seed, and by regeneration he is given an appetite for good and a longing for truth; yet that seed is not his but is the Lord's with him. By regeneration man is led to Bethlehem, but the Lord alone was born there. The Lord's soul was Divine from conception. This is the inmost truth of the Gospels, and it is the central truth in every celebration of the Advent. The Lord's soul, which is called the Father, was the Divine love itself. His Human, His proper Human, was the form of this love, which is Divine truth. To these was added the human from Mary, the material from the world in which the Lord's proper Human, the Human from the Father, the Son of God, took form and appeared before men on earth.
     The inmost form of the Human was Divine from birth. For since the Lord was born from the Divine love, that love was the proper love of His Human. His love was the Divine love, the Divine love of the salvation of the whole human race. His Human was therefore the form of that love, not the human from Mary, but the Human from the Father. The soul induces a likeness of itself upon the body. It creates the body into its own form and image, and therefore the Lord was at birth a form of the Divine love. Mary, Joseph, the shepherds, and the wise men saw the Lord, for from the good of remains their eyes were opened to see the essential form within the body from the mother. If an infant's actions and expressions are produced by influx from the celestial heaven, how much more was the essential form born in Bethlehem produced by the Divine love itself! Therefore it is said that "the Father is the soul of the Son, and the Human of the Son is the body of the Father" (TCR 112).
     But the Human called the "Son of God" was not fully formed at birth.

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Even as man's human is developed only gradually, so it is said that the Lord put on the Human successively; and as He put on the Human from the Father He put off the human from Mary, until finally He was no longer her son in any sense. The Human of the Lord at birth was a form of the Divine truth. This was the Word made flesh. Between this truth and the Divine love there was the relation of father and son; and yet the Writings say that in His descent through the heavens as the Divine truth the Lord did not separate the Divine good. However, we must conclude that there was a different kind of union between the Divine good and truth after the glorification: not a different relation in the Infinite itself, but in its proceeding and accommodation to man. In the Human which the Lord took on from the Father through birth into the world He is visible to the sight of man's natural mind, if that mind be enlightened by anything of the good of charity. But as we have seen, that Human was not completely formed at birth. It was put on successively by glorification and did not stand forth to full view until after the resurrection on the third day. And so the vision of the Lord in His Divine Human glorified is not complete with us at its first acknowledgment. We come gradually to see the full glory of the Lord in His Divine Human. And we come to see it through the life of regeneration through the reception of new seed from the Lord in the form of the truth of His Word; and as we learn to love and live this truth it creates in us a new human, the human which is the angelic form itself.
     The essential difference between this human and the Lord's Human, and the difference is all important, is that the seed from which the Lord's Human was conceived and born was His own, while the new seed from which the regenerate man is born is the Lord's with him and never become properly man's own. The Lord's proprium was Divine love. Man's proprium is filthy and corrupt. But through regeneration he is given a new proprium, a new will and understanding; the angelic proprium, which is not his own, but is the Lord's with him. Therefore this proprium is only an image and likeness of the Lord's Divine Human, and it is adjoined to man only, as light is adjoined to the eye. It can never become properly his own.
     The Lord was born in Bethlehem: man is led to Bethlehem. The Lord was the Word made flesh: man, from reading and living the truth of the Word, is recreated into its image and likeness. From the contemplation of these truths may we be encouraged to go to the Lord in His Word. May we daily approach Him there that He may daily arise in our hearts. For every time man reads the Word in humility and meditates upon it the Lord is present with him, and he is enlightened by the heavenly host to know the way which leads to the Lord in heaven.

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"And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us." Amen.

     LESSONS: Psalm 132. Luke 2:1-20. Arcana Coelestia 4594.
     MUSIC: Liturgy, pages 530, 515, 534.
     PRAYERS: Liturgy, nos. 12, 119.
LAID IN A MANGER 1953

LAID IN A MANGER              1953

     A Christmas Lesson for Children

     "And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped Him in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn.
     "And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, who is Christ the Lord. And this shall be a sign unto you. Ye shall find the babe wrapped in swaddling clothes, lying in a manger" (Luke 2:1-12).

     "Since a sign means proof that they might believe that the Savior of the world was born, it is said that they should find Him 'wrapped in swaddling clothes lying in a manger'; but that this was a proof no one can know until it is known what is meant by a 'manger' and by 'swaddling clothes.' A 'manger' means doctrine of truth from the Word because 'horses' signify understanding of the Word; and thus a manger, as a feeding place for horses, signifies doctrine of truth from the Word. It is said that this was done 'because there was no room for them in the inn,' an 'inn' signifying a place of instruction. Because this was the state of the Jews, who were then in mere falsities, this was signified by 'there was no room for them in the inn.'

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For if it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones. But He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation.
     "He is also said to have been 'wrapped in swaddling clothes,' because 'swaddling clothes' signify first truths, which are truths of innocence, and which are truths of Divine love; for 'nakedness,' in reference to a babe, signifies being without any truth. All this makes clear why it was said by the angel: 'And this shall be a sign unto you. Ye shall find the babe wrapped in swaddling clothes, lying in a manger' " (Apocalypse Explained, 706:12).

     The first part of our reading from the Word tells the story of how the Lord was born. The second part tells us why He was born as He was. It tells us why the Lord chose to be born in a stable and laid in a manger when He might, had He wished, have been born in a splendid palace and have been laid in a bed adorned with precious stones. And although there are some things in it that may seem difficult to understand now, you can see something of the reason for the Lord being born as He was.
     It was to teach us a very important lesson. When we read in the Word about an inn, we think of a place to which people go for food, rest, and shelter; but in the Word in heaven the angels read instead the church to which men go for food for their minds, rest and refreshment in the journey of life, and protection against evil spirits. When we think of a stable and a manger we picture a place where horses are kept and the rack from which they feed, but the angels picture the true meaning of the Lord's Word, because when they think of the understanding of the Word they picture it in the form of a noble horse.
     Now although the Lord was born among the Jews He could not be born in their church. The Lord can be born in the church only when it loves Him and wants Him to lead it, and when it understands and keeps His commandments. And the Jews were not like that. They loved only themselves and wanted their own way. They did not know what the Word teaches and they lived wickedly. So the Lord could not be born in the inn because that would have made it seem to the angels that He was born in the Jewish Church. And He was born in a stable, and laid in a manger, to teach us that He can be born only in the hearts of those who know what His Word teaches because they try to keep His commandments.
     Now that is one of the most important lessons of Christmas. If we think only of ourselves, if we always want our own way, or think most of the good things of this world, there will be no room in our hearts for the Lord.

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But if we pray to Him to teach and lead us, and try to understand and keep His Word, there will be a place for Him to be born in our hearts. And He will grow in our minds until He becomes our Savior.

     [EDITORIAL NOTE: It is suggested that this lesson, offered in place of the usual talk, might be used in family worship on Christmas Day. Any of the Christmas hymns may be used, and prayer C9, Liturgy, page 269, is suitable if one is desired.]
OPERATION OF THE HOLY SPIRIT IN THE NEW CHURCH 1953

OPERATION OF THE HOLY SPIRIT IN THE NEW CHURCH        GEORGE DE CHARMS       1953

     (Delivered at the British Assembly, London, England, August 1, 1953, and at District Assemblies held in Kitchener, Canada, and in Glenview, Illinois, in the Fall of 1953.)

     Unlike any church that has ever existed in the past, the New Church is to be established by a manifest or perceptible operation of the Holy Spirit. Strictly speaking, by the Holy Spirit is meant what the Lord does, by means of His Divine Human, to teach men and lead them in the way to heaven. Before the Lord came into the world, therefore, there was no Holy Spirit; and even while He lived on earth, as we are told, "the Holy Spirit was not yet, because that Jesus was not yet glorified" (John 7:39). Of course the Lord was always able to teach and lead men; but in pre-Christian times He could do so only by what is called in the Old Testament the "Spirit of God" or the "Spirit of Holiness." After His resurrection the Lord did operate in the Christian Church by means of the Holy Spirit, for He said: "All power is given unto Me, in heaven and on earth" (Matthew 28:18). But for the most part this operation was secret, or imperceptible. This, because the Lord can operate perceptibly only as far as He is seen. If He is not seen His operation comes, we know not whence. And although the early Christians did see the risen Lord, and knew that He was God, they were not able to discern the true nature of His glorified Human. They thought of Him from person, as they had known Him in the world, and they expected Him to return in person to establish an earthly kingdom. Even this vision faded progressively as the church declined, because men turned away from the risen Savior and fixed their attention upon His suffering and death, supposing that His sacrifice upon the cross was the whole of redemption.

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As a consequence, although the Lord was indeed present in His Divine Human as "the true Light, which lighteth every man that cometh into the world," it is said: "the light shineth in the darkness, and the darkness comprehended it not" (John 1:9, 5). For this reason it was scarcely possible for the Holy Spirit to operate perceptibly before the Lord had made His second coming by revealing His glorified Human in the Heavenly Doctrine of the New Jerusalem.
     The truth is that by this final and crowning revelation the Lord has provided a new mode of approach to men. He has drawn closer to men, and has made it possible for them to see Him more truly, and to know Him more intimately, than ever before. He now can speak to them more directly, and can impart to them a new kind of intelligence and wisdom that brings with it a greater measure of freedom, and a promise of happiness far exceeding anything previously known. This is the reason why it is foretold that the New Church is to be "the crown of all the churches that have ever existed on the earth" (TCR 786).
     It is important to realize, however, that with every increase in freedom there comes, of necessity, a corresponding increase of responsibility. For while the Lord invites men to receive His Divine gifts He never compels them to do so. He stands at the door of man's mind, and knocks; but only if man willingly opens the door, can the Lord come in to him and sup with him (Revelation 3:20). This has always been the case. But now the Lord seeks entrance into a higher, more interior region of man's mind. He knocks upon an inner door, a door which in earlier times could not, by any means, be opened. Even now a greater and more sustained effort is required to open it than the Lord ever demanded of men before. But only as far as men freely accept this challenge can the Lord now establish His kingdom in their hearts. For it is not enough that God should open a new path of approach to men. If they are to meet, men also must approach God in a new way. For there can be no conjunction between God and man unless it be reciprocal. The Lord is now present in His Divine Human, with power to teach and lead, to enlighten, regenerate, and save by a perceptible operation of the Holy Spirit. But only those who see Him and receive Him gladly, those who rise and go forth to meet Him, and invite Him to abide with them, can be granted the benefits of His redemption. It is vital therefore that we should inquire, not only what is meant by the "perceptible operation of the Holy Spirit," but especially what the Lord requires of us in order that we may receive it.

     In ancient times the Lord could be seen and known only by means of objective vision into the spiritual world. The Lord appeared to men by putting on temporarily the form and body of an angel.

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When this took place, the individuality of the angel, his personal thought and will, were rendered quiescent, so that the Lord might speak and act through him as through a passive instrument. Men whose spiritual eyes were opened could see this angel, and in his presence could feel a sense of awe and reverence and holy fear. They called Him the "Angel of Jehovah" and worshiped him as God. In this way the Lord could teach them through prophets and seers, who were inspired to write down their visions and impart to others the Word of Jehovah. All who received this Word in simple faith, and were moved to live according to it, were said to be taught and led by the "Spirit of God."
     This operation of the Lord, however, was entirely dependent upon objective visions and dreams. In the Most Ancient Church at its prime such open communication with spirits and angels was very general. It could be granted to nearly everyone. But as men gradually receded from a love of heavenly things, and yielded their minds more and more to the loves of self and the world, open intercourse with the spiritual world had to be withdrawn lest it be turned into magical practices, and used to deprive men of spiritual freedom for the sake of personal power and gain. As men rejected the "Spirit of God" idolatry and superstition arose, whereby a decadent priesthood played upon the credulity of the simple by means of omens, oracles, astrological signs, and many forms of trickery and fraud. To check this abuse it became necessary to confine spiritual vision to a few men who could be specially prepared to serve as seers and prophets of Jehovah. And at last even this became impossible, insomuch that for four hundred years prior to the Lord's advent there was no prophecy, no appearance of the Angel of Jehovah, no direct Divine teaching whatever. If the race was not to perish in spiritual death it then became imperative that the Lord establish a new mode of approach to men. This He did by putting on a natural human by birth into the world.
     Furthermore, it must be understood that the men of ancient times were incapable of abstract ideas. In this respect they were like little children. The Lord could speak to them only in terms that they could understand, by means of word pictures or parables. All teaching was by means of symbolic imagery, by spiritual representations seen in vision, or by correspondential rituals, dramatizations, customs, and modes of life. Truth had to be presented in concrete form, or in imaginary ideas derived from objects of sight and touch tangible to the senses of the body. The same is true of all children, who must learn at first by observation and sense experience, and later by pictures, from which they gain a perceptive understanding of the qualities, relations, and uses of things long before they can form any abstract concepts. In a similar way, in all the objects of the world, in the correspondential stories of the Word, and in the sacred rituals of worship the ancients perceived the spiritual truth concerning God, and heaven, and the life of religion.

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From this perceptive understanding they became spiritually intelligent and wise. They knew that God was infinitely wise and loving. They acknowledged His presence everywhere. Intuitively they felt the protecting sphere of His merciful providence. Yet because they knew nothing of the invisible forces of nature, and were completely ignorant of the laws whereby these forces operate, they could have no idea whatever of how the Lord accomplished all the wonders of the universe. To them it was enough to know that He created all things, and perpetually preserved and governed all things by a mysterious and arbitrary power. Consequently, although they believed implicitly that God was omnipresent in all of nature, they did not really see Him there. They saw Him only in the spiritual world, and only under the objective form of an angel. This is the reason why it is said in the Writings that they worshiped an invisible God (TCR 787). And because they could conceive of truth only in concrete terms, and as reflected from objects of sense, there was with them no such thing as abstract doctrine. Religion consisted entirely of ritual observances and modes of life; and teaching was imparted to each generation solely by means of stories, parables, and word pictures containing a symbolic meaning.

     By His advent into the world the infinite God, who previously had taken upon himself temporarily the human of an angel, now clothed His Divine life with flesh and blood, and by glorification He put on permanently a. Human of His own. The physical body in which the Lord lived on earth was indeed merely adjoined to the Divine, and this only for a time. In this respect it was not unlike the Angel of Jehovah, except that it brought the Lord to men in the natural world as objectively present, and made Him tangible to their bodily senses. There was, however, this great difference-that this body was conceived of God, and was formed in the womb of Mary by the infinite life itself. It was therefore not the body of another, but was the Lord's own body, capable of being glorified, or fully united with the soul, which was none other than the infinite love and life of God. By means of this glorified Divine Human the Lord made Himself visible apart from objective visions and representations. He made it possible for men to see His Divine qualities of love and wisdom, to understand the laws of His providence, the modes whereby He operates, both in heaven and on earth, to create and to govern all things, and to protect, redeem, and save mankind.
     The work of glorification was fully accomplished during the Lord's life on earth. When He rose from the grave on the third day after the crucifixion He was actually present in His Divine Human.

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Thenceforward, and to all eternity, the Lord operates from that Human, and by means of the Holy Spirit. But before He could reveal the true nature of His glorified Human, that the operation of the Holy Spirit might become manifest, centuries of secret Divine preparation were necessary; for this involved a vast change in the whole process of man's thinking, from intuitive perception to rational understanding.
     The first Christian Church, after all, was a direct descendant of the Ancient Church. Those who came into it were simple Gentiles, ignorant of natural truth and incapable of abstract ideas. For this reason that church was founded upon objective spiritual visions similar to those experienced by the ancients. The angel Gabriel appeared to Zacharias, to Mary, to Joseph, and to the shepherds. The Lord Himself appeared objectively in the spiritual world to Peter, James, and John on the mount of transfiguration, to the disciples after His resurrection, and later to John on the Isle of Patmos. Visions of angels were granted to the apostles during the period when the church was being established. The faith of that church was founded upon obvious miracles, such as those performed by the Lord Himself and those performed by the disciples in His name. In this respect the first Christian Church was altogether similar to the Ancient Church. Indeed, we are told that "the Ancient Church did not differ one whit from the Christian Church as to internals, but only as to externals" (AC 1083:3). Again it is said that "when the externals of the Ancient Church, and also of the Jewish Church are unfolded, and as it were unwrapped, the Christian Church is disclosed" (AC 4772). In fact, the whole period of the first Christian Church was one of transition from the state of the Ancient Church to that state which is to be characteristic of the New Church-a state which the Lord has foreseen, and toward which He has been secretly leading, ever since His advent into the world. This goal could not be attained before the Lord had made His second coming by revealing His glorified Human in the internal sense of the Word. This is why we read in number 668 of the True Christian Religion: "The internal sense is now revealed because the Christian Church, such as it is in itself, is now in its very beginning. The former church was Christian in name only, but not in fact or essence."
     In the primitive Christian Church men did acknowledge that the Lord Jesus Christ is Divine. It was this acknowledgment that distinguished their faith, and set it apart from the idolatrous religiosities of the day. This faith in the Lord produced a new mode of life, a life of mutual love and charity similar to that which had existed in the Ancient Church in its prime. But it was a faith in the Lord as He had been known on earth. It was based on the memory of His miracles and of His teachings. It was sustained by the hope and the promise of His return. But meanwhile the Lord was not seen as actually present.

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     If the Christian Church had remained true to its first love it could have been led gradually into a realization of the Lord's presence in His glorified Human. As the Writings state: "The men of the Christian Church were able to see in fuller light if they would have acknowledged internal things and done the truths and goods which the Lord taught" (AC 4489:4). But instead they turned aside to satisfy worldly ambitions of wealth and power. Because of this they became increasingly blind to the real meaning of the Gospels, interpreting them more and more as means to the achievement of their temporal ends. Because of this, the mere memory of Jesus Christ preserved in the New Testament, and the vague hope that He would some day return in person, were not sufficient to perpetuate their faith in His Divinity. As this faith waned, although the Lord was present, He could not operate perceptibly because He was not seen.

     Yet the Holy Spirit continued to operate imperceptibly, leading men secretly by means of their natural loves and inspiring them to serve unwittingly the ends of the Divine Providence. In order that men might actually see the Divine Human of the Lord, it was necessary that they should learn to think in abstract terms. The rational mind must be opened and formed that man may see the relation between things natural and things spiritual. This opening is first accomplished by the discovery of natural truth, by investigating the invisible forces of nature and formulating the laws whereby those forces operate. The understanding of these laws has tremendously increased man's ability to satisfy his natural desires and ambitions. It has enabled him, by intelligent cooperation with the forces of nature, to enjoy a freedom undreamed of in ancient times: freedom from the limitations of time and space by rapid travel and almost instantaneous communication of ideas; freedom from the limitations of physical strength by harnessing the forces of steam, electricity, and atomic energy; freedom from famine by scientific knowledge of plant and animal culture, and by greatly extending the distribution of food from regions of plenty to areas of scarcity. And the opportunities for a further extension of natural freedom seem endless, as with every conquest new frontiers of discovery are found. With this power and this freedom has come new responsibility. Every succeeding generation is confronted with a rapidly growing mass of technical knowledge to be accurately mastered. Every generation is called upon to exercise greater judgment in order that these enormous forces may be utilized for the benefit of mankind; for they can readily be turned from use to destruction, and the danger of this has become so great as to be appalling.
     This responsibility is inescapable. But man's natural intelligence, unless instructed, enlightened, and directed by the Lord, is not equal to it.

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These forces have not been produced by the Creator merely to satisfy physical needs, the blind impulses of the human will, the ephemeral pleasures of the world. They are the tools of the Lord through which He seeks to provide for man's eternal welfare, and to minister to the needs and the longings of the human spirit. They are Divinely controlled and governed by spiritual laws, by the forces of the spiritual world, which are incomparably more subtle and more powerful. If these natural forces are not to be turned aside from their intended purpose; if they are to be used wisely, in accord with the Divine will, that they may prove a blessing of true and lasting benefit to the race; the Lord Himself must teach men what their purpose is, and how they may be used in cooperation with His providence. To do this men must acquire not only scientific knowledge and natural skill, but spiritual knowledge and understanding. They must not merely investigate and master the laws of nature, but they must seek a true understanding of the Word, a knowledge of that deeper truth whereby the Lord protects man's spiritual life, and provides for his eternal happiness.
     This is the truth now revealed in the Heavenly Doctrine. That truth is the Divine law. It is the actual way in which the Lord is present, perpetually operating everywhere in the universe. It is the Lord's infinite love actually working, by means of His infinite wisdom, moving the forces of nature, ordering and directing them moment by moment, for the accomplishment of His eternal ends. To see that truth, therefore, is to see the Lord, not as a God afar off in some invisible realm, but as the immanent Ruler of the world, visibly operating here and now before our very eyes. It is to perceive that the marvelous operations of His providence are effected, not by arbitrary or capricious action, but according to laws that are now made known by Divine revelation, and that we may learn ever more perfectly to understand. In the measure that we understand them we can consciously cooperate with them, clearly seeing and acknowledging the Lord's mercy in every event of life, so that we are moved to adoration and worship by a constant realization of His presence, and are inspired with the supreme desire to use the bountiful gifts of His providence, not for the selfish gratification of our personal desires, but in His service and to promote His will, which looks to the happiness and the eternal blessing of all mankind.

     This is the manifest operation of the Holy Spirit that is to distinguish the New Church. It is this to which Swedenborg referred when, near the end of his he replied to a question asked by his friend the Rev. Thomas Hartley, as to the difference between the "Spirit of God" mentioned in the Old Testament and the "Holy Spirit" spoken of in the Gospels.

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"The Spirit of God," he wrote, "and the Holy Spirit are two distinct things. The Spirit of God neither did, nor could, operate on man except imperceptibly; whereas the Holy Spirit, which proceeds solely from the Lord, operates on man perceptibly, and enables him to comprehend spiritual truths in a natural way" (Nine Questions V). To "understand spiritual truths in a natural way" is to see their relation to natural truth, to understand rationally how they control the forces of nature, and thus how the Lord is immediately present in nature. This kind of spiritual understanding was not possible before the race had so far matured that the rational mind could be opened and formed.
     We now are living at this period of racial development, and the Lord stands at the door of the rational mind, asking to be admitted. This door has, in providence, already been opened toward the world of nature; but it must also, and at the same time, be opened to the spiritual sense of the Word, now first made available to us in the Writings of the New Church. And by means of the spiritual-rational truth of the Writings the mind is open to the influx of light from heaven, and to the direct and manifest teaching and leading of the Lord. When the light of heaven falls upon a mind imbued with the knowledge and understanding of natural truth, and also with the spirit of humility and willingness to learn from the Lord, there is kindled in the heart the flame of love to the Lord and charity, whereby all man's knowledge may be ordered aright, subordinated to the Lord's will, and made serviceable to man's spiritual life. But before this light can enter, man must freely, willingly, and by conscious effort open the door of his mind to the spiritual truth of the Heavenly Doctrine. He must strive to learn that truth, and must seek to understand it with the same persistent effort, the same eager determination as that with which he has struggled to master the complex and difficult problems of science. This he will do only as far as he sees the value of spiritual truth-the imperative need for it, its supreme importance to the future welfare and, indeed, the very preservation of the race. By this we mean the acknowledgment from the heart that man's self-intelligence is powerless against the forces of evil that threaten mankind, and that only the Lord Himself call teach man the way to genuine happiness and peace. Just so far as men turn to the Lord in this way, respond to His knock, and open the door of the rational mind to His entrance, they will receive the manifest operation of the Holy Spirit, that the Lord may lead them into the New Church and establish His kingdom in their hearts.
     This rational understanding of spiritual truth will bring with it a great increase of spiritual freedom, just as the understanding of natural truth has brought with it an undreamed of extension of man's natural freedom. That man may be free is the supreme end of the Lord's love.

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This because the greater freedom a man enjoys the greater is his capacity for happiness. And while freedom ever implies responsibility, the joy it imparts far outweighs the care and the labor required to maintain it. This is the reason why the innocence of infancy does not, after all, yield the greatest happiness. It is the reason why children have an innate urge to struggle for independence, and long to grow up. It is the reason why the Golden Age, with all its innocence and peace, was not the ideal state; and why the Lord, in His providence, has ever intended that the race should advance from its infancy through its childhood and its youth, until at last it might become spiritually adult. That men might know the incomparably greater delight of rational freedom, and might pass from the innocence of ignorance to the innocence of wisdom, was the inmost end and purpose of the Lord's advent into the world. Therefore He said to His disciples: "Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends: for all things that I have heard of My Father I have made known unto you" (John 15:15).

     The outstanding characteristic of the New Church arises from the fact that "now it is permitted to enter intellectually into the mysteries of faith." The Lord is now able to speak "plainly of the Father." By the wonderful, silent leading of His providence He has made it possible for men not merely to believe in blind faith but to see and rationally understand, the loving kindness of the Lord. He has put it into their power to use, as of themselves, both the forces of nature and the forces of the spiritual world intelligently, in obedient cooperation with the Divine will. He has prepared them to assume responsibility, to exercise judgment, and so to perform spiritual uses never before possible, and thus to experience the joy of accomplishment and the happiness of free cooperation with the Lord in far greater degree. This, just as far as they submit their minds to the instruction and the guidance of the Heavenly Doctrine, acknowledging that they have no power, and no intelligence of their own, but are dependent upon the Lord from whom alone is all wisdom and all power. This is the opportunity now offered to men by the Lord at His second coming. This is the promise of the Holy Spirit, the spirit of truth that leadeth into all truth. Everyone who in mercy is led to the knowledge of the Writings, and to the acknowledgment of their Divinity, by baptism can enter the gate of the New Jerusalem now coming down from God out of heaven.
     But to enter through the gate into the city, and to find therein his eternal home the must take the truth of the Writings, day by day, into his mind and into his heart. He must read what the Lord there teaches, and meditate upon it, striving for an ever deeper and truer understanding of it that he may learn how to live according to it.

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He must seek to understand its relation to the natural knowledge which he has gained by study and experience that he may learn how to use this knowledge as the Lord intended it to be used, not for worldly ends alone, but for the spiritual and eternal benefit of the neighbor. Above all, he must search the Writings to discover how to do his part in the task of removing the evils that block the path and prevent the entrance of the Lord into his mind. This is the only way in which he can open that inner door of the rational mind, in response to the Lord's knock. The way is long, and the obstacles to be removed are many; but the Lord is present, and all of heaven is present, to sustain his efforts. And to all who are faithful unto death, the Lord has promised the crown of life. For, "behold, the tabernacle of God is now with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God."
GENERAL CONFESSION 1953

GENERAL CONFESSION       Rev. HAROLD C. CRANCH       1953

     14. -in the Life Everlasting

     "The closing words of the General Confession express belief in the life everlasting. This summarizes the whole purpose of religion. The Lord created man for eternal life and happiness, and all revelation furthers this end; freedom has been maintained so that revelation can be accepted without compulsion; and the faculty of rationality is zealously guarded so that man may see the order of heaven, and in freedom compel himself into it. Once gained, this acceptance of the Lord and His kingdom of use cannot die. It is eternal and the basis for life everlasting.
     The teaching of the Writings is explicit and clear. Man is so created that as to his internals he cannot die, for he can believe in God and love Him, and thus be conjoined with Him, and conjunction with God is eternal life (AC 10,591; HD 223). As the ancient sages saw, the human soul cannot die because it has the faculty of growing wise and God, who is wisdom itself, is immortal and eternal. And man is created to live to eternity in a happy state, because what would eternal life be without happiness? (DP 324:3, 6).
     There are many confirmations of eternal life from the Word and from reason. The Lord taught Moses at the bush that He was still the God of Abraham, Isaac, and Jacob, although their natural bodies had perished centuries before; that they yet lived and worshipped Him in the spiritual world.

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He also taught men that He went before them to prepare their eternal homes, adding: "Because I live, ye shall live also." And the work Heaven and Hell, and the Writings throughout, give a vivid and rational picture of the spiritual world. Additional confirmation comes from the laws of nature. Man enters, as an agent for its fulfilment, into a use which itself is eternal. His knowledge and skill increase continually, so that in old age his wisdom is just maturing, his regeneration is going forward, his spiritual contribution to civilization just coming into fulness. And then he dies.
     Now there is only one law in creation, the Lord's; and it reveals that all things are created forms of use. In the animal and vegetable kingdoms the use is conjoined to the form and activities of the body, so that it declines with them and is lost at death. But man's use is not dependent upon mere bodily strength. When his body fails his mind can still develop, and by reflection and growth in understanding he may help civilization with practical wisdom and sublime philosophy. His entire life is spent developing his capacity for use. Will it be cut off by complete annihilation? Will his wisdom be lost before its fruit has been garnered? Will man alone be a contradiction to the Divine law seen in all creation? No. As his use is mental and spiritual, he will graduate from this world of material things and a limiting natural body to the heavenly world of spiritual thought and will where his mind can develop unhampered, to perform his use to men and angels in greater fulness and with more complete happiness and satisfaction.
     The New Church doctrine of eternal life differs from that of all other churches. The Writings reveal that the Lord's love for mankind is eternal and unvarying, extended alike to the evil and the good. He provides the greatest happiness each one can receive, and the use by which they receive it-the good from the love of use itself, the evil some measure of happiness. It is also pointed out that the Lord does not punish for the sake of afflicting. Punishments are brought on by the spirit's evils, and are used by the Lord to bring him into order. Even hell itself is provided from the Lord's love and mercy as a refuge for those who would be tormented by the heavenly sphere of goodness and purity.
     After the death of the body men complete their preparation for eternal life in the world of spirits intermediate between heaven and hell. Here their characters are unified by experiences in which they act from their inmost nature. All that is contrary to their real character is rejected, and of their own free will they choose their place in heaven or hell, being drawn by their loves to others of a like nature.
     Despite its frustrations, restrictions, and evil crew, hell is chosen freely by those who enter it. Heavenly happiness, which is human and real in the true sense, is so complete that we can only glimpse its possibilities here.

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It resides in the love of use and the delight of mutual love. Each angel husband and wife are conjoined in their mutual love of the use which unites them, and by which they serve the Lord and the neighbor. They find satisfaction and happiness in their use, enjoy those recreations which renew their zest for it, and their interior friendships stimulate and increase their love and wisdom.
     The Lord's Divine purpose is demonstrated in creation, for all things give of their essence to men to prepare them for heaven; and by revelation the Lord gives us the ability to see, believe, and live the truths and goods which build spiritual character. Thus we can summarize our acceptance of Him, affirming our faith as we conclude the General Confession: "I believe . . . in the life everlasting."
RAISING THE STANDARD OF TRUTH 1953

RAISING THE STANDARD OF TRUTH       Rev. HUGO LJ. ODHNER       1953

     Charter Day Address

     (Delivered at the Service in the Cathedral, October 23, 1953.)

     This day we are gathered to commemorate the establishment of The Academy of the New Church as an institution chartered by the Commonwealth of Pennsylvania in the year 1877. In the words of the Charter, the corporation was established "for the purpose of propagating the Heavenly Doctrines of the New Jerusalem, and establishing the New Church signified in the Apocalypse by the New Jerusalem, promoting Education in all its various forms, educating young men for the Ministry, publishing books, pamphlets, and other printed matter, and establishing a Library."
     The central use of the Academy has been that of education. It takes no effort of thought to realize that this is the most serious duty that faces every generation, an obligation for which the future will hold us accountable whether we be parents or not, a responsibility which has eternal consequences for the human race both on earth and in the spiritual world.
     It is by some form of education that the heritage of practical knowledge, moral wisdom, and spiritual faith is transmitted from the past to the future, to serve as the ground in which new truths may be sown and new uses be founded. It is the way of life that others have labored and we enter into the fruits of their labor. The knowledge of the present is based on that of the untold generations of the past.
     But just as we receive an inheritance of the good and the true, so also evil and falsity, passion, ignorance, and folly, are propagated, as seductive gifts of the past.

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And the tragic fact is that the great multitude of the men that people the earth are unable or unwilling to distinguish the good from the evil or the false from the true. There are now millions of pagans, Moslems, Jews, and Christians who blindly follow degrading traditions and spurious doctrines. And it has ever been so. The truth-in any age-has been preserved intact only among a relatively few, and this only by the mercy of the Lord.
     It is this slim remnant which the Holy Scripture traces in its accounts of Adam and the patriarchs, of Noah and Eber and Abraham, and in its later history of the disciples of the early Christian Church. Even so, one church after the other eventually failed of its trust, abused its office, and falsified its teachings. It is the Lord rather than men that has patiently and persistently led the race on by a hidden hand. Always there have been a few who have in some way heard the living voice of God and responded to it; a few who have recovered the ideals that were still echoing down the ages, and thus preserved them intact for the future. The Lord has always provided that a specific church should exist somewhere on earth, as the appointed guardian and minister of a Divine revelation which could serve as the touchstone or standard of truth.
     This, then, is the special function of the church-that it may sift the gifts of the past, may examine the concepts and theories, doctrines and traditions of past churches and of contemporary ideologies. And it is told of the New Church that only those will be its true participants who are in the spiritual affection of truth-a reason why its growth must necessarily be slow. For while many are in the pursuit of a knowledge which caters to natural appetites and ambitions, only few are willing to be moved by a love of spiritual truth.
     Before there can be a true education there must be a clear sight of truth, an understanding of what truth means, and a conviction that it is truth that points the way to good-to the welfare of each man and the common good of society.
     Truth means so many different things to different people. In one sense it means the knowledge of the natural world: knowledge which mankind has been gathering through countless centuries; knowledge of how to tame the fire and harness the streams, how to convert the wilderness into pleasant gardens; knowledge which brought men to invent the wheel and the plough, and to count the stars and chain the lightning, and coax the earth and air to yield their secret riches and their store of energy. It is a story of conquest of difficulties, paid for by patient labor, by personal sacrifices; a story of heart-rending mistakes, as well as of well-earned triumphs.

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     In another sense, truth means a knowledge of social cooperation: lessons learned in the life within families and tribes, races and nations; knowledge which is recorded in terms of wars and revolutions and the pandemonium of economic unrest, but which bears its real fruit in the gentler spheres of men's private lives and in the eras of contentment and industry of which history is almost silent, but to which art and literature bear witness; a knowledge also gained through experience-the slowest and most dispassionate of all teachers.
     There is also the truth about human nature, the knowledge gained not only by exploring the organic kingdoms and the human body but also by introspection and mental and moral philosophy, which makes us aware of how we think and act and of the scope and limits of our powers and that of our fellows.
     And in yet another sense, truth is conceived as a body of laws which are concealed within the very structure of matter and which seem to control the processes of nature with unerring regularity; laws that are gradually recognized and described in the complex formulas of the physicist, the chemist, and the astronomer.
     All this knowledge is part of the mighty heritage of the past-too vast a field of learning for any one teacher to convey or any one student to master. Yet even were this possible, man would not have arrived at real truth! We may be able to give names to things and describe their actions: we may be able to answer the what and the how; but unless we also understand the why, we are still in darkness.
     Truth, the truth that gives light and blessedness to our souls, is more than mere knowledge. Truth dawns only when we are given to see the Divine purpose which unifies all creation and fills it with meaning and direction. It is the sight of that purpose that glorifies and enlightens all other knowledge and makes it true. In its light shall we see light. It is the Spirit of Truth that leadeth unto all truth. It is the Light of the World which now shines in the Writings, revealing man's eternal destiny and the ways of God with man. For by its rays the veil that hid the spiritual world from our knowledge has Become transparent: the end and final purpose of creation is seen as a heaven from the human race, an everlasting kingdom of justice towards which the Lord, the Divine Human, leads His creatures according to the spiritual laws of His providence.
     It is in this revelation of the Divine purpose, working by laws of mercy and freedom, that truth reaches its apex and fulfilment, and that all our knowledge of the natural world finds its soul and its consecration. The knowledge of heaven, long forgotten, has come back to men, and we may now study all things and all events as the means by which the Lord is leading a backsliding race to regain its lost paradises and eventually remold human society into the image of the Holy City of truth and charity.

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     It is in the light of this revealed truth-which integrates all knowledge, gives direction to all learning, and furnishes a goal to our life-that we can begin the task of examining the spiritual and intellectual gifts of the past and sifting out the truths from the falsities, and the good from the evil. For in the Heavenly Doctrine the Lord Himself, in His second advent, provides us with a standard of truth by which to measure all things.
     This is what is meant by the psalmist's words: "Thou hast given a banner to them that fear Thee, that it may be raised up on behalf of truth" (Psalm 60:4). A banner or a standard is the symbol of a nation or a cause; and in Israel, when danger threatened, such a banner was raised on some lofty hill to rally the defenders of the land. But the banners of the Church and of the Academy are a mark of our spiritual loyalties and summon us to spiritual battles, to defend the ideals to which our classes and schools are pledged. These ideals are not made up by men, but are drawn from truths revealed by the Lord. These truths we accept as our standards of life, which we hold high aloft-regard as higher than ourselves-and are willing to defend against all enemies.
     A country has external enemies. But the enemies of the church do not merely lie in wait in the world about us but hide within our own hearts and minds. And since evil of itself is ugly and repulsive it is powerless unless it masks its ugliness in apparent goods-in natural feelings of pleasure and joviality, misplaced pity and false loyalties, as well as in states of indolence and indifference, which undermine the only saving element in man, which is the love of truth.
     The answer to indifference call only be that which the Academy of the New Church seeks to give: to lift high the standard of Divine truth for all to see and follow.
     The truth is not the product of the men who accept it. It is not ours to claim or withhold. It is given to make men free. It belongs to all generations to come. We are responsible to see to its propagation in its complete form. We are gathered here today to give thanks to the Lord because in His merciful providence He has made this possible among free nations, where the balancing factors of society have created an environment of religious liberty in which the church can freely undertake these uses, establish its own life, and carry on its distinctive work without fear of persecution.
     At the time when the Last Judgment was approaching in the spiritual world, this continent and this Commonwealth became a refuge for many who had been persecuted because of their religious beliefs. And although the waning faith of Christendom has caused the churches increasingly to turn into merely social agencies, and their colleges to become secularized; although the effort is made to place education under political control and deprive it of religious inspiration; yet Providence works for balancing factors which demand that liberty of religion shall be retained, along with the guarantees for free speech and a free press, as the bulwarks of a free nation.

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     The Charter of the Academy testifies to this protection of the basic civil and moral rights of the church for which the state is the commissioned guardian. And on our part, this Charter implies the obligation that our education shall look also to the end of raising citizens well furnished for their task and loyal to the land that bred them.
     But the New Church has a higher warrant than the State could grant. It rests on a Charter from the Lord in His second advent-a revelation of eternal truth. The Lord has given a banner, a standard, to them that fear Him. Under His colors we go forth to battle. Empires crumble, opinions shift and fade away ingloriously, the fashions of men in art and customs have their day, learned theories are advanced and disowned, prudence is wise for a day and presently events put it to shame. But the way of life which the Lord ordains contains the blessings of growth and the protection of Providence.
     Education involves the idea of "tutelage" or guardianship. The home, the school, and the church are charged with the duty to protect the young against perils for which they are not yet prepared, to implant "remains" of good affections, and to open up before them the chambers of knowledge. Such tutelage may seem like irksome restraints and unnecessary restrictions to those who as yet have not measured swords with the forces of wickedness, and who have no experience of spiritual dangers; to whom evil is but a word and hell an empty threat. But in later years, we are not too proud to accept protection. We realize how barren, how lonesome and bitter our lives would have been, without the comfort of a mother's arms, without an Alma Mater in our youth, without the church with its fellowship of faith and its sustaining sphere of charity.
     The holier the treasure, the more carefully must we equip and train the warriors who are to guard it. We of the New Church are called to be the Michaels who shall defend the seed of the church from the wrath of the dragon. There is no greater safety than in the fighting ranks of those who march under the Lord's banner of truth. We begin to join those ranks already in childhood, when we cultivate truthfulness in words and deeds, sincerity in our relations with others, and are faithful in small things. We join in earnest the battle for spiritual safety, yea, for salvation, when we learn to love the spiritual truths of doctrine, and to shun the evils which stem from our self-love and pride of opinion. Safety never comes by retreating, or by making concessions to the enemy or by compromising in matters of right and wrong; but through constant watchfulness and a knowledge that strength does not lie in numbers but in the truth itself.

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     The tree is known by its fruit. The only sign which will make known to coming generations that the Academy has lifted high the standard of Divine authority and has been worthy of its Charter from the civic state, is the devotion of her sons and daughters to the whole truth, spiritual and natural, and the single-minded character, the charity, tolerance and usefulness of her men and women.
INTERESTING SEARCH 1953

INTERESTING SEARCH       Rev. ALFRED ACTON       1953

     When reading the Spiritual Diary for the purpose of writing an article I came in due course to no. 5997, in which I read the Swedish words ra Tisula Bodama. This was puzzling, because these words make no sense. Before going further, however, let me give the context of no. 5997. Swedenborg had come from England, where apparently he had intended to publish Apocalypsis Explicata, to Gothenburg; where he had the clairvoyant vision of the great conflagration in South Stockholm where his own house was situated. This was on July 19, 1759. The passage in question was written in Stockholm after August, 1759. It reads: "In the Explanation of the Apocalypse I wrote some things which are matters of interior intelligence, such as concerning the celestial, the spiritual, and the natural, and concerning goods and truths in order. A wife who lived in the mitt pa Tisula Bodorna, with whom I talked when I was on a journey, she was in simple faith from the heart. She understood everything clearly, while a learned man who was there did not understand, nay, he could not understand."
     Puzzled by the Swedish words I looked up the phototype reproduction of the manuscript, and there I read the words as mitt pa Tisula Bodorna. This would mean "in the midst on Tisula the shops." The reference was evidently to some town or village to which Swedenborg had come in his journey from Gothenburg to Stockholm, or perhaps to some place in Gothenburg itself. The fact that Bodorna was capitalized suggested that it could hardly mean "the shops."
     In my perplexity I wrote to the Rev. Erik Sandstrom, asking him to make inquiries and suggesting that the reference was perhaps to some place in Gothenburg. Mr. Sandstrom took up the matter with great vigor. As a result he found in an old geographical lexicon the entry "mitt pa Tiveden i nuvarande Bodarne" (in the middle of Tiveden in the present [town] Bodarna), and he suggested that Tisula was a misreading.

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This led me to examine the phototvpe again, and I then found that the word was Tifede, or possibly Tifade. This settled the matter, for Bodarna (now Ramundeboda) is a village on the direct road from Gothenburg to Stockholm. In Swedenborg's day, and even until 1866, its inn was "one of the largest and most famous inns" in Sweden.* It is therefore not surprising that Swedenborg stayed there on his journey to Stockholm. It was there, then, that he talked about what he had written in the Explanation of the Apocalypse "to a wife who lived in the inn at Bodarne in the middle of Tivede"; Tivede being a range of low hills. The wife was probably the wife of the innkeeper, whose name, according to Lector Lannerstrom, was Lars Carlsten.
     * Letter from Lector Lannerstrom of Laxa to Mr. Sandstrom.
     Mr. Sandstrom pursued his inquiries a little further, for on November 8, 1952, he wrote to the Stockholm newspaper SVENSKA DAGBLADET. Quoting Swedenborg's words about an inn mitt pa Tisula Bodarne he asked: "Does anyone know of an inn or place of this name during the latter part of the eighteenth century"; adding that Tisula might possibly be read as Tihveda. Appended to his letter is an editorial note conjecturing that the inn in question was "the inn at Ramundeboda cloister, where in former days one [journeying from Stockholm] put up and strengthened himself before the frightful journey through the robber infested Tiveden." On November 12, the Lector Lannerstram of Laxa, a few miles west of Ramundeboda, wrote to the DAGBLADET confirming the view that Tihveda Bodarna refers to Ramundeboda. Thus, thanks to Mr. Sandstrom, the search was satisfactorily ended.
TRANSLATION 1953

TRANSLATION              1953

     "In the springtime the oak tree with a glad voice said: 'All my life is from the sun.' The birds, curious as birds are, applied to the scholarly other bird for a translation, and he replied: 'The oak tree said: "I feel his genial heat, I am bathed in his kindly beams, and thus I know that the glorious sun vivifies the life that is within me.'"
     "The inquiring flock flew away satisfied, leaving the other bird and the grim old Eagle looking at each other. 'Why didn't you tell them the truth?' asked the latter. 'Because they are not able to receive it yet,' replied the other bird. 'And, my dear friend,' he continued, 'allow me to him that if you would learn to speak a little more euphoniously you would be more popular.' Saying this he flew away, and the Eagle sat alone, looking grimmer than ever" (Anshutz, Fables).

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CANADIAN NORTHWEST 1953

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1953

     A Pastoral Visit

(Continued from the November issue)

     At Victoria we went to the home of the Fred Frazees, who now live down town. In the morning I called on Major Frank Norbury, late of Edmonton, who has been living in Victoria with his married son Hubert since the deaths of his wife and daughter last winter. Next day, accompanied by Mrs. Frazee, we went up to Nanaimo, where services were held at the farm of William Harms, with the Frank Tonkin family also present. The following morning I took my wife salmon fishing and succeeded in catching a nice six-pounder which was eaten two hours after it had been taken out of Georgian Straits. That evening we had another service in Victoria to which Major Norbury and his son came.

     The following day we took a plane to Seattle, where we were met by Sterling and Florene Smith. No sooner had we left the airport in their car than the engine refused to go. We were delayed two and a half hours while a new fuel pump was put in and a leak in the gas line repaired, and it was after nine in the evening before we had covered the 90 miles to Gibson Creek.
     That was on Friday. Hank and Sylvia Mellman arrived on Saturday and we had a wonderful evening together. Next day, in addition to the Mellmans, the Whites (Ethel Westacott) from Salem, Oregon; the Spracklins (Dorothy Fine) from Port Angeles; Miss Celia Bellinger and Miss Jennie Gaskill from Bryn Athyn; the Smiths and the Aldens all joined in a wonderful New Church service. The two youngest Spracklin children were baptized and the Holy Supper was administered. Later, after toasts to the Church, all sat down in merry mood to a buffet turkey dinner. The afternoon was spent in conversation and all felt sorry when farewells had to be said. We continued our visit for two more days, after which we returned to Vancouver and had a final service with the Fairburns before leaving in the S.S. Princess Louise for Prince Rupert.

     This is the regular Alaska steamer. There is only one space of ten miles where one sails the open Pacific. The voyage was a most delightful one, our fellow-passengers being from 20 or more states, all the provinces of Canada, England, and Alaska. As there are no New Church people in Prince Rupert we relaxed on the day of our arrival. Prince Rupert is in the heart of the salmon and halibut fishing industry, and it boasts the largest frozen fish factory on the Pacific coast. We visited this plant, through rooms which were kept at temperatures of 40 below zero.
     We took the opportunity also of visiting Miss Way, a music teacher and one of my "fiddle friends." My wife was charmed with this cultivated Englishwoman who loved to talk about the deepest problems of religion and was well-versed in the great philosophies of the ages; and after we had partaken of a delicious afternoon tea we departed, uplifted by her kindly disposition.

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We reached the heart of the city at 6:00 p.m. to find the streets seething with angry Indians. A new law to protect the salmon had forbidden fishing from sunset on Friday until midnight on Sunday, with the result that many of the Indian fishing schooners had been forced to come into port. Later that night some 400 fishermen clashed with the R.C.M.P., and 34 of them were arrested; and we read later of a nasty riot the following night in which tear gas had to be used.

     The trip to Prince George, which we reached on Sunday evening after 22 hours of travel, was a beautiful one. For many miles we followed the Skeena River, with its Indian fishing villages built out right over the water. We arrived just in time to attend a service in the United Church and we were amazed at the minister's discourse. He had ridden in a Pullman, had heard the first and second and last calls to dinner, and had been deeply impressed by how many people had waited for the last call. This he made the theme of his sermon, likening it to the call of Christ to conversion and warning his congregation not to wait for the last call! The climax was the story of how he was saved in Winnipeg, and he then called for converts. None responded, but not to be entirely frustrated he announced that he would remain in his study and there pray for anyone who was too bashful to come forward publicly.
     We were to fly from Prince George to Fort St. John, a trip of about 200 miles, but the weather conditions were against us and when we were supposed to start we learned that the plane had not yet left Vancouver, 600 miles away. Once again we waited. When the plane finally arrived we had a breathtaking flight over high, snow-capped mountains. It was a clear sunny day with great white billowy clouds, and although we flew at 14,000 feet we could see the mountains, lakes, and rivers beneath us all the time.

     When we landed at Fort St. John, four hours late, our daughter-in-law's father and mother, Erdman and Lena Heinrichs were waiting for us. They gave us a warm and happy welcome, and the drive of 46 miles along the Alaska Highway to Dawson Creek seemed very short because of the many things we had to talk about. We got to Dawson Creek in time for supper at the hotel, and that evening we had a doctrinal class at the home of John and Marjory Miller Peters. The meeting was well attended, and my regular tape-recorded broadcasts had brought two new people who were interested in the doctrines of the New Church. They were Mrs. Ralph Brown, a convert of about a year's standing, and Jim Short, son of Len Short of Vancouver, a heavy machinery salesman who is the manager of the Dawson Creek branch of his company. Although his father had been a follower of Swedenborg for twenty years it was only this year that Jim awakened to the vital truths of the Writings. He said he had listened to all my broadcasts, and showed tremendous enthusiasm for the Writings.

     The next day my wife and I, accompanied by George and Mary Shearer, went out to see the Ground Birch bachelors-Grady Moore, Mike Kerchuk, and Alvin Nelson. It was a perfect day and the road had been greatly improved as it is now part of the famed Hart Highway, but when we turned off the highway the going was rough. However, with Mike's help we managed to make it.
     We found Grady shearing a sheep, a very interesting process as he did it in the same way, and with the same tool, as the shepherd king David so many centuries ago Mrs. Shearer and my wife had prepared a splendid lunch which we shared with the bachelors.

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It was a pleasant feast and after it was finished flowers were gathered, an inverted orange crate was dressed as an altar, and we held a service under the blue sky in the shade of some tall bushes. Apart from the unusual number of hornets and bees buzzing about, and the strong odor of sheep, everything was idyllic. There were three lessons, and the sermon was on: "I will lift up mine eyes unto the mountains. As the congregation faced the altar they could see the Rocky Mountains rising majestically fifty miles away. Then the Holy Supper was administered, the congregation kneeling on the bare ground. Such occasions leave a never to be forgotten impression on the mind and heart.

     Dawson Creek was reached again in time for an evening service. The following day, Wednesday, we spent with Erdman and Lena Heinrichs on their farm. Lena has a wonderful vegetable garden and lunch consisted of beef with all sorts of fresh vegetables right out of the garden. We had a very jolly meal, and after it my wife and I played piano and violin together for an hour or so. About four o'clock the Dawson Creek people began to arrive for a picnic by the Pouce River. They all came and we had a grand time, made even more grand by the unexpected arrival of Bill Evens, his wife Rose, and their son and daughter Ted and Mabel. All who cared to went in for a good long swim, and this was followed by a tasty picnic spread. We arrived home at 8:30, and after the chores were done I gave a doctrinal class on the Lord's words from the cross: "My God, My God, why hast Thou forsaken Me?" It was followed by considerable discussion, and a happy and worthwhile evening was brought to a close with the singing of many songs.
     On the following day, after calling on Mrs. Ralph Brown, we had lunch with the William Esaks. Mrs. Esak, Margery Woodward, has been attending my services for ten years and is a diligent reader of the Writings. Her husband took us back to our hotel at 2:30, and there we ran into Jim Short who invited us to his house for coffee. We enjoyed meeting his wife and child again, and an hour of intense doctrinal discussion passed very rapidly. He returned me in time to go to John Peters' home to conduct a children's service. Although there were only four children present I wore my robe and we had a complete service. The subject of the talk was the slaying of Goliath, and the sphere was wonderful.
     Later in the day Mrs. Peters had a large supper party, after which we had a truly thrilling service. While I was upstairs putting on my robe I heard words dear to every pastor's heart: "We will have to get more chairs!" Jim Short brought some from his house, and when I came down the room was filled to capacity. It was a Holy Supper service and nearly all were communicants. Emanuel Beck and his wife Emma from Vancouver were surprise visitors, and Mrs. Ralph Brown also attended. In all, there were thirty people present.

     Erdman and Lena Heinrichs, Mannie Beck, and the Esaks saw us off next morning on the train to Gorande Prairie, where we were met by a good portion of the Lemky family and went at once to Gorandma's for lunch. We divided the eight days spent in Gorande Prairie between the Ed Lemkys in town and John and Herb out on the farm. Of course the big event of our stay in this town was the Second Peace River Block District Assembly, an account of which has already appeared in these pages [NEW CHURCH LIFE, October, 1953, Pp. 458, 459.

     From Gorande Prairie we flew to Edmonton, where we were met by Dr. and Mrs. C. J. Madill.

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The service the following day was conducted in the chapel of a funeral parlor with a capacity of some 150 persons, and as only 20 attended the effect was rather discouraging. Sunday afternoon and evening were spent at the home of Mr. and Mrs. Jack Raymond, where I had the interesting experience of listening to one of my own doctrinal classes which had been recorded on tape some years ago. The Raymonds are among our most ardent users of tape-recordings, They like to have a cathedral service on Sunday morning and a doctrinal class each Wednesday evening.

     We left Edmonton by plane at midnight and flew on the edge of a flashing lightning storm which was quite thrilling for a while. Winnipeg was reached about five the next morning. That afternoon we had a service at the home of J. J. Funk, after which we dined with the Funks and then took the night train to Duluth, where we were met by our good friends Russell and Elsie Boothroyd. We held another service at their home which was made memorable by the baptism of Mr. Richard Dumas, truly a convert made through the many fine tape-recordings Mrs. Boothroyd has enabled him to hear.

     At noon the next day we embarked in the S.S. South American for an 1100 mile cruise to Buffalo, N. Y. The ship made only one stop and that was at Detroit, where twenty members of the active Circle there accepted our invitation to have "high tea" during our stay in the harbor. Our hearts were warmed by the enthusiasm and energy of this group. The presentation of a large bouquet of red and white gladiolas capped the festivity.
     As the boat docked at Buffalo we heard my sister-in-law's voice ring out: "There he is! There's Karl!" And there on the dock stood Mrs. Theodore Bellinger, her daughter Jean, and John and Ersa Marie Parker. We had expected to go from Buffalo to Toronto by train, and this was indeed a happy surprise.
     The next day I had the thrill of preaching in my old pulpit which I had left 29 years before, and in the evening our host and hostess, Mr. and Mrs. John Parker, Sr., gave a buffet supper party on their lawn in our honor, which 60 members of the Toronto Society attended. It formed a happy climax and conclusion to the 1953 visit to the Canadian Northwest.
NOTES ON THE CALENDAR READINGS 1953

NOTES ON THE CALENDAR READINGS              1953

     The Old Testament readings for December are all, appropriately, in the Psalms. In the Writings the Hebrew Psalter is always referred to by its usual title, the Psalms of David. The poet-king is regarded as the founder of the Psalter and of the Temple psalmody, and the authorship of 79 of the Psalms is attributed to him by biblical scholars. It is supposed that the Psalter received additions for five centuries and was compiled for liturgical use in the second Temple after the return from Babylon, in the period of Ezra and Nehemiah.
     It is a teaching of the Writings that Divine truth, the Word, is presented in the form of a man, and it has been said that the Psalms are the heart of this Divine Man.

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The historical, doctrinal, and prophetic portions of the Word address themselves mainly to the intellect, but the appeal of the Psalter is to the affections. Spiritually, this is because the Psalms are poetic, and in poetry it is affections that are dominant. In them affection, which is always first in the Word, but not always manifestly so in its prose sections, is active and leading; and affection in the Word is the celestial sense.
     These teachings imply, as is the case, that the Psalms are fully inspired; even though they have come from several hands over a long period of time. Their inspiration descends into the very letters; wherefore the 119th Psalm was written in 22 sections, headed in order by the 22 letters of the Hebrew alphabet, and each marked by the fact that every verse begins with its letter. And therefore, from the letters and syllables alone, angels told Swedenborg the meaning of the words: "Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile" (Psalm 32:2); namely, that the Lord is merciful, even to those who do evil.
     Even the musical directions prefixed to certain of the Psalms are Divinely inspired and part of the sacred text, the instruments named corresponding to the affections of the Psalm. As written, the Psalms of David were songs, for they were played and sung in the Temple ritual. In the sense of the letter the Psalms set to music the history of Israel, and many of them are connected with significant events in David's life. In the spiritual sense, however, wherein David represents the Lord as to the Divine Human in process of being glorified through temptations and victories therein, the subjects are the church to be established by the Lord, the relation of the Divine and the Human during His life on earth, His temptations and glorification, redemption and salvation, heaven from Him, and, at the same time, the opposites of these. The closing Psalms are significant of His complete glorification and union with the Divine.
NEED OF THE ADVENT 1953

NEED OF THE ADVENT              1953

     "Unless the Lord had, come into the world and opened the interior things of the Word, the communication with the heavens by means of the Word would have been broken; and then the human race on this earth would have perished, for man can think no truth and do no good except from heaven, that is, through heaven from the Lord; and the Word is that which opens heaven" (AC 10,276e).

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SILENT NIGHT 1953

SILENT NIGHT       Editor       1953


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly by
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                              Rev. W. Cairns Henderson, Bryn Athyn, Pa,
Circulation Secretary               Mr. H. Hyatt, Bryn Athyn, Pa.
Treasurer                          Mr. L. E. Gyllenhaal, Bryn Athyn, Pa.
     All literary contributions should be sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Circulation Secretary. Notifications of address changes should be received by the 15th of the month.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     It is not by chance that some Christmas hymns mention silence as attending the coming of the Lord. A quiet and listening calm well describes the state in which the saving truth of the Word is born into the world of the mind: a state in which the proprium is hushed, the surge of evil is stilled, and the mind is open and directed to receive and respond to the Lord-poised in the alert and anticipatory concentration of waiting and watchful silence. May this inner serenity pervade all the excitements of the holiday season and the glad rejoicings with which also we rightly celebrate the advent of the Prince of Peace.
WITTENBERG AND THE NEW AGE 1953

WITTENBERG AND THE NEW AGE       Editor       1953

     A notice inserted in the Chicago press by the Lutheran Churches of Clark county, Illinois, to mark the birthday of the Protestant Reformation makes this interesting statement. "What was Martin Luther's great discovery? It was the cardinal doctrine of the Bible: 'Therefore we conclude that a man is justified by faith, without the deeds of the law.' Romans 3:28. For hundreds of years the established church had taught that man was saved by faith plus deeds. Luther discovered that the Bible taught salvation alone by faith. It was the Reformation of Martin Luther that once more brought this fundamental Bible doctrine into the light of day. Protestant America will have fallen on evil days when once it surrenders one jot of this primary doctrine of the Christian faith."

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     Here is no evidence of the correction of what has been traditional, no new Christian stirring, no challenging reinterpretation of doctrine, no fresh and wholesome insight, but an uncompromising reiteration of the basic Protestant error. Nearly two hundred years after the Last Judgment the light which finally entered the mind of Luther himself in the spiritual world has not yet permeated the Church which bears his name. Here Lutheranism still stands. Apparently it can do no other.
BELIEF AND FAITH 1953

BELIEF AND FAITH       Editor       1953

     With this issue is concluded a series of fourteen articles on the General Confession which began last January. The operative phrase in this informative statement is "I believe," and it may express two very different ideas. There is a kind of belief that is merely intellectual-a familiar pattern according to which man thinks and speaks when in the sphere of the church, but lacking that inner conviction which comes with the consent of the will. And there is another belief which is not mere receptivity but an activating force that molds man's real thought and forms his true response to life, as it also expresses his actual faith-a faith grounded in genuine confidence and producing constructive thinking and positive attitudes.
     Ideally it is the second of these two kinds of belief that is expressed in the General Confession. In reciting it we should not be only enumerating the intellectual points of our distinctive doctrine but giving utterance to the things by which, as individual New Church men and women, we live. But this is a matter of regeneration. And the holding of the truths thus formulated as verities because they have been revealed by the Lord is the first step toward opening the mind to be affected by them, so that they will eventually become the principles that form our interior thought and affection, our outlook and aim, and thus shape our lives to that humble obedience which is true confession before the Lord and true confession of Him before men.
     This very fact should make it clear, however, that confession of faith is only for the regenerate, who in any case are known only to the Lord. The first faith with all is, of necessity, historical; and the General Confession on may be recited by all in the Church, if only in the spirit of the prayer: "Lord, I believe; help Thou mine unbelief!"

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WHO IS MY NEIGHBOR? 7. SELF 1953

WHO IS MY NEIGHBOR? 7. SELF       Editor       1953

     In delivering the doctrine of charity the Writings note the common saying that every man is neighbor to himself, that is, that each must first consult for himself-a proposition expressed in the adage: "Charity begins at home." But in conceding its truth they insist that it must be rightly understood, and they state that while a man must provide for himself first he is yet neighbor to himself in the last place. So in setting out the descending degrees of the neighbor the Writings therefore put man himself in the last place.
     The distinction is primarily one as to inmost purpose. Every man has a responsibility to provide for himself and his dependents the basic necessaries of food, clothing, and shelter; to take adequate measures for the maintenance of health, comfort, and wellbeing; and to plan for security in the future. In point of time this must be his first concern; and it lays upon him an obligation to become as efficient as possible in his chosen career, to make a place for himself in society, and to attain that measure of success which will ensure security for his family. Upon his meeting this obligation depends his capacity to perform a use.
     Whether he regards himself as the neighbor in the first or the last place is determined by his purpose in doing these things. If he strives for material success to the end that he and his may have health and position, many possessions, and power or ease, he goes contrary to order by regarding himself as neighbor in the first place. And as cynics have observed, such charity as his not only begins at home but seldom if ever ventures abroad. Others may benefit from his selfish labors, but as his influence is not for good he performs no spiritual use. But if he seeks success that he may do more or greater uses for society, loves worldly things only as means to that end, and provides for the needs of the mind as diligently as for those of the body, he does regard himself as neighbor in the last place and perform spiritual uses.
     If this phase of the doctrine of the neighbor is not to be misinterpreted, however, what is meant by providing for one's self first in time must be rightly understood. Evidently we are not intended to postpone all thought of unselfish service to the neighbor until all our material desires have been satisfied! Spiritual uses are done through a man's application to his chosen occupation and through the other activities of his life. And if we would love the neighbor in the higher degrees by performing spiritual user through these things, our engagement in them must needs be accompanied by the endeavor to learn, understand, and use the precepts of charity with wisdom and affection. For even in what is first in time there is a looking to what is really first in end.

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ENCOURAGEMENTS TO THE GOOD LIFE 1953

ENCOURAGEMENTS TO THE GOOD LIFE       Editor       1953

     The teaching that the Writings are Divine truth involves that within them is the Divine love or good. As truth, the Writings may frequently seem to be discouraging; but as good they contain many encouragements to spiritual life which stand forth in the form of reassuring statements. Thus we are taught that heaven is opened to man by his sincerely thinking and willing to refrain from evils-which means that he may actually have entered upon the way to heaven even though certain evils still persist. And in regard to the rejection of those evils we are instructed that if a man will only think truly, when an evil presents itself to which his will is inclined, that it ought not to be done because it is contrary to the Divine precepts, the temptation may be broken.
     It is true, of course, that no regenerating man can attain immediately to the interior thought which thus vanquishes temptation. Yet we are assured in the Writings that if a man refrains from one evil-at first only in thought and will, with occasional relapses, and finally in ultimates-he is kept by the Lord in the intention of refraining from all his evils; and that he is given to repent of the evils he does commit, despite that will and thought. No man need feel that he is unique because he has evils, or because those evils persist. He has cause for deep anxiety only when his evils cause him no concern as sins, and when he has no desire to overcome them. The Lord who looketh upon the heart regards the intentions of man; and when these are sincere He pardons all that results from the gap between intention and the ability to ultimate it fully.
     In the very measure that he is sincere, the results of his attempts to live the spiritual life will always be disappointing to the man of the church because his gains seem so pitifully few. Yet this should not lead to discouragement. The Writings reveal that if a man has received anything of the spiritual affection of truth, no matter how infinitesimal, by resisting evils as sins in the world, he will be saved, and in the life to come his uses will grow and extend indefinitely to eternity. That is the promise made by the Lord in the parable of the mustard seed.
     There are, indeed, many conditionments proper to the material body and the natural world which conceal from man the full extent of what the Lord may have accomplished in him. Thus we are told that if a man has really learned only a little genuine truth in the world, in the other life he will come into the ability to understand all truth; and that if he has learned to become only a little merciful, he will become more merciful than could possibly be conceived by any man on earth. These things are actually within, but concealed because man on earth is still natural.
     So there are in the Writings many encouragements to the spiritual life, and they must be included in our thinking if we would achieve a balanced philosophy.

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The Lord is merciful and desires not the death of a sinner. It is His will that men should go to heaven and He does not seek out reasons for excluding them. Rather does He make the way to His kingdom as easy as possible for those who will take that way in humility and obedience. Except for there being no desire for the spiritual life there is only one thing that can keep the men and women of the church from heaven, and that is lack of personal faith: lack of inner conviction that the Lord can save them, that what is taught in the Writings is true for them, which will inspire them to follow Him in the regeneration. For we have the assurance of the Heavenly Doctrine that the gate is strait, and the way narrow, not because they are difficult, but because there be few that find them.
FREEDOM IN ULTIMATES 1953

FREEDOM IN ULTIMATES       Editor       1953

     There is considerable teaching in the Writings to the effect that the freedom essential for reformation is internal-freedom to think good and truth, and also evil and falsity. This does not mean, however, that the New Church has no interest in the preservation of such ultimate liberties as freedom of religion, freedom of the press, freedom of speech and writing, and freedom of lawful assembly. Apart from the basic fact that the organized New Church can exist only where they are guaranteed by law, there are interior reasons that make these freedoms important.
     In commenting on the Germans in the spiritual world, True Christian Religion states that as they live under a despotic government in each state they do not enjoy freedom of speech and of writing, and adds that "where this freedom is restrained, freedom of thought, that is, of taking the widest view of things, is restrained at the same time" (TCR 814). Elsewhere it is said that the lack of freedom of speech and writing on ecclesiastical and civil affairs then prevalent in Italy leads to the concealment of certain evils which break gut and can be recognized, where those freedoms are enjoyed. And it has often been pointed out that these freedoms made England the country in which the Church could first be established as an organized ecclesiastical body.
     We do not believe that internal freedom can be utterly destroyed. But it can be seriously restricted, and the New Church has a vital interest in the preservation of ultimate liberties. Yet this does not call for a crusade on the part of the Church as such. Rather does it demand that in the protection of his civil liberties, as in all else, the individual New Church man should have a spiritual motive and end in view.

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DIRECTORY 1953

DIRECTORY              1953

     GENERAL CHURCH OF THE NEW JERUSALEM

     Officials and Councils

Bishop: Right Rev. George de Charms
Secretary: Rev. Hugo Lj. Odhner

     CONSISTORY

     Bishop George de Charms
     Right Revs. Alfred Acton; Willard D. Pendleton; Revs. A. Wynne Acton; Elmo C. Acton; Karl R. Alden; Gustaf Baeckstrom; Bjorn A. H. Boyesen; Charles E. Doering; Alan Gill; Frederick E. Gyllenhaal, Secretary; W. Cairns Henderson; Hugo Lj. Odhner; Norman H. Reuter; Gilbert H. Smith.

     "The General Church of the New Jerusalem"

     (A corporation of Illinois)

     "General Church of the New Jerusalem"

     (A corporation of Pennsylvania)

     OFFICERS OF BOTH CORPORATIONS

     Right Rev. George de Charms, President
     Right Rev. Willard D. Pendleton, Vice President
     Mr. Hubert Hyatt, Secretary
     Mr. L. E. Gyllenhaal, Treasurer

     EXECUTIVE COMMITTEE OF THE ILLINOIS CORPORATION AND BOARD OF DIRECTORS OF THE PENNSYLVANIA CORPORATION

     Right Rev. George de Charms; Right Rev. Willard D. Pendleton; Mr. Daric E. Acton; Kesneil C. Acton, Esq.; Mr. Reginald S. Anderson; Mr. Carl Hj. Asplundh; Mr. Edwin T. Asplundh; Mr. Lester Asplundh; Mr. Robert G. Barnitz; Mr. Geoffrey E. Blackman; Mr. Edward C. Bostock; Mr. Robert M. Brown; Mr. Geoffrey S. Childs; Randolph W. Childs; Esq.; Mr. Gordon D. Cockerell; Edward H. Davis, Esq.; Mr. Theodore N. Glenn; Dr. Marlin W. Heilman; Mr. Hubert Hyatt; Mr. John E. Kuhl; Mr. Sydney E. Lee; Mr. Tore E. Loven; Mr. Harold P. McQueen; Mr. Hubert Nelson; Philip C. Pendleton, Esq.; Mr. Harold F. Pitcairn; Raymond Pitcairn, Esq.; Mr. F. G. Colley Pryke; Arthur Synnestvedt, Esq.; Mr. Norman P. Synnestvedt. Honorary Members: Alexander P. Lindsay, Esq.; Mr. Charles G. Merrell.

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     The Clergy

     Bishops

     DE CHARMS, GEORGE. Ordained June 28, 1914; 2nd Degree, June 19, 1916; 3rd Degree, March 11,1928. Bishop of the General Church. Pastor of the Bryn Athyn Church, President, Academy of the New Church, Bryn Athyn, Pa.
     ACTON, ALFRED. Ordained June 4, 1893; 2nd Degree, January 10, 1897; 3rd Degree, April 5, 1936. Address: Bryn Athyn, Pa.
     PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2nd Degree, September 12, 1934; 3rd Degree, June 19, 1946. Assistant to the Bishop of the General Church. Executive Vice President, Academy of the New Church, Bryn Athyn, Pa.

     Pastors

     ACTON, A. WYNNE. Ordained June 19, 1932; 2nd Degree, March 25, 1934. Pastor of the Durban Society, Superintendent of the South African Mission. Present address: 2 Elm Grove Avenue, Toronto 3, Ontario, Canada.
     ACTON, ELMO CARMAN. Ordained June 14, 1925; 2nd Degree, August 5, 1928. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive, Glenview, Illinois.
     ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2nd Degree, October 12, 1919. Visiting Pastor to the Canadian Northwest. Professor of Religion, Academy of the New Church, Bryn Athyn, Pa.
     BAECRSTROM, GUSTAF. Ordained June 6, 1915; 2nd Degree, June 27, 1920. Pastor of the Stockholm Society, Editor of NOVA ECCLESIA, and Manager of the Book Room in Stockholm. Address: Svedjevagen 20, Bromma, Stockholm, Sweden.
     BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2nd Degree, March 30, 1941. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.
     BRICKMAN, WALTER EDWARD. Ordained, 1st and 2nd Degrees, January i, 1900. Address: 818 Indiana Avenue, Weslaco, Texas.
     CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 2nd Degree, October 23, 1904. Address: Bryn Athyn, Pa.
     CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2nd Degree, October 25, 1942. Visiting Pastor to the Western States, Address: 346 Riverdale Drive, Glendale 4, Calif.
     CRONLUND, EMIL ROBERT. Ordained December 31, 1899; 2nd Degree, May 18, 1902. Address: Bryn Athyn, Pa.
     DOERING, CHARLES EMIL. Ordained June 7, 1896; 2nd Degree, January 29, 1899. Address: Bryn Athyn, Pa.
     GILL, ALAN. Ordained June 14, 1925; 2nd Degree, June 19, 1926. Pastor of the Colchester Society. Address: 9 Ireton Road, Colchester, England.
     GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2nd Degree, August 5, 1928. Address: 7646 South Evans Avenue, Chicago 19, Illinois.
     GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2nd Degree, June 19, 1910. Pastor-in-Charge, General Church Religion Lessons. Address: Bryn Athyn, Pa.
     HEINRICHS, HENRY. Ordained June 24, 1923; 2nd Degree, February 8, 1925. Address: R. R. 3, Kitchener, Ontario, Canada.

565



     HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2nd Degree, April 14, 1935. Secretary of the Council of the Clergy. Editor of NEW CHURCH LIFE. Instructor in Theology and Religion, Academy of the New Church, Bryn Athyn, Pa.
     KING, LOUIS BLAIR. Ordained June 19, 1951; 2nd Degree, April 19, 1953. Pastor of Sharon Church, Chicago, Illinois. Address: 5220 Wayne Avenue, Chicago 40, Illinois
     LIMA, JOAO DE MENDONCA. Ordained, 1st and 2nd Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Avenida Ruy Barboza 266, Rio de Janeiro, Brazil.
     ODHNER, HUGO LJUNGBERG. Ordained June 28, 1914; 2nd Degree, June 24, 1917. Secretary of the General Church. Assistant Pastor of the Bryn Athyn Church. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.
     ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2nd Degree, October 11, 1942. Assistant Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Fort Worth, Madison, St. Paul-Minneapolis Circles, New Orleans and St. Louis Groups, and Chicago District. Address: 2700 Park Lane, Glenview, Illinois.
     PRYKE, MARTIN. Ordained June 19, 1940; 2nd Degree, March 1, 1942. Pastor of the Olivet Church, Toronto, Ontario, Canada. Temporary address: Care of Rev. A. W. Acton, 2 Elm Grove Avenue, Toronto 3, Ontario, Canada.
     REUTER, NORMAN HAROLD. Ordained June 17, 1928; 2nd Degree, June 15, 1930. Pastor of Carmel Church, Kitchener, Ontario. Address: 14 Willow Street, Kitchener, Ontario, Canada.
     RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Pastor of Michael Church, London, England. Address: 135 Mantilla Road, Tooting, London, S.W. 17, England.
     ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2nd Degree, October 13, 1940. Pastor of the Detroit Circle, Visiting Pastor in the North Ohio District. Address: 1510 Oxford Road, Berkley, Mich.
     ROSE, FRANK SHIRLEY. Ordained June 19, 1952; 2nd Degree, August 2, 1953. Visiting Pastor to the isolated in Great Britain and to the Circles at Paris and The Hague. Address: 12 Trinity Street, Colchester, England.
     SANDSTROM, ERIK. Ordained June 10, 1934; 2nd Degree, August 4, 1935. Assistant Pastor of the Stockholm Society, Visiting Pastor of the Jonkoping Circle. Address: Brobyvagen 30, Ensta Park, Roslags Nasby, Sweden.
     SIMONS, DAVID RESTYN. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Assistant Pastor of the Bryn Athyn Church. Principal of the Bryn Athyn Elementary School. Address: Bryn Athyn, Pa.
     SMITH, GILBERT HAVEN. Ordained June 25, 1911; 211d Degree, June 19, 1913. Address: South Shaftesbury, R. F. D. 1, Vermont.
     STARKEY, GEORGE GODDARD. Ordained June 3, 1894; 2nd Degree, October 19, 1902. Address: Glenview, Illinois.
     STROH, KENNETH OLIVER. Ordained June 19, 1948; 2nd Degree, June 19, 1950. Address: Bryn Athyn, Pa.
     WHITEHEAD, WILLIAM. Ordained June 19, 1922; 2nd Degree, June 19, 1926. Professor of History, Academy of the New Church, Bryn Athyn, Pa.

     Ministers

     CHILDS, GEOFFREY STAFFORD, JR. Ordained June 19, 1952. Minister of the Advent Church, Philadelphia, Pa. Visiting Minister to the New York and North Jersey Circles. Address: 5007 Penn Street, Philadelphia 24, Pa.

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     CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Visiting Minister to the Erie Circle. Address: Bryn Athyn, Pa.
     FRANSON, ROY. Ordained June 19, 1953. Minister to the groups at Dawson Creek, B. C., and Gorande Prairie, Alta., Canada. Temporary address: Care of Mr. William Esak, Box 1744, Dawson Creek, B. C.
     HOLM, BERNHARD DAVID. Ordained June 19, 1952. Assistant to the Pastor of the Durban Society, Assistant to the Superintendent of the South African Mission. Address: Flat 4, Kingsdowne, 191 Cato Road, Durban, Natal.
     PENDLETON, DANDRIDGE. Ordained June 19, 1952. Minister of the Washington, D. C., and Baltimore, Maryland, Circles, Visiting Minister to the South-eastern States. Address: 800 North Carolina Avenue, S.E., Washington, D. C.

     Authorized Candidate

     FIGUEIREDO, JOSE LOPES DE. Authorized, August 15, 1951. Address: Rio de Janeiro, Brazil.

     Authorized Leaders

     ENGELTJES, HERMAN G. Authorized, November 4, 1950. Address: Laan van Eik en Duinen 206, The Hague, Holland.
     HELDON, LINDTHMAN. Authorized, July 1, 1950. Address: 13 Alexander Street, Penshurst, N.S.W., Australia.
     LUCAS, LOUIS. Authorized, August 30, 1950. Address: 173 rue de Paris, Montreuil s/Bois, Seine, France.

     British Guiana Mission

     Pastor-in-Charge

     ALGERNON, HENRY. Ordained, 1st and 2nd Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, British Guiana. Address: 273 Lamaha Street, Georgetown 4, Demerara, British Guiana, South America.

     South African Mission

     Xosa

     KANDISA, JOHNSON. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Queenstown and Sterkstroom Societies. Address: No. 132, Location, Queenstown, C. P., South Africa.

     Basuto

     MOTSI, JONAS. Ordained September 29, 1929; 2nd Degree, September 30, 1929. Pastor of Quthing District. Address: PhahamenR School, P. O. Quthing, Basutoland, South Africa.

     Zulu

     BUTELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Hambrook Society. Address: Hambrook Government School, P. O. Acton Homes, Ladysmith, Natal, South Africa.

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     LUNGA, JOHANNES. Ordained September 11, 1938; 2nd Degree, October 3, 1948. Pastor of the Esididini Society. Address: Esidihini School, P. O. Durnacol, Dannhauser, Natal, South Africa.
     LUTULI, MAFA. Ordained October 3, 1948. Acting Pastor of the "Kent Manor'' Society. Address: "Kent Manor," P. O. Entumeni, Zululand, South Africa.
     MATSHININI, TIMOTHY. Ordained August 28, 1938; 2nd Degree, October 3, 1948. Pastor of the Alexandra Township Society. Address: 165, Ilth Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.
     MKIZE, SOLOMON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Greylingstad Society and District. Address: Greylingstad P. O. Transvaal, South Africa.
     NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Deepdale and Bulwer Districts. Address: c/o Inkumba Government School, P. O. Deepdale, Natal, South Africa.
     SABELA, PETER HANDRICK. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor at Phoenix, Verulam, Tongaat and District. Address: No information.
     SIBEKO, PAUL PEFENI. Ordained October 3, 1948. Address: 106, 10th Avenue, Alexandra Township, Johannesburg, Transvaal, South Africa.
     ZUNGU, AARON. Ordained August 21, 1938; 2nd Degree, October 3, 1948. Pastor of the Durban District, and Assistant Teacher in the Theological School. Address: P. O. Lamontville, Durban, Natal, South Africa.



     Societies and Circles

     Societies

ADVENT SOCIETY OF PHILADELPHIA                    Rev. Geoffrey S. Childs, Jr.
BRYN ATHYN CHURCH                              Rt. Rev. George de Charms
CARMEL CHURCH OF KITCHENER, ONTARIO               Rev. Norman H. Reuter
COLCHESTER SOCIETY, ENGLAND                    Rev. Alan Gill
DURBAN SOCIETY, NATAL, SOUTH AFRICA           Rev. A. Wynne Acton
HURSTVILLE SOCIETY, N. S. W., AUSTRALIA          (Mr. Lindthman Heldon)
IMMANUEL CHURCH OF GLENVIEW, ILLINOIS           Rev. Elmo C. Acton
MICHAEL CHURCH, LONDON, ENGLAND                Rev. Morley D. Rich
OLIVET CHURCH, TORONTO, ONTARIO                    Rev. Martin Pryke
PITTSBURGH SOCIETY                         Rev. Bjorn A. H. Boyesen
RIO DE JANEIRO SOCIETY, BRAZIL.               Rev. Joao de M. Lima
SHARON CHURCH, CHICAGO, ILLINOIS                    Rev. Louis B. King
STOCKHOLM SOCIETY, SWEDEN                     Rev. Gustaf Baeckstrom

     Circles
                                        Visiting Pastor or Minister     
BALTIMORE, MARYLAND                         Rev. Dandridge Pendleton
DENVER, COLORADO                               Rev. Harold C. Cranch
DETROIT, MICHIGAN                              Rev. Norbert H. Rogers (Res.)
ERIE, PENNSYLVANIA                         Rev. Raymond G. Cranch
FORT WORTH, TEXAS                              Rev. Ormond Odhner
THE HAGUE, HOLLAND                              Rev. Frank S. Rose

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JONKOPING, SWEDEN                              Rev. Erik Sandstrom
LOS ANGELES, CALIFORNIA                         Rev. Harold C. Cranch (Res.)
MADISON, WISCONSIN                         Rev. Ormond Odhner
MONTREAL, CANADA                               Pending
NEW YORK, N. Y.                               Rev. Geoffrey S. Childs, Jr.
NORTH JERSEY                                   Rev. Geoffrey S. Childs, Jr.
NORTH OHIO                                   Rev. Norbert H. Rogers
OSLO, NORWAY                                   Rev. Gustaf Baeckstrom
PARIS, FRANCE                                   Rev. Frank S. Rose
ST. PAUL-MINNEAPOLIS, MINNESOTA                    Rev. Ormond Odhner
TUCSON, ARIZONA                               Rev. Harold C. Cranch
WASHINGTON, D. C.                              Rev. Dandridge Pendleton (Res.)

     In order to avoid confusion, it seems well to observe, in the Official Records and the Official Journal of the General Church, the recognized distinctions between a "Society," a "Circle," and a "Group."
     A "Group" consist of all interested receivers of the Heavenly Doctrine in any locality who meet together for worship and mutual instruction under the general supervision of pastors who visit them from time to time.
     A "Circle" consists of members of the General Church in any locality who are under the leadership of a regular visiting Pastor appointed by the Bishop, and who are organized by their Pastor to take responsibility for their local uses in the interim between his visits. A Group may become a Circle when, on the recommendation of the visiting Pastor, it is formally recognized as such by the Bishop.
     A "Society" or local "Church" consists of the members of the General Church in any locality who have been organized under the leadership of a resident Pastor to maintain the uses of regular worship, instruction, and social life. A Circle may become a Society by application to the Bishop and formal recognition by him.
     GEORGE DE CHARMS.
          Bishop.

     Committees of the General Church

                                        Chairman
British Finance Committee                         Rev. Alan Gill
Committee on Ecclesiastical Garments               Rev. Hugo Lj. Odhner
General Church Religion Lessons               Rev. F. E. Gyllenhaal
Committee on the Liturgy                         Rt. Rev. Willard D. Pendleton
Military Service Committee                         Mrs. Philip C. Pendleton
Committee to Study the Mode of Nominations for
Membership in the Board of Directors           Mr. Daric E. Acton
Committee on New Church Literature               Rev. William Whitehead
Nominating Committee for Board of Directors      Philip C. Pendleton, Esq.
Orphanage Committee                         Mr. Hubert Hyatt
Pension Committee                          Mr. Edward C. Bostock
Salary Committee                          Mr. Philip C. Pendleton
Sound Recording Committee                     Rev. W. Cairns Henderson
South African Mission Committee               Rt. Rev. George de Charms
Visual Education Committee                     Mr. William R. Cooper

     Address all Committees, Bryn Athyn, Pa., except the following:
Mr. Daric E. Acton: 330 Le Roi Rd., Pittsburgh 8, Pa.
Rev. Alan Gill: 9 Ireton Rd., Colchester, England

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Church News 1953

Church News       Various       1953

     STOCKHOLM, SWEDEN

     About the middle of August, which seems to be the traditional time for visits from American friends, Bishop and Mrs. De Charms honored us by staying with us for more than a week. Services had not yet been taken up again after the summer break, but on the Sunday following the arrival of our guests the Rev. and Mrs. Erik Sandstrom invited some twenty members of the Society to attend the baptism of their baby daughter at their home. The Bishop officiated at the baptism, which took place in bright and happy surroundings on a gorgeous day. Mr. Sandstrom's study had been transformed into a small chapel, with the doors thrown wide open to the entrance hall where most of the guests gathered. Refreshments were served later, and little Eva Magdalen behaved perfectly the whole time.
     Bishop and Mrs. De Charms were busy seeing people from morning till night and there were numerous entertainments. A banquet was held in the reception room of a well-known restaurant. On this occasion Dr. Baeckstrom expressed our pleasure and gratitude in having the Bishop and his wife with us for a little while. The Bishop in' turn assured us that he was glad to be in Stockholm and then spoke of the slow growth of the Church, explaining why it is slow and saying that we should not be discouraged. Mr. Sandstrom acted as interpreter in his usual splendid way. When the meal was over we had coffee in the adjoining rooms, and then the Bishop told us of the Assembly in London from which he had just come, giving us a vivid account of his experiences there. Afterwards we sang unisonally, and Bishop and Mrs. De Charms thanked us by singing a charming little duet.
     Services began again on Sunday, August 23rd, and the Bishop, who was assisted by Dr. Baeckstrom, preached an impressive sermon on the opening words of Psalm 121: "I will life up mine eyes unto the mountains, from whence cometh my help. My help cometh from the Lord, who made the heavens and the earth." In the evening of the same day it was time for our beloved guests to continue their European tour, leaving behind them the memory of many happy moments spent in their genial and stimulating company. We went to the station to see them off and to wish them "bon voyage."
     In order to discuss educational problems a meeting was held recently in my apartment of members of Theta Alpha, Vigor, and Providentia. An account was given of Theta Alpha and its uses, and the audience was reminded of its being founded about half a century ago and of the important work some of its members did when they started working out and distributing religion lessons for isolated children. An account was given also of how the work is progressing today in the United States and here in Sweden. The Christmas representations were subsequently mentioned, and attention was called to the untiring and faithful work done by women in Bryn Athyn to provide them for isolated families all over the world. Mr. Sandstrom then spoke of the true meaning of the Lord's words: "Suffer little children to come unto Me, and forbid them not." After some discussion refreshments were served, and it was planned to have another meeting in the near future as the attendance this time was small.
     SENTA CENTERVAL.

     THE HAGUE, HOLLAND

     It was a wonderful event for the members and friends of the General Church in the Netherlands to have, on August 25th, a visit from Bishop and Mrs. De Charms which was both an honor and a pleasure. The importance of the meetings held in my home that day, and attended by 17 persons, was increased by the fact that three of them were baptized by the Bishop. These three were Baron and Baroness van Haersolte van Haerst and Mr. van Pernis who had embraced the faith of the New Church many years ago, but for various reasons beyond their control had not been baptized earlier.

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     It was hard for us to realize that the Bishop had just completed a tiring train trip from Sweden when he conducted the service for us. His sermon, on the Divine Providence, had Luke 21:37 as its text, and was delivered in such an easy and clear way that nearly everyone could follow. The baptismal service which preceded the sermon also made a great impression on the people. After the service a little surprise awaited the Bishop and his wife. I had been informed that the Bishop had had his birthday the day before they arrived in our midst. Mrs. De Charms, who wanted to know the source of my information, had to be satisfied with the statement that I had read it in the stars, though it is doubtful whether she accepted it as a reasonable explanation! My proposal to present the Bishop and his wife with a small remembrance of the day was accepted unanimously, so with a short speech I handed them a little gift. It had to be specifically Dutch, so a mill and a boat had to figure in it. In his humorous way the Bishop thanked us for our good wishes and for the gift. In the afternoon there was a doctrinal class in which the Bishop gave us the opportunity to ask questions. We always appreciate the clear way in which he can explain problems and answer our questions. In the afternoon there was also a discussion of the future of the church in Holland, which we see to be brighter, and then some pictures were taken. Our guests at dinner included some members from out of town. In the evening Bishop and Mrs. De Charms, accompanied by my daughter and myself, called on the Rev. Durban Odhner, alter which they retired for a well deserved rest.     
     To continue the regular report, we were unable to have services in September, 1952, because of the illness of my wife. In December I visited the Rijksen family in Nijmegen, carrying with me the tape-recorder. We talked about the missionary work Mr. Rijksen is doing in the eastern part of our country and the way the tape-recorder can be used in this work. In December also we were visited by Mr. John Posthuma of London, and by the Misses Gwenda Acton and Astrid Odhner from Bryn Athyn. Our Christmas celebration could not be as elaborate as usual because of my wife's recent recovery. We read the Christmas story and a sermon by Bishop De Charms and sang Christmas songs.          
     In March we had another visit from the Rev. Frank S. Rose, who called on various members and friends in The Hague, Amsterdam, Bussum, and Nijmegen. On Saturday evening, March 12th, Mr. Rose gave us a doctrinal class on the story of the Samaritan woman which was illustrated with slides. On Sunday morning we went to a concert at which my daughter Hetty gave a recital, enabling Mr. Rose to hear the voice which he had heard over the radio in Scotland. Then, after a meal, there was a service in my house at three o'clock at which the Holy Supper was administered. The subject of the sermon was "The Fountain of Living Water," and there were eleven adults and one child present. A doctrinal class on the subject of "The Lord the Redeemer" was given after the evening meal and the rest of the evening was spent socially. Mr. Rijksen kindly translated from time to time so that those who do not understand English too well might profit from the class. On March 23rd, Mr. Rose and I visited the Rev. Durban Odhner. We hope that the contact established by these 1 visits may be of benefit to the New Church generally.
     The Nineteenth of June was celebrated as usual with the reading of Bishop De Charms' message and appropriate readings from the Writings. In the meantime the Bishop's visit had been announced, which necessitated some preparations. Other welcome visitors were Miss Vida Elphick from Durban, a granddaughter of Mr. Gerrit Barger, founder of the New Church in the Netherlands; Mrs. Helga Thronsen and Miss Aslaug Hoidal from Oslo; Miss Hildegarde Odhner from Bryn Athyn; the Misses Acton from London; and Mrs. Van Zyverden, her daughter Jane, and the Misses Lyris and Morna Hyatt from Bryn Athyn.
     HERMAN G. ENGELTJES.

     LONDON, ENGLAND

     Receptions.-Receptions serve the use of consociation whereby essential things are renewed with man. When the meeting is with the Bishop, the things involved would appear to be such as regard the growth of the Church and its authority and order, while on this occasion we were particularly mindful of New Church education. As a result of the Bishop's visit we certainly fed a renewed delight in these things.
     On Sunday, July 26th, the service was conducted by the Bishop, assisted by the Rev. Morley D. Rich. In his sermon on "Conjunction by Regeneration," the text being on the covenant of eternity (Jeremiah 50:5), the Bishop stressed the primary use of the church, namely, the creation of internal unity in love and faith derived from the Lord.

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A compromise of the church and its teachings for the sake of external unity is opposed to the covenant, which would then become obscure. More than 80 people attended this service.
     In the afternoon there was a Society luncheon and meeting with the Bishop. Mr. Stanley Wainscot expressed a gracious welcome to Bishop and Mrs. De Charms, speaking in the name of the Society of the value of their presence and referring to the Assembly as the greater purpose of their visit. Mr. Rich spoke of the reciprocal uses of the Bishop's presence, and he and his family then absented themselves from the meeting in order that the Society might proceed with the business of choosing its Pastor. The Bishop's advice was asked on certain points, and the Society made good use of this, together with the full expression of its own freedom. The choice of Mr. Rich as Pastor was confirmed, and his return to the meeting was heralded with song.
     Afterwards the Bishop addressed the Society on the subject of order in making the choice of a Pastor, showing that the pastoral use must not be endangered by personal opinions unreservedly expressed in public. As the Bishop proceeded we felt more and more that freedom of choice in this matter should take into account the needs of the Church as a whole. II was seen that freedom becomes greater in the wider consideration of uses and their protection. All conclusions seemed to confirm our choice of Mr. Rich. Also, to consider a specific need of the Society, who could be more fitted to lead us in our efforts for New Church education?
     On Sunday, August 23rd, the Society again entered into the delights of welcoming a member of the priesthood and a rare visitor, its former Pastor, the Rev. Martin Pryke. Mr. Pryke conducted the service, his text being Ezekiel 37:5, 6, which contains the Lord's promise to vivify the dry bones seen filling a valley. From this representation of the fallen state of the Jews in captivity we were led the internal sense proper, which treats the renewal of the church with the remnant and of man's regeneration by reception of the heavenly proprium. It was shown that the dry bones represent those who do not examine themselves, and that the sinews, flesh, and breath which the Lord added signify the state of self-examination followed by a life according to Divine truth.
     After luncheon Mr. Pryke gave an interesting account of the work in Africa, interspersed with amusing experiences which also illustrated problems peculiar to the territory and to local customs. Operations for evangelization were also noted, with due regard for the direction of motives. Our good wishes go to the South African Mission.

     Doctrinal Classes.-The Pastor is leading the central and group classes in the subject of Divine Providence. The introductory class discussed the acknowledgment of Divine Providence as continually confirmed by experience in the light of renewed illustration; the second treated of the ends of Providence, which are always attained, and referred to perpetual creation as its special work; the third, on the Divine Providence looking to what is infinite and eternal, described the order of its eternal ends in ascending degrees of life.
     An important decision has been to start a special class on the subject of conjugial love, and this promises to be well supported. Since the central truths relate to eternal ends, the study combines well with that of the Divine Providence. It is proposed to treat of the things which promote conjugial love, such as devotion to the functions and responsibilities of marriage, a looking to the things of the church, the maintenance of apparent love in periods of adjustment, and the upholding in will and thought of the idea of the eternity of marriage.

     Harvest Festival.-This was celebrated on Sunday, October 11th. Mr. Rich took as his text Luke 6:38, which was shown to teach that man receives only in the degree in which he gives, and to treat in the internal sense of the law of influx according to the form of the receptacle and of the reciprocation and multiplication of uses. The accommodation of good to human states was illustrated and various degrees of giving were enumerated; the highest being the dedication of remains to the Lord, by which the rational mind comes into a state of order.
     For this occasion the chancel was tastefully decorated by Mr. and Mrs. Norman Turner. During the service the congregation brought forward offerings of fruit and flowers.
     COLIN M. GREENHLAGH.

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     PITTSBURGH, PA.

     The Pittsburgh Society has had a very active and happy year, both in the church and in the school. All our usual work; with a bazaar and a play added, was carried on with great zeal. The year ended in June with school closing and a New Church Day celebration, after which our Pastor, the Rev. Bjorn A. H. Boyesen, left with his family on a well earned vacation. In his absence we were privileged to have the services of the Rev. Roy Franson. The Pittsburgh Society was his first assignment after his ordination in June, and there was a large attendance at the services he conducted. He was here for about six weeks, his wife and two children joining him at the end of his stay. The first week in July the whole Society from old to young turned out to a surprise shower for the newlyweds, Carl Gunther and his bride Dolores. Carl is a popular teacher in our school, and now that he is married we are glad to have another New Church home in our midst. We are happy to report, too, that Mr. and Mrs. Gareth Acton and their three little children came to make Pittsburgh their home. During the year Mr. and Mrs. Grant Doering, another young couple, joined the Society. We have here in Pittsburgh a fine group of young people who make the church the center of their activities. In fact, we seem to be a society of young people, for we have lost some of our beloved older couples-Mr. and Mrs. Charles H. Ebert, and Dr. and Mrs. Marlin W. Heilman, who have taken up residence close to Bryn Athyn.
     Late in August the Pittsburgh Chapter of Theta Alpha gave a shower for three of our young girls who are now attending the Academy schools for the first time-Louise Doering, Vaughanlea Good, and Dorothea Williamson. Then, in the first week in September, Mr. and Mrs. Alexander H. Lindsay invited the Pittsburgh Chapter of the Sons of the Academy to hold its annual picnic at their farm. The Lindsays generously provided corn and coffee for the entire Society, and on this occasion the Sons honored a new student, William F. Blair, Jr., who was slated for Bryn Athyn, by giving him a gift and copies of the Writings. Eight of our children are attending the Academy schools this year.
     The second weekend in September, 25 of our Pittsburgh group journeyed to Painesville, Ohio, for the District Assembly. This Assembly has been written about elsewhere NEW CHURCH LIFE, November, 1953, pp. 490-4931; but let it be said here that under the leadership of the Rt. Rev. Willard D. Pendleton it was one of the most inspiring gatherings we have attended. Every address and speech was outstanding. We would like to see more of the young folks at the next Assembly if possible, so that they, too, may hear and feel the wonderful spirit the Lord seems to send when we gather together in the name of the Church.
     Three days after this Assembly our school opened with 29 eager students present. Although they will not admit it, they love it when school begins. Our teaching staff has already been listed in NEW CHURCH LIFE, but we add one note of regret-that Mrs. Bjorn Boyesen is not a member for the first time, since she has "retired" to higher duties. She gave 18 wonderful years to teaching first in Glenview and then in Pittsburgh.
     A week later the teachers gave us a report of the meetings of the Educational Council in Bryn Athyn during August. Miss Edna Funk, however, gave her own report; telling about her preparation and about teaching in the public schools in Canada, and contrasting it with the new joy of learning and now teaching her own classes in a New Church school.
     The first church supper and the annual meeting took place in the auditorium on Friday, October 2nd. The Pastor conducted the meeting most efficiently and gave us a full report of the activities that go on in a society of this size. He listed the many services, special clerical services, and classes; these being the Friday class, young people's, married people's, high school classes, Women's Guild, and Sons of the Academy-a formidable record with the school added. The uses of the Society such as work in connection with our services, chancel and usher duties, suppers, socials, bazaar, building maintenance, and so on, were also noted. The uses are many and we all have a part to play.
     The Secretary, Mr. Charles H. Ebert, Jr., a fine Secretary like his father before him, reported a total of 104 members. Watch that list grow! During the year we lost 6 members and gained 6, one of our new members being Mrs. Ebba Boyesen. The meeting was well attended with 65 present; orderly, punctuated with laughter, open to everyone to speak his mind freely-and over by 9:30 p.m.

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     New members are listed by the Secretary, but not new babies, an important part of our growth. During the year six new babies were baptized, three girls and three boys, and there were two adult baptisms, those of Mr. Chester Stroemple and Mrs. Franklin V. Stein.
     Our news would not be complete without a report on the boys and girls who are serving their country. Kenneth Blair served a long year in Korea and returned in the spring, leaving Korea just before his pal Walter Williamson arrived to serve his time as a jet pilot. Walter hopes to be home in December. Price Coffin is serving in the Marine Corps, and Nadine Brown has joined the Waves. Mary Anne Doering is still serving in the United States Embassy in Saigon, Vietnam, Indo-China.
     In closing we would like to remind our friends that we have beautiful church and school buildings and a fine spirit. Come and visit us sometime! Our official hostess is Mrs. Leander P. Smith, 7127 Willard Street, Pittsburgh 8, Pa.
     LUCILE S. BLAIR.

     WASHINGTON, D. C.

     The Rev. Dandridge Pendleton has a busy year ahead of him, as you have read in the news notes from Baltimore. For the first time in its history the Washington Circle has service every Sunday. We have a supper and class every other Friday evening and a service at 11:00 a.m. on the following Sunday. On the Sunday in between we have a service at 7.00 p.m. These services are all held at Friendship House, a community center in the southeast of the city.
     A unanimous decision to have service every Sunday was made at our annual meeting in September, at which also Mrs. Cecelia Walker was reelected secretary and Mr. David Stebbing was continued as our efficient treasurer. Mrs. Walker made up a very handy calendar of church dates, one copy for each family. Mrs. Robert Hilldale is again playing the piano at our services, and we are all grateful to her and to Mrs. Trimble, who now fills in at times.
     Mr. Pendleton started the year with a series of classes, the first three on conjugial love. As it is difficult to arrange for a regular Sunday school he has classes for the older children in the homes.
     We have lost one family, the Richard Hilldales, who have moved to Bryn Athyn; but we have gained another, the Marvin Walkers, who have moved here with their three children from California. Mr. and Mrs. Stephen Pitcairn join us occasionally, and members of our minister's family have visited in Washington. In the spring we had two after-church picnics at the David Stebbings, and our annual summer picnic was held at Dr. Philip Stebbing's farm on the Potomac.
     At that time we presented a gift to John Stebbing, the next of our young people to go to Bryn Athyn. Nancy Allen and Marcia and Beatrice Trimble are also in the Academy schools. James Boatman is now in the army and is stationed at Camp Lee, Va. Hubert Heinrichs, stationed at Fort Meade, comes to church at times. There were two baptisms in October, and Mrs. Bruce Holmes is visiting her parents, the Fred Grants, with her daughter, Patricia Lee, until Bruce finds a place for them to live in Glenview. The Rev. David R. Simons and the Rev. W. Cairns Henderson conducted our services while Mr. Pendleton was on southern tour.
     ELIZABETH H. Grant.

     TORONTO, CANADA

     At the beginning of the summer Mr. and Mrs. Reginald S. Anderson had an "Open House" to enable their friends of the Olivet Society to meet Mr. and Mrs. Arthur Synnestvedt of Bryn Athyn. Another "Open House" was held on August 16th at the home of Mr. and Mrs. Gordon Anderson, following the baptism of their infant daughter, Susan Jane. It was a pleasure to have Mr. and Mrs. William R. Cooper, Miss Elaine Cooper, and Miss Marion Appleton visit us this summer. While they were here Mr. Cooper showed us many beautiful slides which were much enjoyed.
     During the late summer we had the privilege of hearing from three visiting ministers. The Rev. Karl R. Alden preached an instructive sermon on August 23rd. Mrs. Alden was with him, Toronto being the last stop on their way home from the Canadian Northwest; and their many friends in this society were able to meet them at an "Open House" given by Mr. and Mrs. John Parker, and to hear about the many good times they had this summer. On August 2nd the Rev. Henry Heinrichs had conducted the service while our Pastor was in Kitchener preaching at the Young People's Weekend; and the Rev. Roy Franson preached on September 6th and 13th.

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Mr. Franson also conducted the opening exercises of the day school, gave a paper to the Forward-Sons on "Swedenborg Among the Philosophers," and at the first Wednesday class, on September 16th, gave an interesting paper on "Mediate Influx: or the Mediation by which the Lord Created this Universe."
     Our Society sent six new students to the Academy schools this year. The ladies of Theta Alpha gave a shower at the home of Miss Edina Carswell for the Misses Linda Baker, Joan Parker, and Sylvia Parker, each of whom received many useful and beautiful gifts. The three boys, Messrs. Tom Fountain, Basil Orchard, and John Starkey, each received a suitcase at a party given by the members of the Forward-Sons at the home of Mr. Bruce Scott.
     Seventy-five people attended a shower for Miss Betty Phipps and Mr. Philip Bellinger, who were visiting here from Windsor over the first weekend in October. This party held at the home of Mr. and Mrs. Frank Longstaff, was in honor of their coming marriage, and they received lovely and useful gifts for their nee home; Betty receiving hers from the men, and Philip his from the ladies.
     Our Thanksgiving service had been held a week earlier, and at that time the children brought their offerings of fruit to the Lord. During the service the Pastor spoke to the children of the pleasure we have in giving, especially if the gift is appreciated, and told them that we can give pleasure to the Lord by appreciating all the gifts He gives to us.
     The annual meeting was held on September 23rd. Reports were read and officers were elected for the coming year. It was with real distress that the Olivet Society received the resignation of its Pastor a few weeks later. To think of the Rev. and Mrs. A. Wynne Acton leaving us came as a great shock. But we wish them every happiness in their new sphere of use and congratulate the Durban Society on its good fortune in gaining two such genuine friends.
     A special meeting of the Society with Bishop De Charms was called to choose a new Pastor. With the approval of the Society, the Bishop was asked to extend a call to the Rev. Martin Pryke.
     KATHERINE BARBER.

     CHARTER DAY

     A report of the Charter Day celebrations will appear in the January issue of NEW CHURCH LIFE.

     THE CHURCH AT LARGE

     Switzerland.-THE NEW-CHURCH HERALD contains a report by the Rev. Adolph L. Goerwitz of the annual meeting of the Bund der Neuen Kirche, the organization of the New Church in the German-speaking parts of Switzerland, last August. The Rev. G. T. Hill, visiting from England, was the preacher; and the service, which included the Holy Supper, was followed by a business meeting and a discussion of the real aim of the New Church. The association has societies in Zurich and Herisau and groups in Basel and Berne.

     Japan.-THE NEW CHURCH MESSENGER reports the arrival in this country of a new magazine entitled THE NEW CHURCH. Published in Tokyo and edited by the Rev. Shire Torita, the periodical is said to contain articles, studies, and news.

     SWEDENBORG SOCIETY

     A supplement to the 143rd Report of the Society received recently contains the record of the annual meeting held last July and presided over by the Chairman of the Council, Mr. Dan Chapman, M.B.E., in the absence through illness of the President, Mr. Harold Gardiner, M.S., F.R.C.S. The work of the Society is reviewed, and the President's address on the subject of "Pain," which was read by Mr. D. W. Toby, is printed. Mr. Fred Chadwick, I.S.O., was elected President for the year 1953-1954.

     An accompanying program shows that six public lectures are to be given during the season: two on The Doctrine of the Lord by the Rev. G. T. Hill, two on The Doctrine of the Sacred Scripture by the Rev. G. F. Colborne Kitching, one on The Doctrine of Life by the Rev. M. D. Rich, and one on The Doctrine of Faith by the Rev. P. V. Vickers. Dr. Freda G. Griffith will address the Swedenborg Birthday Meeting.

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CORRECTION 1953

CORRECTION       Editor       1953




     Announcements.




     Judith Anne Davis, whose baptism was reported in the November issue, p. 527, was born January 31, 1953.

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GENERAL ASSEMBLY 1953

GENERAL ASSEMBLY       GEORGE DE CHARMS       1953

     THE TWENTIETH GENERAL ASSEMBLY of the General Church of the New Jerusalem will be held at Bryn Athyn, Pennsylvania, from Wednesday, June 16th, to Sunday, June 20th, 1954, inclusive.
     The program and other information will be given in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.
General Church of the New Jerusalem 1953

General Church of the New Jerusalem       HUGO LJ. ODHNER       1953

     ANNUAL COUNCIL MEETINGS

     The Annual Meetings of the Council of the Clergy and of the Board of Directors of the Corporations of the General Church, have been scheduled to take place in the week of February 1st to 6th, 1954, at Bryn Athyn, Pennsylvania.
     HUGO LJ. ODHNER,
          Secretary.
MINISTERIAL CHANGES 1953

MINISTERIAL CHANGES              1953

     The Rev. Roy Franson has accepted Episcopal appointment as Minister to the groups at Dawson Creek, B. C., and Gorand Prairie, Alta., Canada.
     The Rev. Martin Pryke has accepted the call extended to him by the Olivet Society, Toronto, Canada.
SOME GENERAL CHURCH USES 1953

SOME GENERAL CHURCH USES              1953

     GENERAL CHURCH RELIGION LESSONS. Graded lessons and other material from pre-Kindergarten through Grade 11. Address inquiries to: Pastor-in-Charge, Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.
     GENERAL CHURCH SOUND RECORDING COMMITTEE. Tape-recordings of services, sermons, doctrinal classes, children's services, etc. Address: General Church Sound Recording Committee, Bryn Athyn, Pa.
     GENERAL CHURCH VISUAL EDUCATION COMMITTEE. Biblical and other slides. Address: Mr. William R. Cooper, Director, Bryn Athyn, Pa.
     NEW CHURCH EDUCATION. Published by Religion Lessons Committee, monthly, September to June, inclusive. Subscription, $1.50. Editor: Rev. F. E. Gyllenhaal